Srimad Bhagavatam (All cantos 1 - 10)

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Srimad Bhagavatam (All cantos 1 - 10)

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"Srimad Bhagavatam – First Canto" by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. COPYRIGHT NOTICE: This is an evaluation copy of the printed version of this book, and is NOT FOR RESALE. This evaluation copy is intended for personal non-commercial use only, under the "fair use" guidelines established by international copyright laws. You may use this electronic file to evaluate the printed version of this book, for your own private use, or for short excerpts used in academic works, research, student papers, presentations, and the like. You can distribute this evaluation copy to others over the Internet, so long as you keep this copyright information intact and do not add or subtract anything to this file and its contents. You may not reproduce more than ten percent (10%) of this book in any medium without the express written permission from the copyright holders. Reference any excerpts in the following way: “Excerpted from “Srimad Bhagavatam First Canto” by A.C. Bhaktivedanta Swami Prabhupada, courtesy of the Bhaktivedanta Book Trust International, www.krishna.com.” This book and electronic file is Copyright 1972-2004 Bhaktivedanta Book Trust International, 3764 Watseka Avenue, Los Angeles, California 90034, USA. All rights reserved. For any questions, comments, correspondence, or to evaluate dozens of other books in this collection, visit the website of the publishers, www.krishna.com.

About the Author His Divine Grace AC Bhaktivedanta Swami Prabhupada, the world’s most distinguished teacher of Vedic religion and thought, is the author of Bhagavad-gita As It Is, Srimad-Bhagavatam, The Nector of Devotion and many other English versions of Vedic literature. He is the founderacarya of the International Society for Krishna Consciousness, which has hundreds of centers throughtout the world.

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

2

First Canto

Preface We must know the present need of human society. And what is that need? Human society is no longer bounded by geographical limits to particular countries or communities. Human society is broader than in the Middle Ages, and the world tendency is toward one state or one human society. The ideals of spiritual communism, according to Çrémad-Bhägavatam, are based more or less on the oneness of the entire human society, nay, of the entire energy of living beings. The need is felt by great thinkers to make this a successful ideology. Çrémad-Bhägavatam will fill this need in human society. It begins, therefore, with the aphorism of Vedänta philosophy janmädy asya yataù [SB 1.1.1] to establish the ideal of a common cause. Human society, at the present moment, is not in the darkness of oblivion. It has made rapid progress in the field of material comforts, education and economic development throughout the entire world. But there is a pinprick somewhere in the social body at large, and therefore there are large-scale quarrels, even over less important issues. There is need of a clue as to how humanity can become one in peace, friendship and prosperity with a common cause. Çrémad-Bhägavatam will fill this need, for it is a cultural presentation for the respiritualization of the entire human society. Çrémad-Bhägavatam should be introduced also in the schools and colleges, for it is recommended by the great student-devotee Prahläda Mahäräja in order to change the demoniac face of society. kaumära äcaret präjïodharmän bhägavatän ihadurlabhaà mänuñaà janmatad apy adhruvam arthadam (Bhäg. 7.6.1) Disparity in human society is due to lack of principles in a godless Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

civilization. There is God, or the Almighty One, from whom everything emanates, by whom everything is maintained and in whom everything is merged to rest. Material science has tried to find the ultimate source of creation very insufficiently, but it is a fact that there is one ultimate source of everything that be. This ultimate source is explained rationally and authoritatively in the beautiful Bhägavatam, or Çrémad-Bhägavatam. Çrémad-Bhägavatam is the transcendental science not only for knowing the ultimate source of everything but also for knowing our relation with Him and our duty toward perfection of the human society on the basis of this perfect knowledge. It is powerful reading matter in the Sanskrit language, and it is now rendered into English elaborately so that simply by a careful reading one will know God perfectly well, so much so that the reader will be sufficiently educated to defend himself from the onslaught of atheists. Over and above this, the reader will be able to convert others to accepting God as a concrete principle. Çrémad-Bhägavatam begins with the definition of the ultimate source. It is a bona fide commentary on the Vedänta-sütra by the same author, Çréla Vyäsadeva, and gradually it develops into nine cantos up to the highest state of God realization. The only qualification one needs to study this great book of transcendental knowledge is to proceed step by step cautiously and not jump forward haphazardly like with an ordinary book. It should be gone through chapter by chapter, one after another. The reading matter is so arranged with its original Sanskrit text, its English transliteration, synonyms, translation and purports so that one is sure to become a God-realized soul at the end of finishing the first nine cantos. The Tenth Canto is distinct from the first nine cantos because it deals directly with the transcendental activities of the Personality of Godhead Çré Kåñëa. One will be unable to capture the effects of the Tenth Canto without going through the first nine cantos. The book is complete in twelve cantos, each independent, but it is good for all to read them in small installments one after another. I must admit my frailties in presenting Çrémad-Bhägavatam, but still I am hopeful of its good reception by the thinkers and leaders of society on the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

strength of the following statement of Çrémad-Bhägavatam (1.5.11): tad-väg-visargo janatägha-viplavo yasmin prati-çlokam abaddhavaty api nämäny anantasya yaço ’ìkitäni yac chåëvanti gäyanti gåëanti sädhavaù “On the other hand, that literature which is full with descriptions of the transcendental glories of the name, fame, form and pastimes of the unlimited Supreme Lord is a transcendental creation meant to bring about a revolution in the impious life of a misdirected civilization. Such transcendental literatures, even though irregularly composed, are heard, sung and accepted by purified men who are thoroughly honest.” Oà tat sat A. C. Bhaktivedanta Swami Dated at Delhi December 15, 1962

Introduction The conception of God and the conception of Absolute Truth are not on the same level. The Çrémad-Bhägavatam hits on the target of the Absolute Truth. The conception of God indicates the controller, whereas the conception of the Absolute Truth indicates the summum bonum or the ultimate source of all energies. There is no difference of opinion about the personal feature of God as the controller because a controller cannot be impersonal. Of course modern government, especially democratic government, is impersonal to some extent, but ultimately the chief executive head is a person, and the impersonal feature of government is subordinate to the personal feature. So without a doubt whenever we refer to control over others Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

we must admit the existence of a personal feature. Because there are different controllers for different managerial positions, there may be many small gods. According to the Bhagavad-gétä any controller who has some specific extraordinary power is called a vibhütimat sattva, or controller empowered by the Lord. There are many vibhütimat sattvas, controllers or gods with various specific powers, but the Absolute Truth is one without a second. This Çrémad-Bhägavatam designates the Absolute Truth or the summum bonum as the paraà satyam. The author of Çrémad-Bhägavatam, Çréla Vyäsadeva, first offers his respectful obeisances unto the paraà satyam (Absolute Truth), and because the paraà satyam is the ultimate source of all energies, the paraà satyam is the Supreme Person. The gods or the controllers are undoubtedly persons, but the paraà satyam from whom the gods derive powers of control is the Supreme Person. The Sanskrit word éçvara (controller) conveys the import of God, but the Supreme Person is called the parameçvara, or the supreme éçvara. The Supreme Person, or parameçvara, is the supreme conscious personality, and because He does not derive any power from any other source, He is supremely independent. In the Vedic literatures Brahmä is described as the supreme god or the head of all other gods like Indra, Candra and Varuëa, but the Çrémad-Bhägavatam confirms that even Brahmä is not independent as far as his power and knowledge are concerned. He received knowledge in the form of the Vedas from the Supreme Person who resides within the heart of every living being. That Supreme Personality knows everything directly and indirectly. Individual infinitesimal persons, who are parts and parcels of the Supreme Personality, may know directly and indirectly everything about their bodies or external features, but the Supreme Personality knows everything about both His external and internal features. The words janmädy asya [SB 1.1.1] suggest that the source of all production, maintenance or destruction is the same supreme conscious person. Even in our present experience we can know that nothing is generated from inert matter, but inert matter can be generated from the living entity. For instance, by contact with the living entity, the material body develops into a working machine. Men with a poor fund of knowledge mistake the bodily machinery to Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

be the living being, but the fact is that the living being is the basis of the bodily machine. The bodily machine is useless as soon as the living spark is away from it. Similarly, the original source of all material energy is the Supreme Person. This fact is expressed in all the Vedic literatures, and all the exponents of spiritual science have accepted this truth. The living force is called Brahman, and one of the greatest äcäryas (teachers), namely Çrépäda Çaìkaräcärya, has preached that Brahman is substance whereas the cosmic world is category. The original source of all energies is the living force, and He is logically accepted as the Supreme Person. He is therefore conscious of everything past, present and future, and also of each and every corner of His manifestations, both material and spiritual. An imperfect living being does not even know what is happening within his own personal body. He eats his food but does not know how this food is transformed into energy or how it sustains his body. When a living being is perfect, he is aware of everything that happens, and since the Supreme Person is all-perfect, it is quite natural that He knows everything in all detail. Consequently the perfect personality is addressed in the Çrémad-Bhägavatam as Väsudeva, or one who lives everywhere in full consciousness and in full possession of His complete energy. All of this is clearly explained in the Çrémad-Bhägavatam, and the reader has ample opportunity to study this critically. In the modern age Lord Çré Caitanya Mahäprabhu preached the Çrémad-Bhägavatam by practical demonstration. It is easier to penetrate into the topics of the Çrémad-Bhägavatam through the medium of Çré Caitanya’s causeless mercy. Therefore a short sketch of His life and precepts is inserted herein to help the reader understand the real merit of Çrémad-Bhägavatam. It is imperative that one learn the Çrémad-Bhägavatam from the person Bhägavatam. The person Bhägavatam is one whose very life is Çrémad-Bhägavatam in practice. Since Çré Caitanya Mahäprabhu is the Absolute Personality of Godhead, He is both Bhagavän and Bhägavatam in person and in sound. Therefore His process of approaching the Çrémad-Bhägavatam is practical for all people of the world. It was His wish that the Çrémad-Bhägavatam be preached in every nook and corner of the world by those who happened to take their birth in India. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

The Çrémad-Bhägavatam is the science of Kåñëa, the Absolute Personality of Godhead of whom we have preliminary information from the text of the Bhagavad-gétä. Çré Caitanya Mahäprabhu has said that anyone, regardless of what he is, who is well versed in the science of Kåñëa (Çrémad-Bhägavatam and Bhagavad-gétä) can become an authorized preacher or preceptor in the science of Kåñëa. There is a need for the science of Kåñëa in human society for the good of all suffering humanity of the world, and we simply request the leaders of all nations to pick up this science of Kåñëa for their own good, for the good of society and for the good of all the world’s people. A short sketch of the life and teachings of Lord Caitanya, The Preacher of Çrémad-Bhägavatam Lord Çré Caitanya Mahäprabhu, the great apostle of love of God and the father of the congregational chanting of the holy name of the Lord, advented Himself at Çrédhäma Mäyäpura, a quarter in the city of Navadvépa in Bengal, on the Phälguné Pürëimä evening in the year 1407 Çakäbda (corresponding to February 1486 by the Christian calendar). His father, Çré Jagannätha Miçra, a learned brähmaëa from the district of Sylhet, came to Navadvépa as a student because at that time Navadvépa was considered to be the center of education and culture. He domiciled on the banks of the Ganges after marrying Çrématé Çacédevé, a daughter of Çréla Nélämbara Cakravarté, the great learned scholar of Navadvépa. Jagannätha Miçra had a number of daughters by his wife, Çrématé Çacédevé, and most of them expired at an early age. Two surviving sons, Çré Viçvarüpa and Viçvambhara, became at last the object of their paternal affection. The tenth and youngest son, who was named Viçvambhara, later became known as Nimäi Paëòita and then, after accepting the renounced order of life, Lord Çré Caitanya Mahäprabhu. Lord Çré Caitanya Mahäprabhu exhibited His transcendental activities for forty-eight years and then disappeared in the year 1455 Çakäbda at Puré. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

For His first twenty-four years He remained at Navadvépa as a student and householder. His first wife was Çrématé Lakñmépriyä, who died at an early age when the Lord was away from home. When He returned from East Bengal He was requested by His mother to accept a second wife, and He agreed. His second wife was Çrématé Viñëupriyä Devé, who bore the separation of the Lord throughout her life because the Lord took the order of sannyäsa at the age of twenty-four, when Çrématé Viñëupriyä was barely sixteen years old. After taking sannyäsa, the Lord made His headquarters at Jagannätha Puré due to the request of His mother, Çrématé Çacédevé. The Lord remained for twenty-four years at Puré. For six years of this time He traveled continuously all over India (and especially throughout southern India) preaching the Çrémad-Bhägavatam. Lord Caitanya not only preached the Çrémad-Bhägavatam but propagated the teachings of the Bhagavad-gétä as well in the most practical way. In the Bhagavad-gétä Lord Çré Kåñëa is depicted as the Absolute Personality of Godhead, and His last teachings in that great book of transcendental knowledge instruct that one should give up all the modes of religious activities and accept Him (Lord Çré Kåñëa) as the only worshipable Lord. The Lord then assured that all His devotees would be protected from all sorts of sinful acts and that for them there would be no cause for anxiety. Unfortunately, despite Lord Çré Kåñëa’s direct order and the teachings of the Bhagavad-gétä, less intelligent people misunderstand Him to be nothing but a great historical personality, and thus they cannot accept Him as the original Personality of Godhead. Such men with a poor fund of knowledge are misled by many nondevotees. Thus the teachings of the Bhagavad-gétä were misinterpreted even by great scholars. After the disappearance of Lord Çré Kåñëa there were hundreds of commentaries on the Bhagavad-gétä by many erudite scholars, and almost every one of them was motivated by self-interest. Lord Çré Caitanya Mahäprabhu is the selfsame Lord Çré Kåñëa. This time, however, He appeared as a great devotee of the Lord in order to preach to the people in general, as well as to religionists and philosophers, about the transcendental position of Çré Kåñëa, the primeval Lord and the cause of all causes. The essence of His preaching is that Lord Çré Kåñëa, who appeared at Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Vrajabhümi (Våndävana) as the son of the King of Vraja (Nanda Mahäräja), is the Supreme Personality of Godhead and is therefore worshipable by all. Våndävana-dhäma is nondifferent from the Lord because the name, fame, form and place where the Lord manifests Himself are all identical with the Lord as absolute knowledge. Therefore Våndävana-dhäma is as worshipable as the Lord. The highest form of transcendental worship of the Lord was exhibited by the damsels of Vrajabhümi in the form of pure affection for the Lord, and Lord Çré Caitanya Mahäprabhu recommends this process as the most excellent mode of worship. He accepts the Çrémad-Bhägavata Puräëa as the spotless literature for understanding the Lord, and He preaches that the ultimate goal of life for all human beings is to attain the stage of premä, or love of God. Many devotees of Lord Caitanya like Çréla Våndävana däsa Öhäkura, Çré Locana däsa Öhäkura, Çréla Kåñëadäsa Kaviräja Gosvämé, Çré Kavikarëapüra, Çré Prabodhänanda Sarasvaté, Çré Rüpa Gosvämé, Çré Sanätana Gosvämé, Çré Raghunätha Bhaööa Gosvämé, Çré Jéva Gosvämé, Çré Gopäla Bhaööa Gosvämé, Çré Raghunätha däsa Gosvämé and in this latter age within two hundred years, Çré Viçvanätha Cakravarté, Çré Baladeva Vidyäbhüñana, Çré Çyämänanda Gosvämé, Çré Narottama däsa Öhäkura, Çré Bhaktivinoda Öhäkura and at last Çré Bhaktisiddhänta Sarasvaté Öhäkura (our spiritual master) and many other great and renowned scholars and devotees of the Lord have prepared voluminous books and literatures on the life and precepts of the Lord. Such literatures are all based on the çästras like the Vedas, Puräëas, Upaniñads, Rämäyaëa, Mahäbhärata and other histories and authentic literatures approved by the recognized äcäryas. They are unique in composition and unrivaled in presentation, and they are full of transcendental knowledge. Unfortunately the people of the world are still ignorant of them, but when these literatures, which are mostly in Sanskrit and Bengali, come to light the world and when they are presented before thinking people, then India’s glory and the message of love will overflood this morbid world, which is vainly searching after peace and prosperity by various illusory methods not approved by the äcäryas in the chain of disciplic succession. The readers of this small description of the life and precepts of Lord Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Caitanya will profit much to go through the books of Çréla Våndävana däsa Öhäkura (Çré Caitanya-bhägavata) and Çréla Kåñëadäsa Kaviräja Gosvämé (Çré Caitanya-caritämåta). The early life of the Lord is most fascinatingly expressed by the author of Caitanya-bhägavata, and as far as the teachings are concerned, they are more vividly explained in the Caitanya-caritämåta. Now they are available to the English-speaking public in our Teachings of Lord Caitanya. The Lord’s early life was recorded by one of His chief devotees and contemporaries, namely Çréla Muräri Gupta, a medical practitioner of that time, and the latter part of the life of Çré Caitanya Mahäprabhu was recorded by His private secretary Çré Dämodara Gosvämé, or Çréla Svarüpa Dämodara, who was practically a constant companion of the Lord at Puré. These two devotees recorded practically all the incidents of the Lord’s activities, and later on all the books dealing with the Lord, which are above mentioned, were composed on the basis of kaòacäs (notebooks) by Çréla Dämodara Gosvämé and Muräri Gupta. So the Lord advented Himself on the Phälguné Pürëimä evening of 1407 Çakäbda, and it was by the will of the Lord that there was a lunar eclipse on that evening. During the hours of eclipse it was the custom of the Hindu public to take bath in the Ganges or any other sacred river and chant the Vedic mantras for purification. When Lord Caitanya was born during the lunar eclipse, all India was roaring with the holy sound of Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. These sixteen names of the Lord are mentioned in many Puräëas and Upaniñads, and they are described as the Täraka-brahma näma of this age. It is recommended in the çästras that offenseless chanting of these holy names of the Lord can deliver a fallen soul from material bondage. There are innumerable names of the Lord both in India and outside, and all of them are equally good because all of them indicate the Supreme Personality of Godhead. But because these sixteen are especially recommended for this age, people should take advantage of them and follow the path of the great äcäryas who attained success by practicing the rules of the çästras (revealed scriptures). The simultaneous occurrence of the Lord’s appearance and the lunar Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

eclipse indicated the distinctive mission of the Lord. This mission was to preach the importance of chanting the holy names of the Lord in this age of Kali (quarrel). In this present age quarrels take place even over trifles, and therefore the çästras have recommended for this age a common platform for realization, namely chanting the holy names of the Lord. People can hold meetings to glorify the Lord in their respective languages and with melodious songs, and if such performances are executed in an offenseless manner, it is certain that the participants will gradually attain spiritual perfection without having to undergo more rigorous methods. At such meetings everyone, the learned and the foolish, the rich and the poor, the Hindus and the Muslims, the Englishmen and the Indians, and the caëòälas and the brähmaëas, can all hear the transcendental sounds and thus cleanse the dust of material association from the mirror of the heart. To confirm the Lord’s mission, all the people of the world will accept the holy name of the Lord as the common platform for the universal religion of mankind. In other words, the advent of the holy name took place along with the advent of Lord Çré Caitanya Mahäprabhu. When the Lord was on the lap of His mother, He would at once stop crying as soon as the ladies surrounding Him chanted the holy names and clapped their hands. This peculiar incident was observed by the neighbors with awe and veneration. Sometimes the young girls took pleasure in making the Lord cry and then stopping Him by chanting the holy name. So from His very childhood the Lord began to preach the importance of the holy name. In His early age Lord Çré Caitanya was known as Nimäi. This name was given by His beloved mother because the Lord took His birth beneath a nimba tree in the courtyard of His paternal house. When the Lord was offered solid food at the age of six months in the anna-präçana ceremony, the Lord indicated His future activities. At this time it was customary to offer the child both coins and books in order to get some indication of the future tendencies of the child. The Lord was offered on one side coins and on the other the Çrémad-Bhägavatam. The Lord accepted the Bhägavatam instead of the coins. When He was a mere baby crawling in the yard, one day a snake appeared Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

before Him, and the Lord began to play with it. All the members of the house were struck with fear and awe, but after a little while the snake went away, and the baby was taken away by His mother. Once He was stolen by a thief who intended to steal His ornaments, but the Lord took a pleasure trip on the shoulder of the bewildered thief, who was searching for a solitary place in order to rob the baby. It so happened that the thief, wandering hither and thither, finally arrived just before the house of Jagannätha Miçra and, being afraid of being caught, dropped the baby at once. Of course the anxious parents and relatives were glad to see the lost child. Once a pilgrim brähmaëa was received at the house of Jagannätha Miçra, and when he was offering food to the Godhead, the Lord appeared before him and partook of the prepared food. The eatables had to be rejected because the child touched them, and so the brähmaëa had to make another preparation. The next time the same thing happened, and when this happened repeatedly for the third time, the baby was finally put to bed. At about twelve at night when all the members of the house were fast asleep within their closed rooms, the pilgrim brähmaëa offered his specially prepared foods to the Deity, and, in the same way, the baby Lord appeared before the pilgrim and spoiled his offerings. The brähmaëa then began to cry, but since everyone was fast asleep, no one could hear him. At that time the baby Lord appeared before the fortunate brähmaëa and disclosed His identity as Kåñëa Himself. The brähmaëa was forbidden to disclose this incident, and the baby returned to the lap of His mother. There are many similar incidents in His childhood. As a naughty boy He sometimes used to tease the orthodox brähmaëas who used to bathe in the Ganges. When the brähmaëas complained to His father that He was splashing them with water instead of attending school, the Lord suddenly appeared before His father as though just coming from school with all His school clothes and books. At the bathing ghäöa He also used to play jokes on the neighboring girls who engaged in worshiping Çiva in hopes of getting good husbands. This is a common practice amongst unmarried girls in Hindu families. While they were engaged in such worship, the Lord naughtily appeared before them and said, “My dear sisters, please give Me all the offerings you have just brought for Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Lord Çiva. Lord Çiva is My devotee, and Pärvaté is My maidservant. If you worship Me, then Lord Çiva and all the other demigods will be more satisfied.” Some of them refused to obey the naughty Lord, and He would curse them that due to their refusal they would be married to old men who had seven children by their previous wives. Out of fear and sometimes out of love the girls would also offer Him various goods, and then the Lord would bless them and assure them that they would have very good young husbands and that they would be mothers of dozens of children. The blessings would enliven the girls, but they used often to complain of these incidents to their mothers. In this way the Lord passed His early childhood. When He was just sixteen years old He started His own catuñpäöhé (village school conducted by a learned brähmaëa). In this school He would simply explain Kåñëa, even in readings of grammar. Çréla Jéva Gosvämé, in order to please the Lord, later composed a grammar in Sanskrit, in which all the rules of grammar were explained with examples that used the holy names of the Lord. This grammar is still current. It is known as Hari-nämämåta-vyäkaraëa and is prescribed in the syllabus of schools in Bengal. During this time a great Kashmir scholar named Keçava Käçméré came to Navadvépa to hold discussions on the çästras. The Kashmir paëòita was a champion scholar, and he had traveled to all places of learning in India. Finally he came to Navadvépa to contest the learned paëòitas there. The paëòitas of Navadvépa decided to match Nimäi Paëòita (Lord Caitanya) with the Kashmir paëòita, thinking that if Nimäi Paëòita were defeated, they would have another chance to debate with the scholar, for Nimäi Paëòita was only a boy. And if the Kashmir paëòita were defeated, then they would even be more glorified because people would proclaim that a mere boy of Navadvépa had defeated a champion scholar who was famous throughout India. It so happened that Nimäi Paëòita met Keçava Käçméré while strolling on the banks of the Ganges. The Lord requested him to compose a Sanskrit verse in praise of the Ganges, and the paëòita within a short time composed a hundred çlokas, reciting the verses like a storm and showing the strength of his vast learning. Nimäi Paëòita at once memorized all the çlokas without an error. He quoted the sixty-fourth çloka and pointed out certain rhetorical and literary Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

irregularities. He particularly questioned the paëòita’s use of the word bhaväné-bhartuù. He pointed out that the use of this word was redundant. Bhaväné means the wife of Çiva, and who else can be her bhartä, or husband? He also pointed out several other discrepancies, and the Kashmir paëòita was struck with wonder. He was astonished that a mere student of grammar could point out the literary mistakes of an erudite scholar. Although this matter was ended prior to any public meeting, the news spread like wildfire all over Navadvépa. But finally Keçava Käçméré was ordered in a dream by Sarasvaté, the goddess of learning, to submit to the Lord, and thus the Kashmir paëòita became a follower of the Lord. The Lord was then married with great pomp and gaiety, and at this time He began to preach the congregational chanting of the holy name of, the Lord at Navadvépa. Some of the brähmaëas became envious of His popularity, and they put many hindrances on His path. They were so jealous that they finally took the matter before the Muslim magistrate at Navadvépa. Bengal was then governed by Pathans, and the governor of the province was Nawab Hussain Shah. The Muslim magistrate of Navadvépa took up the complaints of the brähmaëas seriously, and at first he warned the followers of Nimäi Paëòita not to chant loudly the name of Hari. But Lord Caitanya asked His followers to disobey the orders of the Kazi, and they went on with their saìkértana (chanting) party as usual. The magistrate then sent constables who interrupted a saìkértana and broke some of the mådaìgas (drums). When Nimäi Paëòita heard of this incident He organized a party for civil disobedience. He is the pioneer of the civil disobedience movement in India for the right cause. He organized a procession of one hundred thousand men with thousands of mådaìgas and karatälas (hand cymbals), and this procession passed over the roads of Navadvépa in defiance of the Kazi who had issued the order. Finally the procession reached the house of the Kazi, who went upstairs out of fear of the masses. The great crowds assembled at the Kazi’s house displayed a violent temper, but the Lord asked them to be peaceful. At this time the Kazi came down and tried to pacify the Lord by addressing Him as his nephew. He pointed out that Nélämbara Cakravarté referred to him as an uncle, and consequently, Çrématé Çacédevé, the mother of Nimäi Paëòita, was his sister. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

He asked the Lord whether his sister’s son could be angry at His maternal uncle, and the Lord replied that since the Kazi was His maternal uncle he should receive his nephew well at his home. In this way the issue was mitigated, and the two learned scholars began a long discussion on the Koran and Hindu çästras. The Lord raised the question of cow-killing, and the Kazi properly answered Him by referring to the Koran. In turn the Kazi also questioned the Lord about cow sacrifice in the Vedas, and the Lord replied that such sacrifice as mentioned in the Vedas is not actually cow-killing. In that sacrifice an old bull or cow was sacrificed for the sake of receiving a fresh younger life by the power of Vedic mantras. But in the Kali-yuga such cow sacrifices are forbidden because there are no qualified brähmaëas capable of conducting such a sacrifice. In fact, in Kali-yuga all yajïas (sacrifices) are forbidden because they are useless attempts by foolish men. In Kali-yuga only the saìkértana yajïa is recommended for all practical purposes. Speaking in this way, the Lord finally convinced the Kazi, who became the Lord’s follower. The Kazi thenceforth declared that no one should hinder the saìkértana movement which was started by the Lord, and the Kazi left this order in his will for the sake of progeny. The Kazi’s tomb still exists in the area of Navadvépa, and Hindu pilgrims go there to show their respects. The Kazi’s descendants are residents, and they never objected to saìkértana, even during the Hindu-Muslim riot days. This incident shows clearly that the Lord was not a so-called timid Vaiñëava. A Vaiñëava is a fearless devotee of the Lord, and for the right cause he can take any step suitable for the purpose. Arjuna was also a Vaiñëava devotee of Lord Kåñëa, and he fought valiantly for the satisfaction of the Lord. Similarly, Vajräìgajé, or Hanumän, was also a devotee of Lord Räma, and he gave lessons to the nondevotee party of Rävaëa. The principles of Vaiñëavism are to satisfy the Lord by all means. A Vaiñëava is by nature a nonviolent, peaceful living being, and he has all the good qualities of God, but when the nondevotee blasphemes the Lord or His devotee, the Vaiñëava never tolerates such impudency. After this incident the Lord began to preach and propagate His Bhägavata-dharma, or saìkértana movement, more vigorously, and whoever Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

stood against this propagation of the yuga-dharma, or duty of the age, was properly punished by various types of chastisement. Two brähmaëa gentlemen named Cäpala and Gopäla, who also happened to be maternal uncles of the Lord, were inflicted with leprosy by way of chastisement, and later, when they were repentant, they were accepted by the Lord. In the course of His preaching work, He used to send daily all His followers, including Çréla Nityänanda Prabhu and Öhäkura Haridäsa, two chief whips of His party, from door to door to preach the Çrémad-Bhägavatam All of Navadvépa was surcharged with His saìkértana movement, and His headquarters were situated at the house of Çréväsa Öhäkura and Çré Advaita Prabhu, two of His chief householder disciples. These two learned heads of the brähmaëa community were the most ardent supporters of Lord Caitanya’s movement. Çré Advaita Prabhu was the chief cause for the advent of the Lord. When Advaita Prabhu saw that the total human society was full of materialistic activities and devoid of devotional service, which alone could save mankind from the threefold miseries of material existence, He, out of His causeless compassion for the age-worn human society, prayed fervently for the incarnation of the Lord and continually worshiped the Lord with water of the Ganges and leaves of the holy tulasé tree. As far as preaching work in the saìkértana movement was concerned, everyone was expected to do his daily share according to the order of the Lord. Once Nityänanda Prabhu and Çréla Haridäsa Öhäkura were walking down a main road, and on the way they saw a roaring crowd assembled. Upon inquiring from passers-by, they understood that two brothers, named Jagäi and Mädhäi, were creating a public disturbance in a drunken state. They also heard that these two brothers were born in a respectable brähmaëa family, but because of low association they had turned into debauchees of the worst type. They were not only drunkards but also meat-eaters, woman-hunters, dacoits and sinners of all description. Çréla Nityänanda Prabhu heard all of these stories and decided that these two fallen souls must be the first to be delivered. If they were delivered from their sinful life, then the good name of Lord Caitanya would be even still more glorified. Thinking in this way, Nityänanda Prabhu and Haridäsa pushed their way through the crowd and asked the two Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

brothers to chant the holy name of Lord Hari. The drunken brothers became enraged upon this request and attacked Nityänanda Prabhu with filthy language. Both brothers chased them a considerable distance. In the evening the report of the preaching work was submitted to the Lord, and He was glad to learn that Nityänanda and Haridäsa had attempted to deliver such a stupid pair of fellows. The next day Nityänanda Prabhu went to see the brothers, and as soon as He approached them one of them threw a piece of earthen pot at Him. This struck Him on the forehead, and immediately blood began to flow. But Nityänanda Prabhu was so kind that instead of protesting this heinous act, He said, “It does not matter that you have thrown this stone at Me. I still request you to chant the holy name of Lord Hari.” One of the brothers, Jagäi, was astonished to see this behavior of Nityänanda Prabhu, and he at once fell down at His feet and asked Him to pardon his sinful brother. When Mädhäi again attempted to hurt Nityänanda Prabhu, Jagäi stopped him and implored him to fall down at His feet. In the meantime the news of Nityänanda’s injury reached the Lord, who at once hurried to the spot in a fiery and angry mood. The Lord immediately invoked His Sudarçana cakra (the Lord’s ultimate weapon, shaped like a wheel) to kill the sinners, but Nityänanda Prabhu reminded Him of His mission. The mission of the Lord was to deliver the hopelessly fallen souls of Kali-yuga, and the brothers Jagäi and Mädhäi were typical examples of these fallen souls. Ninety percent of the population of this age resembles these brothers, despite high birth and mundane respectability. According to the verdict of the revealed scriptures, the total population of the world in this age will be of the lowest çüdra quality, or even lower. It should be noted that Çré Caitanya Mahäprabhu never acknowledged the stereotyped caste system by birthright; rather, He strictly followed the verdict of the çästras in the matter of one’s svarüpa, or real identity. When the Lord was invoking His Sudarçana cakra and Çréla Nityänanda Prabhu was imploring Him to forgive the two brothers, both the brothers fell down at the lotus feet of the Lord and begged His pardon for their gross behavior. The Lord was also asked by Nityänanda Prabhu to accept these Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

repenting souls, and the Lord agreed to accept them on one condition, that they henceforward completely give up all their sinful activities and habits of debauchery. both the brothers agreed and promised to give up all their sinful habits, and the kind Lord accepted them and did not again refer to their past misdeeds. This is the specific kindness of Lord Caitanya. In this age no one can say that he is free from sin. It is impossible for anyone to say this. But Lord Caitanya accepts all kinds of sinful persons on the one condition that they promise not to indulge in sinful habits after being spiritually initiated by the bona fide spiritual master. There are a number of instructive points to he observed in this incident of the two brothers. In this Kali-yuga practically all people are of the quality of Jagäi and Mädhäi. If they want to be relieved from the reactions of their misdeeds, they must take shelter of Lord Caitanya Mahäprabhu and after spiritual initiation thus refrain from those things which are prohibited in the çästras. The prohibitory rules are dealt with in the Lord’s teachings to Çréla Rüpa Gosvämé. During His householder life, the Lord did not display many of the miracles which are generally expected from such personalities, but He did once perform a wonderful miracle in the house of Çréniväsa Öhäkura while saìkértana was in full swing. He asked the devotees what they wanted to eat, and when He was informed that they wanted to eat mangoes, He asked for a seed of a mango, although this fruit was out of season. When the seed was brought to Him He sowed it in the yard of Çréniväsa, and at once a creeper began to grow out of the seed. Within no time this creeper became a full-grown mango tree heavy with more ripened fruits than the devotees could eat. The tree remained in Çréniväsa’s yard, and from then on the devotees used to take as many mangoes from the tree as they wanted. The Lord had a very high estimation of the affections of the damsels of Vrajabhümi (Våndävana) for Kåñëa, and in appreciation of their unalloyed service to the Lord, once Çré Caitanya Mahäprabhu chanted the holy names of the gopés (cowherd girls) instead of the names of the Lord. At this time some of His students, who were also disciples, came to see Him, and when they saw that Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

the Lord was chanting the names of the gopés, they were astonished. Out of sheer foolishness they asked the Lord why He was chanting the names of the gopés and advised Him to chant the name of Kåñëa. The Lord, who was in ecstasy, was thus disturbed by these foolish students. He chastised them and chased them away. The students were almost the same age as the Lord, and thus they wrongly thought of the Lord as one of their peers. They held a meeting and resolved that they would attack the Lord if He dared to punish them again in such a manner. This incident provoked some malicious talks about the Lord on the part of the general public. When the Lord became aware of this, He began to consider the various types of men found in society. He noted that especially the students, professors, fruitive workers, yogés, nondevotees, and different types of atheists were all opposed to the devotional service of the Lord. “My mission is to deliver all the fallen souls of this age,” He thought, “but if they commit offenses against Me, thinking Me to be an ordinary man, they will not benefit. If they are to begin their life of spiritual realization, they must some way or another offer obeisances unto Me.” Thus the Lord decided to accept the renounced order of life (sannyäsa) because people in general were inclined to offer respects to a sannyäsé. Five hundred years ago the condition of society was not as degraded as it is today. At that time people would show respects to a sannyäsé, and the sannyäsé was rigid in following the rules and regulations of the renounced order of life. Çré Caitanya Mahäprabhu was not very much in favor of the renounced order of life in this age of Kali, but that was only for the reason that very few sannyäsés in this age are able to observe the rules and regulations of sannyäsa life. Çré Caitanya Mahäprabhu decided to accept the order and become an ideal sannyäsé so that the general populace would show Him respect. One is duty-bound to show respect to a sannyäsé, for a sannyäsé is considered to be the master of all varëas and äçramas. While He was contemplating accepting the sannyäsa order, it so happened that Keçava Bhäraté, a sannyäsé of the Mäyävädé school and resident of Katwa (in Bengal), visited Navadvépa and was invited to dine with the Lord. When Keçava Bhäraté came to His house, the Lord asked him to award Him the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

sannyäsa order of life. This was a matter of formality. The sannyäsa order is to be accepted from another sannyäsé. Although the Lord was independent in all respects, still, to keep up the formalities of the çästras, He accepted the sannyäsa order from Keçava Bhäraté, although Keçava Bhäraté was not in the Vaiñëava-sampradäya (school). After consulting with Keçava Bhäraté, the Lord left Navadvépa for Katwa to formally accept the sannyäsa order of life. He was accompanied by Çréla Nityänanda Prabhu, Candraçekhara Äcärya, and Mukunda Datta. Those three assisted Him in the details of the ceremony. The incident of the Lord’s accepting the sannyäsa order is very elaborately described in the Caitanya-bhägavata by Çréla Våndävana däsa Öhäkura. Thus at the end of His twenty-fourth year the Lord accepted the sannyäsa order of life in the month of Mägha. After accepting this order He became a full-fledged preacher of the Bhägavata-dharma. Although He was doing the same preaching work in His householder life, when He experienced some obstacles to His preaching He sacrificed even the comfort of His home life for the sake of the fallen souls. In His householder life His chief assistants were Çréla Advaita Prabhu and Çréla Çréväsa Öhäkura, but after He accepted the sannyäsa order His chief assistants became Çréla Nityänanda Prabhu, who was deputed to preach specifically in Bengal, and the six Gosvämés (Rüpa Gosvämé, Sanätana Gosvämé, Jéva Gosvämé, Gopäla Bhaööa Gosvämé, Raghunätha däsa Gosvämé and Raghunätha Bhaööa Gosvämé), headed by Çréla Rüpa and Sanätana, who were deputed to go to Våndävana to excavate the present places of pilgrimage. The present city of Våndävana and the importance of Vrajabhümi were thus disclosed by the will of Lord Çré Caitanya Mahäprabhu. The Lord, after accepting the sannyäsa order, at once wanted to start for Våndävana. For three continuous days He traveled in the Räòha-deça (places where the Ganges does not flow). He was in full ecstasy over the idea of going to Våndävana. However, Çréla Nityänanda diverted His path and brought Him instead to the house of Advaita Prabhu in Çäntipura. The Lord stayed at Çré Advaita Prabhu’s house for a few days, and knowing well that the Lord was leaving His hearth and home for good, Çré Advaita Prabhu sent His men to Navadvépa to bring mother Çacé to have a last meeting with her son. Some Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

unscrupulous people say that Lord Caitanya met His wife also after taking sannyäsa and offered her His wooden slipper for worship, but the authentic sources give no information about such a meeting. His mother met Him at the house of Advaita Prabhu, and when she saw her son in sannyäsa, she lamented. By way of compromise, she requested her son to make His headquarters in Puré so that she would easily be able to get information about Him. The Lord granted this last desire of His beloved mother. After this incident the Lord started for Puré, leaving all the residents of Navadvépa in an ocean of lamentation over His separation. The Lord visited many important places on the way to Puré. He visited the temple of Gopénäthajé, who had stolen condensed milk for His devotee Çréla Mädhavendra Puré. Since then Deity Gopénäthajé is well known as Kñéra-corä-gopénätha. The Lord relished this story with great pleasure. The propensity of stealing is there even in the absolute consciousness, but because this propensity is exhibited by the Absolute, it loses its perverted nature and thus becomes worshipable even by Lord Caitanya on the basis of the absolute consideration that the Lord and His stealing propensity are one and identical. This interesting story of Gopénäthajé is vividly explained in the Caitanya-caritämåta by Kåñëadäsa Kaviräja Gosvämé. After visiting the temple of Kñéra-corä-gopénätha of Remuëä at Balasore in Orissa, the Lord proceeded towards Puré and on the way visited the temple of Säkñi-gopäla, who appeared as a witness in the matter of two brähmaëa devotees’ family quarrel. The Lord heard the story of Säkñi-gopäla with great pleasure because He wanted to impress upon the atheists that the worshipable Deities in the temples approved by the great äcäryas are not idols, as alleged by men with a poor fund of knowledge. The Deity in the temple is the arcä incarnation of the Personality of Godhead, and thus the Deity is identical with the Lord in all respects. He responds to the proportion of the devotee’s affection for Him. In the story of Säkñi-gopäla, in which there was a family misunderstanding by two devotees of the Lord, the Lord, in order to mitigate the turmoil as well as to show specific favor to His servitors, traveled from Våndävana to Vidyänagara, a village in Orissa, in the form of His arcä incarnation. From there the Deity was brought to Cuttack, and thus the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

temple of Säkñi-gopäla is even today visited by thousands of pilgrims on the way to Jagannätha Puré. The Lord stayed overnight there and began to proceed toward Puré. On the way, His sannyäsa rod was broken by Nityänanda Prabhu. The Lord became apparently angry with Him about this and went alone to Puré, leaving His companions behind. At Puré, when He entered the temple of Jagannätha, He became at once saturated with transcendental ecstasy and fell down on the floor of the temple unconscious. The custodians of the temple could not understand the transcendental feats of the Lord, but there was a great learned paëòita named Särvabhauma Bhaööäcärya, who was present, and he could understand that the Lord’s losing His consciousness upon entering the Jagannätha temple was not an ordinary thing. Särvabhauma Bhaööäcärya, who was the chief appointed paëòita in the court of the King of Orissa, Mahäräja Pratäparudra, was attracted by the youthful luster of Lord Çré Caitanya Mahäprabhu and could understand that such a transcendental trance was only rarely exhibited and only then by the topmost devotees who are already on the transcendental plane in complete forgetfulness of material existence. Only a liberated soul could show such a transcendental feat, and the Bhaööäcärya, who was vastly learned, could understand this in the light of the transcendental literature with which he was familiar. He therefore asked the custodians of the temple not to disturb the unknown sannyäsé. He asked them to take the Lord to his home so He could be further observed in His unconscious state. The Lord was at once carried to the home of Särvabhauma Bhaööäcärya, who at that time had sufficient power of authority due to his being the sabhä-paëòita, or the state dean of faculty in Sanskrit literatures. The learned paëòita wanted to scrutinizingly test the transcendental feats of Lord Caitanya because often unscrupulous devotees imitate physical feats in order to flaunt transcendental achievements just to attract innocent people and take advantage of them. A learned scholar like the Bhaööäcärya can detect such imposters, and when he finds them out he at once rejects them. In the case of Lord Caitanya Mahäprabhu, the Bhaööäcärya tested all the symptoms in the light of the çästras. He tested as a scientist, not as a foolish sentimentalist. He observed the movement of the stomach, the beating of the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

heart and the breathing of the nostrils. He also felt the pulse of the Lord and saw that all His bodily activities were in complete suspension. When he put a small cotton swab before the nostrils, he found that there was a slight breathing as the fine fibers of cotton moved slightly. Thus he came to know that the Lord’s unconscious trance was genuine, and he began to treat Him in the prescribed fashion. But Lord Caitanya Mahäprabhu could only be treated in a special way. He would respond only to the resounding of the holy names of the Lord by His devotees. This special treatment was unknown to Särvabhauma Bhaööäcärya because the Lord was still unknown to him. When the Bhaööäcärya saw Him for the first time in the temple, he simply took Him to be one of many pilgrims. In the meantime the companions of the Lord, who reached the temple a little after Him, heard of the Lord’s transcendental feats and of His being carried away by the Bhaööäcärya. The pilgrims at the temple were still gossiping about the incident. But by chance, one of these pilgrims had met Gopénätha Äcärya, who was known to Gadädhara Paëòita, and from him it was learned that the Lord was lying in an unconscious state at the residence of Särvabhauma Bhaööäcärya, who happened to be the brother-in-law of Gopénätha Äcärya. All the members of the party were introduced by Gadädhara Paëòita to Gopénätha Äcärya, who took them all to the house of Bhaööäcärya where the Lord was lying unconscious in a spiritual trance. All the members then chanted loudly the holy name of the Lord Hari as usual, and the Lord regained His consciousness. After this, Bhaööäcärya received all the members of the party, including Lord Nityänanda Prabhu, and asked them to become his guests of honor. The party, including the Lord, went for a bath in the sea, and the Bhaööäcärya arranged for their residence and meals at the house of Käçé Miçra. Gopénätha Äcärya, his brother-in-law, also assisted. There were some friendly talks about the Lord’s divinity between the two brothers-in-law, and in this argument Gopénätha Äcärya, who knew the Lord before, now tried to establish the Lord as the Personality of Godhead, and the Bhaööäcärya tried to establish Him as one of the great devotees. Both of them argued from the angle of vision of authentic çästras and not on the strength of sentimental vox populi. The incarnations of God are determined by authentic Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

çästras and not by popular votes of foolish fanatics. Because Lord Caitanya was an incarnation of God in fact, foolish fanatics have proclaimed so many so-called incarnations of God in this age without referring to authentic scriptures. But Särvabhauma Bhaööäcärya or Gopénätha Äcärya did not indulge in such foolish sentimentalism; on the contrary, both of them tried to establish or reject His divinity on the strength of authentic çästras. Later it was disclosed that Bhaööäcärya also came from the Navadvépa area, and it was understood from him that Nélämbara Cakravarté, the maternal grandfather of Lord Caitanya, happened to be a class fellow of the father of Särvabhauma Bhaööäcärya. In that sense, the young sannyäsé Lord Caitanya evoked paternal affection from Bhaööäcärya. Bhaööäcärya was the professor of many sannyäsés in the order of the Çaìkaräcärya-sampradäya, and he himself also belonged to that cult. As such, the Bhaööäcärya desired that the young sannyäsé Lord Caitanya also hear from him about the teachings of Vedänta. Those who are followers of the Çaìkara cult are generally known as Vedäntists. This does not, however, mean that Vedänta is a monopoly study of the Çaìkara-sampradäya. Vedänta is studied by all the bona fide sampradäyas, but they have their own interpretations. But those in the Çaìkara-sampradäya are generally known to be ignorant of the knowledge of the Vedäntist Vaiñëavas. For this reason the Bhaktivedanta title was first offered to the author by the Vaiñëavas. The Lord agreed to take lessons from Bhaööäcärya on the Vedänta, and they sat together in the temple of Lord Jagannätha. The Bhaööäcärya went on speaking continually for seven days, and the Lord heard him with all attention and did not interrupt. The Lord’s silence raised some doubts in Bhaööäcärya’s heart, and he asked the Lord how it was that He did not ask anything or comment on his explanations of Vedänta. The Lord posed Himself before the Bhaööäcärya as a foolish student and pretended that He heard the Vedänta from him because the Bhaööäcärya felt that this was the duty of a sannyäsé. But the Lord did not agree with his lectures. By this the Lord indicated that the so-called Vedäntists amongst the Çaìkara-sampradäya, or any other sampradäya who do not follow the instructions of Çréla Vyäsadeva, are mechanical students of the Vedänta. They Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

are not fully aware of that great knowledge. The explanation of the Vedänta-sütra is given by the author himself in the text of Çrémad-Bhägavatam. One who has no knowledge of the Bhägavatam will hardly be able to know what the Vedänta says. The Bhaööäcärya, being a vastly learned man, could follow the Lord’s sarcastic remarks on the popular Vedäntist. He therefore asked Him why He did not ask about any point which He could not follow. The Bhaööäcärya could understand the purpose of His dead silence for the days He heard him. This showed clearly that the Lord had something else in mind; thus the Bhaööäcärya requested Him to disclose His mind. Upon this, the Lord spoke as follows: “My dear sir, I can understand the meaning of the sütras like janmädy asya yataù [SB 1.1.1], çästra-yonitvät, and athäto brahma jijïäsä of the Vedänta-sütra, but when you explain them in your own way it becomes difficult for Me to follow them. The purpose of the sütras is already explained in them, but your explanations are covering them with something else. You do not purposely take the direct meaning of the sütras but indirectly give your own interpretations.” The Lord thus attacked all Vedäntists who interpret the Vedänta-sütra fashionably, according to their limited power of thinking, to serve their own purpose. Such indirect interpretations of the authentic literatures like the Vedänta-sütra are hereby condemned by the Lord. The Lord continued: “Çréla Vyäsadeva has summarized the direct meanings of the mantras in the Upaniñads in the Vedänta-sütra. Unfortunately you do not take their direct meaning. You indirectly interpret them in a different way. “The authority of the Vedas is unchallengeable and stands without any question of doubt. And whatever is stated in the Vedas must be accepted completely, otherwise one challenges the authority of the Vedas. “The conchshell and cow dung are bone and stool of two living beings. But because they have been recommended by the Vedas as pure, people accept them as such because of the authority of the Vedas.” The idea is that one cannot set his imperfect reason above the authority of the Vedas. The orders of the Vedas must be obeyed as they stand, without any Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

mundane reasoning. The so-called followers of the Vedic injunctions make their own interpretations of the Vedic injunctions, and thus they establish different parties and sects of the Vedic religion. Lord Buddha directly denied the authority of the Vedas, and he established his own religion. Only for this reason, the Buddhist religion was not accepted by the strict followers of the Vedas. But those who are so-called followers of the Vedas are more harmful than the Buddhists. The Buddhists have the courage to deny the Vedas directly, but the so-called followers of the Vedas have no courage to deny the Vedas, although indirectly they disobey all the injunctions of the Vedas. Lord Caitanya condemned this. The examples given by the Lord of the conchshell and the cow dung are very much appropriate in this connection. If one argues that since cow dung is pure, the stool of a learned brähmaëa is still more pure, his argument will not be accepted. Cow dung is accepted, and the stool of a highly posted brähmaëa is rejected. The Lord continued: “The Vedic injunctions are self-authorized, and if some mundane creature adjusts the interpretations of the Vedas, he defies their authority. It is foolish to think of oneself as more intelligent than Çréla Vyäsadeva. He has already expressed himself in his sütras, and there is no need of help from personalities of lesser importance. His work, the Vedänta-sütra, is as dazzling as the midday sun, and when someone tries to give his own interpretations on the self-effulgent sunlike Vedänta-sütra, he attempts to cover this sun with the cloud of his imagination. “The Vedas and Puräëas are one and the same in purpose. They ascertain the Absolute Truth, which is greater than everything else. The Absolute Truth is ultimately realized as the Absolute Personality of Godhead with absolute controlling power. As such, the Absolute Personality of Godhead must be completely full of opulence, strength, fame, beauty, knowledge and renunciation. Yet the transcendental Personality of Godhead is astonishingly ascertained as impersonal. “The impersonal description of the Absolute Truth in the Vedas is given to nullify the mundane conception of the absolute whole. Personal features of the Lord are completely different from all kinds of mundane features. The living Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

entities are all individual persons, and they are all parts and parcels of the supreme whole. If the parts and parcels are individual persons, the source of their emanation must not be impersonal. He is the Supreme Person amongst all the relative persons. “The Vedas inform us that from Him [Brahman] everything emanates, and on Him everything rests. And after annihilation, everything merges in Him only. Therefore, He is the ultimate dative, causative and accommodating cause of all causes. And these causes cannot be attributed to an impersonal object. “The Vedas inform us that He alone became many, and when He so desires He glances over material nature. Before He glanced over material nature there was no material cosmic creation. Therefore, His glance is not material. Material mind or senses were unborn when the Lord glanced over material nature. Thus evidence in the Vedas proves that beyond a doubt the Lord has transcendental eyes and a transcendental mind. They are not material. His impersonality therefore is a negation of His materiality, but not a denial of His transcendental personality. “Brahman ultimately refers to the Personality of Godhead. Impersonal Brahman realization is just the negative conception of the mundane creations. Paramätmä is the localized aspect of Brahman within all kinds of material bodies. Ultimately the Supreme Brahman realization is the realization of the Personality of Godhead according to all evidence of the revealed scriptures. He is the ultimate source of viñëu-tattvas. “The Puräëas are also supplementary to the Vedas. The Vedic mantras are too difficult for an ordinary man. Women, çüdras and the so-called twice-born higher castes are unable to penetrate into the sense of the Vedas. And thus the Mahäbhärata as well as the Puräëas are made easy to explain the truths of the Vedas. In his prayers before the boy Çré Kåñëa, Brahmä said that there is no limit to the fortune of the residents of Vrajabhümi headed by Çré Nanda Mahäräja and Yaçodämayé because the eternal Absolute Truth has become their intimate relative. “The Vedic mantra maintains that the Absolute Truth has no legs and no hands and yet goes faster than all and accepts everything that is offered to Him in devotion. The latter statements definitely suggest the personal features Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

of the Lord, although His hands and legs are distinguished from mundane hands and legs or other senses. “Brahman, therefore, is never impersonal, but when such mantras are indirectly interpreted, it is wrongly thought that the Absolute Truth is impersonal. The Absolute Truth Personality of Godhead is full of all opulences, and therefore He has a transcendental form of full existence, knowledge and bliss. How then can one establish that the Absolute Truth is impersonal? “Brahman, being full of opulences, is understood to have manifold energies, and all these energies are classified under three headings under the authority of Viñëu Puräëa [6.7.60], which says that the transcendental energies of Lord Viñëu are primarily three. His spiritual energy and the energy of the living entities are classified as superior energy, whereas the material energy is an inferior one which is sprouted out of ignorance. “The energy of the living entities is technically called kñetrajïa energy. This kñetrajïa-çakti, although equal in quality with the Lord, becomes overpowered by material energy out of ignorance and thus suffers all sorts of material miseries. In other words, the living entities are located in the marginal energy between the superior (spiritual) and inferior (material) energies, and in proportion to the living being’s contact with either the material or spiritual energies, the living entity is situated in proportionately higher and lower levels of existence. “The Lord is beyond the inferior and marginal energies as above mentioned, and His spiritual energy is manifested in three different phases: as eternal existence, eternal bliss and eternal knowledge. As far as eternal existence is concerned, it is conducted by the sandhiné potency; similarly, bliss and knowledge are conducted by the hlädhiné and saàvit potencies respectively. As the supreme energetic Lord, He is the supreme controller of the spiritual, marginal and material energies. And all these different types of energies are connected with the Lord in eternal devotional service. “The Supreme Personality of Godhead is thus enjoying in His transcendental eternal form. Is it not astounding that one dares to call the Supreme Lord nonenergetic? The Lord is the controller of all energies, and the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

living entities are parts and parcels of one of the energies. Therefore there is a gulf of difference between the Lord and the living entities. How then can one say that the Lord and the living entities are one and the same? In the Bhagavad-gétä also the living entities are described as belonging to the superior energy of the Lord. According to the principles of intimate correlation between the energy and the energetic, both of them are nondifferent also. Therefore, the Lord and the living entities are nondifferent as the energy and the energetic. “Earth, water, fire, air, ether, mind, intelligence and ego are all inferior energies of the Lord, but the living entities are different from all as superior energy. This is the version of Bhagavad-gétä [7.4]. “The transcendental form of the Lord is eternally existent and full of transcendental bliss. How then can such a form be a product of the material mode of goodness? Anyone, therefore, who does not believe in the form of the Lord is certainly a faithless demon and as such is untouchable, a not to be seen persona non grata fit to be punished by the Plutonic king. “The Buddhists are called atheists because they have no respect for the Vedas, but those who defy the Vedic conclusions, as above mentioned, under the pretense of being followers of the Vedas, are verily more dangerous than the Buddhists. “Çré Vyäsadeva very kindly compiled the Vedic knowledge in his Vedänta-sütra, but if one hears the commentation of the Mäyäväda school (as represented by the Çaìkara-sampradäya) certainly he will be misled on the path of spiritual realization. “The theory of emanations is the beginning subject of the Vedänta-sütra. All the cosmic manifestations are emanations from the Absolute Personality of Godhead by His inconceivable different energies. The example of the touchstone is applicable to the theory of emanation. The touchstone can convert an unlimited quantity of iron into gold, and still the touchstone remains as it is. Similarly, the Supreme Lord can produce all manifested worlds by His inconceivable energies, and yet He is full and unchanged. He is pürëa [complete], and although an unlimited number of pürëas emanate from Him, He is still pürëa. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

“The theory of illusion of the Mäyäväda school is advocated on the ground that the theory of emanation will cause a transformation of the Absolute Truth. If that is the case, Vyäsadeva is wrong. To avoid this, they have skillfully brought in the theory of illusion. But the world or the cosmic creation is not false, as maintained by the Mäyäväda school. It simply has no permanent existence. A nonpermanent thing cannot be called false altogether. But the conception that the material body is the self is certainly wrong. “Praëava [oà], or the oàkära in the Vedas, is the primeval hymn. This transcendental sound is identical with the form of the Lord. All the Vedic hymns are based on this praëava oàkära. Tat tvam asi is but a side word in the Vedic literatures, and therefore this word cannot be the primeval hymn of the Vedas. Çrépäda Çaìkaräcärya has given more stress on the side word tat tvam asi than on the primeval principle oàkära.” The Lord thus spoke on the Vedänta-sütra and defied all the propaganda of the Mäyäväda school.*(1) The Bhaööäcärya tried to defend himself and his Mäyäväda school by jugglery of logic and grammar, but the Lord defeated him by His forceful arguments. He affirmed that we are all related with the Personality of Godhead eternally and that devotional service is our eternal function in exchanging the dealings of our relations. The result of such exchanges is to attain premä, or love of Godhead. When love of Godhead is attained, love for all other beings automatically follows because the Lord is the sum total of all living beings. The Lord said that but for these three items—namely, eternal relation with God, exchange of dealings with Him and the attainment of love for Him—all that is instructed in the Vedas is superfluous and concocted. The Lord further added that the Mäyäväda philosophy taught by Çrépäda Çaìkaräcärya is an imaginary explanation of the Vedas, but it had to be taught by him (Çaìkaräcärya) because he was ordered to teach it by the Personality of Godhead. In the Padma Puräëa it is stated that the Personality of Godhead ordered His Lordship Çiva to deviate the human race from Him (the Personality of Godhead). The Personality of Godhead was to be so covered so that people would be encouraged to generate more and more population. His Lordship Çiva said to Devé: “In the Kali-yuga, I shall preach the Mäyäväda Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

philosophy, which is nothing but clouded Buddhism, in the garb of a brähmaëa.” After hearing all these speeches of the Lord Çré Caitanya Mahäprabhu, the Bhaööäcärya was struck with wonder and awe and regarded Him in dead silence. The Lord then encouraged him with assurance that there was no cause to wonder. “I say that devotional service unto the Personality of Godhead is the highest goal of human life.” He then quoted a çloka from the Bhägavatam and assured him that even the liberated souls who are absorbed in the spirit and spiritual realization also take to the devotional service of the Lord Hari because the Personality of Godhead has such transcendental qualities that He attracts the heart of the liberated soul too. Then the Bhaööäcärya desired to listen to the explanation of the “ätmäräma” çloka from the Bhägavatam (1.7.10). The Lord first of all asked Bhaööäcärya to explain it, and after that He would explain it. The Bhaööäcärya then explained the çloka in a scholarly way with special reference to logic. He explained the çloka in nine different ways chiefly based on logic because he was the most renowned scholar of logic of the time. The Lord, after hearing the Bhaööäcärya, thanked him for the scholarly presentation of the çloka, and then, at the request of the Bhaööäcärya, the Lord explained the çloka in sixty-four different ways without touching the nine explanations given by the Bhaööäcärya. Thus after hearing the explanation of the ätmäräma çloka from the Lord, the Bhaööäcärya was convinced that such a scholarly presentation is impossible for an earthly creature.*(2) Before this, Çré Gopénätha Äcärya had tried to convince him of the divinity of the Lord, but at the time he could not so accept Him. But the Bhaööäcärya was astounded by the Lord’s exposition of the Vedänta-sütra and explanations of the ätmäräma çloka, and thus he began to think that he had committed a great offense at the lotus feet of the Lord by not recognizing Him to be Kåñëa Himself. He then surrendered unto Him, repenting for his past dealings with Him, and the Lord was kind enough to accept the Bhaööäcärya. Out of His causeless mercy, the Lord manifested before him first as four-handed Näräyaëa and then again as two-handed Lord Kåñëa with a flute in His hand. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

The Bhaööäcärya at once fell down at the lotus feet of the Lord and composed many suitable çlokas in praise of the Lord by His grace. He composed almost one hundred çlokas in praise of the Lord. The Lord then embraced him, and out of transcendental ecstasy the Bhaööäcärya lost consciousness of the physical state of life. Tears, trembling, throbbing of the heart, perspiration, emotional waves, dancing, singing, crying and all the eight symptoms of trance were manifested in the body of the Bhaööäcärya. Çré Gopénätha Äcärya became very glad and astonished by this marvelous conversion of his brother-in-law by the grace of the Lord. Out of the hundred celebrated çlokas composed by the Bhaööäcärya in praise of the Lord, the following two are most important, and these two çlokas explain the mission of the Lord in gist. 1. Let me surrender unto the Personality of Godhead who has appeared now as Lord Çré Caitanya Mahäprabhu. He is the ocean of all mercy and has now come down to teach us material detachment, learning and devotional service to Himself. 2. Since pure devotional service of the Lord has been lost in the oblivion of time, the Lord has appeared to renovate the principles, and therefore I offer my obeisances unto His lotus feet. The Lord explained the word mukti to be equivalent to the word Viñëu, or the Personality of Godhead. To attain mukti, or liberation from the bondage of material existence, is to attain to the service of the Lord. The Lord then proceeded towards South India for some time and converted all He met on the way to become devotees of Lord Çré Kåñëa. Such devotees also converted many others to the cult of devotional service, or to the Bhägavata-dharma of the Lord, and thus He reached the bank of the Godävaré, where He met Çréla Rämänanda Räya, the governor of Madras on behalf of Mahäräja Pratäparudra, the King of Orissa. His talks with Rämänanda Räya are very important for higher realization of transcendental knowledge, and the conversation itself forms a small booklet. We shall, however, give herewith a summary of the conversation. Çré Rämänanda Räya was a self-realized soul, although outwardly he belonged to a caste lower than the brähmaëa in social status. He was not in the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

renounced order of life, and besides that he was a high government servant in the state. Still, Çré Caitanya Mahäprabhu accepted him as a liberated soul on the strength of the high order of his realization of transcendental knowledge. Similarly, the Lord accepted Çréla Haridäsa Öhäkura, a veteran devotee of the Lord coming from a Mohammedan family. And there are many other great devotees of the Lord who came from different communities, sects and castes. The Lord’s only criterion was the standard of devotional service of the particular person. He was not concerned with the outward dress of a man; He was concerned only with the inner soul and its activities. Therefore all the missionary activities of the Lord are to be understood to be on the spiritual plane, and as such the cult of Çré Caitanya Mahäprabhu, or the cult of Bhägavata-dharma, has nothing to do with mundane affairs, sociology, politics, economic development or any such sphere of life. Çrémad-Bhägavatam is the purely transcendental urge of the soul. When He met Çré Rämänanda Räya on the bank of the Godävaré, the varëäçrama-dharma followed by the Hindus was mentioned by the Lord. Çréla Rämänanda Räya said that by following the principles of varëäçrama-dharma, the system of four castes and four orders of human life, everyone could realize Transcendence. In the opinion of the Lord, the system of varëäçrama-dharma is superficial only, and it has very little to do with the highest realization of spiritual values. The highest perfection of life is to get detached from the material attachment and proportionately realize the transcendental loving service of the Lord. The Personality of Godhead recognizes a living being who is progressing in that line. Devotional service, therefore, is the culmination of the culture of all knowledge. When Çré Kåñëa, the Supreme Personality of Godhead, appeared for the deliverance of all fallen souls, He advised the deliverance of all living entities as follows. The Supreme Absolute Personality of Godhead, from whom all living entities have emanated, must be worshiped by all their respective engagements, because everything that we see is also the expansion of His energy. That is the way of real perfection, and it is approved by all bona fide äcäryas past and present. The system of varëäçrama is more or less based on moral and ethical principles. There is very little realization of the Transcendence as such, and Lord Çré Caitanya Mahäprabhu rejected it as Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

superficial and asked Rämänanda Räya to go further into the matter. Çré Rämänanda Räya then suggested renunciation of fruitive actions unto the Lord. The Bhagavad-gétä (9.27) advises in this connection: “Whatever you do, whatever you eat and whatever you give, as well as whatever you perform in penance, offer to Me alone.” This dedication on the part of the worker suggests that the Personality of Godhead is a step higher than the impersonal conception of the varëäçrama system, but still the relation of the living being and the Lord is not distinct in that way. The Lord therefore rejected this proposition and asked Rämänanda Räya to go further. Räya then suggested renunciation of the varëäçrama-dharma and acceptance of devotional service. The Lord did not approve of this suggestion also for the reason that all of a sudden one should not renounce his position, for that may not bring in the desired result. It was further suggested by Räya that attainment of spiritual realization freed from the material conception of life is the topmost achievement for a living being. The Lord rejected this suggestion also because on the plea of such spiritual realization much havoc has been wrought by unscrupulous persons; therefore all of a sudden this is not possible. The Räya then suggested sincere association of self-realized souls and hearing submissively the transcendental message of the pastimes of the Personality of Godhead. This suggestion was welcomed by the Lord. This suggestion was made following in the footsteps of Brahmäjé, who said that the Personality of Godhead is known as ajita, or the one who cannot be conquered or approached by anyone. But such ajita also becomes jita (conquered) by one method, which is very simple and easy. The simple method is that one has to give up the arrogant attitude of declaring oneself to be God Himself. One must be very meek and submissive and try to live peacefully by lending the ear to the speeches of the transcendentally self-realized soul who speaks on the message of Bhägavata-dharma, or the religion of glorifying the Supreme Lord and His devotees. To glorify a great man is a natural instinct for living beings, but they have not learned to glorify the Lord. Perfection of life is attained simply by glorifying the Lord in association with a self-realized devotee of the Lord.*(3) The self-realized devotee is he who surrenders unto the Lord fully and who does not have Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

attachment for material prosperity. Material prosperity and sense enjoyment and their advancement are all activities of ignorance in human society. Peace and friendship are impossible for a society detached from the association of God and His devotees. It is imperative, therefore, that one sincerely seek the association of pure devotees and hear them patiently and submissively from any position of life. The position of a person in the higher or lower status of life does not hamper one in the path of self-realization. The only thing one has to do is to hear from a self-realized soul with a routine program. The teacher may also deliver lectures from the Vedic literatures, following in the footsteps of the bygone äcäryas who realized the Absolute Truth. Lord Çré Caitanya Mahäprabhu recommended this simple method of self-realization generally known as Bhägavata-dharma. Çrémad-Bhägavatam is the perfect guide for this purpose. Above these topics discussed by the Lord and Çré Rämänanda Räya, there were still more elevated spiritual talks between the two great personalities, and we purposely withhold those topics for the present because one has to come to the spiritual plane before further talks with Rämänanda Räya can be heard. We have presented further talks of Çréla Rämänanda Räya with the Lord in another book (Teachings of Lord Caitanya). At the conclusion of this meeting, Çré Rämänanda Räya was advised by the Lord to retire from service and come to Puré so that they could live together and relish a transcendental relationship. Some time later, Çré Rämänanda Räya retired from the government service and took a pension from the King. He returned to his residence in Puré, where he was one of the most confidential devotees of the Lord. There was another gentleman at Puré of the name Çikhi Mähiti, who was also a confidant like Rämänanda Räya. The Lord used to hold confidential talks on spiritual values with three or four companions at Puré, and He passed eighteen years in that way in spiritual trance. His talks were recorded by His private secretary Çré Dämodara Gosvämé, one of the four most intimate devotees. The Lord extensively traveled all over the southern part of India. The great saint of Mahäräñöra known as Saint Tukäräma was also initiated by the Lord. Saint Tukäräma, after initiation by the Lord, overflooded the whole of the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Mahäräñöra Province with the saìkértana movement, and the transcendental flow is still rolling on in the southwestern part of the great Indian peninsula. The Lord excavated from South India two very important old literatures, namely the Brahmä-saàhitä(4) and Kåñëa-karëämåta, and these two valuable books are authorized studies for the person in the devotional line. The Lord then returned to Puré after His South Indian tour. On His return to Puré, all the anxious devotees of the Lord got back their life, and the Lord remained there with continued pastimes of His transcendental realizations. The most important incident during that time was His granting audience to King Pratäparudra. King Pratäparudra was a great devotee of the Lord, and he considered himself to be one of the servants of the Lord entrusted with sweeping the temple. This submissive attitude of the King was very much appreciated by Çré Caitanya Mahäprabhu. The King requested both Bhaööäcärya and Räya to arrange his meeting with the Lord. When, however, the Lord was petitioned by His two stalwart devotees, He flatly refused to grant the request, even though it was put forward by personal associates like Rämänanda Räya and Särvabhauma Bhaööäcärya. The Lord maintained that it is dangerous for a sannyäsé to be in intimate touch with worldly money-conscious men and with women. The Lord was an ideal sannyäsé. No woman could approach the Lord even to offer respects. Women’s seats were accommodated far away from the Lord. As an ideal teacher and äcärya, He was very strict in the routine work of a sannyäsé. Apart from being a divine incarnation, the Lord was an ideal character as a human being. His behavior with other persons was also above suspicion. In His dealing as äcärya, He was harder than the thunderbolt and softer than the rose. One of His associates, Junior Haridäsa, committed a great mistake by lustfully glancing at a young woman. The Lord as Supersoul could detect this lust in the mind of Junior Haridäsa, who was at once banished from the Lord’s association and was never accepted again, even though the Lord was implored to excuse Haridäsa for the mistake. Junior Haridäsa afterwards committed suicide due to being disassociated from the company of the Lord, and the news of suicide was duly related to the Lord. Even at that time the Lord was not forgetful of the offense, and He said that Haridäsa had rightly met with the proper punishment. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

On the principles of the renounced order of life and discipline, the Lord knew no compromise, and therefore even though He knew that the King was a great devotee, He refused to see the King, only because the King was a dollar-and-cent man. By this example the Lord wanted to emphasize the proper behavior for a transcendentalist. A transcendentalist has nothing to do with women and money. He must always refrain from such intimate relations. The King was, however, favored by the Lord by the expert arrangement of the devotees. This means that the beloved devotee of the Lord can favor a neophyte more liberally than the Lord. Pure devotees, therefore, never commit an offense at the feet of another pure devotee. An offense at the lotus feet of the Lord is sometimes excused by the merciful Lord, but an offense at the feet of a devotee is very dangerous for one who actually wants to make progress in devotional service. As long as the Lord remained at Puré, thousands of His devotees used to come to see Him during the Ratha-yäträ car festival of Lord Jagannätha. And during the car festival, the washing of the Guëòicä temple under the direct supervision of the Lord was an important function. The Lord’s congregational saìkértana movement at Puré was a unique exhibition for the mass of people. That is the way to turn the mass mind towards spiritual realization. The Lord inaugurated this system of mass saìkértana, and leaders of all countries can take advantage of this spiritual movement in order to keep the mass of people in a pure state of peace and friendship with one another. This is now the demand of the present human society all over the world. After some time the Lord again started on His tour towards northern India, and He decided to visit Våndävana and its neighboring places. He passed through the jungles of Jharikhaëòa (Madhya Bhärata), and all the wild animals also joined His saìkértana movement. The wild tigers, elephants, bears and deer all together accompanied the Lord, and the Lord accompanied them in saìkértana. By this He proved that by the propagation of the saìkértana movement (congregational chanting and glorifying of the name of the Lord) even the wild animals can live in peace and friendship, and what to speak of men who are supposed to be civilized. No man in the world will refuse to join the saìkértana movement. Nor is the Lord’s saìkértana movement restricted to Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

any caste, creed, color or species. Here is direct evidence of His great mission: He allowed even the wild animals to partake in His great movement. On His way back from Våndävana He first came to Prayäga, where He met Rüpa Gosvämé along with his younger brother, Anupama. Then He came down to Benares. For two months, He instructed Çré Sanätana Gosvämé in the transcendental science. The instruction to Sanätana Gosvämé is in itself a long narration, and full presentation of the instruction will not be possible here. The main ideas are given as follows. Sanätana Gosvämé (formerly known as Säkara Mallika) was in the cabinet service of the Bengal government under the regime of Nawab Hussain Shah. He decided to join with the Lord and thus retired from the service. On His way back from Våndävana, when He reached Väräëasé, the Lord became the guest of Çré Tapana Miçra and Candraçekhara, assisted by a Mahäräñöra brähmaëa. At that time Väräëasé was headed by a great sannyäsé of the Mäyäväda school named Çrépäda Prakäçänanda Sarasvaté. When the Lord was at Väräëasé, the people in general became more attracted to Lord Caitanya Mahäprabhu on account of His mass saìkértana movement. Wherever He visited, especially the Viçvanätha temple, thousands of pilgrims would follow Him. Some were attracted by His bodily features, and others were attracted by His melodious songs glorifying the Lord. The Mäyävädé sannyäsés designate themselves as Näräyaëa. Väräëasé is still overflooded with many Mäyävädé sannyäsés. Some people who saw the Lord in His saìkértana party considered Him to be actually Näräyaëa, and this report reached the camp of the great sannyäsé Prakäçänanda. In India there is always a kind of spiritual rivalry between the Mäyäväda and Bhägavata schools, and thus when the news of the Lord reached Prakäçänanda he knew that the Lord was a Vaiñëava sannyäsé, and therefore he minimized the value of the Lord before those who brought him the news. He deprecated the activities of the Lord because of His preaching the saìkértana movement, which was in his opinion nothing but religious sentiment. Prakäçänanda was a profound student of the Vedänta, and he advised his followers to give attention to the Vedänta and not to indulge in saìkértana. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

One devotee brähmaëa, who became a devotee of the Lord, did not like the criticism of Prakäçänanda, and he went to the Lord to express his regrets. He told the Lord that when he uttered the Lord’s name before the sannyäsé Prakäçänanda, the latter strongly criticized the Lord, although the brähmaëa heard Prakäçänanda uttering several times the name Caitanya. The brähmaëa was astonished to see that the sannyäsé Prakäçänanda could not vibrate the sound Kåñëa even once, although he uttered the name Caitanya several times. The Lord smilingly explained to the devotee brähmaëa why the Mäyävädé cannot utter the holy name of Kåñëa. “The Mäyävädés are offenders at the lotus feet of Kåñëa, although they utter always brahma, ätmä, or caitanya, etc. And because they are offenders at the lotus feet of Kåñëa, they are actually unable to utter the holy name of Kåñëa. The name Kåñëa and the Personality of Godhead Kåñëa 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, Kåñëa. Thus He is different from the living entity who is always different from his outward body. Because of Kåñëa’s transcendental position, it is very difficult for a layman to actually know the Personality of Godhead, Kåñëa, His holy name and fame, etc. His name, fame, form and pastimes all are one and the same transcendental identity, and they are not knowable by the exercise of the material senses. “The transcendental relationship of the pastimes of the Lord is the source of still more bliss than one can experience by realization of Brahman or by becoming one with the Supreme. Had it not been so, then those who are already situated in the transcendental bliss of Brahman would not have been attracted by the transcendental bliss of the pastimes of the Lord.” After this, a great meeting was arranged by the devotees of the Lord in which all the sannyäsés were invited, including the Lord and Prakäçänanda Sarasvaté. In this meeting both the scholars (the Lord and Prakäçänanda) had a long discourse on the spiritual values of the saìkértana movement, and a summary is given below. The great Mäyävädé sannyäsé Prakäçänanda inquired from the Lord as to Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

the reason for His preferring the saìkértana movement to the study of the Vedänta-sütra. Prakäçänanda said that it is the duty of a sannyäsé to read the Vedänta-sütra. What caused the Lord to indulge in saìkértana? After this inquiry, the Lord submissively replied: “I have taken to the saìkértana movement instead of the study of Vedänta because I am a great fool.” The Lord thus represented Himself as one of the numberless fools of this age who are absolutely incapable of studying the Vedänta philosophy. The fools’ indulgence in the study of Vedänta has caused so much havoc in society. The Lord thus continued: “And because I am a great fool, My spiritual master forbade Me to play with Vedänta philosophy. He said that it is better that I chant the holy name of the Lord, for that would deliver Me from material bondage. “In this age of Kali there is no other religion but the glorification of the Lord by utterance of His holy name, and that is the injunction of all the revealed scriptures. And My spiritual master has taught Me one çloka [from the Båhan-näradéya Puräëa]: harer näma harer näma harer nämaiva kevalam kalau nästy eva nästy eva nästy eva gatir anyathä. [Adi 17.21] “So on the order of My spiritual master, I chant the holy name of Hari, and I am now mad after this holy name. Whenever I utter the holy name I forget Myself completely, and sometimes I laugh, cry and dance like a madman. I thought that I had actually gone mad by this process of chanting, and therefore I asked My spiritual master about it. He informed Me that this was the real effect of chanting the holy name, which produces a transcendental emotion that is a rare manifestation. It is the sign of love of God, which is the ultimate end of life. Love of God is transcendental to liberation [mukti], and thus it is called the fifth stage of spiritual realization, above the stage of liberation. By chanting the holy name of Kåñëa one attains the stage of love of God, and it was good that fortunately I was favored with the blessing.” On hearing this statement from the Lord, the Mäyävädé sannyäsé asked the Lord what was the harm in studying the Vedänta along with chanting the holy name. Prakäçänanda Sarasvaté knew well that the Lord was formerly known as Nimäi Paëòita, a very learned scholar of Navadvépa, and His posing as a great Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

fool was certainly to some purpose. Hearing this inquiry by the sannyäsé, the Lord smiled and said, “My dear sir, if you do not mind, I will answer your inquiry.” All the sannyäsés there were very much pleased with the Lord for His honest dealings, and they unanimously replied that they would not be offended by whatever He replied. The Lord then spoke as follows: “Vedänta-sütra consists of transcendental words or sounds uttered by the transcendental Personality of Godhead. As such, in the Vedänta there cannot be any human deficiencies like mistake, illusion, cheating or inefficiency. The message of the Upaniñads is expressed in the Vedänta-sütra, and what is said there directly is certainly glorified. Whatever interpretations have been given by Çaìkaräcärya have no direct bearing on the sütra, and therefore such commentation spoils everything. “The word Brahman indicates the greatest of all, which is full with transcendental opulences, superior to all. Brahman is ultimately the Personality of Godhead, and He is covered by indirect interpretations and established as impersonal. Everything that is in the spiritual world is full of transcendental bliss, including the form, body, place and paraphernalia of the Lord. All are eternally cognizant and blissful. It is not the fault of the Äcärya Çaìkara that he has so interpreted Vedänta, but if someone accepts it, then certainly he is doomed. Anyone who accepts the transcendental body of the Personality of Godhead as something mundane certainly commits the greatest blasphemy.” The Lord thus spoke to the sannyäsé almost in the same way that He spoke to the Bhaööäcärya of Puré, and by forceful arguments He nullified the Mäyäväda interpretations of the Vedänta-sütra. All the sannyäsés there claimed that the Lord was the personified Vedas and the Personality of Godhead. All the sannyäsés were converted to the cult of bhakti, all of them accepted the holy name of the Lord Çré Kåñëa, and they dined together with the Lord in the midst of them. After this conversion of the sannyäsés, the popularity of the Lord increased at Väräëasé, and thousands of people assembled to see the Lord in person. The Lord thus established the primary importance of Çrémad-Bhägavata-dharma, and He defeated all other systems of Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

spiritual realization. After that everyone at Väräëasé was overwhelmed with the transcendental saìkértana movement. While the Lord was camping at Väräëasé, Sanätana Gosvämé also arrived after retiring from office. He was formerly one of the state ministers in the government of Bengal, then under the regime of Nawab Hussain Shah. He had some difficulty in getting relief from the state service, for the Nawab was reluctant to let him leave. Nonetheless he came to Väräëasé, and the Lord taught him the principles of devotional service. He taught him about the constitutional position of the living being, the cause of his bondage under material conditions, his eternal relation with the Personality of Godhead, the transcendental position of the Supreme Personality of Godhead, His expansions in different plenary portions of incarnations, His control of different parts of the universe, the nature of His transcendental abode, devotional activities, their different stages of development, the rules and regulations for achieving the gradual stages of spiritual perfection, the symptoms of different incarnations in different ages, and how to detect them with reference to the context of revealed scriptures. The Lord’s teachings to Sanätana Gosvämé form a big chapter in the text of Çré Caitanya-caritämåta, and to explain the whole teachings in minute details will require a volume in itself. These are treated in detail in our book Teachings of Lord Caitanya. At Mathurä, the Lord visited all the important places; then He reached Våndävana. Lord Caitanya appeared in the family of a high-caste brähmaëa, and over and above that as sannyäsé He was the preceptor for all the varëas and äçramas. But He used to accept meals from all classes of Vaiñëavas. At Mathurä the Sanoòiyä brähmaëas are considered to be in the lower status of society, but the Lord accepted meals in the family of such a brähmaëa also because His host happened to be a disciple of the Mädhavendra Puré family. At Våndävana the Lord took bath in twenty-four important bathing places and ghäöas. He traveled to all the twelve important vanas (forests). In these forests all the cows and birds welcomed Him, as if He were their very old friend. The Lord also began to embrace all the trees of those forests, and by doing so He felt the symptoms of transcendental ecstasy. Sometimes He fell Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

unconscious, but He was made to regain consciousness by the chanting of the holy name of Kåñëa. The transcendental symptoms that were visible on the body of the Lord during His travel within the forest of Våndävana were all unique and inexplicable, and we have just given a synopsis only. Some of the important places that were visited by the Lord in Våndävana were Kämyavana, Ädéçvara, Pävana-sarovara, Khadiravana, Çeñaçäyé, Khela-tértha, Bhäëòéravana, Bhadravana, Çrévana, Lauhavana, Mahävana, Gokula, Käliya-hrada, Dvädaçäditya, Keçé-tértha, etc. When He saw the place where the räsa dance took place, He at once fell down in trance. As long as He remained at Våndävana, He made His headquarters at Akrüra-ghäöa. From Våndävana His personal servitor Kåñëadäsa Vipra induced Him to go back to Prayäga to take bath during the Mägha-melä. The Lord acceded to this proposal, and they started for Prayäga. On the way they met with some Pathans, amongst whom there was a learned Moulana. The Lord had some talks with the Moulana and his companions, and the Lord convinced the Moulana that in the Koran also there are descriptions of Bhägavata-dharma and Kåñëa. All the Pathans were converted to His cult of devotional service. When He returned to Prayäga, Çréla Rüpa Gosvämé and his youngest brother met Him near Bindu-mädhava temple. This time the Lord was welcomed by the people of Prayäga more respectfully. Vallabha Bhaööa, who resided on the other bank of Prayäga in the village of Äòäila, was to receive Him at his place. but while going there the Lord jumped in the River Yamunä. With great difficulty He was picked up in an unconscious state. Finally He visited the headquarters of Vallabha Bhaööa. This Vallabha Bhaööa was one of His chief admirers, but later on he inaugurated his own party, the Vallabha-sampradäya. On the bank of the Daçäçvamedha-ghäöa at Prayäga for ten days continually the Lord instructed Rüpa Gosvämé in the science of devotional service to the Lord. He taught the Gosvämé the divisions of the living creatures in the 8,400,000 species of life. Then He taught him about the human species. Out of them He discussed the followers of the Vedic principles, out of them the fruitive workers, out of them the empiric philosophers, and out of them the liberated souls. He said that there are only a few who are actually Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

pure devotees of Lord Çré Kåñëa. Çréla Rüpa Gosvämé was the younger brother of Sanätana Gosvämé, and when he retired from service he brought with him two boat fulls of gold coins. This means that he brought with him some hundreds of thousands of rupees accumulated by the labor of his service. And before leaving home for Lord Caitanya Mahäprabhu, he divided the wealth as follows: fifty percent for the service of the Lord and His devotees, twenty-five percent for relatives and twenty-five percent for his personal needs in case of emergency. In that way he set an example for all householders. The Lord taught the Gosvämé about devotional service, comparing it to a creeper, and advised him to protect the bhakti creeper most carefully against the mad elephant offense against the pure devotees. In addition, the creeper has to be protected from the desires of sense enjoyment, monistic liberation and perfection of the haöha-yoga system. They are all detrimental on the path of devotional service. Similarly, violence against living beings, and desire for worldly gain, worldly reception and worldly fame are all detrimental to the progress of bhakti, or Bhägavata-dharma. Pure devotional service must be freed from all desires for sense gratification, fruitive aspirations and culture of monistic knowledge. One must be freed from all kinds of designations, and when one is thus converted to transcendental purity, one can then serve the Lord by purified senses. As long as there is the desire to enjoy sensually or to become one with the Supreme or to possess the mystic powers, there is no question of attaining the stage of pure devotional service. Devotional service is conducted under two categories, namely primary practice and spontaneous emotion. When one can rise to the platform of spontaneous emotion, he can make further progress by spiritual attachment, feeling, love, and many higher stages of devotional life for which there are no English words. We have tried to explain the science of devotional service in our book The Nectar of Devotion, based on the authority of Bhakti-rasämåta-sindhu by Çréla Rüpa Gosvämé. Transcendental devotional service has five stages of reciprocation: 1. The self-realization stage just after liberation from material bondage is Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

called the çänta, or neutral stage. 2. After that, when there is development of transcendental knowledge of the Lord’s internal opulences, the devotee engages himself in the däsya stage. 3. By further development of the däsya stage, a respectful fraternity with the Lord develops, and above that a feeling of friendship on equal terms becomes manifest. Both these stages are called säkhya stage, or devotional service in friendship. 4. Above this is the stage of paternal affection toward the Lord, and this is called the vätsalya stage. 5. And above this is the stage of conjugal love, and this stage is called the highest stage of love of God, although there is no difference in quality in any of the above stages. The last stage of conjugal love of God is called the mädhurya stage. Thus He instructed Rüpa Gosvämé in devotional science and deputed him to Våndävana to excavate the lost sites of the transcendental pastimes of the Lord. After this, the Lord returned to Väräëasé and delivered the sannyäsés and instructed the elder brother of Rüpa Gosvämé. We have already discussed this. The Lord left only eight çlokas of His instructions in writing, and they are known as the Çikñäñöaka. All other literatures of His divine cult were extensively written by the Lord’s principal followers, the six Gosvämés of Våndävana, and their followers. The cult of Caitanya philosophy is richer than any other, and it is admitted to be the living religion of the day with the potency for spreading as viçva-dharma, or universal religion. We are glad that the matter has been taken up by some enthusiastic sages like Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja and his disciples. We shall eagerly wait for the happy days of Bhägavata-dharma, or prema-dharma, inaugurated by the Lord Çré Caitanya Mahäprabhu. The eight çlokas completed by the Lord are: 1 Glory to the Çré Kåñëa saìkértana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

birth and death. This saìkértana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious. 2 O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names like Kåñëa and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach You by chanting Your holy names, but I am so unfortunate that I have no attraction for them. 3 One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly. 4 O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth. 5 O son of Mahäräja Nanda [Kåñëa], I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. please pick me up from this ocean of death and place me as one of the atoms of Your lotus feet. 6 O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name? Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

7 O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence. 8 I know no one but Kåñëa as my Lord, and He shall remain so even if He handles me roughly in His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything, for He is always my worshipful Lord unconditionally.

Chapter One Questions by the Sages

TEXT 1 p NaMaae >aGavTae vaSaudevaYa JaNMaaÛSYa YaTaae_NvYaaidTarTaêaQaeRZvi>aj" Svra$( TaeNae b]ø ôda Ya Aaidk-vYae MauùiNTa YaTSaUrYa" ) TaeJaaevairMa*da& YaQaa iviNaMaYaae Ya}a i}aSaGaaeR_Ma*za DaaMana SveNa Sada iNarSTaku-hk&- SaTYa& Par& DaqMaih )) 1 )) oà namo bhagavate väsudeväya janmädy asya yato ’nvayäd itarataç cärtheñv abhijïaù svaräö Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

tene brahma hådä ya ädi-kavaye muhyanti yat sürayaù tejo-väri-mådäà yathä vinimayo yatra tri-sargo ’måñä dhämnä svena sadä nirasta-kuhakaà satyaà paraà dhémahi SYNONYMS om—O my Lord; namaù—offering my obeisances; bhagavate—unto the Personality of Godhead; väsudeväya—unto Väsudeva (the son of Vasudeva), or Lord Çré Kåñëa, the primeval Lord; janma-ädi—creation, sustenance and destruction; asya—of the manifested universes; yataù—from whom; anvayät—directly; itarataù—indirectly; ca—and; artheñu—purposes; abhijïaù—fully cognizant; sva-räö—fully independent; tene—imparted; brahma—the Vedic knowledge; hådä—consciousness of the heart; yaù—one who; ädi-kavaye—unto the original created being; muhyanti—are illusioned; yat—about whom; sürayaù—great sages and demigods; tejaù—fire; väri—water; mådäm—earth; yathä—as much as; vinimayaù—action and reaction; yatra—whereupon; tri-sargaù—three modes of creation, creative faculties; amåñä—almost factual; dhämnä—along with all transcendental paraphernalia; svena—self-sufficiently; sadä—always; nirasta—negation by absence; kuhakam—illusion; satyam—truth; param—absolute; dhémahi—I do meditate upon. TRANSLATION O my Lord, Çré Kåñëa, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Çré Kåñëa because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmäjé, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

unreal. I therefore meditate upon Him, Lord Çré Kåñëa, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth. PURPORT Obeisances unto the Personality of Godhead, Väsudeva, directly indicate Lord Çré Kåñëa, who is the divine son of Vasudeva and Devaké. This fact will be more explicitly explained in the text of this work. Çré Vyäsadeva asserts herein that Çré Kåñëa is the original Personality of Godhead, and all others are His direct or indirect plenary portions or portions of the portion. Çréla Jéva Gosvämé has even more explicitly explained the subject matter in his Kåñëa-sandarbha. And Brahmä, the original living being, has explained the subject of Çré Kåñëa substantially in his treatise named Brahma-saàhitä. In the Säma-veda Upaniñad, it is also stated that Lord Çré Kåñëa is the divine son of Devaké. Therefore, in this prayer, the first proposition holds that Lord Çré Kåñëa is the primeval Lord, and if any transcendental nomenclature is to be understood as belonging to the Absolute Personality of Godhead, it must be the name indicated by the word Kåñëa, which means the all-attractive. In Bhagavad-gétä, in many places, the Lord asserts Himself to be the original Personality of Godhead, and this is confirmed by Arjuna, and also by great sages like Närada, Vyäsa, and many others. In the Padma Puräëa, it is also stated that out of the innumerable names of the Lord, the name of Kåñëa is the principal one. Väsudeva indicates the plenary portion of the Personality of Godhead, and all the different forms of the Lord, being identical with Väsudeva, are indicated in this text. The name Väsudeva particularly indicates the divine son of Vasudeva and Devaké. Çré Kåñëa is always meditated upon by the paramahaàsas, who are the perfected ones among those in the renounced order of life. Väsudeva, or Lord Çré Kåñëa, is the cause of all causes. Everything that exists emanates from the Lord. How this is so is explained in later chapters of this work. This work is described by Mahäprabhu Çré Caitanya as the spotless Puräëa because it contains the transcendental narration of the Personality of Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Godhead Çré Kåñëa. The history of the Çrémad-Bhägavatam is also very glorious. It was compiled by Çré Vyäsadeva after he had attained maturity in transcendental knowledge. He wrote this under the instructions of Çré Näradajé, his spiritual master. Vyäsadeva compiled all Vedic literatures, containing the four divisions of the Vedas, the Vedänta-sütras (or the Brahma-sütras), the Puräëas, the Mahäbhärata, and so on. But nevertheless he was not satisfied. His dissatisfaction was observed by his spiritual master, and thus Närada advised him to write on the transcendental activities of Lord Çré Kåñëa. These transcendental activities are described specifically in the Tenth Canto of this work. But, in order to reach to the very substance, one must proceed gradually by developing knowledge of the categories. It is natural that a philosophical mind wants to know about the origin of the creation. At night he sees the stars in the sky, and he naturally speculates about their inhabitants. Such inquiries are natural for man because man has a developed consciousness which is higher than that of the animals. The author of Çrémad-Bhägavatam gives a direct answer to such inquiries. He says that the Lord Çré Kåñëa is the origin of all creations. He is not only the creator of the universe, but the destroyer as well. The manifested cosmic nature is created at a certain period by the will of the Lord. It is maintained for some time, and then it is annihilated by His will. Therefore, the supreme will is behind all cosmic activities. Of course, there are atheists of various categories who do not believe in a creator, but that is due to a poor fund of knowledge. The modern scientist, for example, has created space satellites, and by some arrangement or other, these satellites are thrown into outer space to fly for some time at the control of the scientist who is far away. Similarly, all the universes with innumerable stars and planets are controlled by the intelligence of the Personality of Godhead. In Vedic literatures, it is said that the Absolute Truth, Personality of Godhead, is the chief amongst all living personalities. All living beings, beginning from the first created being, Brahmä, down to the smallest ant, are individual living beings. And above Brahmä, there are even other living beings with individual capacities, and the Personality of Godhead is also a similar living being. And He is an individual as are the other living beings. But the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Supreme Lord, or the supreme living being, has the greatest intelligence, and He possesses supermost inconceivable energies of all different varieties. If a man’s brain can produce a space satellite, one can very easily imagine how brains higher than man can produce similarly wonderful things which are far superior. The reasonable person will easily accept this argument, but there are stubborn atheists who would never agree. Çréla Vyäsadeva, however, at once accepts the supreme intelligence as the parameçvara. He offers his respectful obeisances unto the supreme intelligence addressed as the para or the parameçvara or the Supreme Personality of Godhead. And that parameçvara is Çré Kåñëa, as admitted in Bhagavad-gétä and other scriptures delivered by Çré Vyäsadeva and specifically in this Çrémad-Bhägavatam. In Bhagavad-gétä, the Lord says that there is no other para-tattva (summum bonum) than Himself. Therefore, Çré Vyäsadeva at once worships the para-tattva, Çré Kåñëa, whose transcendental activities are described in the Tenth Canto. Unscrupulous persons go immediately to the Tenth Canto and especially to the five chapters which describe the Lord’s räsa dance. This portion of the Çrémad-Bhägavatam is the most confidential part of this great literature. Unless one is thoroughly accomplished in the transcendental knowledge of the Lord, one is sure to misunderstand the Lord’s worshipable transcendental pastimes called räsa dance and His love affairs with the gopés. This subject matter is highly spiritual, and only the liberated persons who have gradually attained to the stage of paramahaàsa can transcendentally relish this räsa dance. Çréla Vyäsadeva therefore gives the reader the chance to gradually develop spiritual realization before actually relishing the essence of the pastimes of the Lord. Therefore, he purposely invokes a Gäyatré mantra, dhémahi. This Gäyatré mantra is meant for spiritually advanced people. When one is successful in chanting the Gäyatré mantra, he can enter into the transcendental position of the Lord. One must therefore acquire brahminical qualities or be perfectly situated in the quality of goodness in order to chant the Gäyatré mantra successfully and then attain to the stage of transcendentally realizing the Lord, His name, His fame, His qualities and so on. Çrémad-Bhägavatam is the narration of the svarüpa of the Lord manifested Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

by His internal potency, and this potency is distinguished from the external potency which has manifested the cosmic world, which is within our experience. Çréla Vyäsadeva makes a clear distinction between the two in this çloka. Çré Vyäsadeva says herein that the manifested internal potency is real, whereas the external manifested energy in the form of material existence is only temporary and illusory like the mirage in the desert. In the desert mirage there is no actual water. There is only the appearance of water. Real water is somewhere else. The manifested cosmic creation appears as reality. But reality, of which this is but a shadow, is in the spiritual world. Absolute Truth is in the spiritual sky, not the material sky. In the material sky everything is relative truth. That is to say, one truth depends on something else. This cosmic creation results from interaction of the three modes of nature, and the temporary manifestations are so created as to present an illusion of reality to the bewildered mind of the conditioned soul, who appears in so many species of life, including the higher demigods, like Brahmä, Indra, Candra, and so on. In actuality, there is no reality in the manifested world. There appears to be reality, however, because of the true reality which exists in the spiritual world, where the Personality of Godhead eternally exists with His transcendental paraphernalia. The chief engineer of a complicated construction does not personally take part in the construction, but he knows every nook and corner because everything is done under his direction. He knows everything about the construction, both directly and indirectly. Similarly, the Personality of Godhead, who is the supreme engineer of this cosmic creation, knows every nook and corner, although affairs are being carried out by demigods. Beginning from Brahmä down to the insignificant ant, no one is independent in the material creation. The hand of the Lord is seen everywhere. All material elements as well as all spiritual sparks emanate from Him only. And whatever is created in this material world is but the interaction of two energies, the material and the spiritual, which emanate from the Absolute Truth, the Personality of Godhead, Çré Kåñëa. A chemist can manufacture water in the chemical laboratory by mixing hydrogen and oxygen. But, in reality, the living entity works in the laboratory under the direction of the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Supreme Lord. And the materials with which he works are also supplied by the Lord. The Lord knows everything directly and indirectly, and He is cognizant of all minute details, and He is fully independent. He is compared to a mine of gold, and the cosmic creations in so many different forms are compared to objects made from the gold, such as gold rings, necklaces and so on. The gold ring and the gold necklace are qualitatively one with the gold in the mine, but quantitatively the gold in the mine is different. Therefore, the Absolute Truth is simultaneously one and different. Nothing is absolutely equal with the Absolute Truth, but at the same time, nothing is independent of the Absolute Truth. Conditioned souls, beginning from Brahmä, who engineers the entire universe, down to the insignificant ant, are all creating, but none of them are independent of the Supreme Lord. The materialist wrongly thinks that there is no creator other than his own self. This is called mäyä, or illusion. Because of his poor fund of knowledge, the materialist cannot see beyond the purview of his imperfect senses, and thus he thinks that matter automatically takes its own shape without the aid of a superior intelligence. This is refuted in this çloka by Çréla Vyäsadeva: “Since the complete whole or the Absolute Truth is the source of everything, nothing can be independent of the body of the Absolute Truth.” Whatever happens to the body quickly becomes known to the embodied. Similarly, the creation is the body of the absolute whole. Therefore, the Absolute knows everything directly and indirectly that happens in the creation. In the çruti-mantra, it is also stated that the absolute whole or Brahman is the ultimate source of everything. Everything emanates from Him, and everything is maintained by Him. And at the end, everything enters into Him. That is the law of nature. In the småti-mantra, the same is confirmed. It is said that the source from which everything emanates at the beginning of Brahmä’s millennium and the reservoir to which everything ultimately enters, is the Absolute Truth or Brahman. Material scientists take it for granted that the ultimate source of the planetary system is the sun, but they are unable to explain the source of the sun. Herein, the ultimate source is explained. According to the Vedic literatures, Brahmä, who may be compared to the sun, Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

is not the ultimate creator. It is stated in this çloka that Brahmä was taught Vedic knowledge by the Personality of Godhead. One may argue that Brahmä, being the original living being, could not be inspired because there was no other being living at that time. Herein it is stated that the Supreme Lord inspired the secondary creator, Brahmä, in order that Brahmä could carry out his creative functions. So, the supreme intelligence behind all creations is the Absolute Godhead, Çré Kåñëa. In Bhagavad-gétä, Lord Çré Kåñëa states that it is He only who superintends the creative energy, prakåti, which constitutes the totality of matter. Therefore, Çré Vyäsadeva does not worship Brahmä, but the Supreme Lord, who guides Brahmä in his creative activities. In this çloka, the particular words abhijïaù and svaräö are significant. These two words distinguish the Supreme Lord from all the other living entities. No other living entity is either abhijïaù or svaräö. That is, no one is either fully cognizant or fully independent. Even Brahmä has to meditate upon the Supreme Lord in order to create. Then what to speak of great scientists like Einstein! The brains of such a scientist are certainly not the products of any human being. Scientists cannot manufacture such a brain, and what to speak of foolish atheists who defy the authority of the Lord? Even Mäyävädé impersonalists who flatter themselves that they can become one with the Lord are neither abhijïaù or svaräö. Such impersonalists undergo severe austerities to acquire knowledge to become one with the Lord. But ultimately they become dependent on some rich disciple who supplies them with money to build monasteries and temples. Atheists like Rävaëa or Hiraëyakaçipu had to undergo severe penances before they could flout the authority of the Lord. But ultimately, they were rendered helpless and could not save themselves when the Lord appeared before them as cruel death. This is also the case with the modern atheists who also dare to flout the authority of the Lord. Such atheists will be dealt with similarly, for history repeats itself. Whenever men neglect the authority of the Lord, nature and her laws are there to penalize them. This is confirmed in Bhagavad-gétä in the well-known verse yadä yadä hi dharmasya gläniù. “Whenever there is a decline of dharma and a rise of adharma, O Arjuna, then I incarnate Myself.” (Bg. 4.7) That the Supreme Lord is all-perfect is confirmed in all çruti-mantras. It is Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

said in the çruti-mantras that the all-perfect Lord threw a glance over matter and thus created all living beings. The living beings are parts and parcels of the Lord, and He impregnates the vast material creation with seeds of spiritual sparks, and thus the creative energies are set in motion to enact so many wonderful creations. An atheist may argue that God is no more expert than a watchmaker, but of course God is greater because He can create machines in duplicate male and female forms. The male and female forms of different types of machineries go on producing innumerable similar machines without God’s further attention. If a man could manufacture such a set of machines that could produce other machines without his attention, then he could approach the intelligence of God. But that is not possible, for each machine has to be handled individually. Therefore, no one can create as well as God. Another name for God is asamaurdhva, which means that no one is equal to or greater than Him. Paraà satyam, or the Supreme Truth, is He who has no equal or superior. This is confirmed in the çruti-mantras. It is said that before the creation of the material universe there existed the Lord only, who is master of everyone. That Lord instructed Brahmä in Vedic knowledge. That Lord has to be obeyed in all respects. Anyone who wants to get rid of the material entanglement must surrender unto Him. This is also confirmed in Bhagavad-gétä. Unless one surrenders unto the lotus feet of the Supreme Lord, it is certain that he will be bewildered. When an intelligent man surrenders unto the lotus feet of Kåñëa and knows completely that Kåñëa is the cause of all causes, as confirmed in Bhagavad-gétä, then only can such an intelligent man become a mahätmä, or great soul. But such a great soul is rarely seen. Only the mahätmäs can understand that the Supreme Lord is the primeval cause of all creations. He is parama or ultimate truth because all other truths are relative to Him. He is omniscient. For Him, there is no illusion. Some Mäyävädé scholars argue that Çrémad-Bhägavatam was not compiled by Çré Vyäsadeva. And some of them suggest that this book is a modern creation written by someone named Vopadeva. In order to refute such meaningless arguments, Çré Çrédhara Svämé points out that there is reference to the Bhägavatam in many of the oldest Puräëas. This first çloka of the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Bhägavatam begins with the Gäyatré mantra. There is reference to this in the Matsya Puräëa, which is the oldest Puräëa. In that Puräëa, it is said with reference to the Gäyatré mantra in the Bhägavatam that there are many narrations of spiritual instructions beginning with the Gäyatré mantra. And there is the history of Våträsura. Anyone who makes a gift of this great work on a full moon day attains to the highest perfection of life by returning to Godhead. There is reference to the Bhägavatam in other Puräëas also, where it is clearly stated that this work was finished in twelve cantos, which include eighteen thousand çlokas. In the Padma Puräëa also there is reference to the Bhägavatam in a conversation between Gautama and Mahäräja Ambaréña. The king was advised therein to read regularly Çrémad-Bhägavatam if he desired liberation from material bondage. Under the circumstances, there is no doubt about the authority of the Bhägavatam. Within the past five hundred years, many erudite scholars and äcäryas like Jéva Gosvämé, Sanätana Gosvämé, Viçvanätha Cakravarté, Vallabhäcärya, and many other distinguished scholars even after the time of Lord Caitanya made elaborate commentaries on the Bhägavatam. And the serious student would do well to attempt to go through them to better relish the transcendental messages. Çréla Viçvanätha Cakravarté Öhäkura specifically deals with the original and pure sex psychology (ädi-rasa), devoid of all mundane inebriety. The whole material creation is moving under the principle of sex life. In modern civilization, sex life is the focal point for all activities. Wherever one turns his face, he sees sex life predominant. Therefore, sex life is not unreal. Its reality is experienced in the spiritual world. The material sex life is but a perverted reflection of the original fact. The original fact is in the Absolute Truth, and thus the Absolute Truth cannot be impersonal. It is not possible to be impersonal and contain pure sex life. Consequently, the impersonalist philosophers have given indirect impetus to the abominable mundane sex life because they have overstressed the impersonality of the ultimate truth. Consequently, man without information of the actual spiritual form of sex has accepted perverted material sex life as the all in all. There is a distinction between sex life in the diseased material condition and spiritual sex life. This Çrémad-Bhägavatam will gradually elevate the unbiased reader to the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

highest perfectional stage of transcendence. It will enable him to transcend the three modes of material activities: fruitive actions, speculative philosophy, and worship of functional deities as inculcated in Vedic verses. TEXT 2 DaMaR" Pa[aeiJ‡TakE-Tavae_}a ParMaae iNaMaRTSaraaSTaT+aaGavaNa( badraYaavTaa YaiÜiNaiêTaMa( ) Pau&SaaMaek-aNTaTa" é[eYaSTaà" Xa&iSaTauMahRiSa )) 9 )) tatra taträïjasäyuñman bhavatä yad viniçcitam puàsäm ekäntataù çreyas tan naù çaàsitum arhasi SYNONYMS tatra—thereof; tatra—thereof; aïjasä—made easy; äyuñman—blessed with a long duration of life; bhavatä—by your good self; yat—whatever; viniçcitam—ascertained; puàsäm—for the people in general; ekäntataù—absolutely; çreyaù—ultimate good; tat—that; naù—to us; çaàsitum—to explain; arhasi—deserve. TRANSLATION Please, therefore, being blessed with many years, explain to us, in an easily understandable way, what you have ascertained to be the absolute and ultimate good for the people in general. PURPORT In Bhagavad-gétä, worship of the äcärya is recommended. The äcäryas and gosvämés are always absorbed in thought of the well-being of the general public, especially their spiritual well-being. Spiritual wellbeing is automatically followed by material well-being. The äcäryas therefore give directions in spiritual well-being for people in general. Foreseeing the incompetencies of the people in this age of Kali, or the iron age of quarrel, the sages requested that Süta Gosvämé give a summary of all revealed scriptures because the people of this age are condemned in every respect. The sages, therefore, inquired of the absolute good, which is the ultimate good for the people. The condemned state of affairs of the people of this age is described as follows. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TEXT 10 Pa[aYaeaUrqiaUirk-MaaRiaaGaXa" ) ATa" SaaDaae_}a YaTSaar& SaMaud(Da*TYa MaNaqzYaa ) b]Uih >ad]aYa>aUTaaNaa& YaeNaaTMaa SauPa[SaqdiTa )) 11 )) bhüréëi bhüri-karmäëi çrotavyäni vibhägaçaù ataù sädho ’tra yat säraà samuddhåtya manéñayä brühi bhadräya bhütänäà yenätmä suprasédati SYNONYMS bhüréëi—multifarious; bhüri—many; karmäëi—duties; çrotavyäni—to be learned; vibhägaçaù—by divisions of subject matter; ataù—therefore; sädho—O sage; atra—herein; yat—whatever; säram—essence; samuddhåtya—by selection; manéñayä—best to your knowledge; brühi—please tell us; bhadräya—for the good of; bhütänäm—the living beings; yena—by which; ätmä—the self; suprasédati—becomes fully satisfied. TRANSLATION There are many varieties of scriptures, and in all of them there are many prescribed duties, which can be learned only after many years of study in their various divisions. Therefore, O sage, please select the essence of all these scriptures and explain it for the good of all living beings, that by such instruction their hearts may be fully satisfied. PURPORT Ätmä, or self, is distinguished from matter and material elements. It is spiritual in constitution, and thus it is never satisfied by any amount of material planning. All scriptures and spiritual instructions are meant for the satisfaction of this self, or ätmä. There are many varieties of approaches which Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

are recommended for different types of living beings in different times and at different places. Consequently, the numbers of revealed scriptures are innumerable. There are different methods and prescribed duties recommended in these various scriptures. Taking into consideration the fallen condition of the people in general in this age of Kali, the sages of Naimiñäraëya suggested that Çré Süta Gosvämé relate the essence of all such scriptures because in this age it is not possible for the fallen souls to understand and undergo all the lessons of all these various scriptures in a varëa and äçrama system. The varëa and äçrama society was considered to be the best institution for lifting the human being to the spiritual platform, but due to Kali-yuga it is not possible to execute the rules and regulations of these institutions. Nor is it possible for the people in general to completely sever relations with their families as the varëäçrama institution prescribes. The whole atmosphere is surcharged with opposition. And considering this, one can see that spiritual emancipation for the common man in this age is very difficult. The reason the sages presented this matter to Çré Süta Gosvämé is explained in the following verses. TEXT 12 SaUTa JaaNaaiSa >ad]& Tae >aGavaNa( SaaTvTaa& PaiTa" ) devKYaa& vSaudevSYa JaaTaae YaSYa ick-IzRYaa )) 12 )) süta jänäsi bhadraà te bhagavän sätvatäà patiù devakyäà vasudevasya jäto yasya cikérñayä SYNONYMS süta—O Süta Gosvämé; jänäsi—you know; bhadram te—all blessings upon you; bhagavän—the Personality of Godhead; sätvatäm—of the pure devotees; patiù—the protector; devakyäm—in the womb of Devaké; vasudevasya—by Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Vasudeva; jätaù—born of; yasya—for the purpose of; cikérñayä—executing. TRANSLATION All blessings upon you, O Süta Gosvämé. You know for what purpose the Personality of Godhead appeared in the womb of Devaké as the son of Vasudeva. PURPORT Bhagavän means the Almighty God who is the controller of all opulences, power, fame, beauty, knowledge and renunciation. He is the protector of His pure devotees. Although God is equally disposed to everyone, He is especially inclined to His devotees. Sat means the Absolute Truth. And persons who are servitors of the Absolute Truth are called sätvatas. And the Personality of Godhead who protects such pure devotees is known as the protector of the sätvatas. Bhadraà te, or “blessings upon you,” indicates the sages’ anxiety to know the Absolute Truth from the speaker. Lord Çré Kåñëa, the Supreme Personality of Godhead, appeared to Devaké, the wife of Vasudeva. Vasudeva is the symbol of the transcendental position wherein the appearance of the Supreme Lord takes place. TEXT 13 Taà" éué[UzMaaavaYa c )) 13 )) tan naù çuçrüñamäëänäm arhasy aìgänuvarëitum yasyävatäro bhütänäà kñemäya ca bhaväya ca SYNONYMS tat—those; naù—unto us; çuçrüñamäëänäm—those who are endeavoring for; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

arhasi—ought to do it; aìga—O Süta Gosvämé; anuvarëitum—to explain by following in the footsteps of previous äcäryas; yasya—whose; avatäraù—incarnation; bhütänäm—of the living beings; kñemäya—for good; ca—and; bhaväya—upliftment; ca—and. TRANSLATION O Süta Gosvämé, we are eager to learn about the Personality of Godhead and His incarnations. Please explain to us those teachings imparted by previous masters [äcäryas], for one is uplifted both by speaking them and by hearing them. PURPORT The conditions for hearing the transcendental message of the Absolute Truth are set forth herein. The first condition is that the audience must be very sincere and eager to hear. And the speaker must be in the line of disciplic succession from the recognized äcärya. The transcendental message of the Absolute is not understandable by those who are materially absorbed. Under the direction of a bona fide spiritual master, one becomes gradually purified. Therefore, one must be in the chain of disciplic succession and learn the spiritual art of submissive hearing. In the case of Süta Gosvämé and the sages of Naimiñäraëya, all these conditions are fulfilled because Çréla Süta Gosvämé is in the line of Çréla Vyäsadeva, and the sages of Naimiñäraëya are all sincere souls who are anxious to learn the truth. Thus the transcendental topics of Lord Çré Kåñëa’s superhuman activities, His incarnation, His birth, appearance or disappearance, His forms, His names and so on are all easily understandable because all requirements are fulfilled. Such discourses help all men on the path of spiritual realization. TEXT 14 AaPaà" Sa&Sa*iTa& gaaera& YaàaMa ivvXaae Ga*aa" ) l/Il/a ivdDaTa" SvErMaqìrSYaaTMaMaaYaYaa )) 18 )) athäkhyähi harer dhémann avatära-kathäù çubhäù lélä vidadhataù svairam éçvarasyätma-mäyayä SYNONYMS atha—therefore; äkhyähi—describe; hareù—of the Lord; dhéman—O sagacious one; avatära—incarnations; kathäù—narratives; çubhäù—auspicious; lélä—adventures; vidadhataù—performed; svairam—pastimes; éçvarasya—of the supreme controller; ätma—personal; mäyayä—energies. TRANSLATION Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

O wise Süta, please narrate to us the transcendental pastimes of the Supreme Godhead’s multi-incarnations. Such auspicious adventures and pastimes of the Lord, the supreme controller, are performed by His internal powers. PURPORT For the creation, maintenance and destruction of the material worlds, the Supreme Lord Personality of Godhead Himself appears in many thousands of forms of incarnations, and the specific adventures found in those transcendental forms are all auspicious. Both those who are present during such activities and those who hear the transcendental narrations of such activities are benefited. TEXT 19 vYa& Tau Na ivTa*PYaaMa otaMaëaek-iv§-Mae ) YaC^*aGavaNa( GaU!" k-Pa$=MaaNauz" )) 20 )) kåtavän kila karmäëi saha rämeëa keçavaù atimartyäni bhagavän güòhaù kapaöa-mänuñaù SYNONYMS kåtavän—done by; kila—what; karmäëi—acts; saha—along with; rämeëa—Balaräma; keçavaù—Çré Kåñëa; atimartyäni—superhuman; bhagavän—the Personality of Godhead; güòhaù—masked as; kapaöa—apparently; mänuñaù—human being. TRANSLATION Lord Çré Kåñëa, the Personality of Godhead, along with Balaräma, played like a human being, and so masked He performed many superhuman acts. PURPORT The doctrines of anthropomorphism and zoomorphism are never applicable to Çré Kåñëa, or the Personality of Godhead. The theory that a man becomes God by dint of penance and austerities is very much rampant nowadays, especially in India. Since Lord Räma, Lord Kåñëa and Lord Caitanya Mahäprabhu were detected by the sages and saints to be the Personality of Godhead as indicated in revealed scriptures, many unscrupulous men have created their own incarnations. This process of concocting an incarnation of God has become an ordinary business, especially in Bengal. Any popular personality with a few traits of mystic powers will display some feat of jugglery and easily become an incarnation of Godhead by popular vote. Lord Çré Kåñëa was not that type of incarnation. He was actually the Personality of Godhead from the very beginning of His appearance. He appeared before His so-called mother as four-armed Viñëu. Then, at the request of the mother, He became like a human child and at once left her for another devotee at Gokula, where Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

He was accepted as the son of Nanda Mahäräja and Yaçodä Mätä. Similarly, Çré Baladeva, the counterpart of Lord Çré Kåñëa, was also considered a human child born of another wife of Çré Vasudeva. In Bhagavad-gétä, the Lord says that His birth and deeds are transcendental and that anyone who is so fortunate as to know the transcendental nature of His birth and deeds will at once become liberated and eligible to return to the kingdom of God. So knowledge of the transcendental nature of the birth and deeds of Lord Çré Kåñëa is sufficient for liberation. In the Bhägavatam, the transcendental nature of the Lord is described in nine cantos, and in the Tenth Canto His specific pastimes are taken up. All this becomes known as one’s reading of this literature progresses. It is important to note here, however, that the Lord exhibited His divinity even from the lap of His mother, that His deeds are all superhuman (He lifted Govardhana Hill at the age of seven), and that all these acts definitely prove Him to be actually the Supreme Personality of Godhead. Yet, due to His mystic covering, He was always accepted as an ordinary human child by His so-called father and mother and other relatives. Whenever some herculean task was performed by Him, the father and mother took it otherwise. And they remained satisfied with unflinching filial love for their son. As such, the sages of Naimiñäraëya describe Him as apparently resembling a human being, but actually He is the supreme almighty Personality of Godhead. TEXT 21 k-il/MaaGaTaMaajaYa +ae}ae_iSMaNa( vEZaaYa ih SMa*Ta" )) 9 )) Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

dharmasya hy äpavargyasya närtho ’rthäyopakalpate närthasya dharmaikäntasya kämo läbhäya hi småtaù SYNONYMS dharmasya—occupational engagement; hi—certainly; äpavargyasya—ultimate liberation; na—not; arthaù—end; arthäya—for material gain; upakalpate—is meant for; na—neither; arthasya—of material gain; dharma-eka-antasya—for one who is engaged in the ultimate occupational service; kämaù—sense gratification; läbhäya—attainment of; hi—exactly; småtaù—is described by the great sages. TRANSLATION All occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratification. PURPORT We have already discussed that pure devotional service to the Lord is automatically followed by perfect knowledge and detachment from material existence. But there are others who consider that all kinds of different occupational engagements, including those of religion, are meant for material gain. The general tendency of any ordinary man in any part of the world is to gain some material profit in exchange for religious or any other occupational service. Even in the Vedic literatures, for all sorts of religious performances an allurement of material gain is offered, and most people are attracted by such allurements or blessings of religiosity. Why are such so-called men of religion allured by material gain? Because material gain can enable one to fulfill desires, which in turn satisfy sense gratification. This cycle of occupational engagements includes so-called religiosity followed by material gain and Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

material gain followed by fulfillment of desires. Sense gratification is the general way for all sorts of fully occupied men. But in the statement of Süta Gosvämé, as per the verdict of the Çrémad-Bhägavatam, this is nullified by the present çloka. One should not engage himself in any sort of occupational service for material gain only. Nor should material gain be utilized for sense gratification. How material gain should be utilized is described as follows. TEXT 10 k-aMaSYa NaeiNd]YaPa[qiTal/aR>aae JaqveTa YaavTaa ) JaqvSYa TatviJajaSaa NaaQaaeR Yaêeh k-MaRi>a" )) 10 )) kämasya nendriya-prétir läbho jéveta yävatä jévasya tattva-jijïäsä närtho yaç ceha karmabhiù SYNONYMS kämasya—of desires; na—not; indriya—senses; prétiù—satisfaction; läbhaù—gain; jéveta—self-preservation; yävatä—so much so; jévasya—of the living being; tattva—the Absolute Truth; jijïäsä—inquiries; na—not; arthaù—end; yaù ca iha—whatsoever else; karmabhiù—by occupational activities. TRANSLATION Life’s desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one’s works. PURPORT Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

The completely bewildered material civilization is wrongly directed towards the fulfillment of desires in sense gratification. In such civilization, in all spheres of life, the ultimate end is sense gratification. In politics, social service, altruism, philanthropy and ultimately in religion or even in salvation, the very same tint of sense gratification is ever-increasingly predominant. In the political field the leaders of men fight with one another to fulfill their personal sense gratification. The voters adore the so-called leaders only when they promise sense gratification. As soon as the voters are dissatisfied in their own sense satisfaction, they dethrone the leaders, The leaders must always disappoint the voters by not satisfying their senses. The same is applicable in all other fields; no one is serious about the problems of life. Even those who are on the path of salvation desire to become one with the Absolute Truth and desire to commit spiritual suicide for sense gratification. But the Bhägavatam says that one should not live for sense gratification. One should satisfy the senses only insomuch as required for self-preservation, and not for sense gratification. Because the body is made of senses, which also require a certain amount of satisfaction, there are regulative directions for satisfaction of such senses. But the senses are not meant for unrestricted enjoyment. For example, marriage or the combination of a man with a woman is necessary for progeny, but it is not meant for sense enjoyment. In the absence of voluntary restraint, there is propaganda for family planning, but foolish men do not know that family planning is automatically executed as soon as there is search after the Absolute Truth. Seekers of the Absolute Truth are never allured by unnecessary engagements in sense gratification because the serious students seeking the Absolute Truth are always overwhelmed with the work of researching the Truth. In every sphere of life, therefore, the ultimate end must be seeking after the Absolute Truth, and that sort of engagement will make one happy because he will be less engaged in varieties of sense gratification. And what that Absolute Truth is is explained as follows. TEXT 11 vdiNTa TatatvivdSTatv& YaJjaNaMaÜYaMa( ) Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

b]øeiTa ParMaaTMaeiTa >aGavaiNaiTa XaBÛTae )) 11 )) vadanti tat tattva-vidas tattvaà yaj jïänam advayam brahmeti paramätmeti bhagavän iti çabdyate SYNONYMS vadanti—they say; tat—that; tattva-vidaù—the learned souls; tattvam—the Absolute Truth; yat—which; jïänam—knowledge; advayam—nondual; brahma iti—known as Brahman; paramätmä iti—known as Paramätmä; bhagavän iti—known as Bhagavän; çabdyate—it so sounded. TRANSLATION Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramätmä or Bhagavän. PURPORT The Absolute Truth is both subject and object, and there is no qualitative difference there. Therefore, Brahman, Paramätmä and Bhagavän are qualitatively one and the same. The same substance is realized as impersonal Brahman by the students of the Upaniñads, as localized Paramätmä by the Hiraëyagarbhas or the yogés, and as Bhagavän by the devotees. In other words, Bhagavän, or the Personality of Godhead, is the last word of the Absolute Truth. Paramätmä is the partial representation of the Personality of Godhead, and impersonal Brahman is the glowing effulgence of the Personality of Godhead, as the sun rays are to the sun-god. Less intelligent students of either of the above schools sometimes argue in favor of their own respective realization, but those who are perfect seers of the Absolute Truth know well that the above three features of the one Absolute Truth are different perspective views seen from different angles of vision. As it is explained in the first çloka of the First Chapter of the Bhägavatam, Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

the Supreme Truth is self-sufficient, cognizant and free from the illusion of relativity. In the relative world the knower is different from the known, but in the Absolute Truth both the knower and the known are one and the same thing. In the relative world the knower is the living spirit or superior energy, whereas the known is inert matter or inferior energy. Therefore, there is a duality of inferior and superior energy, whereas in the absolute realm both the knower and the known are of the same superior energy. There are three kinds of energies of the supreme energetic. There is no difference between the energy and energetic, but there is a difference of quality of energies. The absolute realm and the living entities are of the same superior energy, but the material world is inferior energy. The living being in contact with the inferior energy is illusioned, thinking he belongs to the inferior energy. Therefore there is the sense of relativity in the material world. In the Absolute there is no such sense of difference between the knower and the known, and therefore everything there is absolute. TEXT 12 TaC^\ÕDaaNaa MauNaYaae jaNavEraGYaYau¢-Yaa ) PaXYaNTYaaTMaiNa caTMaaNa& >a¢-ya é[uTaGa*hqTaYaa )) 12 )) tac chraddadhänä munayo jïäna-vairägya-yuktayä paçyanty ätmani cätmänaà bhaktyä çruta-gåhétayä SYNONYMS tat—that; çraddadhänäù—seriously inquisitive; munayaù—sages; jïäna—knowledge; vairägya—detachment; yuktayä—well equipped with; paçyanti—see; ätmani—within himself; ca—and; ätmänam—the Paramätmä; bhaktyä—in devotional service; çruta—the Vedas; gåhétayä—well received. TRANSLATION Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedänta-çruti. PURPORT The Absolute Truth is realized in full by the process of devotional service to the Lord, Väsudeva, or the Personality of Godhead, who is the full-fledged Absolute Truth. Brahman is His transcendental bodily effulgence, and Paramätmä is His partial representation. As such, Brahman or Paramätmä realization of the Absolute Truth is but a partial realization. There are four different types of human beings—the karmés, the jïänés, the yogés and the devotees. The karmés are materialistic, whereas the other three are transcendental. The first-class transcendentalists are the devotees who have realized the Supreme Person. The second-class transcendentalists are those who have partially realized the plenary portion of the absolute person. And the third-class transcendentalists are those who have barely realized the spiritual focus of the absolute person. As stated in the Bhagavad-gétä and other Vedic literatures, the Supreme Person is realized by devotional service, which is backed by full knowledge and detachment from material association. We have already discussed the point that devotional service is followed by knowledge and detachment from material association. As Brahman and Paramätmä realization are imperfect realizations of the Absolute Truth, so the means of realizing Brahman and Paramätmä, i.e., the paths of jïäna and yoga, are also imperfect means of realizing the Absolute Truth. Devotional service, which is based on the foreground of full knowledge combined with detachment from material association and which is fixed by the aural reception of the Vedänta-çruti, is the only perfect method by which the seriously inquisitive student can realize the Absolute Truth. Devotional service is not, therefore, meant for the less intelligent class of transcendentalist. There are three classes of devotees, namely first, second, and third class. The third-class devotees, or the neophytes, who have no knowledge and are not detached from material association, but who are simply attracted by the preliminary process of worshiping the Deity in the temple, are called material devotees. Material Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

devotees are more attached to material benefit than transcendental profit. Therefore, one has to make definite progress from the position of material devotional service to the second-class devotional position. In the second-class position, the devotee can see four principles in the devotional line, namely the Personality of Godhead, His devotees, the ignorant and the envious. One has to raise himself at least to the stage of a second-class devotee and thus become eligible to know the Absolute Truth. A third-class devotee, therefore, has to receive the instructions of devotional service from the authoritative sources of Bhägavata. The number one Bhägavata is the established personality of devotee, and the other Bhägavatam is the message of Godhead. The third-class devotee therefore has to go to the personality of devotee in order to learn the instructions of devotional service. Such a personality of devotee is not a professional man who earns his livelihood by the business of Bhägavatam. Such a devotee must be a representative of Çukadeva Gosvämé, like Süta Gosvämé, and must preach the cult of devotional service for the all-around benefit of all people. A neophyte devotee has very little taste for hearing from the authorities. Such a neophyte devotee makes a show of hearing from the professional man to satisfy his senses. This sort of hearing and chanting has spoiled the whole thing, so one should be very careful about the faulty process. The holy messages of Godhead, as inculcated in the Bhagavad-gétä or in the Çrémad-Bhägavatam, are undoubtedly transcendental subjects, but even though they are so, such transcendental matters are not to be received from the professional man, who spoils them as the serpent spoils milk simply by the touch of his tongue. A sincere devotee must, therefore, be prepared to hear the Vedic literature like the Upaniñads, Vedänta and other literatures left by the previous authorities or Gosvämés, for the benefit of his progress. Without hearing such literatures, one cannot make actual progress. And without hearing and following the instructions, the show of devotional service becomes worthless and therefore a sort of disturbance in the path of devotional service. Unless, therefore, devotional service is established on the principles of çruti, småti, puräëa or païcarätra authorities, the make-show of devotional service should at once be rejected. An unauthorized devotee should never be recognized as a Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

pure devotee. By assimilation of such messages from the Vedic literatures, one can see the all-pervading localized aspect of the Personality of Godhead within his own self constantly. This is called samädhi. TEXT 13 ATa" PauiM>aiÜRJaé[eïa vaaGaXa" ) SvNauiïTaSYa DaMaRSYa Sa&iSaiÖhRirTaaezaadYaê Yae ) ceTa WTaErNaaivÖ& iSQaTa& Satve Pa[SaqdiTa )) 19 )) tadä rajas-tamo-bhäväù käma-lobhädayaç ca ye ceta etair anäviddhaà sthitaà sattve prasédati SYNONYMS tadä—at that time; rajaù—in the mode of passion; tamaù—the mode of ignorance; bhäväù—the situation; käma—lust and desire; lobha—hankering; ädayaù—others; ca—and; ye—whatever they are; cetaù—the mind; etaiù—by these; anäviddham—without being affected; sthitam—being fixed; sattve—in the mode of goodness; prasédati—thus becomes fully satisfied. TRANSLATION As soon as irrevocable loving service is established in the heart, the effects of Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

nature’s modes of passion and ignorance, such as lust, desire and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy. PURPORT A living being in his normal constitutional position is fully satisfied in spiritual bliss. This state of existence is called brahma-bhüta or ätmä-nandé, or the state of self-satisfaction. This self-satisfaction is not like the satisfaction of the inactive fool. The inactive fool is in the state of foolish ignorance, whereas the self-satisfied ätmänandé is transcendental to the material state of existence. This stage of perfection is attained as soon as one is fixed in irrevocable devotional service. Devotional service is not inactivity, but the unalloyed activity of the soul. The soul’s activity becomes adulterated in contact with matter, and as such the diseased activities are expressed in the form of lust, desire, hankering, inactivity, foolishness and sleep. The effect of devotional service becomes manifest by complete elimination of these effects of passion and ignorance. The devotee is fixed at once in the mode of goodness, and he makes further progress to rise to the position of Väsudeva, or the state of unmixed sattva, or çuddha-sattva. Only in this çuddha-sattva state can one always see Kåñëa eye to eye by dint of pure affection for the Lord. A devotee is always in the mode of unalloyed goodness; therefore he harms no one. But the nondevotee, however educated he may be, is always harmful. A devotee is neither foolish nor passionate. The harmful, foolish and passionate cannot be devotees of the Lord, however they may advertise themselves as devotees by outward dress. A devotee is always qualified with all the good qualities of God. Quantitatively such qualifications may be different, but qualitatively both the Lord and His devotee are one and the same. TEXT 20 Wv& Pa[SaàMaNaSaae >aGavÙi¢-YaaeGaTa" ) Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

>aGavtatvivjaNa& Mau¢-Sa®SYa JaaYaTae )) 20 )) evaà prasanna-manaso bhagavad-bhakti-yogataù bhagavat-tattva-vijïänaà mukta-saìgasya jäyate SYNONYMS evam—thus; prasanna—enlivened; manasaù—of the mind; bhagavat-bhakti—the devotional service of the Lord; yogataù—by contact of; bhagavat—regarding the Personality of Godhead; tattva—knowledge; vijïänam—scientific; mukta—liberated; saìgasya—of the association; jäyate—becomes effective. TRANSLATION Thus established in the mode of unalloyed goodness, the man whose mind has been enlivened by contact with devotional service to the Lord gains positive scientific knowledge of the Personality of Godhead in the stage of liberation from all material association. PURPORT In the Bhagavad-gétä (7.3) it is said that out of many thousands of ordinary men, one fortunate man endeavors for perfection in life. Mostly men are conducted by the modes of passion and ignorance, and thus they are engaged always in lust, desire, hankerings, ignorance and sleep. Out of many such manlike animals, there is actually a man who knows the responsibility of human life and thus tries to make life perfect by following the prescribed duties. And out of many thousands of such persons who have thus attained success in human life, one may know scientifically about the Personality of Godhead Çré Kåñëa. In the same Bhagavad-gétä (18.55) it is also said that scientific knowledge of Çré Kåñëa is understood only by the process of devotional service (bhakti-yoga). Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

The very same thing is confirmed herein in the above words. No ordinary man, or even one who has attained success in human life, can know scientifically or perfectly the Personality of Godhead. Perfection of human life is attained when one can understand that he is not the product of matter but is in fact spirit. And as soon as one understands that he has nothing to do with matter, he at once ceases his material hankerings and becomes enlivened as a spiritual being. This attainment of success is possible when one is above the modes of passion and ignorance, or, in other words, when one is actually a brähmaëa by qualification. A brähmaëa is the symbol of sattva-guëa, or the mode of goodness. And others, who are not in the mode of goodness, are either kñatriyas, vaiçyas, çüdras or less than the çüdras. The brahminical stage is the highest stage of human life because of its good qualities. So one cannot be a devotee unless one at least qualifies as a brähmaëa. The devotee is already a brähmaëa by action. But that is not the end of it. As referred to above, such a brähmaëa has to become a Vaiñëava in fact to be actually in the transcendental stage. A pure Vaiñëava is a liberated soul and is transcendental even to the position of a brähmaëa. In the material stage even a brähmaëa is also a conditioned soul because although in the brahminical stage the conception of Brahman or transcendence is realized, scientific knowledge of the Supreme Lord is lacking. One has to surpass the brahminical stage and reach the vasudeva stage to understand the Personality of Godhead Kåñëa. The science of the Personality of Godhead is the subject matter for study by the postgraduate students in the spiritual line. Foolish men, or men with a poor fund of knowledge, do not understand the Supreme Lord, and they interpret Kåñëa according to their respective whims. The fact is, however, that one cannot understand the science of the Personality of Godhead unless one is freed from the contamination of the material modes, even up to the stage of a brähmaëa. When a qualified brähmaëa factually becomes a Vaiñëava, in the enlivened state of liberation he can know what is actually the Personality of Godhead. TEXT 21

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

i>aÛTae ôdYaGa]iNQaiX^ÛNTae SavRSa&XaYaa" ) +aqYaNTae caSYa k-MaaRiai¢&- ParMaYaa Mauda ) vaSaudeve >aGaviTa ku-vRNTYaaTMaPa[SaadNaqMa( )) 22 )) ato vai kavayo nityaà bhaktià paramayä mudä väsudeve bhagavati kurvanty ätma-prasädaném SYNONYMS ataù—therefore; vai—certainly; kavayaù—all transcendentalists; nityam—from time immemorial; bhaktim—service unto the Lord; paramayä—supreme; mudä—with great delight; väsudeve—Çré Kåñëa; bhagavati—the Personality of Godhead; kurvanti—do render; ätma—self; prasädaném—that which enlivens. TRANSLATION Certainly, therefore, since time immemorial, all transcendentalists have been rendering devotional service to Lord Kåñëa, the Personality of Godhead, with great delight, because such devotional service is enlivening to the self. PURPORT The speciality of devotional service unto the Personality of Godhead Lord Çré Kåñëa is specifically mentioned herein. Lord Çré Kåñëa is the svayaà-rüpa Personality of Godhead, and all other forms of Godhead, beginning from Çré Baladeva, Saìkarñaëa, Väsudeva, Aniruddha, Pradyumna and Näräyaëa and extending to the puruña-avatäras, guëa-avatäras, lélä-avatäras, yuga-avatäras and many other thousands of manifestations of the Personality of Godhead, Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

are Lord Çré Kåñëa’s plenary portions and integrated parts. The living entities are separated parts and parcels of the Personality of Godhead. Therefore Lord Sri Kåñëa is the original form of Godhead, and He is the last word in the Transcendence. Thus He is more attractive to the higher transcendentalists who participate in the eternal pastimes of the Lord. In forms of the Personality of Godhead other than Çré Kåñëa and Baladeva, there is no facility for intimate personal contact as in the transcendental pastimes of the Lord at Vrajabhümi. The transcendental pastimes of Lord Çré Kåñëa are not newly accepted, as argued by some less intelligent persons; His pastimes are eternal and are manifested in due course once in a day of Brahmäjé, as the sun rises on the eastern horizon at the end of every twenty-four hours. TEXT 23 Satv& rJaSTaMa wiTa Pa[k*-TaeGauRaJaiNTa ùNaSaUYav" )) 26 )) mumukñavo ghora-rüpän hitvä bhüta-patén atha näräyaëa-kaläù çäntä bhajanti hy anasüyavaù SYNONYMS mumukñavaù—persons desiring liberation; ghora—horrible, ghastly; rüpän—forms like that; hitvä—rejecting; bhüta-patén—demigods; atha—for this reason; näräyaëa—the Personality of Godhead; kaläù—plenary portions; çäntäù—all-blissful; bhajanti—do worship; hi—certainly; anasüyavaù—nonenvious. TRANSLATION Those who are serious about liberation are certainly nonenvious, and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms of Lord Viñëu and His plenary portions. PURPORT Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

The Supreme Personality of Godhead Çré Kåñëa, who is the original person of the Viñëu categories, expands Himself in two different categories, namely integrated plenary portions and separated parts and parcels. The separated parts and parcels are the servitors, and the integrated plenary portions of viñëu-tattvas are the worshipful objects of service. All demigods who are empowered by the Supreme Lord are also separated parts and parcels. They do not belong to the categories of viñëu-tattva. The viñëu-tattvas are living beings equally as powerful as the original form of the Personality of Godhead, and They display different categories of power in consideration of different times and circumstances. The separated parts and parcels are powerful by limitation. They do not have unlimited power like the viñëu-tattvas. Therefore, one should never classify the viñëu-tattvas, or the plenary portions of Näräyaëa, the Personality of Godhead, in the same categories with the parts and parcels. If anyone does so he becomes at once an offender by the name päñaëòé. In the age of Kali many foolish persons commit such unlawful offenses and equalize the two categories. The separated parts and parcels have different positions in the estimation of material powers, and some of them are like Käla-bhairava, Çmaçäna-bhairava, Çani, Mahäkälé and Caëòikä. These demigods are worshiped mostly by those who are in the lowest categories of the mode of darkness or ignorance. Other demigods, like Brahmä, Çiva, Sürya, Gaëeça and many similar deities, are worshiped by men in the mode of passion, urged on by the desire for material enjoyment. But those who are actually situated in the mode of goodness (sattva-guëa) of material nature worship only viñëu-tattvas. Viñëu-tattvas are represented by various names and forms, such as Näräyaëa, Dämodara, Vämana, Govinda and Adhokñaja. The qualified brähmaëas worship the viñëu-tattvas represented by the çälagräma-çilä, and some of the higher castes like the kñatriyas and vaiçyas also generally worship the viñëu-tattvas. Highly qualified brähmaëas situated in the mode of goodness have no grudges against the mode of worship of others. They have all respect for other demigods, even though they may look ghastly, like Käla-bhairava or Mahäkälé. They know very well that those horrible features of the Supreme Lord are all Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

different servitors of the Lord under different conditions, yet they reject the worship of both horrible and attractive features of the demigods, and they concentrate only on the forms of Viñëu because they are serious about liberation from the material conditions. The demigods, even to the stage of Brahmä, the supreme of all the demigods, cannot offer liberation to anyone. Hiraëyakaçipu underwent a severe type of penance to become eternal in life, but his worshipful deity, Brahmä, could not satisfy him with such blessings. Therefore Viñëu, and none else, is called mukti-päda, or the Personality of Godhead who can bestow upon us mukti, liberation. The demigods, being like other living entities in the material world, are all liquidated at the time of the annihilation of the material structure. They are themselves unable to get liberation, and what to speak of giving liberation to their devotees. The demigods can award the worshipers some temporary benefit only, and not the ultimate one. It is for this reason only that candidates for liberation deliberately reject the worship of the demigods, although they have no disrespect for any one of them. TEXT 27 rJaSTaMa"Pa[k*-TaYa" SaMaXaql/a >aJaiNTa vE ) iPaTa*>aUTaPa[JaeXaadqNa( ié[YaEìYaRPa[JaePSav" )) 27 )) rajas-tamaù-prakåtayaù sama-çélä bhajanti vai pitå-bhüta-prajeçädén çriyaiçvarya-prajepsavaù SYNONYMS rajaù—the mode of passion; tamaù—the mode of ignorance; prakåtayaù—of that mentality; sama-çéläù—of the same categories; bhajanti—do worship; vai—actually; pitå—the forefathers; bhüta—other living beings; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

prajeça-ädén—controllers of cosmic administration; çriyä—enrichment; aiçvarya—wealth and power; prajä—progeny; épsavaù—so desiring. TRANSLATION Those who are in the modes of passion and ignorance worship the forefathers, other living beings and the demigods who are in charge of cosmic activities, for they are urged by a desire to be materially benefited with women, wealth, power and progeny. PURPORT There is no need to worship demigods of whatsoever category if one is serious about going back to Godhead. In the Bhagavad-gétä (7.20,23) it is clearly said that those who are mad after material enjoyment approach the different demigods for temporary benefits, which are meant for men with a poor fund of knowledge. We should never desire to increase the depth of material enjoyment. Material enjoyment should be accepted only up to the point of the bare necessities of life and not more or less than that. To accept more material enjoyment means to bind oneself more and more to the miseries of material existence. More wealth, more women and false aristocracy are some of the demands of the materially disposed man because he has no information of the benefit derived from Viñëu worship. By Viñëu worship one can derive benefit in this life as well as in life after death. Forgetting these principles, foolish people who are after more wealth, more wives and more children worship various demigods. The aim of life is to end the miseries of life and not to increase them. For material enjoyment there is no need to approach the demigods. The demigods are but servants of the Lord. As such, they are duty-bound to supply necessities of life in the form of water, light, air, etc. One should work hard and worship the Supreme Lord by the fruits of one’s hard labor for existence, and that should be the motto of life. One should be careful to execute occupational service with faith in God in the proper way, and that will lead one gradually on the progressive march back to Godhead. Lord Çré Kåñëa, when He was personally present at Vrajadhäma, stopped Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

the worship of the demigod Indra and advised the residents of Vraja to worship by their business and to have faith in God. Worshiping the multidemigods for material gain is practically a perversity of religion. This sort of religious activity has been condemned in the very beginning of the Bhägavatam as kaitava-dharma. There is only one religion in the world to be followed by one and all, and that is the Bhägavata-dharma, or the religion which teaches one to worship the Supreme Personality of Godhead and no one else. TEXTS 28–29 vaSaudevPara veda vaSaudevPara Ma%a" ) vaSaudevPara YaaeGaa vaSaudevPara" i§-Yaa" )) 28 )) vaSaudevPar& jaNa& vaSaudevPar& TaPa" ) vaSaudevParae DaMaaeR vaSaudevPara GaiTa" )) 29 )) väsudeva-parä vedä väsudeva-parä makhäù väsudeva-parä yogä väsudeva-paräù kriyäù väsudeva-paraà jïänaà väsudeva-paraà tapaù väsudeva-paro dharmo väsudeva-parä gatiù SYNONYMS väsudeva—the Personality of Godhead; paräù—the ultimate goal; vedäù—revealed scriptures; väsudeva—the Personality of Godhead; paräù—for worshiping; makhäù—sacrifices; väsudeva—the Personality of Godhead; paräù—the means of attaining; yogäù—mystic paraphernalia; väsudeva—the Personality of Godhead; paräù—under His control; kriyäù—fruitive activities; väsudeva—the Personality of Godhead; param—the supreme; jïänam—knowledge; väsudeva—the Personality of Godhead; param—best; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

tapaù—austerity; väsudeva—the Personality of Godhead; paraù—superior quality; dharmaù—religion; väsudeva—the Personality of Godhead; paräù—ultimate; gatiù—goal of life. TRANSLATION In the revealed scriptures, the ultimate object of knowledge is Çré Kåñëa, the Personality of Godhead. The purpose of performing sacrifice is to please Him. Yoga is for realizing Him. All fruitive activities are ultimately rewarded by Him only. He is supreme knowledge, and all severe austerities are performed to know Him. Religion [dharma] is rendering loving service unto Him. He is the supreme goal of life. PURPORT That Çré Kåñëa, the Personality of Godhead, is the only object of worship is confirmed in these two çlokas. In the Vedic literature there is the same objective: establishing one’s relationship and ultimately reviving our lost loving service unto Him. That is the sum and substance of the Vedas. In the Bhagavad-gétä the same theory is confirmed by the Lord in His own words: the ultimate purpose of the Vedas is to know Him only. All the revealed scriptures are prepared by the Lord through His incarnation in the body of Çréla Vyäsadeva just to remind the fallen souls, conditioned by material nature, of Çré Kåñëa, the Personality of Godhead. No demigod can award freedom from material bondage. That is the verdict of all the Vedic literatures. Impersonalists who have no information of the Personality of Godhead minimize the omnipotency of the Supreme Lord and put Him on equal footing with all other living beings, and for this act such impersonalists get freedom from material bondage only with great difficulty. They can surrender unto Him only after many, many births in the culture of transcendental knowledge. One may argue that the Vedic activities are based on sacrificial ceremonies. That is true. But all such sacrifices are also meant for realizing the truth about Väsudeva. Another name of Väsudeva is Yajïa (sacrifice), and in the Bhagavad-gétä it is clearly stated that all sacrifices and all activities are to be conducted for the satisfaction of Yajïa, or Viñëu, the Personality of Godhead. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

This is the case also with the yoga systems. Yoga means to get into touch with the Supreme Lord. The process, however, includes several bodily features such as äsana, dhyäna, präëäyäma and meditation, and all of them are meant for concentrating upon the localized aspect of Väsudeva represented as Paramätmä. Paramätmä realization is but partial realization of Väsudeva, and if one is successful in that attempt, one realizes Väsudeva in full. But by ill luck most yogés are stranded by the powers of mysticism achieved through the bodily process. Ill-fated yogés are given a chance in the next birth by being placed in the families of good learned brähmaëas or in the families of rich merchants in order to execute the unfinished task of Väsudeva realization. If such fortunate brähmaëas and sons of rich men properly utilize the chance, they can easily realize Väsudeva by good association with saintly persons. Unfortunately, such preferred persons are captivated again by material wealth and honor, and thus they practically forget the aim of life. This is also so for the culture of knowledge. According to Bhagavad-gétä there are eighteen items in culturing knowledge. By such culture of knowledge one becomes gradually prideless, devoid of vanity, nonviolent, forbearing, simple, devoted to the great spiritual master, and self-controlled. By culture of knowledge one becomes unattached to hearth and home and becomes conscious of the miseries due to death, birth, old age and disease. And all culture of knowledge culminates in devotional service to the Personality of Godhead, Väsudeva. Therefore, Väsudeva is the ultimate aim in culturing all different branches of knowledge. Culture of knowledge leading one to the transcendental plane of meeting Väsudeva is real knowledge. physical knowledge in its various branches is condemned in the Bhagavad-gétä as ajïäna, or the opposite of real knowledge. The ultimate aim of physical knowledge is to satisfy the senses, which means prolongation of the term of material existence and thereby continuance of the threefold miseries. So prolonging the miserable life of material existence is nescience. But the same physical knowledge leading to the way of spiritual understanding helps one to end the miserable life of physical existence and to begin the life of spiritual existence on the plane of Väsudeva. The same applies to all kinds of austerities. Tapasya means voluntary Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

acceptance of bodily pains to achieve some higher end of life. Rävaëa and Hiraëyakaçipu underwent a severe type of bodily torture to achieve the end of sense gratification. Sometimes modern politicians also undergo severe types of austerities to achieve some political end. This is not actually tapasya. One should accept voluntary bodily inconvenience for the sake of knowing Väsudeva because that is the way of real austerities. Otherwise all forms of austerities are classified as modes of passion and ignorance. passion and ignorance cannot end the miseries of life. Only the mode of goodness can mitigate the threefold miseries of life. Vasudeva and Devaké, the so-called father and mother of Lord Kåñëa, underwent penances to get Väsudeva as their son. Lord Çré Kåñëa is the father of all living beings (Bg. 14.4). Therefore He is the original living being of all other living beings. He is the original eternal enjoyer amongst all other enjoyers. Therefore no one can be His begetting father, as the ignorant may think. Lord Çré Kåñëa agreed to become the son of Vasudeva and Devaké upon being pleased with their severe austerities. Therefore if any austerities have to be done, they must be done to achieve the end of knowledge, Väsudeva. Väsudeva is the original Personality of Godhead Lord Çré Kåñëa. As explained before, the original Personality of Godhead expands Himself by innumerable forms. Such expansion of forms is made possible by His various energies. His energies are also multifarious, and His internal energies are superior and external energies inferior in quality. They are explained in the Bhagavad-gétä (7.4–6) as the parä and the aparä prakåtis. So His expansions of various forms which take place via the internal energies are superior forms, whereas the expansions which take place via the external energies are inferior forms. The living entities are also His expansions. The living entities who are expanded by His internal potency are eternally liberated persons, whereas those who are expanded in terms of the material energies are eternally conditioned souls. Therefore, all culture of knowledge, austerities, sacrifice and activities should be aimed at changing the quality of the influence that is acting upon us. For the present, we are all being controlled by the external energy of the Lord, and just to change the quality of the influence, we must endeavor to cultivate spiritual energy. In the Bhagavad-gétä it is said that those Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

who are mahätmäs, or those whose minds have been so broadened as to be engaged in the service of Lord Kåñëa, are under the influence of the internal potency, and the effect is that such broadminded living beings are constantly engaged in the service of the Lord without deviation. That should be the aim of life. And that is the verdict of all the Vedic literatures. No one should bother himself with fruitive activities or dry speculation about transcendental knowledge. Everyone should at once engage himself in the transcendental loving service of the Lord. Nor should one worship different demigods who work as different hands of the Lord for creation, maintenance or destruction of the material world. There are innumerable powerful demigods who look over the external management of the material world. They are all different assisting hands of Lord Väsudeva. Even Lord Çiva and Lord Brahmä are included in the list of demigods, but Lord Viñëu, or Väsudeva, is always transcendentally situated. Even though He accepts the quality of goodness of the material world, He is still transcendental to all the material modes. The following example will clear that matter more explicitly. In the prison house there are the prisoners and the managers of the prison house. Both the managers and the prisoners are bound by the laws of the king. But even though the king sometimes comes in the prison, he is not bound by the laws of the prison house. The king is therefore always transcendental to the laws of the prison house, as the Lord is always transcendental to the laws of the material world. TEXT 30 Sa Wved& SaSaJaaRGa]e >aGavaNaaTMaMaaYaYaa ) SadSad]UPaYaa caSaaE GauaaiTa ivjaNaeNa ivJa*iM>aTa" )) 31 )) tayä vilasiteñv eñu guëeñu guëavän iva antaù-praviñöa äbhäti vijïänena vijåmbhitaù Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

SYNONYMS tayä—by them; vilasiteñu—although in the function; eñu—these; guëeñu—the modes of material nature; guëavän—affected by the modes; iva—as if; antaù—within; praviñöaù—entered into; äbhäti—appears to be; vijïänena—by transcendental consciousness; vijåmbhitaù—fully enlightened. TRANSLATION After creating the material substance, the Lord [Väsudeva] expands Himself and enters into it. And although He is within the material modes of nature and appears to be; one of the created beings, He is always fully enlightened in His transcendental position. PURPORT The living entities are separated parts and parcels of the Lord, and the conditioned living entities, who are unfit for the spiritual kingdom, are strewn within the material world to enjoy matter to the fullest extent. As Paramätmä and eternal friend of the living entities, the Lord, by one of His plenary portions, accompanies the living entities to guide them in their material enjoyment and to become witness to all activities. While the living entities enjoy the material conditions, the Lord maintains His transcendental position without being affected by the material atmosphere. In the Vedic literatures (çruti) it is said that there are two birds in one tree.*(7) One of them is eating the fruit of the tree, while the other is witnessing the actions. The witness is the Lord, and the fruit-eater is the living entity. The fruit-eater (living entity) has forgotten his real identity and is overwhelmed in the fruitive activities of the material conditions, but the Lord (Paramätmä) is always full in transcendental knowledge. That is the difference between the Supersoul and the conditioned soul. The conditioned soul, the living entity, is controlled by the laws of nature, while the Paramätmä, or the Supersoul, is the controller of the material energy.

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TEXT 32 YaQaa ùvihTaae viödaRåZvek-" SvYaaeiNazu ) NaaNaev >aaiTa ivìaTMaa >aUTaezu c TaQaa PauMaaNa( )) 32 )) yathä hy avahito vahnir däruñv ekaù sva-yoniñu näneva bhäti viçvätmä bhüteñu ca tathä pumän SYNONYMS yathä—as much as; hi—exactly like; avahitaù—surcharged with; vahniù—fire; däruñu—in wood; ekaù—one; sva-yoniñu—the source of manifestation; nänä iva—like different entities; bhäti—illuminates; viçva-ätmä—the Lord as Paramätmä; bhüteñu—in the living entities; ca—and; tathä—in the same way; pumän—the Absolute Person. TRANSLATION The Lord, as Supersoul, pervades all things, just as fire permeates wood, and so He appears to be of many varieties, though He is the absolute one without a second. PURPORT Lord Väsudeva, the Supreme Personality of Godhead, by one of His plenary parts expands Himself all over the material world, and His existence can be perceived even within the atomic energy. Matter, antimatter, proton, neutron, etc., are all different effects of the Paramätmä feature of the Lord. As from wood, fire can be manifested, or as butter can be churned out of milk, so also the presence of the Lord as Paramätmä can be felt by the process of legitimate hearing and chanting of the transcendental subjects which are especially treated in the Vedic literatures like the Upaniñads and Vedänta. Çrémad-Bhägavatam is the bona fide explanation of these Vedic literatures. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

The Lord can be realized through the aural reception of the transcendental message, and that is the only way to experience the transcendental subject. As fire is kindled from wood by another fire, the divine consciousness of man can similarly be kindled by another divine grace. His Divine Grace the spiritual master can kindle the spiritual fire from the woodlike living entity by imparting proper spiritual messages injected through the receptive ear. Therefore one is required to approach the proper spiritual master with receptive ears only, and thus divine existence is gradually realized. The difference between animality and humanity lies in this process only. A human being can hear properly, whereas an animal cannot. TEXT 33 ASaaE GauaaRvE>aURTaSaU+MaeiNd]YaaTMai>a" ) SviNaiMaRTaezu iNaivRíae >au»e >aUTaezu Tad(GauYaJaaYaTa ) Sa YaaMaaÛE" SaurGaauvaNTarMa( )) 12 )) tataù saptama äkütyäà rucer yajïo ’bhyajäyata sa yämädyaiù sura-gaëair Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

apät sväyambhuväntaram SYNONYMS tataù—after that; saptame—the seventh in the line; äkütyäm—in the womb of Äküti; ruceù—by Prajäpati Ruci; yajïaù—the Lord’s incarnation as Yajïa; abhyajäyata—advented; saù—He; yäma-ädyaiù—with Yäma and others; sura-gaëaiù—with demigods; apät—ruled; sväyambhuva-antaram—the change of the period of Sväyambhuva Manu. TRANSLATION The seventh incarnation was Yajïa, the son of Prajäpati Ruci and his wife Äküti. He controlled the period during the change of the Sväyambhuva Manu and was assisted by demigods such as His son Yama. PURPORT The administrative posts occupied by the demigods for maintaining the regulations of the material world are offered to the highly elevated pious living beings. When there is a scarcity of such pious living beings, the Lord incarnates Himself as Brahmä, Prajäpati, Indra, etc., and takes up the charge. During the period of Sväyambhuva Manu (the present period is of Vaivasvata Manu) there was no suitable living being who could occupy the post of Indra, the King of the Indraloka (heaven) planet. The Lord Himself at that time became Indra. Assisted by His own sons like Yama and other demigods, Lord Yajïa ruled the administration of the universal affairs. TEXT 13 AíMae MaeådeVYaa& Tau Naa>aeJaaRTa oå§-Ma" ) dXaRYaNa( vTMaR DaqraaYaaRicTaae >aeJae NavMa& PaaiQaRv& vPau" ) duGDaeMaaMaaezDaqivRPa[aSTaeNaaYa& Sa oXataMa" )) 14 )) åñibhir yäcito bheje navamaà pärthivaà vapuù dugdhemäm oñadhér vipräs tenäyaà sa uçattamaù SYNONYMS åñibhiù—by the sages; yäcitaù—being prayed for; bheje—accepted; navamam—the ninth one; pärthivam—the ruler of the earth; vapuù—body; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

dugdha—milking; imäm—all these; oñadhéù—products of the earth; vipräù—O brähmaëas; tena—by; ayam—this; saù—he; uçattamaù—beautifully attractive. TRANSLATION O brähmaëas, in the ninth incarnation, the Lord, prayed for by sages, accepted the body of a king [Påthu] who cultivated the land to yield various produces, and for that reason the earth was beautiful and attractive. PURPORT Before the advent of King Påthu, there was great havoc of maladministration due to the vicious life of the previous king, the father of Mahäräja Påthu. The intelligent class of men (namely the sages and the brähmaëas) not only prayed for the Lord to come down, but also dethroned the previous king. It is the duty of the king to be pious and thus look after the all-around welfare of the citizens. Whenever there is some negligence on the part of the king in discharging his duty, the intelligent class of men must dethrone him. The intelligent class of men, however, do not occupy the royal throne, because they have much more important duties for the welfare of the public. Instead of occupying the royal throne, they prayed for the incarnation of the Lord, and the Lord came as Mahäräja Påthu. Real intelligent men, or qualified brähmaëas, never aspire for political posts. Mahäräja Påthu excavated many produces from the earth, and thus not only did the citizens become happy to have such a good king, but the complete sight of the earth also became beautiful and attractive. TEXT 15 æPa& Sa JaGa*he MaaTSYa& ca+auzaediDaSaMâve ) NaaVYaaraePYa MahqMaYYaaMaPaaÜEvSvTa& MaNauMa( )) 15 )) rüpaà sa jagåhe mätsyaà cäkñuñodadhi-samplave Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

nävy äropya mahé-mayyäm apäd vaivasvataà manum SYNONYMS rüpam—form; saù—He; jagåhe—accepted; mätsyam—of a fish; cäkñuña—Cäkñuña; udadhi—water; samplave—inundation; nävi—on the boat; äropya—keeping on; mahé—the earth; mayyäm—drowned in; apät—protected; vaivasvatam—Vaivasvata; manum—Manu, the father of man. TRANSLATION When there was a complete inundation after the period of the Cäkñuña Manu and the whole world was deep within water, the Lord accepted the form of a fish and protected Vaivasvata Manu, keeping him up on a boat. PURPORT According to Çrépäda Çrédhara Svämé, the original commentator on the Bhägavatam, there is not always a devastation after the change of every Manu. And yet this inundation after the period of Cäkñuña Manu took place in order to show some wonders to Satyavrata. But Çré Jéva Gosvämé has given definite proofs from authoritative scriptures (like Viñëu-dharmottara, Märkaëòeya Puräëa, Harivaàça, etc.) that there is always a devastation after the end of each and every Manu. Çréla Viçvanätha Cakravarté has also supported Çréla Jéva Gosvämé, and he (Çré Cakravarté) has also quoted from Bhägavatämåta about this inundation after each Manu. Apart from this, the Lord, in order to show special favor to Satyavrata, a devotee of the Lord, in this particular period, incarnated Himself. TEXT 16 SauraSauraa]ÕETYaeNd]MaUiJaRTaMa( ) ddar k-rJaEæraverk-a& k-$=k*-ÛQaa )) 18 )) caturdaçaà närasiàhaà bibhrad daityendram ürjitam dadära karajair üräv erakäà kaöa-kåd yathä SYNONYMS caturdaçam—the fourteenth in the line; nära-siàham—the incarnation of the Lord as half-man and half-lion; bibhrat—advented; daitya-indram—the king of the atheists; ürjitam—strongly built; dadära—bifurcated; karajaiù—by the nails; ürau—on the lap; erakäm—canes; kaöa-kåt—carpenter; yathä—just like. TRANSLATION Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

In the fourteenth incarnation, the Lord appeared as Nåsiàha and bifurcated the strong body of the atheist Hiraëyakaçipu with His nails, just as a carpenter pierces cane. TEXT 19 PaÄdXa& vaMaNak&- k*-TvaGaadßr& ble/" ) Pad}aYa& YaacMaaNa" Pa[TYaaidTSauiñiPaíPaMa( )) 19 )) païcadaçaà vämanakaà kåtvägäd adhvaraà baleù pada-trayaà yäcamänaù pratyäditsus tri-piñöapam SYNONYMS païcadaçam—the fifteenth in the line; vämanakam—the dwarf brähmaëa; kåtvä—by assumption of; agät—went; adhvaram—arena of sacrifice; baleù—of King Bali; pada-trayam—three steps only; yäcamänaù—begging; pratyäditsuù—willing at heart to return; tri-piñöapam—the kingdom of the three planetary systems. TRANSLATION In the fifteenth incarnation, the Lord assumed the form of a dwarf-brähmaëa [Vämana] and visited the arena of sacrifice arranged by Mahäräja Bali. Although at heart He was willing to regain the kingdom of the three planetary systems, He simply asked for a donation of three steps of land. PURPORT The Almighty God can bestow upon anyone the kingdom of the universe from a very small beginning, and similarly, He can take away the kingdom of the universe on the plea of begging a small piece of land. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TEXT 20 AvTaare zae@XaMae PaXYaNa( b]ød]uhae Na*PaaNa( ) i}a"Saák*-Tv" ku-iPaTaae iNa"+a}aaMak-raeNMahqMa( )) 20 )) avatäre ñoòaçame paçyan brahma-druho nåpän triù-sapta-kåtvaù kupito niù-kñaträm akaron mahém SYNONYMS avatäre—in the incarnation of the Lord; ñoòaçame—the sixteenth; paçyan—seeing; brahma-druhaù—disobedient to the orders of the brähmaëas; nåpän—the kingly order; triù-sapta—thrice seven times; kåtvaù—had done; kupitaù—being engaged; niù—negation; kñaträm—the administrative class; akarot—did perform; mahém—the earth. TRANSLATION In the sixteenth incarnation of the Godhead, the Lord [as Bhågupati] annihilated the administrative class [kñatriyas] twenty-one times, being angry with them because of their rebellion against the brähmaëas [the intelligent class]. PURPORT The kñatriyas, or the administrative class of men, are expected to rule the planet by the direction of the intelligent class of men, who give direction to the rulers in terms of the standard çästras, or the books of revealed knowledge. The rulers carry on the administration according to that direction. Whenever there is disobedience on the part of the kñatriyas, or the administrative class, against the orders of the learned and intelligent brähmaëas, the administrators are removed by force from the posts, and arrangement is made for better Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

administration. TEXT 21 TaTa" SaádXae JaaTa" SaTYavTYaa& ParaXaraTa( ) c§e- vedTarae" Xaa%a d*îa Pau&Saae_LPaMaeDaSa" )) 21 )) tataù saptadaçe jätaù satyavatyäà paräçarät cakre veda-taroù çäkhä dåñövä puàso ’lpa-medhasaù SYNONYMS tataù—thereafter; saptadaçe—in the seventeenth incarnation; jätaù—advented; satyavatyäm—in the womb of Satyavaté; paräçarät—by Paräçara Muni; cakre—prepared; veda-taroù—of the desire tree of the Vedas; çäkhäù—branches; dåñövä—be seeing; puàsaù—the people in general; alpa-medhasaù—less intelligent. TRANSLATION Thereafter, in the seventeenth incarnation of Godhead, Çré Vyäsadeva appeared in the womb of Satyavaté through Paräçara Muni, and he divided the one Veda into several branches and subbranches, seeing that the people in general were less intelligent. PURPORT Originally the Veda is one. But Çréla Vyäsadeva divided the original Veda into four, namely Säma, Yajur, Åg, Atharva, and then again they were explained in different branches like the Puräëas and the Mahäbhärata. Vedic language and the subject matter are very difficult for ordinary men. They are understood by the highly intelligent and self-realized brähmaëas. But the present age of Kali is full of ignorant men. Even those who are born by a Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

brähmaëa father are, in the present age, no better than the çüdras or the women. The twice-born men, namely the brähmaëas, kñatriyas and vaiçyas, are expected to undergo a cultural purificatory process known as saàskäras, but because of the bad influence of the present age the so-called members of the brähmaëa and other high-order families are no longer highly cultured. They are called the dvija-bandhus, or the friends and family members of the twice-born. But these dvija-bandhus are classified amongst the çüdras and the women. Çréla Vyäsadeva divided the Vedas into various branches and subbranches for the sake of the less intelligent classes like the dvija-bandhus, çüdras and women. TEXT 22 NardevTvMaaPaà" Saurk-aYaRick-IzRYaa ) SaMaud]iNaGa]hadqiNa c§e- vqYaaRaiSa MaegaaEgaae rea" )) 31 )) yathä nabhasi meghaugho reëur vä pärthivo ’nile evaà drañöari dåçyatvam äropitam abuddhibhiù SYNONYMS yathä—as it is; nabhasi—in the sky; megha-oghaù—a mass of clouds; reëuù—dust; vä—as well as; pärthivaù—muddiness; anile—in the air; evam—thus; drañöari—to the seer; dåçyatvam—for the purpose of seeing; äropitam—is implied; abuddhibhiù—by the less intelligent persons. TRANSLATION 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. PURPORT It is further confirmed herein that with our material eyes and senses we cannot see the Lord, who is all spirit. We cannot even detect the spiritual Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

spark which exists within the material body of the living being. We look to the outward covering of the body or subtle mind of the living being, but we cannot see the spiritual spark within the body. So we have to accept the living being’s presence by the presence of his gross body. Similarly, those who want to see the Lord with their present material eyes or with the material senses are advised to meditate on the gigantic external feature called the viräö-rüpa. For instance, when a particular gentleman goes in his car, which can be seen very easily, we identify the car with the man within the car. When the President goes out in his particular car, we say, “There is the President.” For the time being we identify the car with the President. Similarly, less intelligent men who want to see God immediately without necessary qualification are shown first the gigantic material cosmos as the form of the Lord, although the Lord is within and without. The clouds in the sky and the blue of the sky are better appreciated in this connection. Although the bluish tint of the sky and the sky itself are different, we conceive of the color of the sky as blue. But that is a general conception for the laymen only. TEXT 32 ATa" Par& YadVYa¢-MaVYaU!GauaRv" )) 32 )) ataù paraà yad avyaktam avyüòha-guëa-båàhitam adåñöäçruta-vastutvät sa jévo yat punar-bhavaù SYNONYMS ataù—this; param—beyond; yat—which; avyaktam—unmanifested; avyüòha—without formal shape; guëa-båàhitam—affected by the qualities; adåñöa—unseen; açruta—unheard; vastutvät—being like that; saù—that; jévaù—living being; yat—that which; punaù-bhavaù—takes birth repeatedly. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TRANSLATION Beyond this gross conception of form is another, subtle conception of form which is without formal shape and is unseen, unheard and unmanifest. The living being has his form beyond this subtlety, otherwise he could not have repeated births. PURPORT As the gross cosmic manifestation is conceived as the gigantic body of the Lord, so also there is the conception of His subtle form, which is simply realized without being seen, heard or manifested. But in fact all these gross or subtle conceptions of the body are in relation with the living beings. The living being has his spiritual form beyond this gross material or subtle psychic existence. The gross body and psychic functions cease to act as soon as the living being leaves the visible gross body. In fact, we say that the living being has gone away because he is unseen and unheard. Even when the gross body is not acting when the living being is in sound sleep, we know that he is within the body by his breathing. So the living being’s passing away from the body does not mean that there is no existence of the living soul. It is there, otherwise how can he repeat his births again and again? The conclusion is that the Lord is eternally existent in His transcendental form, which is neither gross nor subtle like that of the living being; His body is never to be compared to the gross and subtle bodies of the living being. All such conceptions of God’s body are imaginary. The living being has his eternal spiritual form, which is conditioned only by his material contamination. TEXT 33 Ya}aeMae SadSad]UPae Pa[iTaizÖe SvSa&ivda ) AivÛYaaTMaiNa k*-Tae wiTa Tad(b]ødXaRNaMa( )) 33 )) yatreme sad-asad-rüpe Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

pratiñiddhe sva-saàvidä avidyayätmani kåte iti tad brahma-darçanam SYNONYMS yatra—whenever; ime—in all these; sat-asat—gross and subtle; rüpe—in the forms of; pratiñiddhe—on being nullified; sva-saàvidä—by self-realization; avidyayä—by ignorance; ätmani—in the self; kåte—having been imposed; iti—thus; tat—that is; brahma-darçanam—the process of seeing the Absolute. TRANSLATION Whenever a person experiences, by self-realization, that both the gross and subtle bodies have nothing to do with the pure self, at that time he sees himself as well as the Lord. PURPORT The difference between self-realization and material illusion is to know that the temporary or illusory impositions of material energy in the shape of gross and subtle bodies are superficial coverings of the self. The coverings take place due to ignorance. Such coverings are never effective in the person of the Personality of Godhead. Knowing this convincingly is called liberation, or seeing the Absolute. This means that perfect self-realization is made possible by adoption of godly or spiritual life. Self-realization means becoming indifferent to the needs of the gross and subtle bodies and becoming serious about the activities of the self. The impetus for activities is generated from the self, but such activities become illusory due to ignorance of the real position of the self. By ignorance, self-interest is calculated in terms of the gross and subtle bodies, and therefore a whole set of activities is spoiled, life after life. When, however, one meets the self by proper culture, the activities of the self begin. Therefore a man who is engaged in the activities of the self is called jévan-mukta, or a liberated person even in the conditional existence. This perfect stage of self-realization is attained not by artificial means, but Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

under the lotus feet of the Lord, who is always transcendental. In the Bhagavad-gétä the Lord says that He is present in everyone’s heart, and from Him only all knowledge, remembrance or forgetfulness take place. When the living being desires to be an enjoyer of material energy (illusory phenomena), the Lord covers the living being in the mystery of forgetfulness, and thus the living being misinterprets the gross body and subtle mind to be his own self. And by culture of transcendental knowledge, when the living being prays to the Lord for deliverance from the clutches of forgetfulness, the Lord, by His causeless mercy, removes the living being’s illusory curtain, and thus he realizes his own self. He then engages himself in the service of the Lord in his eternal constitutional position, becoming liberated from the conditioned life. All this is executed by the Lord either through His external potency or directly by the internal potency. TEXT 34 YaÛezaeParTaa devq MaaYaa vEXaardq MaiTa" ) SaMPaà WveiTa ivduMaRihiMan Sve MahqYaTae )) 34 )) yady eñoparatä devé mäyä vaiçäradé matiù sampanna eveti vidur mahimni sve mahéyate SYNONYMS yadi—if, however; eñä—they; uparatä—subsided; devé mäyä—illusory energy; vaiçäradé—full of knowledge; matiù—enlightenment; sampannaù—enriched with; eva—certainly; iti—thus; viduù—being cognizant of; mahimni—in the glories; sve—of the self; mahéyate—being situated in. TRANSLATION If the illusory energy subsides and the living entity becomes fully enriched Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

with knowledge by the grace of the Lord, then he becomes at once enlightened with self-realization and thus becomes situated in his own glory. PURPORT Because the Lord is the absolute Transcendence, all of His forms, names, pastimes, attributes, associates and energies are identical with Him. His transcendental energy acts according to His omnipotency. The same energy acts as His external, internal and marginal energies, and by His omnipotency He can perform anything and everything through the agency of any of the above energies. He can turn the external energy into internal by His will. Therefore by His grace the external energy, which is employed in illusioning those living beings who want to have it, subsides by the will of the Lord in terms of repentance and penance for the conditioned soul. And the very same energy then acts to help the purified living being make progress on the path of self-realization. The example of electrical energy is very appropriate in this connection. The expert electrician can utilize the electrical energy for both heating and cooling by adjustment only. Similarly, the external energy, which now bewilders the living being into continuation of birth and death, is turned into internal potency by the will of the Lord to lead the living being to eternal life. When a living being is thus graced by the Lord, he is placed in his proper constitutional position to enjoy eternal spiritual life. TEXT 35 Wv& JaNMaaiNa k-MaaRiaGavNTa wTQa& YaÜaSaudeve_i%l/l/aek-NaaQae ) ku-vRiNTa SavaRTMak-MaaTMa>aav& Na Ya}a >aUYa" PairvTaR oGa]" )) 39 )) atheha dhanyä bhagavanta itthaà yad väsudeve ’khila-loka-näthe kurvanti sarvätmakam ätma-bhävaà na yatra bhüyaù parivarta ugraù SYNONYMS Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

atha—thus; iha—in this world; dhanyäù—successful; bhagavantaù—perfectly cognizant; ittham—such; yat—what; väsudeve—unto the Personality of Godhead; akhila—all-embracing; loka-näthe—unto the proprietor of all the universes; kurvanti—inspires; sarva-ätmakam—one hundred percent; ätma—spirit; bhävam—ecstasy; na—never; yatra—wherein; bhüyaù—again; parivartaù—repetition; ugraù—dreadful. TRANSLATION Only by making such inquiries in this world can one be successful and perfectly cognizant, for such inquiries invoke transcendental ecstatic love unto the Personality of Godhead, who is the proprietor of all the universes, and guarantee cent-percent immunity from the dreadful repetition of birth and death. PURPORT The inquiries of the sages headed by Çaunaka are herewith praised by Süta Gosvämé on the merit of their transcendental nature. As already concluded, only the devotees of the Lord can know Him to a considerable extent, and no one else can know Him at all, so the devotees are perfectly cognizant of all spiritual knowledge. The Personality of Godhead is the last word in Absolute Truth. Impersonal Brahman and localized Paramätmä (Supersoul) are included in the knowledge of the Personality of Godhead. So one who knows the Personality of Godhead can automatically know all about Him, His multipotencies and His expansions. So the devotees are congratulated as being all-successful. A cent-percent devotee of the Lord is immune to the dreadful material miseries of repeated birth and death. TEXT 40 wd& >aaGavTa& NaaMa PauraaGavaNa*iz" )

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

iNa"é[eYaSaaYa l/aek-SYa DaNYa& SvSTYaYaNa& MahTa( )) 40 )) idaà bhägavataà näma puräëaà brahma-sammitam uttama-çloka-caritaà cakära bhagavän åñiù niùçreyasäya lokasya dhanyaà svasty-ayanaà mahat SYNONYMS idam—this; bhägavatam—book containing the narration of the Personality of Godhead and His pure devotees; näma—of the name; puräëam—supplementary to the Vedas; brahma-sammitam—incarnation of Lord Çré Kåñëa; uttama-çloka—of the Personality of Godhead; caritam—activities; cakära—compiled; bhagavän—incarnation of the Personality of Godhead; åñiù—Çré Vyäsadeva; niùçreyasäya—for the ultimate good; lokasya—of all people; dhanyam—fully successful; svasti-ayanam—all-blissful; mahat—all-perfect. TRANSLATION This Çrémad-Bhägavatam is the literary incarnation of God, and it is compiled by Çréla Vyäsadeva, the incarnation of God. It is meant for the ultimate good of all people, and it is all-successful, all-blissful and all-perfect. PURPORT Lord Çré Caitanya Mahäprabhu declared that Çrémad-Bhägavatam is the spotless sound representation of all Vedic knowledge and history. There are selected histories of great devotees who are in direct contact with the Personality of Godhead. Çrémad-Bhägavatam is the literary incarnation of Lord Çré Kåñëa and is therefore nondifferent from Him. Çrémad-Bhägavatam should be worshiped as respectfully as we worship the Lord. Thereby we can derive the ultimate blessings of the Lord through its careful and patient study. As Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

God is all light, all bliss and all perfection, so also is Çrémad-Bhägavatam. We can have all the transcendental light of the Supreme Brahman, Çré Kåñëa, from the recitation of Çrémad-Bhägavatam, provided it is received through the medium of the transparent spiritual master. Lord Caitanya’s private secretary Çréla Svarüpa Dämodara Gosvämé advised all intending visitors who came to see the Lord at Puré to make a study of the Bhägavatam from the person Bhägavatam Person Bhägavatam is the self-realized bona fide spiritual master, and through him only can one understand the lessons of Bhägavatam in order to receive the desired result. One can derive from the study of the Bhägavatam all benefits that are possible to be derived from the personal presence of the Lord. It carries with it all the transcendental blessings of Lord Çré Kåñëa that we can expect from His personal contact. TEXT 41 Taidd& Ga]ahYaaMaaSa SauTaMaaTMavTaa& vrMa( ) SavRvedeiTahaSaaNaa& Saar& Saar& SaMaud(Da*TaMa( )) 41 )) tad idaà grähayäm äsa sutam ätmavatäà varam sarva-vedetihäsänäà säraà säraà samuddhåtam SYNONYMS tat—that; idam—this; grähayäm äsa—made to accept; sutam—unto his son; ätmavatäm—of the self-realized; varam—most respectful; sarva—all; veda—Vedic literatures (books of knowledge); itihäsänäm—of all the histories; säram—cream; säram—cream; samuddhåtam—taken out. TRANSLATION Çré Vyäsadeva delivered it to his son, who is the most respected among the self-realized, after extracting the cream of all Vedic literatures and histories of Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

the universe. PURPORT Men with a poor fund of knowledge only accept the history of the world from the time of Buddha, or since 600 B.C., and prior to this period all histories mentioned in the scriptures are calculated by them to be only imaginary stories. That is not a fact. All the stories mentioned in the Puräëas and Mahäbhärata, etc., are actual histories, not only of this planet but also of millions of other planets within the universe. Sometimes the history of planets beyond this world appear to such men to be unbelievable. But they do not know that different planets are not equal in all respects and that therefore some of the historical facts derived from other planets do not correspond with the experience of this planet. Considering the different situation of different planets and also time and circumstances, there is nothing wonderful in the stories of the Puräëas, nor are they imaginary. We should always remember the maxim that one man’s food is another man’s poison. We should not, therefore, reject the stories and histories of the Puräëas as imaginary. The great åñis like Vyäsa had no business putting some imaginary stories in their literatures. In the Çrémad-Bhägavatam historical facts selected from the histories of different planets have been depicted. It is therefore accepted by all the spiritual authorities as the Mahä-Puräëa. The special significance of these histories is that they are all connected with activities of the Lord in a different time and atmosphere. Çréla Çukadeva Gosvämé is the topmost personality of all the self-realized souls, and he accepted this as the subject of studies from his father, Vyäsadeva. Çréla Vyäsadeva is the great authority, and the subject matter of Çrémad-Bhägavatam being so important, he delivered the message first to his great son Çréla Çukadeva Gosvämé. It is compared to the cream of the milk. Vedic literature is like the milk ocean of knowledge. Cream or butter is the most palatable essence of milk, and so also is Çrémad-Bhägavatam, for it contains all palatable, instructive and authentic versions of different activities of the Lord and His devotees. There is no gain, however, in accepting the message of Bhägavatam from the unbelievers, atheists and professional reciters who make a trade of Bhägavatam for the laymen. It was delivered to Çréla Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Çukadeva Gosvämé, and he had nothing to do with the Bhägavata business. He did not have to maintain family expenses by such trade. Çrémad-Bhägavatam should therefore be received from the representative of Çukadeva, who must be in the renounced order of life without family encumbrance. Milk is undoubtedly very good and nourishing, but when it is touched by the mouth of a snake it is no longer nourishing; rather, it becomes a source of death. Similarly, those who are not strictly in the Vaiñëava discipline should not make a business of this Bhägavatam and become a cause of spiritual death for so many hearers. In the Bhagavad-gétä the Lord says that the purpose of all the Vedas is to know Him (Lord Kåñëa), and Çrémad-Bhägavatam is Lord Çré Kåñëa Himself in the form of recorded knowledge. Therefore, it is the cream of all the Vedas, and it contains all historical facts of all times in relation with Çré Kåñëa. It is factually the essence of all histories. TEXT 42 Sa Tau Sa&é[avYaaMaaSa MaharaJa& Parqi+aTaMa( ) Pa[aYaaePaiví& Ga®aYaa& ParqTa& ParMaizRi>a" )) 42 )) sa tu saàçrävayäm äsa mahäräjaà parékñitam präyopaviñöaà gaìgäyäà parétaà paramarñibhiù SYNONYMS saù—the son of Vyäsadeva; tu—again; saàçrävayäm äsa—make them audible; mahä-räjam—unto the emperor; parékñitam—of the name Parékñit; präya-upaviñöam—who sat until death without food or drink; gaìgäyäm—on the bank of the Ganges; parétam—being surrounded; parama-åñibhiù—by great sages. TRANSLATION Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Çukadeva Gosvämé, the son of Vyäsadeva, in his turn delivered the Bhägavatam to the great Emperor Parékñit, who sat surrounded by sages on the bank of the Ganges, awaiting death without taking food or drink. PURPORT All transcendental messages are received properly in the chain of disciplic succession. This disciplic succession is called paramparä. Unless therefore Bhägavatam or any other Vedic literatures are received through the paramparä system, the reception of knowledge is not bona fide. Vyäsadeva delivered the message to Çukadeva Gosvämé, and from Çukadeva Gosvämé, Süta Gosvämé received the message. One should therefore receive the message of Bhägavatam from Süta Gosvämé or from his representative and not from any irrelevant interpreter. Emperor Parékñit received the information of his death in time, and he at once left his kingdom and family and sat down on the bank of the Ganges to fast till death. All great sages, åñis, philosophers, mystics, etc., went there due to his imperial position. They offered many suggestions about his immediate duty, and at last it was settled that he would hear from Çukadeva Gosvämé about Lord Kåñëa. Thus the Bhägavatam was spoken to him. Çrépäda Çaìkaräcärya, who preached Mäyäväda philosophy and stressed the impersonal feature of the Absolute, also recommended that one must take shelter at the lotus feet of Lord Çré Kåñëa, for there is no hope of gain from debating. Indirectly Çrépäda Çaìkaräcärya admitted that what he had preached in the flowery grammatical interpretations of the Vedänta-sütra cannot help one at the time of death. At the critical hour of death one must recite the name of Govinda. This is the recommendation of all great transcendentalists. Çukadeva Gosvämé had long ago stated the same truth, that at the end one must remember Näräyaëa. That is the essence of all spiritual activities. In pursuance of this eternal truth, Çrémad-Bhägavatam was heard by Emperor Parékñit, and it was recited by the able Çukadeva Gosvämé. And both the speaker and the receiver of the messages of Bhägavatam were duly delivered by the same medium. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TEXT 43 k*-Za" Sah ) k-l/aE Naíd*XaaMaez PauraaMaNYauSauTa& SaUTa Pa[ahu>aaRGavTaaetaMaMa( ) TaSYa JaNMa MahaêYa| k-MaaRiaveidh ) wiTa >aarTaMaa:YaaNa& k*-PaYaa MauiNaNaa k*-TaMa( )) 25 )) stré-çüdra-dvijabandhünäà trayé na çruti-gocarä karma-çreyasi müòhänäà çreya evaà bhaved iha iti bhäratam äkhyänaà Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

kåpayä muninä kåtam SYNONYMS stré—the woman class; çüdra—the laboring class; dvija-bandhünäm—of the friends of the twice-born; trayé—three; na—not; çruti-gocarä—for understanding; karma—in activities; çreyasi—in welfare; müòhänäm—of the fools; çreyaù—supreme benefit; evam—thus; bhavet—achieved; iha—by this; iti—thus thinking; bhäratam—the great Mahäbhärata; äkhyänam—historical facts; kåpayä—out of great mercy; muninä—by the muni; kåtam—is completed. TRANSLATION Out of compassion, the great sage thought it wise that this would enable men to achieve the ultimate goal of life. Thus he compiled the great historical narration called the Mahäbhärata for women, laborers and friends of the twice-born. PURPORT The friends of the twice-born families are those who are born in the families of brähmaëas, kñatriyas and vaiçyas, or the spiritually cultured families, but who themselves are not equal to their forefathers. Such descendants are not recognized as such, for want of purificatory achievements. The purificatory activities begin even before the birth of a child, and the seed-giving reformatory process is called Garbhädhäna-saàskära. One who has not undergone such Garbhädhäna-saàskära, or spiritual family planning, is not accepted as being of an actual twice-born family. The Garbhädhäna-saàskära is followed by other purificatory processes, out of which the sacred thread ceremony is one. This is performed at the time of spiritual initiation. After this particular saàskära, one is rightly called twice-born. One birth is calculated during the seed-giving saàskära, and the second birth is calculated at the time of spiritual initiation. One who has been able to undergo such important saàskäras can be called a bona fide twice-born. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

If the father and the mother do not undertake the process of spiritual family planning and simply beget children out of passion only, their children are called dvija-bandhus. These dvija-bandhus are certainly not as intelligent as the children of the regular twice-born families. The dvija-bandhus are classified with the çüdras and the woman class, who are by nature less intelligent. The çüdras and the woman class do not have to undergo any saàskära save and except the ceremony of marriage. The less intelligent classes of men, namely women, çüdras and unqualified sons of the higher castes, are devoid of necessary qualifications to understand the purpose of the transcendental Vedas. For them the Mahäbhärata was prepared. The purpose of the Mahäbhärata is to administer the purpose of the Vedas, and therefore within this Mahäbhärata the summary Veda of Bhagavad-gétä is placed. The less intelligent are more interested in stories than in philosophy, and therefore the philosophy of the Vedas in the form of the Bhagavad-gétä is spoken by the Lord Çré Kåñëa. Vyäsadeva and Lord Kåñëa are both on the transcendental plane, and therefore they collaborated in doing good to the fallen souls of this age. The Bhagavad-gétä is the essence of all Vedic knowledge. It is the first book of spiritual values, as the Upaniñads are. The Vedänta philosophy is the subject matter for study by the spiritual graduates. Only the post-graduate spiritual student can enter into the spiritual or devotional service of the Lord. It is a great science, and the great professor is the Lord Himself in the form of Lord Çré Caitanya Mahäprabhu. And persons who are empowered by Him can initiate others in the transcendental loving service of the Lord. TEXT 26 Wv& Pa[v*taSYa Sada >aUTaaNaa& é[eYaiSa iÜJaa" ) SavaRTMake-NaaiPa Yada NaaTauZYad(Da*dYa& TaTa" )) 26 )) evaà pravåttasya sadä bhütänäà çreyasi dvijäù sarvätmakenäpi yadä Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

nätuñyad dhådayaà tataù SYNONYMS evam—thus; pravåttasya—one who is engaged in; sadä—always; bhütänäm—of the living beings; çreyasi—in the ultimate good; dvijäù—O twice-born; sarvätmakena api—by all means; yadä—when; na—not; atuñyat—become satisfied; hådayam—mind; tataù—at that. TRANSLATION O twice-born brähmaëas, still his mind was not satisfied, although he engaged himself in working for the total welfare of all people. PURPORT Çré Vyäsadeva was not satisfied with himself, although he had prepared literatures of Vedic value for the all-around welfare of the general mass of people. It was expected that he would be satisfied by all such activities, but ultimately he was not satisfied. TEXT 27 NaaiTaPa[Saqdd(Da*dYa" SarSvTYaaSTa$e= éucaE ) ivTakR-YaNa( iviv¢-SQa wd& caevac DaMaRivTa( )) 27 )) nätiprasédad dhådayaù sarasvatyäs taöe çucau vitarkayan vivikta-stha idaà coväca dharma-vit SYNONYMS na—not; atiprasédat—very much satisfied; hådayaù—at heart; sarasvatyäù—of the River Sarasvaté; taöe—on the bank of; çucau—being purified; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

vitarkayan—having considered; vivikta-sthaù—situated in a lonely place; idam ca—also this; uväca—said; dharma-vit—one who knows what religion is. TRANSLATION Thus the sage, being dissatisfied at heart, at once began to reflect, because he knew the essence of religion, and he said within himself: PURPORT The sage began to search out the cause of not being satisfied at heart. Perfection is never attained until one is satisfied at heart. This satisfaction of heart has to be searched out beyond matter. TEXTS 28–29 Da*Tav]TaeNa ih MaYaa ^Nda&iSa Gaurvae_GanYa" ) MaaiNaTaa iNaVYaRl/Ike-Na Ga*hqTa& caNauXaaSaNaMa( )) 28 )) >aarTaVYaPadeXaeNa ùaManaYaaQaRê Pa[diXaRTa" ) d*XYaTae Ya}a DaMaaRid ñqéUd]aidi>arPYauTa )) 29 )) dhåta-vratena hi mayä chandäàsi guravo ’gnayaù mänitä nirvyalékena gåhétaà cänuçäsanam bhärata-vyapadeçena hy ämnäyärthaç ca pradarçitaù dåçyate yatra dharmädi stré-çüdrädibhir apy uta SYNONYMS dhåta-vratena—under a strict disciplinary vow; hi—certainly; mayä—by me; chandäàsi—the Vedic hymns; guravaù—the spiritual masters; agnayaù—the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

sacrificial fire; mänitäù—properly worshiped; nirvyalékena—without pretense; gåhétam ca—also accepted; anuçäsanam—traditional discipline; bhärata—the Mahäbhärata; vyapadeçena—by compilation of; hi—certainly; ämnäya-arthaù—import of disciplic succession; ca—and; pradarçitaù—properly explained; dåçyate—by what is necessary; yatra—where; dharma-ädiù—the path of religion; stré-çüdra-ädibhiù api—even by women, çüdras, etc.; uta—spoken. TRANSLATION I have, under strict disciplinary vows, unpretentiously worshiped the Vedas, the spiritual master and the altar of sacrifice. I have also abided by the rulings and have shown the import of disciplic succession through the explanation of the Mahäbhärata, by which even women, çüdras and others [friends of the twice-born] can see the path of religion. PURPORT No one can understand the import of the Vedas without having undergone a strict disciplinary vow and disciplic succession. The Vedas, spiritual masters and sacrificial fire must be worshiped by the desiring candidate. All these intricacies of Vedic knowledge are systematically presented in the Mahäbhärata for the understanding of the woman class, the laborer class and the unqualified members of brähmaëa, kñatriya or vaiçya families. In this age, the Mahäbhärata is more essential than the original Vedas. TEXT 30 TaQaaiPa bTa Mae dEùae ùaTMaa cEvaTMaNaa iv>au" ) ASaMPaà wva>aaiTa b]øvcRSYaSataMa" )) 30 )) tathäpi bata me daihyo hy ätmä caivätmanä vibhuù asampanna iväbhäti Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

brahma-varcasya sattamaù SYNONYMS tathäpi—although; bata—defect; me—mine; daihyaù—situated in the body; hi—certainly; ätmä—living being; ca—and; eva—even; ätmanä—myself; vibhuù—sufficient; asampannaù—wanting in; iva äbhäti—it appears to be; brahma-varcasya—of the Vedäntists; sattamaù—the supreme. TRANSLATION I am feeling incomplete, though I myself am fully equipped with everything required by the Vedas. PURPORT Undoubtedly Çréla Vyäsadeva was complete in all the details of Vedic achievements. Purification of the living being submerged in matter is made possible by the prescribed activities in the Vedas, but the ultimate achievement is different. Unless it is attained, the living being, even though fully equipped, cannot be situated in the transcendentally normal stage. Çréla Vyäsadeva appeared to have lost the clue and therefore felt dissatisfaction. TEXT 31 ik&- va >aaGavTaa DaMaaR Na Pa[aYaeaaGa >avTa" k-iÀdaTMaNaa ) PairTauZYaiTa Xaarqr AaTMaa MaaNaSa Wv va )) 2 )) närada uväca päräçarya mahä-bhäga bhavataù kaccid ätmanä parituñyati çäréra ätmä mänasa eva vä SYNONYMS näradaù—Närada; uväca—said; päräçarya—O son of Paräçara; mahä-bhäga—the greatly fortunate; bhavataù—your; kaccit—if it is; ätmanä—by the self-realization of; parituñyati—does it satisfy; çäréraù—identifying the body; ätmä—self; mänasaù—identifying the mind; eva—certainly; vä—and. TRANSLATION Addressing Vyäsadeva, the son of Paräçara, Närada inquired: Are you satisfied by identifying with the body or the mind as objects of self-realization? PURPORT This was a hint by Närada to Vyäsadeva regarding the cause of his despondency. Vyäsadeva, as the descendant of Paräçara, a greatly powerful sage, had the privilege of having a great parentage which should not have given Vyäsadeva cause for despondency. Being a great son of a great father, he should not have identified the self with the body or the mind. Ordinary men with a poor fund of knowledge can identify the body as self or the mind as self, but Vyäsadeva should not have done so. One cannot be cheerful by nature Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

unless one is factually seated in self-realization, which is transcendental to the material body and mind. TEXT 3 iJajaiSaTa& SauSaMPaàMaiPa Tae Mahdd(>auTaMa( ) k*-TavaNa( >aarTa& YaSTv& SavaRQaRPairb*&ihTaMa( )) 3 )) jijïäsitaà susampannam api te mahad-adbhutam kåtavän bhärataà yas tvaà sarvärtha-paribåàhitam SYNONYMS jijïäsitam—fully inquired; susampannam—well versed; api—in spite of; te—your; mahat-adbhutam—great and wonderful; kåtavän—prepared; bhäratam—the Mahäbhärata; yaù tvam—what you have done; sarva-artha—including all sequences; paribåàhitam—elaborately explained. TRANSLATION Your inquiries were full and your studies were also well fulfilled, and there is no doubt that you have prepared a great and wonderful work, the Mahäbhärata, which is full of all kinds of Vedic sequences elaborately explained. PURPORT The despondency of Vyäsadeva was certainly not due to his lack of sufficient knowledge because as a student he had fully inquired about the Vedic literatures, as a result of which the Mahäbhärata is compiled with full explanation of the Vedas. TEXT 4 Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

iJajaiSaTaMaDaqTa& c b]øYataTa( SaNaaTaNaMa( ) TaQaaiPa XaaecSYaaTMaaNaMak*-TaaQaR wv Pa[>aae )) 4 )) jijïäsitam adhétaà ca brahma yat tat sanätanam tathäpi çocasy ätmänam akåtärtha iva prabho SYNONYMS jijïäsitam—deliberated fully well; adhétam—the knowledge obtained; ca—and; brahma—the Absolute; yat—what; tat—that; sanätanam—eternal; tathäpi—in spite of that; çocasi—lamenting; ätmänam—unto the self; akåta-arthaù—undone; iva—like; prabho—my dear sir. TRANSLATION You have fully delineated the subject of impersonal Brahman as well as the knowledge derived therefrom. Why should you be despondent in spite of all this, thinking that you are undone, my dear prabhu? PURPORT The Vedänta-sütra, or Brahma-sütra, compiled by Çré Vyäsadeva is the full deliberation of the impersonal absolute feature, and it is accepted as the most exalted philosophical exposition in the world. It covers the subject of eternity, and the methods are scholarly. So there cannot be any doubt about the transcendental scholarship of Vyäsadeva. So why should he lament? TEXT 5 VYaaSa ovac ASTYaev Mae SavRiMad& TvYaae¢&Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TaQaaiPa NaaTMaa PairTauZYaTae Mae ) TaNMaUl/MaVYa¢-MaGaaDabaeDa& Pa*C^aMahe TvaTMa>avaTMa>aUTaMa( )) 5 )) vyäsa uväca asty eva me sarvam idaà tvayoktaà tathäpi nätmä parituñyate me tan-mülam avyaktam agädha-bodhaà påcchämahe tvätma-bhavätma-bhütam SYNONYMS vyäsaù—Vyäsa; uväca—said; asti—there is; eva—certainly; me—mine; sarvam—all; idam—this; tvayä—by you; uktam—uttered; tathäpi—and yet; na—not; ätmä—self; parituñyate—does pacify; me—unto me; tat—of which; mülam—root; avyaktam—undetected; agädha-bodham—the man of unlimited knowledge; påcchämahe—do inquire; tvä—unto you; ätma-bhava—self-born; ätma-bhütam—offspring. TRANSLATION Çré Vyäsadeva said: All you have said about me is perfectly correct. Despite all this, I am not pacified. I therefore question you about the root cause of my dissatisfaction, for you are a man of unlimited knowledge due to your being the offspring of one [Brahmä] who is self-born [without mundane father and mother]. PURPORT In the material world everyone is engrossed with the idea of identifying the body or the mind with the self. As such, all knowledge disseminated in the material world is related either with the body or with the mind, and that is the root cause of all despondencies. This is not always detected, even though one may be the greatest erudite scholar in materialistic knowledge. It is good, therefore, to approach a personality like Närada to solve the root cause of all Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

despondencies. Why Närada should be approached is explained below. TEXT 6 Sa vE >avaNa( ved SaMaSTaGauù‚ MauPaaiSaTaae YaTPauåz" PauraavTaaNauidTaPa[aYa& YaXaae >aGavTaae_Mal/Ma( ) YaeNaEvaSaaE Na TauZYaeTa MaNYae TaÕXaRNa& i%l/Ma( )) 8 )) çré-närada uväca bhavatänudita-präyaà yaço bhagavato ’malam yenaiväsau na tuñyeta manye tad darçanaà khilam SYNONYMS çré-näradaù—Çré Närada; uväca—said; bhavatä—by you; anudita-präyam—almost not praised; yaçaù—glories; bhagavataù—of the Personality of Godhead; amalam—spotless; yena—by which; eva—certainly; asau—He (the Personality of Godhead); na—does not; tuñyeta—be pleased; manye—I think; tat—that; darçanam—philosophy; khilam—inferior. TRANSLATION Çré Närada said: You have not actually broadcast the sublime and spotless glories of the Personality of Godhead. That philosophy which does not satisfy the transcendental senses of the Lord is considered worthless. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

PURPORT The eternal relation of an individual soul with the Supreme Soul Personality of Godhead is constitutionally one of being the eternal servitor of the eternal master. The Lord has expanded Himself as living beings in order to accept loving service from them, and this alone can satisfy both the Lord and the living beings. Such a scholar as Vyäsadeva has completed many expansions of the Vedic literatures, ending with the Vedänta philosophy, but none of them have been written directly glorifying the Personality of Godhead. Dry philosophical speculations even on the transcendental subject of the Absolute have very little attraction without directly dealing with the glorification of the Lord. The Personality of Godhead is the last word in transcendental realization. The Absolute realized as impersonal Brahman or localized Supersoul, Paramätmä, is less productive of transcendental bliss than the supreme personal realization of His glories. The compiler of the Vedänta-darçana is Vyäsadeva himself. Yet he is troubled, although he is the author. So what sort of transcendental bliss can be derived by the readers and listeners of Vedänta which is not explained directly by Vyäsadeva, the author? Herein arises the necessity of explaining Vedänta-sütra in the form of Çrémad-Bhägavatam by the self-same author. TEXT 9 YaQaa DaMaaRdYaêaQaaR MauiNavYaaRNauk-IiTaRTaa" ) Na TaQaa vaSaudevSYa MaihMaa ùNauvia" ) Na k-ihRicTKvaiPa c du"iSQaTaa MaiTa‚ lR/>aeTa vaTaahTaNaaEirvaSPadMa( )) 14 )) tato ’nyathä kiïcana yad vivakñataù påthag dåças tat-kåta-rüpa-nämabhiù na karhicit kväpi ca duùsthitä matir labheta vätähata-naur iväspadam SYNONYMS tataù—from that; anyathä—apart; kiïcana—something; yat—whatsoever; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

vivakñataù—desiring to describe; påthak—separately; dåçaù—vision; tat-kåta—reactionary to that; rüpa—form; nämabhiù—by names; na karhicit—never; kväpi—any; ca—and; duùsthitä matiù—oscillating mind; labheta—gains; väta-ähata—troubled by the wind; nauù—boat; iva—like; äspadam—place. TRANSLATION Whatever you desire to describe that is separate in vision from the Lord simply reacts, with different forms, names and results, to agitate the mind as the wind agitates a boat which has no resting place. PURPORT Çré Vyäsadeva is the editor of all descriptions of the Vedic literatures, and thus he has described transcendental realization in different ways, namely by fruitive activities, speculative knowledge, mystic power and devotional service. Besides that, in his various Puräëas he has recommended the worship of so many demigods in different forms and names. The result is that people in general are puzzled how to fix their minds in the service of the Lord; they are always disturbed about finding the real path of self-realization. Çréla Näradadeva is stressing this particular defect in the Vedic literatures compiled by Vyäsadeva, and thus he is trying to emphasize describing everything in relation with the Supreme Lord, and no one else. In fact, there is nothing existent except the Lord. The Lord is manifested in different expansions. He is the root of the complete tree. He is the stomach of the complete body. pouring water on the root is the right process to water the tree, as much as feeding the stomach supplies energy to all parts of the body. Therefore, Çréla Vyäsadeva should not have compiled any Puräëas other than the Bhägavata Puräëa because a slight deviation from that may create havoc for self-realization. If a slight deviation can create such havoc, then what to speak of deliberate expansion of the ideas separate from the Absolute Truth Personality of Godhead. The most defective part of worshiping demigods is that it creates a definite conception of pantheism, ending disastrously in many religious sects detrimental to the progress of the principles of the Bhägavatam, which alone Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

can give the accurate direction for self-realization in eternal relation with the Personality of Godhead by devotional service in transcendental love. The example of the boat disturbed by whirling wind is suitable in this respect. The diverted mind of the pantheist can never reach the perfection of self-realization, due to the disturbed condition of the selection of object. TEXT 15 JauGauiPSaTa& DaMaRk*-Tae_NauXaaSaTa" Sv>aavr¢-SYa MahaNa( VYaiTa§-Ma" ) YaÜaKYaTaae DaMaR wTaqTar" iSQaTaae Na MaNYaTae TaSYa iNavarad]Ma>aUdMauZYa ik&k-ae vaQaR Aaáae_>aJaTaa& SvDaMaRTa" )) 17 )) tyaktvä sva-dharmaà caraëämbujaà harer Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

bhajann apakvo ’tha patet tato yadi yatra kva väbhadram abhüd amuñya kià ko värtha äpto ’bhajatäà sva-dharmataù SYNONYMS tyaktvä—having forsaken; sva-dharmam—one’s own occupational engagement; caraëa-ambujam—the lotus feet; hareù—of Hari (the Lord); bhajan—in the course of devotional service; apakvaù—immature; atha—for the matter of; patet—falls down; tataù—from that place; yadi—if; yatra—whereupon; kva—what sort of; vä—or (used sarcastically); abhadram—unfavorable; abhüt—shall happen; amuñya—of him; kim—nothing; kaù vä arthaù—what interest; äptaù—obtained; abhajatäm—of the nondevotee; sva-dharmataù—being engaged in occupational service. TRANSLATION One who has forsaken his material occupations to engage in the devotional service of the Lord may sometimes fall down while in an immature stage, yet there is no danger of his being unsuccessful. On the other hand, a nondevotee, though fully engaged in occupational duties, does not gain anything. PURPORT As far as the duties of mankind are concerned, there are innumerable duties. Every man is duty-bound not only to his parents, family members, society, country, humanity, other living beings, the demigods, etc., but also to the great philosophers, poets, scientists, etc. It is enjoined in the scriptures that one can relinquish all such duties and surrender unto the service of the Lord. So if one does so and becomes successful in the discharge of his devotional service unto the Lord, it is well and good. But it so happens sometimes that one surrenders himself unto the service of the Lord by some temporary sentiment, and in the long run, due to so many other reasons, he falls down from the path of service by undesirable association. There are so many instances of this in the histories. Bharata Mahäräja was obliged to take his birth as a stag due to Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

his intimate attachment to a stag. He thought of this stag when he died. As such, in the next birth he became a stag, although he did not forget the incident of his previous birth. Similarly, Citraketu also fell down due to his offenses at the feet of Çiva. But in spite of all this, the stress is given here to surrendering unto the lotus feet of the Lord, even if there is a chance of falling down, because even though one falls down from the prescribed duties of devotional service, he will never forget the lotus feet of the Lord. Once engaged in the devotional service of the Lord, one will continue the service in all circumstances. In the Bhagavad-gétä it is said that even a small quantity of devotional service can save one from the most dangerous position. There are many instances of such examples in history. Ajämila is one of them. Ajämila in his early life was a devotee, but in his youth he fell down. Still he was saved by the Lord at the end. TEXT 18 TaSYaEv heTaae" Pa[YaTaeTa k-aeivdae Na l/>YaTae Yad(>a]MaTaaMauPaYaRDa" ) Taç>YaTae du"%vdNYaTa" Sau%& k-ale/Na SavR}a Ga>aqrr&hSaa )) 18 )) tasyaiva hetoù prayateta kovido na labhyate yad bhramatäm upary adhaù tal labhyate duùkhavad anyataù sukhaà kälena sarvatra gabhéra-raàhasä SYNONYMS tasya—for that purpose; eva—only; hetoù—reason; prayateta—should endeavor; kovidaù—one who is philosophically inclined; na—not; labhyate—is not obtained; yat—what; bhramatäm—wandering; upari adhaù—from top to bottom; tat—that; labhyate—can be obtained; duùkhavat—like the miseries; anyataù—as a result of previous work; sukham—sense enjoyment; kälena—in Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

course of time; sarvatra—everywhere; gabhéra—subtle; raàhasä—progress. TRANSLATION Persons who are actually intelligent and philosophically inclined should endeavor only for that purposeful end which is not obtainable even by wandering from the topmost planet [Brahmaloka] down to the lowest planet [Pätäla]. As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in course of time we obtain miseries even though we do not desire them. PURPORT Every man everywhere is trying to obtain the greatest amount of sense enjoyment by various endeavors. Some men are busy engaged in trade, industry, economic development, political supremacy, etc., and some of them are engaged in fruitive work to become happy in the next life by attaining higher planets. It is said that on the moon the inhabitants are fit for greater sense enjoyment by drinking soma-rasa, and the Pitåloka is obtained by good charitable work. So there are various programs for sense enjoyment, either during this life or in the life after death. Some are trying to reach the moon or other planets by some mechanical arrangement, for they are very anxious to get into such planets without doing good work. But it is not to happen. By the law of the Supreme, different places are meant for different grades of living beings according to the work they have performed. By good work only, as prescribed in the scriptures, can one obtain birth in a good family, opulence, good education and good bodily features. We see also that even in this life one obtains a good education or money by good work. Similarly, in our next birth we get such desirable positions only by good work. Otherwise, it would not so happen that two persons born in the same place at the same time are seen differently placed according to previous work. But all such material positions are impermanent. The positions in the topmost Brahmaloka and in the lowest Pätäla are also changeable according to our own work. The philosophically inclined person must not be tempted by such changeable positions. He should try to get into the permanent life of bliss and knowledge where he will not be Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

forced to come back again to the miserable material world, either in this or that planet. Miseries and mixed happiness are two features of material life, and they are obtained in Brahmaloka and in other lokas also. They are obtained in the life of the demigods and also in the life of the dogs and hogs. The miseries and mixed happiness of all living beings are only of different degree and quality, but no one is free from the miseries of birth, death, old age and disease. Similarly, everyone has his destined happiness also. No one can get more or less of these things simply by personal endeavors. Even if they are obtained, they can be lost again. One should not, therefore, waste time with these flimsy things; one should only endeavor to go back to Godhead. That should be the mission of everyone’s life. TEXT 19 Na vE JaNaae JaaTau k-QaÄNaav]Jae‚ NMauku-NdSaeVYaNYavd® Sa&Sa*iTaMa( ) SMarNMauku-Ndax(ga]yuPaGaUhNa& PauNa‚ ivRhaTauiMaC^eà rSaGa]hae JaNa" )) 19 )) na vai jano jätu kathaïcanävrajen mukunda-sevy anyavad aìga saàsåtim smaran mukundäìghry-upagühanaà punar vihätum icchen na rasa-graho janaù SYNONYMS na—never; vai—certainly; janaù—a person; jätu—at any time; kathaïcana—somehow or other; ävrajet—does not undergo; mukunda-sevé—the devotee of the Lord; anyavat—like others; aìga—O my dear; saàsåtim—material existence; smaran—remembering; mukunda-aìghri—the lotus feet of the Lord; upagühanam—embracing; punaù—again; vihätum—willing to give up; icchet—desire; na—never; rasa-grahaù—one who has relished the mellow; janaù—person. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TRANSLATION My dear Vyäsa, even though a devotee of Lord Kåñëa sometimes falls down somehow or other, he certainly does not undergo material existence like others [fruitive workers, etc.] because a person who has once relished the taste of the lotus feet of the Lord can do nothing but remember that ecstasy again and again. PURPORT A devotee of the Lord automatically becomes uninterested in the enchantment of material existence because he is rasa-graha, or one who has tasted the sweetness of the lotus feet of Lord Kåñëa. There are certainly many instances where devotees of the Lord have fallen down due to uncongenial association, just like fruitive workers, who are always prone to degradation. But even though he falls down, a devotee is never to be considered the same as a fallen karmé. A karmé suffers the result of his own fruitive reactions, whereas a devotee is reformed by chastisement directed by the Lord Himself. The sufferings of an orphan and the sufferings of a beloved child of a king are not one and the same. An orphan is really poor because he has no one to take care of him, but a beloved son of a rich man, although he appears to be on the same level as the orphan, is always under the vigilance of his capable father. A devotee of the Lord, due to wrong association, sometimes imitates the fruitive workers. The fruitive workers want to lord it over the material world. Similarly, a neophyte devotee foolishly thinks of accumulating some material power in exchange for devotional service. Such foolish devotees are sometimes put into difficulty by the Lord Himself. As a special favor, He may remove all material paraphernalia. By such action, the bewildered devotee is forsaken by all friends and relatives, and so he comes to his senses again by the mercy of the Lord and is set right to execute his devotional service. In the Bhagavad-gétä it is also said that such fallen devotees are given a chance to take birth in a family of highly qualified brähmaëas or in a rich mercantile family. A devotee in such a position is not as fortunate as one who is chastised by the Lord and put into a position seemingly of helplessness. The devotee who becomes helpless by the will of the Lord is more fortunate than Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

those who are born in good families. The fallen devotees born in a good family may forget the lotus feet of the Lord because they are less fortunate, but the devotee who is put into a forlorn condition is more fortunate because he swiftly returns to the lotus feet of the Lord, thinking himself helpless all around. Pure devotional service is so spiritually relishable that a devotee becomes automatically uninterested in material enjoyment. That is the sign of perfection in progressive devotional service. A pure devotee continuously remembers the lotus feet of Lord Çré Kåñëa and does not forget Him even for a moment, not even in exchange for all the opulence of the three worlds. TEXT 20 wd& ih ivì& >aGavaiNaveTarae YaTaae JaGaTSQaaNaiNaraeDaSaM>ava" ) TaiÖ SvYa& ved >ava&STaQaaiPa Tae Pa[adeXaMaa}a& >avTa" Pa[diXaRTaMa( )) 20 )) idaà hi viçvaà bhagavän ivetaro yato jagat-sthäna-nirodha-sambhaväù tad dhi svayaà veda bhaväàs tathäpi te prädeça-mätraà bhavataù pradarçitam SYNONYMS idam—this; hi—all; viçvam—cosmos; bhagavän—the Supreme Lord; iva—almost the same; itaraù—different from; yataù—from whom; jagat—the worlds; sthäna—exist; nirodha—annihilation; sambhaväù—creation; tat hi—all about; svayam—personally; veda—know; bhavän—your good self; tathä api—still; te—unto you; prädeça-mätram—a synopsis only; bhavataù—unto you; pradarçitam—explained. TRANSLATION Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

The Supreme Lord Personality of Godhead is Himself this cosmos, and still He is aloof from it. From Him only has this cosmic manifestation emanated, in Him it rests, and unto Him it enters after annihilation. Your good self knows all about this. I have given only a synopsis. PURPORT For a pure devotee, the conception of Mukunda, Lord Çré Kåñëa, is both personal and impersonal. The impersonal cosmic situation is also Mukunda because it is the emanation of the energy of Mukunda. For example, a tree is a complete unit, whereas the leaves and the branches of the tree are emanated parts and parcels of the tree. The leaves and branches of the tree are also the tree, but the tree itself is neither the leaves nor the branches. The Vedic version that the whole cosmic creation is nothing but Brahman means that since everything is emanating from the Supreme Brahman, nothing is apart from Him. Similarly, the part-and-parcel hands and legs are called the body, but the body as the whole unit is neither the hands nor the legs. The Lord is the transcendental form of eternity, cognition and beauty. And thus the creation of the energy of the Lord appears to be partially eternal, full of knowledge and beautiful also. The captivated conditioned souls under the influence of the external energy, mäyä, are therefore entrapped in the network of the material nature. They accept this as all in all, for they have no information of the Lord who is the primeval cause. Nor have they information that the parts and parcels of the body, being detached from the whole body, are no longer the same hand or leg as when attached to the body. Similarly, a godless civilization detached from the transcendental loving service of the Supreme Personality of Godhead is just like a detached hand or leg. Such parts and parcels may appear like hands and legs, but they have no efficiency. The devotee of the Lord, Çréla Vyäsadeva, knows this very well. He is further advised by Çréla Närada to expand the idea so that the entrapped conditioned souls may take lessons from him to understand the Supreme Lord as the primeval cause. According to the Vedic version, the Lord is naturally fully powerful, and thus His supreme energies are always perfect and identical with Him. Both the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

spiritual and the material skies and their paraphernalia are emanations of the internal and external energies of the Lord. External energy is comparatively inferior, whereas the internal potency is superior. The superior energy is living force, and therefore she is completely identical, but the external energy, being inert, is partially identical. But both the energies are neither equal to nor greater than the Lord, who is the generator of all energies; such energies are always under His control, exactly as electrical energy, however powerful it may be, is always under the control of the engineer. The human being and all other living beings are products of His internal energies. Thus the living being is also identical with the Lord. But he is never equal or superior to the Personality of Godhead. The Lord and living beings are all individual persons. With the help of the material energies the living beings are also creating something, but none of their creations are equal or superior to the creations of the Lord. The human being may create a small playful sputnik and may throw it into outer space, but that does not mean that he can create a planet like the earth or moon and float it in the air as the Lord does. Men with a poor fund of knowledge claim to be equal to the Lord. They are never equal to the Lord. This is never to be. The human being, after attaining complete perfection, may achieve a large percentage of the qualities of the Lord (say up to seventy-eight percent), but it is never possible to surpass the Lord or to become equal with Him. In a diseased condition only, the foolish being claims to be one with the Lord and thus becomes misled by the illusory energy. The misguided living beings, therefore, must accept the supremacy of the Lord and agree to render loving service to Him. For this they have been created. Without this, there cannot be any peace or tranquillity in the world. Çréla Vyäsadeva is advised by Çréla Närada to expand this idea in the Bhägavatam. In the Bhagavad-gétä also the same idea is explained: surrender fully unto the lotus feet of the Lord. That is the only business of the perfect human being. TEXT 21 TvMaaTMaNaaTMaaNaMaveùMaaegad*k(Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

ParSYa Pau&Sa" ParMaaTMaNa" k-l/aMa( ) AJa& Pa[JaaTa& JaGaTa" iXavaYa Ta‚ NMahaNau>aava>YaudYaae_iDaGaaRi¢-" Pa[v*taaTMarJaSTaMaaePaha )) 28 )) itthaà çarat-prävåñikäv åtü harer viçåëvato me ’nusavaà yaço ’malam saìkértyamänaà munibhir mahätmabhir bhaktiù pravåttätma-rajas-tamopahä SYNONYMS ittham—thus; çarat—autumn; prävåñikau—rainy season; åtü—two seasons; hareù—of the Lord; viçåëvataù—continuously hearing; me—myself; anusavam—constantly; yaçaù amalam—unadulterated glories; saìkértyamänam—chanted by; munibhiù—the great sages; mahä-ätmabhiù—great souls; bhaktiù—devotional service; pravåttä—began to flow; ätma—living being; rajaù—mode of passion; tama—mode of ignorance; upahä—vanishing. TRANSLATION Thus during two seasons—the rainy season and autumn—I had the opportunity to hear these great-souled sages constantly chant the unadulterated glories of the Lord Hari. As the flow of my devotional service began, the coverings of the modes of passion and ignorance vanished. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

PURPORT Transcendental loving service for the Supreme Lord is the natural inclination of every living being. The instinct is dormant in everyone, but due to the association of material nature the modes of passion and ignorance cover this from time immemorial. If, by the grace of the Lord and the great-souled devotees of the Lord, a living being becomes fortunate enough to associate with the unadulterated devotees of the Lord and gets a chance to hear the unadulterated glories of the Lord, certainly the flow of devotional service takes place like the flow of a river. As the river flows on till she reaches the sea, similarly pure devotional service flows by the association of pure devotees till it reaches the ultimate goal, namely, transcendental love of God. Such a flow of devotional service cannot stop. On the contrary, it increases more and more without limitation. The flow of devotional service is so potent that any onlooker also becomes liberated from the influence of the modes of passion and ignorance. These two qualities of nature are thus removed, and the living being is liberated, being situated in his original position. TEXT 29 TaSYaEv& Mae_Naur¢-SYa Pa[ié[TaSYa hTaENaSa" ) é[ÕDaaNaSYa bal/SYa daNTaSYaaNaucrSYa c )) 29 )) tasyaivaà me ’nuraktasya praçritasya hatainasaù çraddadhänasya bälasya däntasyänucarasya ca SYNONYMS tasya—his; evam—thus; me—mine; anuraktasya—attached to them; praçritasya—obediently; hata—freed from; enasaù—sins; çraddadhänasya—of the faithful; bälasya—of the boy; däntasya—subjugated; anucarasya—strictly Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

following the instructions; ca—and. TRANSLATION I was very much attached to those sages. I was gentle in behavior, and all my sins were eradicated in their service. In my heart I had strong faith in them. I had subjugated the senses, and I was strictly following them with body and mind. PURPORT These are the necessary qualifications of a prospective candidate who can expect to be elevated to the position of a pure unadulterated devotee. Such a candidate must always seek the association of pure devotees. One should not be misled by a pseudodevotee. He himself must be plain and gentle to receive the instructions of such a pure devotee. A pure devotee is a completely surrendered soul unto the Personality of Godhead. He knows the Personality of Godhead as the supreme proprietor and all others as His servitors. And by the association of pure devotees only, one can get rid of all sins accumulated by mundane association. A neophyte devotee must faithfully serve the pure devotee, and he should be very much obedient and strictly follow the instructions. These are the signs of a devotee who is determined to achieve success even in the existing duration of life. TEXT 30 jaNa& GauùTaMa& YataTSaa+aaÙGavTaaeidTaMa( ) ANvvaecNa( GaiMaZYaNTa" k*-PaYaa dqNavTSal/a" )) 30 )) jïänaà guhyatamaà yat tat säkñäd bhagavatoditam anvavocan gamiñyantaù kåpayä déna-vatsaläù

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

SYNONYMS jïänam—knowledge; guhyatamam—most confidential; yat—what is; tat—that; säkñät—directly; bhagavatä uditam—propounded by the Lord Himself; anvavocan—gave instruction; gamiñyantaù—while departing from; kåpayä—by causeless mercy; déna-vatsaläù—those who are very kind to the poor and meek. TRANSLATION As they were leaving, those bhakti-vedäntas, who are very kind to poor-hearted souls, instructed me in that most confidential subject which is instructed by the Personality of Godhead Himself. PURPORT A pure Vedäntist, or a bhakti-vedänta, instructs followers exactly according to the instructions of the Lord Himself. The Personality of Godhead, both in the Bhagavad-gétä and in all other scriptures, has definitely instructed men to follow the Lord only. The Lord is the creator, maintainer and annihilator of everything. The whole manifested creation is existing by His will, and by His will when the whole show is finished He will remain in His eternal abode with all His paraphernalia. Before the creation He was there in the eternal abode, and after the annihilation He will continue to remain. He is not, therefore, one of the created beings. He is transcendental. In the Bhagavad-gétä the Lord says that long, long before the instruction was imparted to Arjuna, the same was instructed to the sun-god, and in course of time, the same instruction, being wrongly handled and being broken, was again instructed to Arjuna because he was His perfect devotee and friend. Therefore, the instruction of the Lord can be understood by the devotees only and no one else. The impersonalist, who has no idea of the transcendental form of the Lord, cannot understand this most confidential message of the Lord. The expression “most confidential” is significant here because knowledge of devotional service is far, far above knowledge of impersonal Brahman. Jïänam means ordinary Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

knowledge or any branch of knowledge. This knowledge develops up to the knowledge of impersonal Brahman. Above this, when it is partially mixed with devotion, such knowledge develops to knowledge of Paramätmä, or the all-pervading Godhead. This is more confidential. But when such knowledge is turned into pure devotional service and the confidential part of transcendental knowledge is attained, it is called the most confidential knowledge. This most confidential knowledge was imparted by the Lord to Brahmä, Arjuna, Uddhava, etc. TEXT 31 YaeNaEvah& >aGavTaae vaSaudevSYa veDaSa" ) MaaYaaNau>aavMaivd& YaeNa GaC^iNTa TaTPadMa( )) 31 )) yenaivähaà bhagavato väsudevasya vedhasaù mäyänubhävam avidaà yena gacchanti tat-padam SYNONYMS yena—by which; eva—certainly; aham—I; bhagavataù—of the Personality of Godhead; väsudevasya—of Lord Çré Kåñëa; vedhasaù—of the supreme creator; mäyä—energy; anubhävam—influence; avidam—easily understood; yena—by which; gacchanti—they go; tat-padam—at the lotus feet of the Lord. TRANSLATION By that confidential knowledge, I could understand clearly the influence of the energy of Lord Çré Kåñëa, the creator, maintainer and annihilator of everything. By knowing that, one can return to Him and personally meet Him. PURPORT By devotional service or by the most confidential knowledge, one can Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

understand very easily how the different energies of the Lord are working. One part of energy is manifesting the material world; the other (superior) part of His energy is manifesting the spiritual world. And the via medium energy is manifesting the living entities who are serving either of the above-mentioned energies. The living entities serving material energy are struggling hard for existence and happiness, which is presented to them as illusion. But those in the spiritual energy are placed under the direct service of the Lord in eternal life, complete knowledge and perpetual bliss. The Lord desires, as He has directly said in the Bhagavad-gétä, that all conditioned souls, rotting in the kingdom of material energy, come back to Him by giving up all engagements in the material world. This is the most confidential part of knowledge. But this can be understood only by the pure devotees, and only such devotees enter the kingdom of God to see Him personally and serve Him personally. The concrete example is Närada Himself, who attained this stage of eternal knowledge and eternal bliss. And the ways and means are open to all, provided one agrees to follow in the footsteps of Çré Närada Muni. According to çruti, the Supreme Lord has unlimited energies (without effort by Him), and these are described under three principal headings, as above mentioned. TEXT 32 WTaTSa&SaUicTa& b]ø&STaaPa}aYaicik-iTSaTaMa( ) Yadqìre >aGaviTa k-MaR b]øiaaivTaMa( )) 32 )) etat saàsücitaà brahmaàs täpa-traya-cikitsitam yad éçvare bhagavati karma brahmaëi bhävitam SYNONYMS etat—this much; saàsücitam—decided by the learned; brahman—O brähmaëa Vyäsa; täpa-traya—three kinds of miseries; cikitsitam—remedial measures; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

yat—what; éçvare—the supreme controller; bhagavati—unto the Personality of Godhead; karma—one’s prescribed activities; brahmaëi—unto the great; bhävitam—dedicated. TRANSLATION O Brähmaëa Vyäsadeva, it is decided by the learned that the best remedial measure for removing all troubles and miseries is to dedicate one’s activities to the service of the Supreme Lord Personality of Godhead [Çré Kåñëa]. PURPORT Çré Närada Muni personally experienced that the most feasible and practical way to open the path of salvation or get relief from all miseries of life is to hear submissively the transcendental activities of the Lord from the right and bona fide sources. This is the only remedial process. The entire material existence is full of miseries. Foolish people have manufactured, out of their tiny brains, many remedial measures for removing the threefold miseries pertaining to the body and mind, pertaining to the natural disturbances and in relation with other living beings. The whole world is struggling very hard to exist out of these miseries, but men do not know that without the sanction of the Lord no plan or no remedial measure can actually bring about the desired peace and tranquillity. The remedial measure to cure a patient by medical treatment is useless if it is not sanctioned by the Lord. To cross the river or the ocean by a suitable boat is no remedial measure if it is not sanctioned by the Lord. We should know for certain that the Lord is the ultimate sanctioning officer, and we must therefore dedicate our attempts to the mercy of the Lord for ultimate success or to get rid of the obstacles on the path of success. The Lord is all-pervading, all-powerful, omniscient and omnipresent. He is the ultimate sanctioning agent of all good or bad effects. We should, therefore, learn to dedicate our activities unto the mercy of the Lord and accept Him either as impersonal Brahman, localized Paramätmä or the Supreme Personality of Godhead. It does not matter what one is. One must dedicate everything in the service of the Lord. If one is a learned scholar, scientist, philosopher, poet, etc., then he should employ his learning to establish the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

supremacy of the Lord. Try to study the energy of the Lord in every sphere of life. Do not decry Him and try to become like Him or take His position simply by fragmental accumulation of knowledge. If one is an administrator, statesman, warrior, politician, etc., then one should try to establish the Lord’s supremacy in statesmanship. Fight for the cause of the Lord as Çré Arjuna did. In the beginning, Çré Arjuna, the great fighter, declined to fight, but when he was convinced by the Lord that the fighting was necessary, Çré Arjuna changed his decision and fought for His cause. Similarly, if one is a businessman, an industrialist, an agriculturist, etc., then one should spend his hard-earned money for the cause of the Lord. Think always that the money which is accumulated is the wealth of the Lord. Wealth is considered to be the goddess of fortune (Lakñmé), and the Lord is Näräyaëa, or the husband of Lakñmé. Try to engage Lakñmé in the service of Lord Näräyaëa and be happy. That is the way to realize the Lord in every sphere of life. The best thing is, after all, to get relief from all material activities and engage oneself completely in hearing the transcendental pastimes of the Lord. But in case of the absence of such an opportunity, one should try to engage in the service of the Lord everything for which one has specific attraction, and that is the way of peace and prosperity. The word saàsücitam in this stanza is also significant. One should not think for a moment that the realization of Närada was childish imagination only. It is not like that. It is so realized by the expert and erudite scholars, and that is the real import of the word saàsücitam. TEXT 33 AaMaYaae Yaê >aUTaaNaa& JaaYaTae YaeNa Sauv]Ta ) Tadev ùaMaYa& d]VYa& Na PauNaaiTa icik-iTSaTaMa( )) 33 )) ämayo yaç ca bhütänäà jäyate yena suvrata tad eva hy ämayaà dravyaà na punäti cikitsitam Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

SYNONYMS ämayaù—diseases; yaù ca—whatever; bhütänäm—of the living being; jäyate—become possible; yena—by the agency; suvrata—O good soul; tat—that; eva—very; hi—certainly; ämayam—disease; dravyam—thing; na—does it not; punäti—cure; cikitsitam—treated with. TRANSLATION O good soul, does not a thing, applied therapeutically, cure a disease which was caused by that very same thing? PURPORT An expert physician treats his patient with a therapeutic diet. For example, milk preparations sometimes cause disorder of the bowels, but the very same milk converted into curd and mixed with some other remedial ingredients cures such disorders. Similarly, the threefold miseries of material existence cannot be mitigated simply by material activities. Such activities have to be spiritualized, just as by fire iron is made red-hot, and thereby the action of fire begins. Similarly, the material conception of a thing is at once changed as soon as it is put into the service of the Lord. That is the secret of spiritual success. We should not try to lord it over the material nature, nor should we reject material things. The best way to make the best use of a bad bargain is to use everything in relation with the supreme spiritual being. Everything is an emanation from the Supreme Spirit, and by His inconceivable power He can convert spirit into matter and matter into spirit. Therefore a material thing (so-called) is at once turned into a spiritual force by the great will of the Lord. The necessary condition for such a change is to employ so-called matter in the service of the spirit. That is the way to treat our material diseases and elevate ourselves to the spiritual plane where there is no misery, no lamentation and no fear. When everything is thus employed in the service of the Lord, we can experience that there is nothing except the Supreme Brahman. The Vedic mantra that “everything is Brahman” is thus realized by us. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TEXT 34 Wv& Na*a+aui>aivRPa[viSaTae ivjaNaadeí*i>aSTav ) vTaRMaaNaae vYaSYaaÛe TaTa" ik-Mak-raeÙvaNa( )) 2 )) vyäsa uväca bhikñubhir vipravasite vijïänädeñöåbhis tava vartamäno vayasy ädye tataù kim akarod bhavän SYNONYMS vyäsaù uväca—Çré Vyäsadeva said; bhikñubhiù—by the great mendicants; vipravasite—having departed for other places; vijïäna—scientific knowledge in transcendence; ädeñöåbhiù—those who had instructed; tava—of your; vartamänaù—present; vayasi—of the duration of life; ädye—before the beginning of; tataù—after that; kim—what; akarot—did; bhavän—your good self. TRANSLATION Çré Vyäsadeva said: What did you [Närada] do after the departure of the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

great sages who had instructed you in scientific transcendental knowledge before the beginning of your present birth? PURPORT Vyäsadeva himself was the disciple of Näradajé, and therefore it was natural to be anxious to hear what Närada did after initiation from the spiritual masters. He wanted to follow in Närada’s footsteps in order to attain to the same perfect stage of life. This desire to inquire from the spiritual master is an essential factor to the progressive path. This process is technically known as sad-dharma-påcchä. TEXT 3 SvaYaM>auv k-Yaa v*tYaa viTaRTa& Tae Par& vYa" ) k-Qa& cedMaudóa+aq" k-ale/ Pa[aáe k-le/vrMa( )) 3 )) sväyambhuva kayä våttyä vartitaà te paraà vayaù kathaà cedam udasräkñéù käle präpte kalevaram SYNONYMS sväyambhuva—O son of Brahmä; kayä—under what condition; våttyä—occupation; vartitam—was spent; te—you; param—after the initiation; vayaù—duration of life; katham—how; ca—and; idam—this; udasräkñéù—did you quit; käle—in due course; präpte—having attained; kalevaram—body. TRANSLATION O son of Brahmä, how did you pass your life after initiation, and how did you attain this body, having quit your old one in due course? Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

PURPORT Çré Närada Muni in his previous life was just an ordinary maidservant’s son, so how he became so perfectly transformed into the spiritual body of eternal life, bliss and knowledge is certainly important. Çré Vyäsadeva desired him to disclose the facts for everyone’s satisfaction. TEXT 4 Pa[a¡-LPaivzYaaMaeTaa& SMa*iTa& Tae MauiNaSataMa ) Na ùez VYavDaaTk-al/ Wz SavRiNarak*-iTa" )) 4 )) präk-kalpa-viñayäm etäà småtià te muni-sattama na hy eña vyavadhät käla eña sarva-niräkåtiù SYNONYMS präk—prior; kalpa—the duration of Brahmä’s day; viñayäm—subject matter; etäm—all these; småtim—remembrance; te—your; muni-sattama—O great sage; na—not; hi—certainly; eñaù—all these; vyavadhät—made any difference; kälaù—course of time; eñaù—all these; sarva—all; niräkåtiù—annihilation. TRANSLATION O great sage, time annihilates everything in due course, so how is it that this subject matter, which happened prior to this day of Brahmä, is still fresh in your memory, undisturbed by time? PURPORT As spirit is not annihilated even after the annihilation of the material body, so also spiritual consciousness is not annihilated. Çré Närada developed this Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

spiritual consciousness even when he had his material body in the previous kalpa. Consciousness of the material body means spiritual consciousness expressed through the medium of a material body. This consciousness is inferior, destructible and perverted. But superconsciousness of the supramind in the spiritual plane is as good as the spirit soul and is never annihilated. TEXT 5 Naard ovac i>a+aui>aivRPa[viSaTae ivjaNaadeí*i>aMaRMa ) vTaRMaaNaae vYaSYaaÛe TaTa WTadk-arzMa( )) 5 )) närada uväca bhikñubhir vipravasite vijïänädeñöåbhir mama vartamäno vayasy ädye tata etad akärañam SYNONYMS näradaù uväca—Çré Närada said; bhikñubhiù—by the great sages; vipravasite—having departed for other places; vijïäna—scientific spiritual knowledge; ädeñöåbhiù—those who imparted unto me; mama—mine; vartamänaù—present; vayasi ädye—before this life; tataù—thereafter; etat—this much; akärañam—performed. TRANSLATION Çré Närada said: The great sages, who had imparted scientific knowledge of transcendence to me, departed for other places, and I had to pass my life in this way. PURPORT In his previous life, when Näradajé was impregnated with spiritual Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

knowledge by the grace of the great sages, there was a tangible change in his life, although he was only a boy of five years. That is an important symptom visible after initiation by the bona fide spiritual master. Actual association of devotees brings about a quick change in life for spiritual realization. How it so acted upon the previous life of Çré Närada Muni is described by and by in this chapter. TEXT 6 Wk-aTMaJaa Mae JaNaNaq YaaeizNMaU!a c ik-ªrq ) MaYYaaTMaJae_NaNYaGaTaaE c§e- òehaNaubNDaNaMa( )) 6 )) ekätmajä me janané yoñin müòhä ca kiìkaré mayy ätmaje ’nanya-gatau cakre snehänubandhanam SYNONYMS eka-ätmajä—having only one son; me—my; janané—mother; yoñit—woman by class; müòhä—foolish; ca—and; kiìkaré—maidservant; mayi—unto me; ätmaje—being her offspring; ananya-gatau—one who has no alternative for protection; cakre—did it; sneha-anubandhanam—tied by affectionate bondage. TRANSLATION I was the only son of my mother, who was not only a simple woman but a maidservant as well. Since I was her only offspring, she had no other alternative for protection: she bound me with the tie of affection. TEXT 7 SaaSvTaN}aa Na k-LPaaSaqÛaeGa+aeMa& MaMaeC^Taq )

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

wRXaSYa ih vXae l/aek-ae Yaaeza daåMaYaq YaQaa )) 7 )) säsvatanträ na kalpäséd yoga-kñemaà mamecchaté éçasya hi vaçe loko yoñä därumayé yathä SYNONYMS sä—she; asvatanträ—was dependent; na—not; kalpä—able; äsét—was; yoga-kñemam—maintenance; mama—my; icchaté—although desirous; éçasya—of providence; hi—for; vaçe—under the control of; lokaù—everyone; yoñä—doll; däru-mayé—made of wood; yathä—as much as. TRANSLATION She wanted to look after my maintenance properly, but because she was not independent, she was not able to do anything for me. The world is under the full control of the Supreme Lord; therefore everyone is like a wooden doll in the hands of a puppet master. TEXT 8 Ah& c Tad(b]øku-le/ Oizva&STaduPae+aYaa ) idGdeXak-al/aVYauTPaàae bal/k-" PaÄhaYaNa" )) 8 )) ahaà ca tad-brahma-kule üñiväàs tad-upekñayä dig-deça-kälävyutpanno bälakaù païca-häyanaù SYNONYMS aham—I; ca—also; tat—that; brahma-kule—in the school of the brähmaëas; üñivän—lived; tat—her; upekñayä—being dependent on; dik-deça—direction Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

and country; käla—time; avyutpannaù—having no experience; bälakaù—a mere child; païca—five; häyanaù—years old. TRANSLATION When I was a mere child of five years, I lived in a brähmaëa school. I was dependent on my mother’s affection and had no experience of different lands. TEXT 9 Wk-da iNaGaRTaa& GaehaÕuhNTaq& iNaiXa Gaa& PaiQa ) SaPaaeR_dXaTPada SPa*í" k*-Paa]Mad(>a]Marié[Ya" )) 12 )) citra-dhätu-viciträdrén ibha-bhagna-bhuja-drumän jaläçayäï chiva-jalän nalinéù sura-sevitäù citra-svanaiù patra-rathair vibhramad bhramara-çriyaù SYNONYMS citra-dhätu—valuable minerals like gold, silver and copper; vicitra—full of variegatedness; adrén—hills and mountains; ibha-bhagna—broken by the giant elephants; bhuja—branches; drumän—trees; jaläçayän çiva—health-giving; jalän—reservoirs of water; nalinéù—lotus flowers; sura-sevitäù—aspired to by the denizens of heaven; citra-svanaiù—pleasing to the heart; patra-rathaiù—by the birds; vibhramat—bewildering; bhramara-çriyaù—decorated by drones. TRANSLATION I passed through hills and mountains full of reservoirs of various minerals like gold, silver and copper, and through tracts of land with reservoirs of water filled with beautiful lotus flowers, fit for the denizens of heaven, decorated with bewildered bees and singing birds. TEXT 13 Nal/veaui+aTa" ) òaTva PaqTva hde NaÛa oPaSPa*íae GaTaé[Ma" )) 14 )) pariçräntendriyätmähaà tåö-paréto bubhukñitaù snätvä pétvä hrade nadyä upaspåñöo gata-çramaù SYNONYMS pariçränta—being tired; indriya—bodily; ätmä—mentally; aham—I; tåö-parétaù—being thirsty; bubhukñitaù—and hungry; snätvä—taking a bath; pétvä—and drinking water also; hrade—in the lake; nadyäù—of a river; upaspåñöaù—being in contact with; gata—got relief from; çramaù—tiredness. TRANSLATION Thus traveling, I felt tired, both bodily and mentally, and I was both thirsty and hungry. So I took a bath in a river lake and also drank water. By contacting Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

water, I got relief from my exhaustion. PURPORT A traveling mendicant can meet the needs of body, namely thirst and hunger, by the gifts of nature without being a beggar at the doors of the householders. The mendicant therefore does not go to the house of a householder to beg but to enlighten him spiritually. TEXT 15 TaiSMaiàMaRNauJae_raGavTaae YataNMaNa"k-aNTa& éucaPahMa( ) APaXYaNa( SahSaaetaSQae vE©-VYaad(duMaRNaa wv )) 18 )) rüpaà bhagavato yat tan manaù-käntaà çucäpaham apaçyan sahasottasthe Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

vaiklavyäd durmanä iva SYNONYMS rüpam—form; bhagavataù—of the Personality of Godhead; yat—as it is; tat—that; manaù—of the mind; käntam—as it desires; çuca-apaham—vanishing all disparity; apaçyan—without seeing; sahasä—all of a sudden; uttasthe—got up; vaiklavyät—being perturbed; durmanäù—having lost the desirable; iva—as it were. TRANSLATION The transcendental form of the Lord, as it is, satisfies the mind’s desire and at once erases all mental incongruities. Upon losing that form, I suddenly got up, being perturbed, as is usual when one loses that which is desirable. PURPORT That the Lord is not formless is experienced by Närada Muni. But His form is completely different from all forms of our material experience. For the whole duration of our life we go see different forms in the material world, but none of them is just apt to satisfy the mind, nor can any one of them vanish all perturbance of the mind. These are the special features of the transcendental form of the Lord, and one who has once seen that form is not satisfied with anything else; no form in the material world can any longer satisfy the seer. That the Lord is formless or impersonal means that He has nothing like a material form and is not like any material personality. As spiritual beings, having eternal relations with that transcendental form of the Lord, we are, life after life, searching after that form of the Lord, and we are not satisfied by any other form of material appeasement. Närada Muni got a glimpse of this, but having not seen it again he became perturbed and stood up all of a sudden to search it out. What we desire life after life was obtained by Närada Muni, and losing sight of Him again was certainly a great shock for him.

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TEXT 19 idd*+auSTadh& >aUYa" Pa[iaviSaNDauâvae d*íae hircYaaRNauvaYaaeRGaPaQaE" k-aMal/ae>ahTaae Mauhu" ) Mauku-NdSaevYaa YaÜtaQaaTMaaÖa Na XaaMYaiTa )) 35 )) yamädibhir yoga-pathaiù käma-lobha-hato muhuù mukunda-sevayä yadvat tathätmäddhä na çämyati SYNONYMS yama-ädibhiù—by the process of practicing self-restraint; yoga-pathaiù—by the system of yoga (mystic bodily power to attain the godly stage); käma—desires for sense satisfaction; lobha—lust for satisfaction of the senses; hataù—curbed; muhuù—always; mukunda—the Personality of Godhead; sevayä—by the service of; yadvat—as it is; tathä—like that; ätmä—the soul; addhä—for all practical purposes; na—does not; çämyati—be satisfied. TRANSLATION It is true that by practicing restraint of the senses by the yoga system one can get relief from the disturbances of desire and lust, but this is not sufficient to give satisfaction to the soul, for this [satisfaction] is derived from devotional service to the Personality of Godhead. PURPORT Yoga aims at controlling the senses. By practice of the mystic process of bodily exercise in sitting, thinking, feeling, willing, concentrating, meditating and at last being merged into transcendence, one can control the senses. The senses are considered like venomous serpents, and the yoga system is just to Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

control them. On the other hand, Närada Muni recommends another method for controlling the senses in the transcendental loving service of Mukunda, the Personality of Godhead. By his experience he says that devotional service to the Lord is more effective and practical than the system of artificially controlling the senses. In the service of the Lord Mukunda, the senses are transcendentally engaged. Thus there is no chance of their being engaged in sense satisfaction. The senses want some engagement. To check them artificially is no check at all because as soon as there is some opportunity for enjoyment, the serpentlike senses will certainly take advantage of it. There are many such instances in history, just like Viçvämitra Muni’s falling a victim to the beauty of Menakä. But Öhäkura Haridäsa was allured at midnight by the well-dressed Mäyä, and still she could not induce that great devotee into her trap. The whole idea is that without devotional service of the Lord, neither the yoga system nor dry philosophical speculation can ever become successful. Pure devotional service of the Lord, without being tinged with fruitive work, mystic yoga or speculative philosophy, is the foremost procedure to attain self-realization. Such pure devotional service is transcendental in nature, and the systems of yoga and jïäna are subordinate to such a process. When the transcendental devotional service is mixed with a subordinate process, it is no longer transcendental but is called mixed devotional service. Çréla Vyäsadeva, the author of Çrémad-Bhägavatam, will gradually develop all these different systems of transcendental realization in the text. TEXT 36 Sav| TaiddMaa:YaaTa& YaTPa*íae_h& TvYaaNaga ) JaNMak-MaRrhSYa& Mae >avTaêaTMaTaaezaaZYa >aGavaàardae vaSavqSauTaMa( ) AaMaN}Ya vqau" )) 1 )) çaunaka uväca nirgate närade süta bhagavän bädaräyaëaù çrutaväàs tad-abhipretaà tataù kim akarod vibhuù SYNONYMS çaunakaù—Çré Çaunaka; uväca—said; nirgate—having gone; närade—Närada Muni; süta—O Süta; bhagavän—the transcendentally powerful; bädaräyaëaù—Vedavyäsa; çrutavän—who heard; tat—his; abhipretam—desire of the mind; tataù—thereafter; kim—what; akarot—did he do; vibhuù—the great. TRANSLATION Åñi Çaunaka asked: O Süta, the great and transcendentally powerful Vyäsadeva heard everything from Çré Närada Muni. So after Närada’s departure, what did Vyäsadeva do? PURPORT In this chapter the clue for describing Çrémad-Bhägavatam is picked up as Mahäräja Parékñit is miraculously saved in the womb of his mother. This was caused by Drauëi (Açvatthämä), Äcärya Droëa’s son, who killed the five sons of Draupadé while they were asleep, for which he was punished by Arjuna. Before commencing the great epic Çrémad-Bhägavatam, Çré Vyäsadeva realized the whole truth by trance in devotion. TEXT 2 Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

SaUTa ovac b]øNaÛa& SarSvTYaaMaaé[Ma" PaiêMae Ta$e= ) XaMYaaPa[aSa wiTa Pa[ae¢- ‰zqaaGavTaq& k*-TvaNau§-MYa caTMaJaMa( ) éuk-MaDYaaPaYaaMaaSa iNav*itaiNarTa& MauiNa" )) 8 )) sa saàhitäà bhägavatéà kåtvänukramya cätma-jam çukam adhyäpayäm äsa nivåtti-nirataà muniù SYNONYMS saù—that; saàhitäm—Vedic literature; bhägavatém—in relation with the Personality of Godhead; kåtvä—having done; anukramya—by correction and repetition; ca—and; ätma-jam—his own son; çukam—Çukadeva Gosvämé; adhyäpayäm äsa—taught; nivåtti—path of self realization; niratam—engaged; muniù—the sage. TRANSLATION The great sage Vyäsadeva, after compiling the Çrémad-Bhägavatam and revising it, taught it to his own son, Çré Çukadeva Gosvämé, who was already engaged in self-realization.

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

PURPORT Çrémad-Bhägavatam is the natural commentation on the Brahma-sütras compiled by the same author. This Brahma-sütra, or Vedänta-sütra, is meant for those who are already engaged in self-realization. Çrémad-Bhägavatam is so made that one becomes at once engaged in the path of self-realization simply by hearing the topics. Although it is especially meant for the paramahaàsas, or those who are totally engaged in self-realization, it works into the depths of the hearts of those who may be worldly men. Worldly men are all engaged in sense gratification. But even such men will find in this Vedic literature a remedial measure for their material diseases. Çukadeva Gosvämé was a liberated soul from the very beginning of his birth, and his father taught him Çrémad-Bhägavatam. Amongst mundane scholars, there is some diversity of opinion as to the date of compilation of Çrémad-Bhägavatam. It is, however, certain from the text of the Bhägavatam that it was compiled before the disappearance of King Parékñit and after the departure of Lord Kåñëa. When Mahäräja Parékñit was ruling the world as the King of Bhärata-varña, he chastised the personality of Kali. According to revealed scriptures and astrological calculation, the age of Kali is in its five thousandth year. Therefore, Çrémad-Bhägavatam was compiled not less than five thousand years ago. Mahäbhärata was compiled before Çrémad-Bhägavatam, and the Puräëas were compiled before Mahäbhärata. That is an estimation of the date of compilation of the different Vedic literatures. The synopsis of Çrémad-Bhägavatam was given before the detailed description under instruction of Närada. Çrémad-Bhägavatam is the science for following the path of nivåtti-märga. The path of pravåtti-märga was condemned by Närada. That path is the natural inclination for all conditioned souls. The theme of Çrémad-Bhägavatam is the cure of the materialistic disease of the human being, or stopping completely the pangs of material existence. TEXT 9 XaaENak- ovac Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Sa vE iNav*itaiNarTa" SavR}aaePae+ak-ae MauiNa" ) k-SYa va b*hTaqMaeTaaMaaTMaaraMa" SaMa>YaSaTa( )) 9 )) çaunaka uväca sa vai nivåtti-nirataù sarvatropekñako muniù kasya vä båhatém etäm ätmärämaù samabhyasat SYNONYMS çaunakaù uväca—Çré Çaunaka asked; saù—he; vai—of course; nivåtti—on the path of self-realization; nirataù—always engaged; sarvatra—in every respect; upekñakaù—indifferent; muniù—sage; kasya—for what reason; vä—or; båhatém—vast; etäm—this; ätma-ärämaù—one who is pleased in himself; samabhyasat—undergo the studies. TRANSLATION Çré Çaunaka asked Süta Gosvämé: Çré Çukadeva Gosvämé was already on the path of self-realization, and thus he was pleased with his own self. So why did he take the trouble to undergo the study of such a vast literature? PURPORT For the people in general the highest perfection of life is to cease from material activities and be fixed on the path of self-realization. Those who take pleasure in sense enjoyment, or those who are fixed in material bodily welfare work, are called karmés. Out of thousands and millions of such karmés, one may become an ätmäräma by self-realization. Ätmä means self, and äräma means to take pleasure. Everyone is searching after the highest pleasure, but the standard of pleasure of one may be different from the standard of another. Therefore, the standard of pleasure enjoyed by the karmés is different from that of the ätmärämas. The ätmärämas are completely indifferent to material enjoyment in every respect. Çréla Çukadeva Gosvämé had already attained that Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

stage, and still he was attracted to undergo the trouble of studying the great Bhägavatam literature. This means that Çrémad-Bhägavatam is a postgraduate study even for the ätmärämas, who have surpassed all the studies of Vedic knowledge. TEXT 10 SaUTa ovac AaTMaaraMaaê MauNaYaae iNaGa]RNQaa APYauå§-Mae ) ku-vRNTYahETauk-I& >ai¢-iMaTQaM>aUTaGauaGavaNa( devk-IPau}aae Yae caNYae Yaaê YaaeizTa" )) 50 )) nakulaù sahadevaç ca yuyudhäno dhanaïjayaù bhagavän devaké-putro ye cänye yäç ca yoñitaù SYNONYMS nakulaù—Nakula; sahadevaù—Sahadeva; ca—and; yuyudhänaù—Sätyaki; dhanaïjayaù—Arjuna; bhagavän—the Personality of Godhead; devaké-putraù—the son of Devaké, Lord Çré Kåñëa; ye—those; ca—and; anye—others; yäù—those; ca—and; yoñitaù—ladies. TRANSLATION Nakula and Sahadeva [the younger brothers of the King] and also Sätyaki, Arjuna, the Personality of Godhead Lord Sri Kåñëa, son of Devaké, and the ladies and others all unanimously agreed with the King. TEXT 51 Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Ta}aahaMaizRTaae >aqMaSTaSYa é[eYaaNa( vDa" SMa*Ta" ) Na >aTauRNaaRTMaNaêaQaeR Yaae_hNa( SauáaNa( iXaéUNa( v*Qaa )) 51 )) taträhämarñito bhémas tasya çreyän vadhaù småtaù na bhartur nätmanaç cärthe yo ’han suptän çiçün våthä SYNONYMS tatra—thereupon; äha—said; amarñitaù—in an angry mood; bhémaù—Bhéma; tasya—his; çreyän—ultimate good; vadhaù—killing; småtaù—recorded; na—not; bhartuù—of the master; na—nor; ätmanaù—of his own self; ca—and; arthe—for the sake of; yaù—one who; ahan—killed; suptän—sleeping; çiçün—children; våthä—without purpose. TRANSLATION Bhéma, however, disagreed with them and recommended killing this culprit who, in an angry mood, had murdered sleeping children for no purpose and for neither his nor his master’s interest. TEXT 52 iNaXaMYa >aqMaGaidTa& d]aEPaÛaê cTau>auRJa" ) Aal/aeKYa vdNa& Sa:YauirdMaah hSaiàv )) 52 )) niçamya bhéma-gaditaà draupadyäç ca catur-bhujaù älokya vadanaà sakhyur idam äha hasann iva SYNONYMS Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

niçamya—just after hearing; bhéma—Bhéma; gaditam—spoken by; draupadyäù—of Draupadé; ca—and; catuù-bhujaù—the four-handed (Personality of Godhead); älokya—having seen; vadanam—the face; sakhyuù—of His friend; idam—this; äha—said; hasan—smiling; iva—as it. TRANSLATION Caturbhuja [the four-armed one], or the Personality of Godhead, after hearing the words of Bhéma, Draupadé and others, saw the face of His dear friend Arjuna, and He began to speak as if smiling. PURPORT Lord Çré Kåñëa had two arms, and why He is designated as four-armed is explained by Çrédhara Svämé. Both Bhéma and Draupadé held opposite views about killing Açvatthämä. Bhéma wanted him to be immediately killed, whereas Draupadé wanted to save him. We can imagine Bhéma ready to kill while Draupadé is obstructing him. And in order to prevent both of them, the Lord discovered another two arms. Originally, the primeval Lord Çré Kåñëa displays only two arms, but in His Näräyaëa feature He exhibits four. In His Näräyaëa feature He resides with His devotees in the Vaikuëöha planets, while in His original Çré Kåñëa feature He resides in the Kåñëaloka planet far, far above the Vaikuëöha planets in the spiritual sky. Therefore, if Çré Kåñëa is called caturbhujaù, there is no contradiction. If need be He can display hundreds of arms, as He exhibited in His viçva-rüpa shown to Arjuna. Therefore, one who can display hundreds and thousands of arms can also manifest four whenever needed. When Arjuna was perplexed about what to do with Açvatthämä, Lord Çré Kåñëa, as the very dear friend of Arjuna, voluntarily took up the matter just to make a solution. And He was smiling also. TEXTS 53–54 é[q>aGavaNauvac Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

b]øbNDauNaR hNTaVYa AaTaTaaYaq vDaahRaivRPa[E" PaUiJaTaE" Pa[iTaPaUiJaTa" )) 7 )) ämantrya päëòu-puträàç ca çaineyoddhava-saàyutaù dvaipäyanädibhir vipraiù püjitaiù pratipüjitaù SYNONYMS Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

ämantrya—inviting; päëòu-puträn—all the sons of Päëòu; ca—also; çaineya—Sätyaki; uddhava—Uddhava; saàyutaù—accompanied; dvaipäyana-ädibhiù—by the åñis like Vedavyäsa; vipraiù—by the brähmaëas; püjitaiù—being worshiped; pratipüjitaù—the Lord also reciprocated equally. TRANSLATION Lord Çré Kåñëa then prepared for His departure. He invited the sons of Päëòu, after having been worshiped by the brähmaëas, headed by Çréla Vyäsadeva. The Lord also reciprocated greetings. PURPORT Apparently Lord Çré Kåñëa was a kñatriya and was not worshipable by the brähmaëas. But the brähmaëas present there, headed by Çréla Vyäsadeva, all knew Him to be the Personality of Godhead, and therefore they worshiped Him. The Lord reciprocated the greetings just to honor the social order that a kñatriya is obedient to the orders of the brähmaëas. Although Lord Çré Kåñëa was always offered the respects due the Supreme Lord from all responsible quarters, the Lord never deviated from the customary usages between the four orders of society. The Lord purposely observed all these social customs so that others would follow Him in the future. TEXT 8 GaNTau& k*-TaMaiTab]RøNa( Üark-a& rQaMaaiSQaTa" ) oPale/>ae_i>aDaavNTaqMautara& >aYaivûl/aMa( )) 8 )) gantuà kåtamatir brahman dvärakäà ratham ästhitaù upalebhe ’bhidhävantém uttaräà bhaya-vihvaläm SYNONYMS Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

gantum—just desiring to start; kåtamatiù—having decided; brahman—O brähmaëa; dvärakäm—towards Dvärakä; ratham—on the chariot; ästhitaù—seated; upalebhe—saw; abhidhävantém—coming hurriedly; uttaräm—Uttarä; bhaya-vihvaläm—being afraid. TRANSLATION As soon as He seated Himself on the chariot to start for Dvärakä, He saw Uttarä hurrying toward Him in fear. PURPORT All the members of the family of the Päëòavas were completely dependent on the protection of the Lord, and therefore the Lord protected all of them in all circumstances. The Lord protects everyone, but one who depends completely upon Him is especially looked after by the Lord. The father is more attentive to the little son who is exclusively dependent on the father. TEXT 9 otaraevac Paaih Paaih MahaYaaeiGaNdevdev JaGaTPaTae ) NaaNYa& Tvd>aYa& PaXYae Ya}a Ma*TYau" ParSParMa( )) 9 )) uttaroväca pähi pähi mahä-yogin deva-deva jagat-pate nänyaà tvad abhayaà paçye yatra måtyuù parasparam SYNONYMS uttarä uväca—Uttarä said; pähi pähi—protect, protect; mahä-yogin—the greatest mystic; deva-deva—the worshipable of the worshiped; jagat-pate—O Lord of the universe; na—not; anyam—anyone else; tvat—than You; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

abhayam—fearlessness; paçye—do I see; yatra—where there is; måtyuù—death; parasparam—in the world of duality. TRANSLATION Uttarä said: O Lord of lords, Lord of the universe! You are the greatest of mystics. Please protect me, for there is no one else who can save me from the clutches of death in this world of duality. PURPORT This material world is the world of duality, in contrast with the oneness of the absolute realm. The world of duality is composed of matter and spirit, whereas the absolute world is complete spirit without any tinge of the material qualities. In the dual world everyone is falsely trying to become the master of the world, whereas in the absolute world the Lord is the absolute Lord, and all others are His absolute servitors. In the world of duality everyone is envious of all others, and death is inevitable due to the dual existence of matter and spirit. The Lord is the only shelter of fearlessness for the surrendered soul. One cannot save himself from the cruel hands of death in the material world without having surrendered himself at the lotus feet of the Lord. TEXT 10 Ai>ad]viTa MaaMaqXa XarSTaáaYaSaae iv>aae ) k-aMa& dhTau Maa& NaaQa Maa Mae Ga>aaeR iNaPaaTYaTaaMa( )) 10 )) abhidravati mäm éça çaras taptäyaso vibho kämaà dahatu mäà nätha mä me garbho nipätyatäm SYNONYMS abhidravati—coming towards; mäm—me; éça—O Lord; çaraù—the arrow; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

tapta—fiery; ayasaù—iron; vibho—O great one; kämam—desire; dahatu—let it burn; mäm—me; nätha—O protector; mä—not; me—my; garbhaù—embryo; nipätyatäm—be aborted. TRANSLATION O my Lord, You are all-powerful. A fiery iron arrow is coming towards me fast. My Lord, let it burn me personally, if You so desire, but please do not let it burn and abort my embryo. Please do me this favor, my Lord. PURPORT This incident took place after the death of Abhimanyu, the husband of Uttarä. Abhimanyu’s widow, Uttarä, should have followed the path of her husband, but because she was pregnant, and Mahäräja Parékñit, a great devotee of the Lord, was lying in embryo, she was responsible for his protection. The mother of a child has a great responsibility in giving all protection to the child, and therefore Uttarä was not ashamed to express this frankly before Lord Kåñëa. Uttarä was the daughter of a great king, the wife of a great hero, and student of a great devotee, and later she was the mother of a good king also. She was fortunate in every respect. TEXT 11 SaUTa ovac oPaDaaYaR vcSTaSYaa >aGavaNa( >a¢-vTSal/" ) APaaaDaaTau& vE TvaMaik-ÄNaGaaecrMa( )) 26 )) janmaiçvarya-çruta-çrébhir edhamäna-madaù pumän Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

naivärhaty abhidhätuà vai tväm akiïcana-gocaram SYNONYMS janma—birth; aiçvarya—opulence; çruta—education; çrébhiù—by the possession of beauty; edhamäna—progressively increasing; madaù—intoxication; pumän—the human being; na—never; eva—ever; arhati—deserves; abhidhätum—to address in feeling; vai—certainly; tväm—You; akiïcana-gocaram—one who is approached easily by the materially exhausted man. TRANSLATION My Lord, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of [material] progress, trying to improve himself with respectable parentage, great opulence, high education and bodily beauty, cannot approach You with sincere feeling. PURPORT Being materially advanced means taking birth in an aristocratic family and possessing great wealth, an education and attractive personal beauty. All materialistic men are mad after possessing all these material opulences, and this is known as the advancement of material civilization. But the result is that by possessing all these material assets one becomes artificially puffed up, intoxicated by such temporary possessions. Consequently, such materially puffed up persons are incapable of uttering the holy name of the Lord by addressing Him feelingly, “O Govinda, O Kåñëa.” It is said in the çästras that by once uttering the holy name of the Lord, the sinner gets rid of a quantity of sins that he is unable to commit. Such is the power of uttering the holy name of the Lord. There is not the least exaggeration in this statement. Actually the Lord’s holy name has such powerful potency. But there is a quality to such utterances also. It depends on the quality of feeling. A helpless man can feelingly utter the holy name of the Lord, whereas a man who utters the same Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

holy name in great material satisfaction cannot be so sincere. A materially puffed up person may utter the holy name of the Lord occasionally, but he is incapable of uttering the name in quality. Therefore, the four principles of material advancement, namely (1) high parentage, (2) good wealth, (3) high education and (4) attractive beauty, are, so to speak, disqualifications for progress on the path of spiritual advancement. The material covering of the pure spirit soul is an external feature, as much as fever is an external feature of the unhealthy body. The general process is to decrease the degree of the fever and not to aggravate it by maltreatment. Sometimes it is seen that spiritually advanced persons become materially impoverished. This is no discouragement. On the other hand, such impoverishment is a good sign as much as the falling of temperature is a good sign. The principle of life should be to decrease the degree of material intoxication which leads one to be more and more illusioned about the aim of life. Grossly illusioned persons are quite unfit for entrance into the kingdom of God. TEXT 27 NaMaae_ik-ÄNaivtaaYa iNav*taGauYaGaaTa( ) AJaSTvMaSYa +aeMaaYa vDaaYa c SauriÜzaMa( )) 33 )) apare vasudevasya devakyäà yäcito ’bhyagät ajas tvam asya kñemäya vadhäya ca sura-dviñäm SYNONYMS apare—others; vasudevasya—of Vasudeva; devakyäm—of Devaké; yäcitaù—being prayed for; abhyagät—took birth; ajaù—unborn; tvam—You are; asya—of him; kñemäya—for the good; vadhäya—for the purpose of killing; ca—and; sura-dviñäm—of those who are envious of the demigods. TRANSLATION Others say that since both Vasudeva and Devaké prayed for You, You have taken Your birth as their son. Undoubtedly You are unborn, yet You take Your Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

birth for their welfare and to kill those who are envious of the demigods. PURPORT It is also said that Vasudeva and Devaké, in their previous birth as Sutapä and Påçni, underwent a severe type of penance to get the Lord as their son, and as a result of such austerities the Lord appeared as their son. It is already declared in the Bhagavad-gétä that the Lord appears for the welfare of all people of the world and to vanquish the asuras, or the materialistic atheists. TEXT 34 >aaravTaarauvae Naav wvaedDaaE ) SaqdNTYaa >aUir>aareauvaiQaRTa" )) 34 )) bhärävatäraëäyänye bhuvo näva ivodadhau sédantyä bhüri-bhäreëa jäto hy ätma-bhuvärthitaù SYNONYMS bhära-avatäraëäya—just to reduce the burden to the world; anye—others; bhuvaù—of the world; nävaù—boat; iva—like; udadhau—on the sea; sédantyäù—aggrieved; bhüri—extremely; bhäreëa—by the burden; jätaù—You were born; hi—certainly; ätma-bhuvä—by Brahmä; arthitaù—being prayed for. TRANSLATION Others say that the world, being overburdened like a boat at sea, is much aggrieved, and that Brahmä, who is Your son, prayed for You, and so You have appeared to diminish the trouble. PURPORT

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Brahmä, or the first living being born just after the creation, is the direct son of Näräyaëa. Näräyaëa, as Garbhodakaçäyé Viñëu, first of all entered the material universe. Without spiritual contact, matter cannot create. This principle was followed from the very beginning of the creation. The Supreme Spirit entered the universe, and the first living being, Brahmä, was born on a lotus flower grown out of the transcendental abdomen of Viñëu. Viñëu is therefore known as Padmanäbha. Brahmä is known as ätma-bhü because he was begotten directly from the father without any contact of mother Lakñméjé. Lakñméjé was present near Näräyaëa, engaged in the service of the Lord, and still, without contact with Lakñméjé, Näräyaëa begot Brahmä. That is the omnipotency of the Lord. One who foolishly considers Näräyaëa like other living beings should take a lesson from this. Näräyaëa is not an ordinary living being. He is the Personality of Godhead Himself, and He has all the potencies of all the senses in all parts of His transcendental body. An ordinary living being begets a child by sexual intercourse, and he has no other means to beget a child other than the one designed for him. But Näräyaëa, being omnipotent, is not bound to any condition of energy. He is complete and independent to do anything and everything by His various potencies, very easily and perfectly. Brahmä is therefore directly the son of the father and was not put into the womb of a mother. Therefore he is known as ätma-bhü. This Brahmä is in charge of further creations in the universe, secondarily reflected by the potency of the Omnipotent. Within the halo of the universe there is a transcendental planet known as Çvetadvépa, which is the abode of the Kñérodakaçäyé Viñëu, the Paramätmä feature of the Supreme Lord. Whenever there is trouble in the universe that cannot be solved by the administrative demigods, they approach Brahmäjé for a solution, and if it is not to be solved even by Brahmäjé, then Brahmäjé consults and prays to the Kñérodakaçäyé Viñëu for an incarnation and solution to the problems. Such a problem arose when Kaàsa and others were ruling over the earth and the earth became too much overburdened by the misdeeds of the asuras. Brahmäjé, along with other demigods, prayed at the shore of the Kñérodaka Ocean, and they were advised of the descent of Kåñëa as the son of Vasudeva and Devaké. So some people say that the Lord appeared because of the prayers of Brahmäjé. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TEXT 35 >ave_iSMaNa( i©-XYaMaaNaaNaaMaivÛak-aMak-MaRi>a" ) é[vYaa& Yadui>a" Sah Paaa]aTar" SaveR SadìE" SvaUizTaE" ) ANvGaC^Na( rQaEivRPa[a VYaaSaDaaEMYaadYaSTaQaa )) 2 )) tadä te bhrätaraù sarve sadaçvaiù svarëa-bhüñitaiù anvagacchan rathair viprä vyäsa-dhaumyädayas tathä SYNONYMS tadä—at that time; te—all of them; bhrätaraù—the brothers; sarve—all together; sat-açvaiù—drawn by first-class horses; svarëa—gold; bhüñitaiù—being decorated with; anvagacchan—followed one after another; rathaiù—on the chariots; vipräù—O brähmaëas; vyäsa—the sage Vyäsa; dhaumya—Dhaumya; ädayaù—and others; tathä—also. TRANSLATION At that time all his brothers followed him on beautiful chariots drawn by first-class horses decorated with gold ornaments. With them were Vyäsa and åñis like Dhaumya [the learned priest of the Päëòavas] and others. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TEXT 3 >aGavaNaiPa ivPa[zeR rQaeNa SaDaNaÅYa" ) Sa TaEVYaRraecTa Na*Pa" ku-ver wv GauùkE-" )) 3 )) bhagavän api viprarñe rathena sa-dhanaïjayaù sa tair vyarocata nåpaù kuvera iva guhyakaiù SYNONYMS bhagavän—the Personality of Godhead (Çré Kåñëa); api—also; vipra-åñe—O sage among the brähmaëas; rathena—on the chariot; sa-dhanaïjayaù—with Dhanaïjaya (Arjuna); saù—He; taiù—by them; vyarocata—appeared to be highly aristocratic; nåpaù—the King (Yudhiñöhira); kuvera—Kuvera, the treasurer of the demigods; iva—as; guhyakaiù—companions known as Guhyakas. TRANSLATION O sage amongst the brähmaëas, Lord Çré Kåñëa, the Personality of Godhead, also followed, seated on a chariot with Arjuna. Thus King Yudhiñöhira appeared very aristocratic, like Kuvera surrounded by his companions [the Guhyakas]. PURPORT Lord Çré Kåñëa wanted the Päëòavas to be present before Bhéñmadeva in the most aristocratic order so that he might be pleased to see them happy at the time of his death. Kuvera is the richest of all the demigods, and herein King Yudhiñöhira appeared like him (Kuvera), for the procession along with Çré Kåñëa was quite appropriate to the royalty of King Yudhiñöhira. TEXT 4 Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

d*îa iNaPaiTaTa& >aUMaaE idvXCYauTaiMavaMarMa( ) Pa[arÜaJa" SaiXaZYaae reaaGaaNauPal/>Ya vSaUtaMa" ) PaUJaYaaMaaSa DaMaRjae deXak-al/iv>aaGaivTa( )) 9 )) tän sametän mahä-bhägän upalabhya vasüttamaù püjayäm äsa dharma-jïo deça-käla-vibhägavit SYNONYMS tän—all of them; sametän—assembled together; mahä-bhägän—all greatly powerful; upalabhya—having received; vasu-uttamaù—the best among the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Vasus (Bhéñmadeva); püjayäm äsa—welcomed; dharma-jïaù—one who knows religious principles; deça—place; käla—time; vibhäga-vit—one who knows the adjustment of place and time. TRANSLATION Bhéñmadeva, who was the best amongst the eight Vasus, received and welcomed all the great and powerful åñis who were assembled there, for he knew perfectly all the religious principles according to time and place. PURPORT Expert religionists know perfectly well how to adjust religious principles in terms of time and place. All the great äcäryas or religious preachers or reformers of the world executed their mission by adjustment of religious principles in terms of time and place. There are different climates and situations in different parts of the world, and if one has to discharge his duties to preach the message of the Lord, he must be expert in adjusting things in terms of the time and place. Bhéñmadeva was one of the twelve great authorities in preaching this cult of devotional service, and therefore he could receive and welcome all the powerful sages assembled there at his deathbed from all parts of the universe. He was certainly unable at that time to welcome and receive them physically because he was neither at his home nor in a normal healthy condition. But he was quite fit by the activities of his sound mind, and therefore he could utter sweet words with hearty expressions, and all of them were well received. One can perform one’s duty by physical work, by mind and by words. And he knew well how to utilize them in the proper place, and therefore there was no difficulty for him to receive them, although physically unfit. TEXT 10 k*-Zaavj AaSaqNa& JaGadqìrMa( )

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

ôidSQa& PaUJaYaaMaaSa MaaYaYaaePaataivGa]hMa( )) 10 )) kåñëaà ca tat-prabhäva-jïa äsénaà jagad-éçvaram hådi-sthaà püjayäm äsa mäyayopätta-vigraham SYNONYMS kåñëam—unto Lord Çré Kåñëa; ca—also; tat—of Him; prabhäva-jïaù—the knower of the glories (Bhéñma); äsénam—sitting; jagat-éçvaram—the Lord of the universe; hådi-stham—situated in the heart; püjayäm äsa—worshiped; mäyayä—by internal potency; upätta—manifested; vigraham—a form. TRANSLATION Lord Çré Kåñëa is situated in everyone’s heart, yet He manifests His transcendental form by His internal potency. This very Lord was sitting before Bhéñmadeva, and since Bhéñmadeva knew of His glories, he worshiped Him duly. PURPORT The Lord’s omnipotency is displayed by His simultaneous presence in every place. He is present always in His eternal abode Goloka Våndävana, and still He is present in everyone’s heart and even within every invisible atom. When He manifests His eternal transcendental form in the material world, He does so by His internal potency. The external potency, or the material energy, has nothing to do with His eternal form. All these truths were known to Çré Bhéñmadeva, who worshiped Him accordingly. TEXT 11 PaaavTaa& c YadiPa[YaMa( ) SaPaal/ae YaÜXae l/aek-ae vaYaaeirv gaNaavil/" )) 14 )) sarvaà käla-kåtaà manye bhavatäà ca yad-apriyam sapälo yad-vaçe loko väyor iva ghanävaliù SYNONYMS sarvam—all this; käla-kåtam—done by inevitable time; manye—I think; bhavatäm ca—for you also; yat—whatever; apriyam—detestable; sa-pälaù—with the rulers; yat-vaçe—under the control of that time; lokaù—everyone in every planet; väyoù—the wind carries; iva—as; ghana-ävaliù—a line of clouds. TRANSLATION In my opinion, this is all due to inevitable time, under whose control everyone in every planet is carried, just as the clouds are carried by the wind. PURPORT

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

There is control by time all over the space within the universe, as there is control by time all over the planets. All the big gigantic planets, including the sun, are being controlled by the force of air, as the clouds are carried by the force of air. Similarly, the inevitable käla, or time, controls even the action of the air and other elements. Everything, therefore, is controlled by the supreme käla, a forceful representative of the Lord within the material world. Thus Yudhiñöhira should not be sorry for the inconceivable action of time. Everyone has to bear the actions and reactions of time as long as one is within the conditions of the material world. Yudhiñöhira should not think that he had committed sins in his previous birth and is suffering the consequence. Even the most pious has to suffer the condition of material nature. But a pious man is faithful to the Lord, for he is guided by the bona fide brähmaëa and Vaiñëava following the religious principles. These three guiding principles should be the aim of life. One should not be disturbed by the tricks of eternal time. Even the great controller of the universe, Brahmäjé, is also under the control of that time; therefore, one should not grudge being thus controlled by time despite being a true follower of religious principles. TEXT 15 Ya}a DaMaRSauTaae raJaa GadaPaaiaae )) 17 )) tasmäd idaà daiva-tantraà vyavasya bharatarñabha tasyänuvihito ’näthä nätha pähi prajäù prabho SYNONYMS tasmät—therefore; idam—this; daiva-tantram—enchantment of providence only; vyavasya—ascertaining; bharata-åñabha—O best among the descendants of Bharata; tasya—by Him; anuvihitaù—as desired; anäthäù—helpless; nätha—O master; pähi—just take care of; prajäù—of the subjects; prabho—O Lord. TRANSLATION O best among the descendants of Bharata [Yudhiñöhira], I maintain, therefore, that all this is within the plan of the Lord. Accepting the inconceivable plan of the Lord, you must follow it. You are now the appointed administrative head, and, my lord, you should now take care of those subjects who are now rendered helpless. PURPORT The popular saying is that a housewife teaches the daughter-in-law by teaching the daughter. Similarly, the Lord teaches the world by teaching the devotee. The devotee does not have to learn anything new from the Lord because the Lord teaches the sincere devotee always from within. Whenever, Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

therefore, a show is made to teach the devotee, as in the case of the teachings of Bhagavad-gétä, it is for teaching the less intelligent men. A devotee’s duty, therefore, is to ungrudgingly accept tribulations from the Lord as a benediction. The Päëòavas were advised by Bhéñmadeva to accept the responsibility of administration without hesitation. The poor subjects were without protection due to the Battle of Kurukñetra, and they were awaiting the assumption of power by Mahäräja Yudhiñöhira. A pure devotee of the Lord accepts tribulations as favors from the Lord. Since the Lord is absolute, there is no mundane difference between the two. TEXT 18 Wz vE >aGavaNa( Saa+aadaÛae NaaraYaa¢e-zu PaXYa >aUPaaNauk-iMPaTaMa( ) YaNMae_SaU&STYaJaTa" Saa+aaTk*-ZaGavaNa( Pa[Taq+aTaa& k-le/vr& Yaavidd& ihNaaeMYahMa( ) Pa[SaàhaSaaåauRJa" )) 24 )) sa deva-devo bhagavän pratékñatäà kalevaraà yävad idaà hinomy aham prasanna-häsäruëa-locanollasanmukhämbujo dhyäna-pathaç catur-bhujaù SYNONYMS saù—He; deva-devaù—the Supreme Lord of the lords; bhagavän—the Personality of Godhead; pratékñatäm—may kindly wait; kalevaram—body; yävat—as long as; idam—this (material body); hinomi—may quit; aham—I; prasanna—cheerful; häsa—smiling; aruëa-locana—eyes red like the morning sun; ullasat—beautifully decorated; mukha-ambujaù—the lotus flower of His face; dhyäna-pathaù—in the path of my meditation; catur-bhujaù—the four-handed form of Näräyaëa (the worshipable Deity of Bhéñmadeva). TRANSLATION May my Lord, who is four-handed and whose beautifully decorated lotus face, with eyes as red as the rising sun, is smiling, kindly await me at that moment when I quit this material body. PURPORT Bhéñmadeva knew well that Lord Kåñëa is the original Näräyaëa. His worshipable Deity was four-handed Näräyaëa, but he knew that four-handed Näräyaëa is a plenary expansion of Lord Kåñëa. Indirectly he desired Lord Çré Kåñëa to manifest Himself in His four-handed feature of Näräyaëa. A Vaiñëava is always humble in his behavior. Although it was cent percent certain that Bhéñmadeva was approaching Vaikuëöha-dhäma just after leaving Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

his material body, still as a humble Vaiñëava he desired to see the beautiful face of the Lord, for after quitting the present body he might not be in a position to see the Lord any more. A Vaiñëava is not puffed up, although the Lord guarantees His pure devotee entrance into His abode. Here Bhéñmadeva says, “as long as I do not quit this body.” This means that the great General would quit the body by his own will; he was not being forced by the laws of nature. He was so powerful that he could stay in his body as long as he desired. He got this benediction from his father. He desired that the Lord stay before him in His four-handed Näräyaëa feature so that he might concentrate upon Him and thus be in trance in that meditation. Then his mind might be sanctified with thinking of the Lord. Thus he did not mind wherever he might go. A pure devotee is never very anxious to go back to the kingdom of God. He entirely depends on the good will of the Lord. He is equally satisfied even if the Lord desires him to go to hell. The only desire that a pure devotee entertains is that he may always be in rapt attention with thinking of the lotus feet of the Lord, regardless. Bhéñmadeva wanted this much only: that his mind be absorbed in thinking of the Lord and that he pass away thus. That is the highest ambition of a pure devotee. TEXT 25 SaUTa ovac YauiDaiïrSTadak-aqZMa ovac wiTa MaiTaåPak-iLPaTaa ivTa*ZaGaviTa SaaTvTaPau®ve iv>aUiMan ) SvSau%MauPaGaTae KviciÜhTau| Pa[k*-iTaMauPaeYauiz YaÙvPa[vah" )) 32 )) çré-bhéñma uväca iti matir upakalpitä vitåñëä bhagavati sätvata-puìgave vibhümni sva-sukham upagate kvacid vihartuà prakåtim upeyuñi yad-bhava-pravähaù SYNONYMS çré-bhéñmaù uväca—Çré Bhéñmadeva said; iti—thus; matiù—thinking, feeling and willing; upakalpitä—invested; vitåñëä—freed from all sense desires; bhagavati—unto the Personality of Godhead; sätvata-puìgave—unto the leader of the devotees; vibhümni—unto the great; sva-sukham—self-satisfaction; upagate—unto He who has attained it; kvacit—sometimes; vihartum—out of transcendental pleasure; prakåtim—in the material world; upeyuñi—do accept it; yat-bhava—from whom the creation; pravähaù—is made and annihilated. TRANSLATION Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Bhéñmadeva said: Let me now invest my thinking, feeling and willing, which were so long engaged in different subjects and occupational duties, in the all-powerful Lord Çré Kåñëa. He is always self-satisfied, but sometimes, being the leader of the devotees, He enjoys transcendental pleasure by descending on the material world, although from Him only the material world is created. PURPORT Because Bhéñmadeva was a statesman, the head of the Kuru dynasty, a great general and a leader of kñatriyas, his mind was strewn over so many subjects, and his thinking, feeling and willing were engaged in different matters. Now, in order to achieve pure devotional service, he wanted to invest all powers of thinking, feeling and willing entirely in the Supreme Being, Lord Kåñëa. He is described herein as the leader of the devotees and all-powerful. Although Lord Kåñëa is the original Personality of Godhead, He Himself descends on earth to bestow upon His pure devotees the boon of devotional service. He descends sometimes as Lord Kåñëa as He is, and sometimes as Lord Caitanya. Both are leaders of the pure devotees. Pure devotees of the Lord have no desire other than the service of the Lord, and therefore they are called sätvata. The Lord is the chief amongst such sätvatas. Bhéñmadeva, therefore, had no other desires. Unless one is purified from all sorts of material desires, the Lord does not become one’s leader. Desires cannot be wiped out, but they have only to be purified. It is confirmed in the Bhagavad-gétä by the Lord Himself that He gives His instruction from within the heart of a pure devotee who is constantly engaged in the service of the Lord. Such instruction is given not for any material purpose but only for going back home, back to Godhead (Bg. 10.10). For the ordinary man who wants to lord it over material nature, the Lord not only sanctions and becomes a witness of activities, but He never gives the nondevotee instructions for going back to Godhead. That is the difference in dealings by the Lord with different living beings, both the devotee and the nondevotee. He is leader of all the living beings, as the king of the state rules both the prisoners and the free citizens. But His dealings are different in terms of devotee and nondevotee. Nondevotees never care to take any instruction from the Lord, and therefore the Lord is silent in their case, although He Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

witnesses all their activities and awards them the necessary results, good or bad. The devotees are above this material goodness and badness. They are progressive on the path of transcendence, and therefore they have no desire for anything material. The devotee also knows Çré Kåñëa as the original Näräyaëa because Lord Çré Kåñëa, by His plenary portion, appears as the Käraëodakaçäyé Viñëu, the original source of all material creation. The Lord also desires the association of His pure devotees, and for them only the Lord descends on the earth and enlivens them. The Lord appears out of His own will. He is not forced by the conditions of material nature. He is therefore described here as the vibhu, or the almighty, for He is never conditioned by the laws of material nature. TEXT 33 i}a>auvNak-MaNa& TaMaal/vaÛMaaNa‚ Tvic ivl/SaTk-vce_STau k*-ZaMai>aSaSaar MaÜDaaQa| Sa >avTau Mae >aGavaNa( GaiTaMauRku-Nd" )) 38 )) çita-viçikha-hato viçérëa-daàçaù kñataja-paripluta ätatäyino me prasabham abhisasära mad-vadhärthaà sa bhavatu me bhagavän gatir mukundaù SYNONYMS çita—sharp; viçikha—arrows; hataù—wounded by; viçérëa-daàçaù—scattered shield; kñataja—by wounds; pariplutaù—smeared with blood; ätatäyinaù—the great aggressor; me—my; prasabham—in an angry mood; abhisasära—began to move on; mat-vadha-artham—for the purpose of killing me; saù—He; bhavatu—may become; me—my; bhagavän—the Personality of Godhead; gatiù—destination; mukundaù—who awards salvation. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TRANSLATION May He, Lord Çré Kåñëa, the Personality of Godhead, who awards salvation, be my ultimate destination. On the battlefield He charged me, as if angry because of the wounds dealt by my sharp arrows. His shield was scattered, and His body was smeared with blood due to the wounds. PURPORT The dealings of Lord Kåñëa and Bhéñmadeva on the Battlefield of Kurukñetra are interesting because the activities of Lord Çré Kåñëa appeared to be partial to Arjuna and at enmity with Bhéñmadeva; but factually all this was especially meant to show special favor to Bhéñmadeva, a great devotee of the Lord. The astounding feature of such dealings is that a devotee can please the Lord by playing the part of an enemy. The Lord, being absolute, can accept service from His pure devotee even in the garb of an enemy. The Supreme Lord cannot have any enemy, nor can a so-called enemy harm Him because He is ajita, or unconquerable. But still He takes pleasure when His pure devotee beats Him like an enemy or rebukes Him from a superior position, although no one can be superior to the Lord. These are some of the transcendental reciprocatory dealings of the devotee with the Lord. And those who have no information of pure devotional service cannot penetrate into the mystery of such dealings. Bhéñmadeva played the part of a valiant warrior, and he purposely pierced the body of the Lord so that to the common eyes it appeared that the Lord was wounded, but factually all this was to bewilder the nondevotees. The all-spiritual body cannot be wounded, and a devotee cannot become the enemy of the Lord. Had it been so, Bhéñmadeva would not have desired to have the very same Lord as the ultimate destination of his life. Had Bhéñmadeva been an enemy of the Lord, Lord Kåñëa could have annihilated him without even moving. There was no need to come before Bhéñmadeva with blood and wounds. But He did so because the warrior devotee wanted to see the transcendental beauty of the Lord decorated with wounds created by a pure devotee. This is the way of exchanging transcendental rasa, or relations between the Lord and the servitor. By such dealings both the Lord and the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

devotee become glorified in their respective positions. The Lord was so angry that Arjuna checked Him when He was moving towards Bhéñmadeva, but in spite of Arjuna’s checking, He proceeded towards Bhéñmadeva as a lover goes to a lover, without caring for hindrances. Apparently His determination was to kill Bhéñmadeva, but factually it was to please him as a great devotee of the Lord. The Lord is undoubtedly the deliverer of all conditioned souls. The impersonalists desire salvation from Him, and He always awards them according to their aspiration, but here Bhéñmadeva aspires to see the Lord in His personal feature. All pure devotees aspire for this. TEXT 39 ivJaYarQaku-$u=Mb AataTaae}ae Da*TahYariXMaiNa TaiC^\Yae+aaGaviTa riTarSTau Mae MauMaUzaeR‚ YaRiMah iNarq+Ya hTaa GaTaa" SvæPaMa( )) 39 )) vijaya-ratha-kuöumba ätta-totre dhåta-haya-raçmini tac-chriyekñaëéye bhagavati ratir astu me mumürñor yam iha nirékñya hatä gatäù sva-rüpam SYNONYMS vijaya—Arjuna; ratha—chariot; kuöumbe—the object of protection at all risk; ätta-totre—with a whip in the right hand; dhåta-haya—controlling the horses; raçmini—ropes; tat-çriyä—beautifully standing; ékñaëéye—to look at; bhagavati—unto the Personality of Godhead; ratiù astu—let my attraction be; me—my; mumürñoù—one who is about to die; yam—upon whom; iha—in this world; nirékñya—by looking; hatäù—those who died; gatäù—attained; sva-rüpam—original form. TRANSLATION Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

At the moment of death, let my ultimate attraction be to Çré Kåñëa, the Personality of Godhead. I concentrate my mind upon the chariot driver of Arjuna who stood with a whip in His right hand and a bridle rope in His left, who was very careful to give protection to Arjuna’s chariot by all means. Those who saw Him on the Battlefield of Kurukñetra attained their original forms after death. PURPORT A pure devotee of the Lord constantly sees the presence of the Lord within himself because of being transcendentally related by loving service. Such a pure devotee cannot forget the Lord for a moment. This is called trance. The mystic (yogé) tries to concentrate upon the Supersoul by controlling the senses from all other engagements, and thus he ultimately attains samädhi. A devotee more easily attains samädhi, or trance, by constantly remembering the Lord’s personal feature along with His holy name, fame, pastimes, etc. Therefore, the concentration of the mystic yogé and that of the devotee are not on the same level. The concentration of the mystic is mechanical, whereas that of the pure devotee is natural in pure love and spontaneous affection. Bhéñmadeva was a pure devotee, and as a military marshal he constantly remembered the battlefield feature of the Lord as Pärtha-särathi, the chariot driver of Arjuna. Therefore, the Lord’s pastime as Pärtha-särathi is also eternal. The pastimes of the Lord, beginning from His birth at the prison house of Kaàsa up to the mausala-lélä at the end, all move one after another in all the universes, just as the clock hand moves from one point to another. And in such pastimes His associates like the Päëòavas and Bhéñma are constant eternal companions. So Bhéñmadeva never forgot the beautiful feature of the Lord as Pärtha-särathi, which even Arjuna could not see. Arjuna was behind the beautiful Pärtha-särathi while Bhéñmadeva was just in front of the Lord. As far as the military feature of the Lord is concerned, Bhéñmadeva observed this with more relish than Arjuna. All the soldiers and persons on the Battlefield of Kurukñetra attained their original spiritual form like the Lord after their death because by the causeless mercy of the Lord they were able to see Him face to face on that occasion. The Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

conditioned souls rotating in the evolutionary cycle from the aquatics up to the form of Brahmä are all in the form of mäyä, or the form obtained by one’s own actions and awarded by material nature. The material forms of the conditioned souls are all foreign dresses, and when the conditioned soul becomes liberated from the clutches of material energy, he attains his original form. The impersonalist wants to attain the impersonal Brahman effulgence of the Lord, but that is not at all congenial to the living sparks, parts and parcels of the Lord. Therefore, the impersonalists again fall down and get material forms, which are all false to the spirit soul. A spiritual form like the Lord’s, either two-handed or four-handed, is attained by the devotees of the Lord either in the Vaikuëöhas or in the Goloka planet, according to the original nature of the soul. This form, which is cent percent spiritual, is the svarüpa of the living being, and all the living beings who participated on the Battlefield of Kurukñetra, on both sides, attained their svarüpa, as confirmed by Bhéñmadeva. So Lord Çré Kåñëa was not merciful only to the Päëòavas; He was also merciful to the other parties because all of them attained the same result. Bhéñmadeva wanted the same facility also, and that was his prayer to the Lord, although his position as an associate of the Lord is assured in all circumstances. The conclusion is that whoever dies looking on the Personality of Godhead within or without attains his svarüpa, which is the highest perfection of life. TEXT 40 l/il/TaGaiTaivl/aSavLGauhaSa‚ Pa[a*Taa& virï" ) SahaNauJaE" Pa[TYavåÖ>aaeJaNa" Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

k-Qa& Pa[v*ta" ik-Mak-arzqtaTa" )) 1 )) çaunaka uväca hatvä svariktha-spådha ätatäyino yudhiñöhiro dharma-bhåtäà variñöhaù sahänujaiù pratyavaruddha-bhojanaù kathaà pravåttaù kim akärañét tataù SYNONYMS çaunakaù uväca—Çaunaka inquired; hatvä—after killing; svariktha—the legal inheritance; spådhaù—desiring to usurp; ätatäyinaù—the aggressor; yudhiñöhiraù—King Yudhiñöhira; dharma-bhåtäm—of those who strictly follow religious principles; variñöhaù—greatest; saha-anujaiù—with his younger brothers; pratyavaruddha—restricted; bhojanaù—acceptance of necessities; katham—how; pravåttaù—engaged; kim—what; akärañét—executed; tataù—thereafter. TRANSLATION Çaunaka Muni asked: After killing his enemies who desired to usurp his rightful inheritance, how did the greatest of all religious men, Mahäräja Yudhiñöhira, assisted by his brothers, rule his subjects? Surely he could not freely enjoy his kingdom with unrestricted consciousness. PURPORT Mahäräja Yudhiñöhira was the greatest of all men of religion. Thus he was not at all inclined to fight with his cousins for the sake of enjoying the kingdom: he fought for the right cause because the kingdom of Hastinäpura was his rightful inheritance and his cousins wanted to usurp it for themselves. He fought, therefore, for the right cause under the guidance of Lord Çré Kåñëa, but he could not enjoy the results of his victory because his cousins were all killed in the fight. He therefore ruled over the kingdom as a matter of duty, assisted by his younger brothers. The inquiry was important for Çaunaka Åñi, Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

who wanted to know about the behavior of Mahäräja Yudhiñöhira when he was at ease to enjoy the kingdom. TEXT 2 SaUTa ovac v&Xa& ku-raev|XadvaiGaniNaôRTa& Sa&raehiYaTva >av>aavNaae hir" ) iNaveXaiYaTva iNaJaraJYa wRìrae YauiDaiïr& Pa[qTaMaNaa b>aUv h )) 2 )) süta uväca vaàçaà kuror vaàça-davägni-nirhåtaà saàrohayitvä bhava-bhävano hariù niveçayitvä nija-räjya éçvaro yudhiñöhiraà préta-manä babhüva ha SYNONYMS sütaù uväca—Süta Gosvämé replied; vaàçam—dynasty; kuroù—of King Kuru; vaàça-dava-agni—a forest fire set by the bamboos; nirhåtam—exhausted; saàrohayitvä—seedling of the dynasty; bhava-bhävanaù—the maintainer of creation; hariù—the Personality of Godhead, Çré Kåñëa; niveçayitvä—having reestablished; nija-räjye—in his own kingdom; éçvaraù—the Supreme Lord; yudhiñöhiram—unto Mahäräja Yudhiñöhira; préta-manäù—pleased in His mind; babhüva ha—became. TRANSLATION Süta Gosvämé said: Lord Çré Kåñëa, the Supreme Personality of Godhead, who is the maintainer of the world, became pleased after reestablishing Mahäräja Yudhiñöhira in his own kingdom and after restoring the Kuru dynasty, which had been exhausted by the bamboo fire of anger. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

PURPORT This world is compared to a forest fire caused by the cohesion of bamboo bushes. Such a forest fire takes place automatically, for bamboo cohesion occurs without external cause. Similarly, in the material world the wrath of those who want to lord it over material nature interacts, and the fire of war takes place, exhausting the unwanted population. Such fires or wars take place, and the Lord has nothing to do with them. But because He wants to maintain the creation, He desires the mass of people to follow the right path of self-realization, which enables the living beings to enter into the kingdom of God. The Lord wants the suffering human beings to come back home, back to Him, and cease to suffer the threefold material pangs. The whole plan of creation is made in that way, and one who does not come to his senses suffers in the material world by pangs inflicted by the illusory energy of the Lord. The Lord therefore wants His bona fide representative to rule the world. Lord Çré Kåñëa descended to establish this sort of regime and to kill the unwanted persons who have nothing to do with His plan. The Battle of Kurukñetra was fought according to the plan of the Lord so that undesirable persons could get out of the world and a peaceful kingdom under His devotee could be established. The Lord was therefore fully satisfied when King Yudhiñöhira was on the throne and the seedling of the dynasty of Kuru, in the person of Mahäräja Parékñit, was saved. TEXT 3 iNaXaMYa >aqZMaae¢-MaQaaCYauTaae¢&Pa[v*taivjaNaivDaUTaiv>a]Ma" ) XaXaaSa GaaiMaNd] wvaiJaTaaé[Ya" PairDYauPaaNTaaMaNauJaaNauviTaRTa" )) 3 )) niçamya bhéñmoktam athäcyutoktaà pravåtta-vijïäna-vidhüta-vibhramaù Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

çaçäsa gäm indra iväjitäçrayaù paridhyupäntäm anujänuvartitaù SYNONYMS niçamya—after listening; bhéñma-uktam—what was spoken by Bhéñmadeva; atha—as also; acyuta-uktam—what was spoken by the infallible Lord Kåñëa; pravåtta—being engaged in; vijïäna—perfect knowledge; vidhüta—completely washed; vibhramaù—all misgivings; çaçäsa—ruled over; gäm—the earth; indra—the king of the heavenly planet; iva—like; ajita-äçrayaù—protected by the invincible Lord; paridhi-upäntäm—including the seas; anuja—the younger brothers; anuvartitaù—being followed by them. TRANSLATION Mahäräja Yudhiñöhira, after being enlightened by what was spoken by Bhéñmadeva and Lord Çré Kåñëa, the infallible, engaged himself in matters of perfect knowledge because all his misgivings were eradicated. Thus he ruled over the earth and seas and was followed by his younger brothers. PURPORT The modern English law of primogeniture, or the law of inheritance by the firstborn, was also prevalent in those days when Mahäräja Yudhiñöhira ruled the earth and seas. In those days the King of Hastinäpura (now part of New Delhi) was the emperor of the world, including the seas, up to the time of Mahäräja Parékñit, the grandson of Mahäräja Yudhiñöhira. Mahäräja Yudhiñöhira’s younger brothers were acting as his ministers and commanders of state, and there was full cooperation between the perfectly religious brothers of the King. Mahäräja Yudhiñöhira was the ideal king or representative of Lord Çré Kåñëa to rule over the kingdom of earth and was comparable to King Indra, the representative ruler of the heavenly planets. The demigods like Indra, Candra, Sürya, Varuëa and Väyu are representative kings of different planets of the universe, and similarly Mahäräja Yudhiñöhira was also one of them, ruling over the kingdom of the earth. Mahäräja Yudhiñöhira was not a typically Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

unenlightened political leader of modern democracy. Mahäräja Yudhiñöhira was instructed by Bhéñmadeva and the infallible Lord also, and therefore he had full knowledge of everything in perfection. The modern elected executive head of a state is just like a puppet because he has no kingly power. Even if he is enlightened like Mahäräja Yudhiñöhira, he cannot do anything out of his own good will due to his constitutional position. Therefore, there are so many states over the earth quarreling because of ideological differences or other selfish motives. But a king like Mahäräja Yudhiñöhira had no ideology of his own. He had but to follow the instructions of the infallible Lord and the Lord’s representative and the authorized agent, Bhéñmadeva. It is instructed in the çästras that one should follow the great authority and the infallible Lord without any personal motive and manufactured ideology. Therefore, it was possible for Mahäräja Yudhiñöhira to rule the whole world, including the seas, because the principles were infallible and universally applicable to everyone. The conception of one world state can only be fulfilled if we can follow the infallible authority. An imperfect human being cannot create an ideology acceptable to everyone. Only the perfect and the infallible can create a program which is applicable at every place and can be followed by all in the world. It is the person who rules, and not the impersonal government. If the person is perfect, the government is perfect. If the person is a fool, the government is a fool’s paradise. That is the law of nature. There are so many stories of imperfect kings or executive heads. Therefore, the executive head must be a trained person like Mahäräja Yudhiñöhira, and he must have the full autocratic power to rule over the world. The conception of a world state can take shape only under the regime of a perfect king like Mahäräja Yudhiñöhira. The world was happy in those days because there were kings like Mahäräja Yudhiñöhira to rule over the world. TEXT 4 k-aMa& vvzR PaJaRNYa" SavRk-aMadugaa Mahq ) iSaizcu" SMa v]JaaNa( Gaav" PaYaSaaeDaSvTaqMauRda )) 4 )) Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

kämaà vavarña parjanyaù sarva-käma-dughä mahé siñicuù sma vrajän gävaù payasodhasvatér mudä SYNONYMS kämam—everything needed; vavarña—was showered; parjanyaù—rains; sarva—everything; käma—necessities; dughä—producer; mahé—the land; siñicuù sma—moisten; vrajän—pasturing grounds; gävaù—the cow; payasä udhasvatéù—due to swollen milk bags; mudä—because of a joyful attitude. TRANSLATION During the reign of Mahäräja Yudhiñöhira, the clouds showered all the water that people needed, and the earth produced all the necessities of man in profusion. Due to its fatty milk bag and cheerful attitude, the cow used to moisten the grazing ground with milk. PURPORT The basic principle of economic development is centered on land and cows. The necessities of human society are food grains, fruits, milk, minerals, clothing, wood, etc. One requires all these items to fulfill the material needs of the body. Certainly one does not require flesh and fish or iron tools and machinery. During the regime of Mahäräja Yudhiñöhira, all over the world there were regulated rainfalls. Rainfalls are not in the control of the human being. The heavenly King Indradeva is the controller of rains, and he is the servant of the Lord. When the Lord is obeyed by the king and the people under the king’s administration, there are regulated rains from the horizon, and these rains are the causes of all varieties of production on the land. Not only do regulated rains help ample production of grains and fruits, but when they combine with astronomical influences there is ample production of valuable stones and pearls. Grains and vegetables can sumptuously feed a man and animals, and a fatty cow delivers enough milk to supply a man Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

sumptuously with vigor and vitality. If there is enough milk, enough grains, enough fruit, enough cotton, enough silk and enough jewels, then why do the people need cinemas, houses of prostitution, slaughterhouses, etc.? What is the need of an artificial luxurious life of cinema, cars, radio, flesh and hotels? Has this civilization produced anything but quarreling individually and nationally? Has this civilization enhanced the cause of equality and fraternity by sending thousands of men into a hellish factory and the war fields at the whims of a particular man? It is said here that the cows used to moisten the pasturing land with milk because their milk bags were fatty and the animals were joyful. Do they not require, therefore, proper protection for a joyful life by being fed with a sufficient quantity of grass in the field? Why should men kill cows for their selfish purposes? Why should man not be satisfied with grains, fruits and milk, which, combined together, can produce hundreds and thousands of palatable dishes. Why are there slaughterhouses all over the world to kill innocent animals? Mahäräja Parékñit, grandson of Mahäräja Yudhiñöhira, while touring his vast kingdom, saw a black man attempting to kill a cow. The King at once arrested the butcher and chastised him sufficiently. Should not a king or executive head protect the lives of the poor animals who are unable to defend themselves? Is this humanity? Are not the animals of a country citizens also? Then why are they allowed to be butchered in organized slaughterhouses? Are these the signs of equality, fraternity and nonviolence? Therefore, in contrast with the modern, advanced, civilized form of government, an autocracy like Mahäräja Yudhiñöhira’s is by far superior to a so-called democracy in which animals are killed and a man less than an animal is allowed to cast votes for another less-than-animal man. We are all creatures of material nature. In the Bhagavad-gétä it is said that the Lord Himself is the seed-giving father and material nature is the mother of all living beings in all shapes. Thus mother material nature has enough foodstuff both for animals and for men, by the grace of the Father Almighty, Çré Kåñëa. The human being is the elder brother of all other living beings. He is endowed with intelligence more powerful than animals for realizing the course of nature and the indications of the Almighty Father. Human civilizations should Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

depend on the production of material nature without artificially attempting economic development to turn the world into a chaos of artificial greed and power only for the purpose of artificial luxuries and sense gratification. This is but the life of dogs and hogs. TEXT 5 NaÛ" SaMaud]a iGarYa" SavNaSPaiTavqåDa" ) f-l/NTYaaezDaYa" SavaR" k-aMaMaNv*Tau TaSYa vE )) 5 )) nadyaù samudrä girayaù savanaspati-vérudhaù phalanty oñadhayaù sarväù kämam anvåtu tasya vai SYNONYMS nadyaù—rivers; samudräù—oceans; girayaù—hills and mountains; savanaspati—vegetables; vérudhaù—creepers; phalanti—active; oñadhayaù—drugs; sarväù—all; kämam—necessities; anvåtu—seasonal; tasya—for the King; vai—certainly. TRANSLATION The rivers, oceans, hills, mountains, forests, creepers and active drugs, in every season, paid their tax quota to the King in profusion. PURPORT Since Mahäräja Yudhiñöhira was under the protection of the ajita, the infallible Lord, as above mentioned, the properties of the Lord, namely the rivers, oceans, hills, forests, etc., were all pleased, and they used to supply their respective quota of taxes to the King. The secret to success is to take refuge under the protection of the Supreme Lord. Without His sanction, nothing can be possible. To make economic development by our own endeavors on the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

strength of tools and machinery is not all. The sanction of the Supreme Lord must be there, otherwise despite all instrumental arrangements everything will be unsuccessful. The ultimate cause of success is the daiva, the Supreme. Kings like Mahäräja Yudhiñöhira knew perfectly well that the king is the agent of the Supreme Lord to look after the welfare of the mass of people. Actually the state belongs to the Supreme Lord. The rivers, oceans, forests, hills, drugs, etc., are not creations of man. They are all creations of the Supreme Lord, and the living being is allowed to make use of the property of the Lord for the service of the Lord. Today’s slogan is that everything is for the people, and therefore the government is for the people and by the people. But to produce a new species of humanity at the present moment on the basis of God consciousness and perfection of human life, the ideology of godly communism, the world has to again follow in the footsteps of kings like Mahäräja Yudhiñöhira or Parékñit. There is enough of everything by the will of the Lord, and we can make proper use of things to live comfortably without enmity between men, or animal and man or nature. The control of the Lord is everywhere, and if the Lord is pleased, every part of nature will be pleased. The river will flow profusely to fertilize the land; the oceans will supply sufficient quantities of minerals, pearls and jewels; the forest will supply sufficient wood, drugs and vegetables, and the seasonal changes will effectively help produce fruits and flowers in profuse quantity. The artificial way of living depending on factories and tools can render so-called happiness only to a limited number at the cost of millions. Since the energy of the mass of people is engaged in factory production, the natural products are being hampered, and for this the mass is unhappy. Without being educated properly, the mass of people are following in the footsteps of the vested interests by exploiting natural reserves, and therefore there is acute competition between individual and individual and nation and nation. There is no control by the trained agent of the Lord. We must look into the defects of modern civilization by comparison here, and should follow in the footsteps of Mahäräja Yudhiñöhira to cleanse man and wipe out anachronisms. TEXT 6 Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

NaaDaYaae VYaaDaYa" ©e-Xaa dEv>aUTaaTMaheTav" ) AJaaTaXa}aav>avNa( JaNTaUNaa& raij k-ihRicTa( )) 6 )) nädhayo vyädhayaù kleçä daiva-bhütätma-hetavaù ajäta-çaträv abhavan jantünäà räjïi karhicit SYNONYMS na—never; ädhayaù—anxieties; vyädhayaù—diseases; kleçäù—trouble due to excessive heat and cold; daiva-bhüta-ätma—all due to the body, supernatural power and other living beings; hetavaù—due to the cause of; ajäta-çatrau—unto one who has no enemy; abhavan—happened; jantünäm—of the living beings; räjïi—unto the King; karhicit—at any time. TRANSLATION Because of the King’s having no enemy, the living beings were not at any time disturbed by mental agonies, diseases, or excessive heat or cold. PURPORT To be nonviolent to human beings and to be a killer or enemy of the poor animals is Satan’s philosophy. In this age there is enmity toward poor animals, and therefore the poor creatures are always anxious. The reaction of the poor animals is being forced on human society, and therefore there is always the strain of cold or hot war between men, individually, collectively or nationally. At the time of Mahäräja Yudhiñöhira, there were no different nations, although there were different subordinate states. The whole world was united, and the supreme head, being a trained king like Yudhiñöhira, kept all the inhabitants free from anxiety, diseases and excessive heat and cold. They were not only economically well-to-do, but also physically fit and undisturbed by supernatural power, by enmity from other living beings and by disturbance of Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

bodily and mental agonies. There is a proverb in Bengali that a bad king spoils the kingdom and a bad housewife spoils the family. This truth is applicable here also. Because the King was pious and obedient to the Lord and sages, because he was no one’s enemy and because he was a recognized agent of the Lord and therefore protected by Him, all the citizens under the King’s protection were, so to speak, directly protected by the Lord and His authorized agents. Unless one is pious and recognized by the Lord, he cannot make others happy who are under his care. There is full cooperation between man and God and man and nature, and this conscious cooperation between man and God and man and nature, as exemplified by King Yudhiñöhira, can bring about happiness, peace and prosperity in the world. The attitude of exploiting one another, the custom of the day, will only bring misery. TEXT 7 oizTva haiSTaNaPaure MaaSaaNa( k-iTaPaYaaNa( hir" ) Sauôda& c ivXaaek-aYa SvSauê iPa[Yak-aMYaYaa )) 7 )) uñitvä hästinapure mäsän katipayän hariù suhådäà ca viçokäya svasuç ca priya-kämyayä SYNONYMS uñitvä—staying; hästinapure—in the city of Hastinäpura; mäsän—months; katipayän—a few; hariù—Lord Çré Kåñëa; suhådäm—relatives; ca—also; viçokäya—for pacifying them; svasuù—the sister; ca—and; priya-kämyayä—for pleasing. TRANSLATION Çré Hari, Lord Çré Kåñëa, resided at Hastinäpura for a few months to pacify His relatives and please His own sister [Subhadrä]. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

PURPORT Kåñëa was to start for Dvärakä, His own kingdom, after the Battle of Kurukñetra and Yudhiñöhira’s being enthroned, but to oblige the request of Mahäräja Yudhiñöhira and to show special mercy to Bhéñmadeva, Lord Kåñëa stopped at Hastinäpura, the capital of the Päëòavas. The Lord decided to stay especially to pacify the aggrieved King as well as to please Subhadrä, sister of Lord Çré Kåñëa. Subhadrä was especially to be pacified because she lost her only son, Abhimanyu, who was just married. The boy left his wife, Uttarä, mother of Mahäräja Parékñit. The Lord is always pleased to satisfy His devotees in any capacity. Only His devotees can play the parts of His relatives. The Lord is absolute. TEXT 8 AaMaN}Ya ca>YaNaujaTa" PairZvJYaai>avaÛ TaMa( ) Aaåraeh rQa& kE-iêTPairZv¢-ae_i>avaidTa" )) 8 )) ämantrya cäbhyanujïätaù pariñvajyäbhivädya tam äruroha rathaà kaiçcit pariñvakto ’bhiväditaù SYNONYMS ämantrya—taking permission; ca—and; abhyanujïätaù—being permitted; pariñvajya—embracing; abhivädya—bowing down at the feet; tam—unto Mahäräja Yudhiñöhira; äruroha—ascended; ratham—the chariot; kaiçcit—by someone; pariñvaktaù—being embraced; abhiväditaù—being offered obeisances. TRANSLATION Afterwards, when the Lord asked permission to depart and the King gave it, Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

the Lord offered His respects to Mahäräja Yudhiñöhira by bowing down at his feet, and the King embraced Him. After this the Lord, being embraced by others and receiving their obeisances, got into His chariot. PURPORT Mahäräja Yudhiñöhira was the elder cousin of Lord Kåñëa, and therefore while departing from him the Lord bowed down at the King’s feet. The King embraced Him as a younger brother, although the King knew perfectly well that Kåñëa is the Supreme Personality of Godhead. The Lord takes pleasure when some of His devotees accept Him as less important in terms of love. No one is greater than or equal to the Lord, but He takes pleasure in being treated as younger than His devotees. These are all transcendental pastimes of the Lord. The impersonalist cannot enter into the supernatural roles played by the devotee of the Lord. Thereafter Bhéma and Arjuna embraced the Lord because they were of the same age, but Nakula and Sahadeva bowed down before the Lord because they were younger than He. TEXTS 9–10 Sau>ad]a d]aEPadq ku-NTaq ivra$=TaNaYaa TaQaa ) GaaNDaarq Da*Taraí\ê YauYauTSauGaaŒTaMaae YaMaaE )) 9 )) v*k-aedrê DaaEMYaê iñYaae MaTSYaSauTaadYa" ) Na Saeihre ivMauùNTaae ivrh& Xaa®RDaNvNa" )) 10 )) subhadrä draupadé kunté viräöa-tanayä tathä gändhäré dhåtaräñöraç ca yuyutsur gautamo yamau våkodaraç ca dhaumyaç ca striyo matsya-sutädayaù na sehire vimuhyanto Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

virahaà çärìga-dhanvanaù SYNONYMS subhadrä—the sister of Kåñëa; draupadé—the wife of the Päëòavas; kunté—the mother of the Päëòavas; viräöa-tanayä—the daughter of Viräöa (Uttarä); tathä—also; gändhäré—the mother of Duryodhana; dhåtaräñöraù—the father of Duryodhana; ca—and; yuyutsuù—the son of Dhåtaräñöra by his vaiçya wife; gautamaù—Kåpäcärya; yamau—the twin brothers Nakula and Sahadeva; våkodaraù—Bhéma; ca—and; dhaumyaù—Dhaumya; ca—and; striyaù—also other ladies of the palace; matsya-sutä-ädayaù—the daughter of a fisherman (Satyavaté, Bhéñma’s stepmother); na—could not; sehire—tolerate; vimuhyantaù—almost fainting; viraham—separation; çärìga-dhanvanaù—of Çré Kåñëa, who bears a conch in His hand. TRANSLATION At that time Subhadrä, Draupadé, Kunté, Uttarä, Gändhäré, Dhåtaräñöra, Yuyutsu, Kåpäcärya, Nakula, Sahadeva, Bhémasena, Dhaumya and Satyavaté all nearly fainted because it was impossible for them to bear separation from Lord Kåñëa. PURPORT Lord Çré Kåñëa is so attractive for the living beings, especially for the devotees, that it is impossible for them to tolerate separation. The conditioned soul under the spell of illusory energy forgets the Lord, otherwise he cannot. The feeling of such separation cannot be described, but it can simply be imagined by devotees only. After His separation from Våndävana and the innocent rural cowherd boys, girls, ladies and others, they all felt shock throughout their lives, and the separation of Rädhäräëé, the most beloved cowherd girl, is beyond expression. Once they met at Kurukñetra during a solar eclipse, and the feeling which was expressed by them is heartrending. There is, of course, a difference in the qualities of the transcendental devotees of the Lord, but none of them who have ever contacted the Lord by direct Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

communion or otherwise can leave Him for a moment. That is the attitude of the pure devotee. TEXTS 11–12 SaTSa®aNMau¢-du"Sa®ae haTau& NaaeTSahTae buDa" ) k-ITYaRMaaNa& YaXaae YaSYa Sak*-dak-aaeJaNaE" )) 12 )) sat-saìgän mukta-duùsaìgo hätuà notsahate budhaù kértyamänaà yaço yasya sakåd äkarëya rocanam tasmin nyasta-dhiyaù pärthäù saheran virahaà katham darçana-sparça-saàläpaçayanäsana-bhojanaiù SYNONYMS sat-saìgät—by the association of pure devotees; mukta-duùsaìgaù—freed from bad materialistic association; hätum—to give up; na utsahate—never attempts; budhaù—one who has understood the Lord; kértyamänam—glorifying; yaçaù—fame; yasya—whose; sakåt—once only; äkarëya—hearing only; rocanam—pleasing; tasmin—unto Him; nyasta-dhiyaù—one who has given his mind unto Him; pärthäù—the sons of Påthä; saheran—can tolerate; viraham—separation; katham—how; darçana—seeing face to face; sparça—touching; saàläpa—conversing; çayana—sleeping; äsana—sitting; bhojanaiù—dining together. TRANSLATION Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

The intelligent, who have understood the Supreme Lord in association with pure devotees and have become freed from bad materialistic association, can never avoid hearing the glories of the Lord, even though they have heard them only once. How, then, could the Päëòavas tolerate His separation, for they had been intimately associated with His person, seeing Him face to face, touching Him, conversing with Him, and sleeping, sitting and dining with Him? PURPORT The living being’s constitutional position is one of serving a superior. He is obliged to serve by force the dictates of illusory material energy in different phases of sense gratification. And in serving the senses he is never tired. Even though he may be tired, the illusory energy perpetually forces him to do so without being satisfied. There is no end to such sense gratificatory business, and the conditioned soul becomes entangled in such servitude without hope of release. The release is only effected by association with pure devotees. By such association one is gradually promoted to his transcendental consciousness. Thus he can know that his eternal position is to render service unto the Lord and not to the perverted senses in the capacity of lust, anger, desire to lord it over, etc. Material society, friendship and love are all different phases of lust. Home, country, family, society, wealth and all sorts of corollaries are all causes of bondage in the material world, where the threefold miseries of life are concomitant factors. By associating with pure devotees and by hearing them submissively, attachment for material enjoyment becomes slackened, and attraction for hearing about the transcendental activities of the Lord becomes prominent. Once they are, they will go on progressively without stoppage, like fire in gunpowder. It is said that Hari, the Personality of Godhead, is so transcendentally attractive that even those who are self-satisfied by self-realization and are factually liberated from all material bondage also become devotees of the Lord. Under the circumstances it is easily understood what must have been the position of the Päëòavas, who were constant companions of the Lord. They could not even think of separation from Çré Kåñëa, since the attraction was more intense for them because of continuous personal contact. His remembrance by His form, quality, name, fame, pastimes, Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

etc., is also attractive for the pure devotee, so much so that he forgets all forms, quality, name, fame and activities of the mundane world, and due to his mature association with pure devotees he is not out of contact with the Lord for a moment. TEXT 13 SaveR Tae_iNaiMazEr+aESTaMaNaud]uTaceTaSa" ) vq+aNTa" òehSaMbÖa ivcelu/STa}a Ta}a h )) 13 )) sarve te ’nimiñair akñais tam anu druta-cetasaù vékñantaù sneha-sambaddhä vicelus tatra tatra ha SYNONYMS sarve—all; te—they; animiñaiù—without twinkling of the eyes; akñaiù—by the eye; tam anu—after Him; druta-cetasaù—melted heart; vékñantaù—looking upon Him; sneha-sambaddhäù—bound by pure affection; viceluù—began to move; tatra tatra—here and there; ha—so they did. TRANSLATION All their hearts were melting for Him on the pot of attraction. They looked at Him without blinking their eyes, and they moved hither and thither in perplexity. PURPORT Kåñëa is naturally attractive for all living beings because He is the chief eternal amongst all eternals. He alone is the maintainer of the many eternals. This is stated in the Kaöha Upaniñad, and thus one can obtain permanent peace and prosperity by revival of one’s eternal relation with Him, now forgotten under the spell of mäyä, the illusory energy of the Lord. Once this Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

relation is slightly revived, the conditioned soul at once becomes freed from the illusion of material energy and becomes mad after the association of the Lord. This association is made possible not only by personal contact with the Lord, but also by association with His name, fame, form and quality. Çrémad-Bhägavatam trains the conditioned soul to this stage of perfection by submissive hearing from the pure devotee. TEXT 14 NYaåNDaàuÓl/ØaZPaMaaETk-ad]iMaiTa SYaaØaNDaviñYa" )) 14 )) nyarundhann udgalad bäñpam autkaëöhyäd devaké-sute niryäty agärän no ’bhadram iti syäd bändhava-striyaù SYNONYMS nyarundhan—checking with great difficulty; udgalat—overflowing; bäñpam—tears; autkaëöhyät—because of great anxiety; devaké-sute—unto the son of Devaké; niryäti—having come out; agärät—from the palace; naù—not; abhadram—inauspiciousness; iti—thus; syät—may happen; bändhava—relative; striyaù—ladies. TRANSLATION The female relatives, whose eyes were flooded with tears out of anxiety for Kåñëa, came out of the palace. They could stop their tears only with great difficulty. They feared that tears would cause misfortune at the time of departure. PURPORT There were hundreds of ladies in the palace of Hastinäpura. All of them Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

were affectionate to Kåñëa. All of them were relatives also. When they saw that Kåñëa was going away from the palace for His native place, they were very anxious for Him, and as usual tears began to roll down their cheeks. They thought, at the same time, that tears at that moment might be a cause of misfortune for Kåñëa; therefore they wanted to check them. This was very difficult for them because the tears could not be checked. Therefore, they smeared their tears in their eyes, and their hearts throbbed. Therefore ladies who were the wives and daughters-in-law of those who died in the battlefield never came in direct contact with Kåñëa. But all of them heard of Him and His great activities, and thus they thought of Him, talked of Him, His name, fame, etc., and became affectionate also, like those who were in direct contact. Therefore directly or indirectly anyone who thinks of Kåñëa, talks of Kåñëa or worships Kåñëa becomes attached to Him. Because Kåñëa is absolute, there is no difference between His name, form, quality, etc. Our intimate relation with Kåñëa can be confidentially revived by our talking of, hearing of, or remembering Him. It is so done due to spiritual potency. TEXT 15 Ma*d®Xa«>aeYaRê vqaôRid SPa*XaNa( )) 30 )) etäù paraà strétvam apästapeçalaà nirasta-çaucaà bata sädhu kurvate yäsäà gåhät puñkara-locanaù patir na jätv apaity ähåtibhir hådi spåçan SYNONYMS Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

etäù—all these women; param—highest; strétvam—womanhood; apästapeçalam—without individuality; nirasta—without; çaucam—purity; bata sädhu—auspiciously glorified; kurvate—do they make; yäsäm—from whose; gåhät—homes; puñkara-locanaù—the lotus-eyed; patiù—husband; na jätu—never at any time; apaiti—goes away; ähåtibhiù—by presentation; hådi—in the heart; spåçan—endeared. TRANSLATION All these women auspiciously glorified their lives despite their being without individuality and without purity. Their husband, the lotus-eyed Personality of Godhead, never left them alone at home. He always pleased their hearts by making valuable presentations. PURPORT The devotees of the Lord are purified souls. As soon as the devotees surrender unto the lotus feet of the Lord sincerely, the Lord accepts them, and thus the devotees at once become free from all material contaminations. Such devotees are above the three modes of material nature. There is no bodily disqualification of a devotee, just as there is no qualitative difference between the Ganges water and the filthy drain water when they are amalgamated. Women, merchants and laborers are not very intelligent, and thus it is very difficult for them to understand the science of God or to be engaged in the devotional service of the Lord. They are more materialistic, and less than them are the Kirätas, Hüëas, Ändhras, Pulindas, Pulkaças, Äbhéras, Kaìkas, Yavanas, Khasas, etc., but all of them can be delivered if they are properly engaged in the devotional service of the Lord. By engagement in the service of the Lord, the designative disqualifications are removed, and as pure souls they become eligible to enter into the kingdom of God. The fallen girls under the clutches of Bhaumäsura sincerely prayed to Lord Çré Kåñëa for their deliverance, and their sincerity of purpose made them at once pure by virtue of devotion. The Lord therefore accepted them as His wives, and thus their lives became glorified. Such auspicious glorification was still more glorified when the Lord played with them as the most devoted Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

husband. The Lord used to live with His 16,108 wives constantly. He expanded Himself into 16,108 plenary portions, and each and every one of them was the Lord Himself without deviation from the Original Personality. The Çruti-mantra affirms that the Lord can expand Himself into many. As husband of so many wives, He pleased them all with presentations, even at a costly endeavor. He brought the pärijäta plant from heaven and implanted it at the palace of Satyabhämä, one of the principal queens. If, therefore, anyone desires the Lord to become one’s husband, the Lord fulfills such desires in full. TEXT 31 Wv&ivDaa GadNTaqNaa& Sa iGar" PaurYaaeizTaaMa( ) iNarq+aaNaNdNa( SaiSMaTaeNa YaYaaE hir" )) 31 )) evaàvidhä gadanténäà sa giraù pura-yoñitäm nirékñaëenäbhinandan sasmitena yayau hariù SYNONYMS evaàvidhäù—in this way; gadanténäm—thus praying and talking about Him; saù—He (the Lord); giraù—of words; pura-yoñitäm—of the ladies of the capital; nirékñaëena—by His grace of glancing over them; abhinandan—and greeting them; sa-smitena—with a smiling face; yayau—departed; hariù—the Personality of Godhead. TRANSLATION While the ladies of the capital of Hastinäpura were greeting Him and talking in this way, the Lord, smiling, accepted their good greetings, and casting the grace of His glance over them, He departed from the city.

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TEXT 32 AJaaTaXa}au" Pa*TaNaa& GaaePaqQaaYa MaDauiÜz" ) Pare>Ya" XaiªTa" òehaTPa[aYau» cTauri®aqrYaae" ParaNa( ) AaNaTaaRNa( >aaGaRvaePaaGaaC^\aNTavahae MaNaaiGv>au" )) 35 )) kuru-jäìgala-päïcälän çürasenän sayämunän brahmävartaà kurukñetraà matsyän särasvatän atha maru-dhanvam atikramya sauvéräbhérayoù parän änartän bhärgavopägäc chräntaväho manäg vibhuù SYNONYMS kuru-jäìgala—the province of Delhi; päïcälän—part of the province Punjab; çürasenän—part of the province of Uttar Pradesh; sa—with; yämunän—the districts on the bank of the Yamunä; brahmävartam—part of northern Uttar Pradesh; kurukñetram—the place where the battle was fought; matsyän—the province Matsyä; särasvatän—part of Punjab; atha—and so on; maru—Rajasthan, the land of deserts; dhanvam—Madhya Pradesh, where water is very scanty; ati-kramya—after passing; sauvéra—Saurastra; äbhérayoù—part of Gujarat; parän—western side; änartän—the province of Dvärakä; bhärgava—O Çaunaka; upägät—overtaken by; çränta—fatigue; vähaù—the horses; manäk vibhuù—slightly, because of the long journey.

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TRANSLATION O Çaunaka, the Lord then proceeded towards Kurujäìgala, Päïcälä, Çürasenä, the land on the bank of the River Yamunä, Brahmävarta, Kurukñetra, Matsyä, Särasvatä, the province of the desert and the land of scanty water. After crossing these provinces He gradually reached the Sauvéra and Äbhéra provinces, then west of these, reached Dvärakä at last. PURPORT The provinces passed over by the Lord in those days were differently named, but the direction given is sufficient to indicate that He traveled through Delhi, Punjab, Rajasthan, Madhya Pradesh, Saurastra and Gujarat and at last reached His home province at Dvärakä. We do not gain any profit simply by researching the analogous provinces of those days up to now, but it appears that the desert of Rajasthan and the provinces of scanty water like Madhya Pradesh were present even five thousand years ago. The theory of soil experts that the desert developed in recent years is not supported by the statements of Bhägavatam. We may leave the matter for expert geologists to research because the changing universe has different phases of geological development. We are satisfied that the Lord has now reached His own province, Dvärakädhäma, from the Kuru provinces. Kurukñetra continues to exist since the Vedic age, and it is sheer foolishness when interpreters ignore or deny the existence of Kurukñetra. TEXT 36 Ta}a Ta}a h Ta}aTYaEhRir" Pa[TYauÛTaahRaRk-a" )) 5 )) tatropanéta-balayo raver dépam ivädåtäù ätmärämaà pürëa-kämaà nija-läbhena nityadä préty-utphulla-mukhäù procur harña-gadgadayä girä pitaraà sarva-suhådam avitäram ivärbhakäù SYNONYMS tatra—thereupon; upanéta—having offered; balayaù—presentations; raveù—up to the sun; dépam—lamp; iva—like; ädåtäù—being evaluated; ätma-ärämam—unto the self-sufficient; pürëa-kämam—fully satisfied; nija-läbhena—by His own potencies; nitya-dä—one who supplies incessantly; préti—affection; utphulla-mukhäù—cheerful faces; procuù—said; harña—gladdened; gadgadayä—ecstatic; girä—speeches; pitaram—unto the father; sarva—all; suhådam—friends; avitäram—the guardian; iva—like; arbhakäù—wards. TRANSLATION The citizens arrived before the Lord with their respective presentations, offering them to the fully satisfied and self-sufficient one, who, by His own potency, incessantly supplies others. These presentations were like the offering of a lamp to the sun. Yet the citizens began to speak in ecstatic language to receive the Lord, just as wards welcome their guardian and father.

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

PURPORT The Supreme Lord Kåñëa is described herein as ätmäräma. He is self-sufficient, and there is no need for Him to seek happiness from anything beyond Himself. He is self-sufficient because His very transcendental existence is total bliss. He is eternally existent; He is all-cognizant and all-blissful. Therefore, any presentation, however valuable it may be, is not needed by Him. But still, because He is the well-wisher for one and all, He accepts from everyone everything that is offered to Him in pure devotional service. It is not that He is in want for such things, because the things are themselves generated from His energy. The comparison is made herein that making offerings to the Lord is something like offering a lamp in the worship of the sun-god. Anything fiery and illuminating is but an emanation of the energy of the sun, and yet to worship the sun-god it is necessary to offer him a lamp. In the worship of the sun, there is some sort of demand made by the worshiper, but in the case of devotional service to the Lord, there is no question of demand from either side. It is all a sign of pure love and affection between the Lord and the devotee. The Lord is the Supreme Father of all living beings, and therefore those who are conscious of this vital relation with God can make filial demands from the Father, and the Father is pleased to supply the demands of such obedient sons without bargaining. The Lord is just like the desire tree, and from Him everyone can have everything by the causeless mercy of the Lord. As the Supreme Father, the Lord, however, does not supply to a pure devotee what is considered to be a barrier to the discharge of devotional service. Those who are engaged in the devotional service of the Lord can rise to the position of unalloyed devotional service by His transcendental attraction. TEXT 6 NaTaa" SMa Tae NaaQa Sadax(iga]PaªJa& ivirÄvEirHCYaSaureNd]viNdTaMa( ) Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

ParaYaau" )) 6 )) natäù sma te nätha sadäìghri-paìkajaà viriïca-vairiïcya-surendra-vanditam paräyaëaà kñemam ihecchatäà paraà na yatra kälaù prabhavet paraù prabhuù SYNONYMS natäù—bowed down; sma—we had done so; te—unto You; nätha—O Lord; sadä—always; aìghri-paìkajam—the lotus feet; viriïca—Brahmä, the first living being; vairiïcya—sons of Brahmä like Sanaka and Sanätana; sura-indra—the King of heaven; vanditam—worshiped by; paräyaëam—the supreme; kñemam—welfare; iha—in this life; icchatäm—one who so desires; param—the highest; na—never; yatra—wherein; kälaù—inevitable time; prabhavet—can exert its influence; paraù—transcendental; prabhuù—the Supreme Lord. TRANSLATION The citizens said: O Lord, You are worshiped by all demigods like Brahmä, the four Sanas and even the King of heaven. You are the ultimate rest for those who are really aspiring to achieve the highest benefit of life. You are the supreme transcendental Lord, and inevitable time cannot exert its influence upon You. PURPORT The Supreme Lord is Çré Kåñëa, as confirmed in Bhagavad-gétä, Brahma-saàhitä and other authorized Vedic literatures. No one is equal to or greater than Him, and that is the verdict of all scriptures. The influence of time and space is exerted upon the dependent living entities, who are all parts and parcels of the Supreme Lord. The living entities are predominated Brahman, whereas the Supreme Lord is the predominating Absolute. As soon Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

as we forget this clear fact, we are at once in illusion, and thus we are put into threefold miseries, as one is put into dense darkness. The clear consciousness of the cognizant living being is God consciousness, in which one bows down unto Him in all circumstances. TEXT 7 >avaYa NaSTv& >av ivì>aavNa TvMaev MaaTaaQa SauôTPaiTa" iPaTaa ) Tv& Sad(GauåNaR" ParMa& c dEvTa& YaSYaaNauv*tYaa k*-iTaNaae b>aUivMa )) 7 )) bhaväya nas tvaà bhava viçva-bhävana tvam eva mätätha suhåt-patiù pitä tvaà sad-gurur naù paramaà ca daivataà yasyänuvåttyä kåtino babhüvima SYNONYMS bhaväya—for welfare; naù—for us; tvam—Your Lordship; bhava—just become; viçva-bhävana—the creator of the universe; tvam—Your Lordship; eva—certainly; mätä—mother; atha—as also; suhåt—well-wisher; patiù—husband; pitä—father; tvam—Your Lordship; sat-guruù—spiritual master; naù—our; paramam—the supreme; ca—and; daivatam—worshipable Deity; yasya—whose; anuvåttyä—following in the footsteps; kåtinaù—successful; babhüvima—we have become. TRANSLATION O creator of the universe, You are our mother, well-wisher, Lord, father, spiritual master and worshipable Deity. By following in Your footsteps we have become successful in every respect. We pray, therefore, that You continue to bless us with Your mercy. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

PURPORT The all-good Personality of Godhead, being the creator of the universe, also plans for the good of all good living beings. The good living beings are advised by the Lord to follow His good advice, and by doing so they become successful in all spheres of life. There is no need to worship any deity but the Lord. The Lord is all-powerful, and if He is satisfied by our obedience unto His lotus feet, He is competent to bestow upon us all kinds of blessings for the successful execution of both our material and spiritual lives. For attaining spiritual existence, the human form is a chance for all to understand our eternal relation with God. Our relation with Him is eternal; it can neither be broken nor vanquished. It may be forgotten for the time being, but it can be revived also by the grace of the Lord, if we follow His injunctions, which are revealed in the scriptures of all times and all places. TEXT 8 Ahae SaNaaQaa >avTaa SMa YaÜYa& }aEivíPaaNaaMaiPa dUrdXaRNaMa( ) Pa[eMaiSMaTaiòGDaiNarq+aaGaMa( )) 8 )) aho sanäthä bhavatä sma yad vayaà traiviñöapänäm api düra-darçanam prema-smita-snigdha-nirékñaëänanaà paçyema rüpaà tava sarva-saubhagam SYNONYMS aho—oh, it is our good luck; sa-näthäù—to be under the protection of the master; bhavatä—by Your good self; sma—as we have become; yat vayam—as we are; traiviñöa-pänäm—of the demigods; api—also; düra-darçanam—very rarely seen; prema-smita—smiling with love; snigdha—affectionate; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

nirékñaëa-änanam—face looking in that mode; paçyema—let us look; rüpam—beauty; tava—Your; sarva—all; saubhagam—auspiciousness. TRANSLATION Oh, it is our good luck that we have come again today under Your protection by Your presence, for Your Lordship rarely visits even the denizens of heaven. Now it is possible for us to look into Your smiling face, which is full of affectionate glances. We can now see Your transcendental form, full of all auspiciousness. PURPORT The Lord in His eternal personal form can be seen only by the pure devotees. The Lord is never impersonal, but He is the Supreme Absolute Personality of Godhead, possible to be visited by devotional service face to face, which is impossible to be done even by the denizens of higher planets. When Brahmäjé and other demigods want to consult Lord Viñëu, the plenary portion of Lord Kåñëa, they have to wait on the shore of the ocean of milk where Lord Viñëu is lying on White Land (Çvetadvépa). This ocean of milk and the Çvetadvépa planet are the replica of Vaikuëöhaloka within the universe. Neither Brahmäjé nor the demigods like Indra can enter into this island of Çvetadvépa, but they can stand on the shore of the ocean of milk and transmit their message to Lord Viñëu, known as Kñérodakaçäyé Viñëu. Therefore, the Lord is rarely seen by them, but the inhabitants of Dvärakä, because of their being pure devotees without any tinge of the material contamination of fruitive activities and empiric philosophical speculation, can see Him face to face by the grace of the Lord. This is the original state of the living entities and can be attained by reviving our natural and constitutional state of life, which is discovered by devotional service only. TEXT 9 YaùRMbuJaa+aaPaSaSaar >aae >avaNa( Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

ku-æNa( MaDaUNa( vaQa SauôiÕd*+aYaa ) Ta}aaBdk-aei$=Pa[iTaMa" +aaved( riv& ivNaa+aaeJadXaahaRhRku-ku-raNDak-v*iZa" ) AaTMaTauLYablE/GauRáa& NaaGaE>aaeRGavTaqiMav )) 11 )) madhu-bhoja-daçärhärhaCopyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

kukurändhaka-våñëibhiù ätma-tulya-balair guptäà nägair bhogavatém iva SYNONYMS madhu—Madhu; bhoja—Bhoja; daçärha—Daçärha; arha—Arha; kukura—Kukura; andhaka—Andhaka; våñëibhiù—by the descendants of Våñëi; ätma-tulya—as good as Himself; balaiù—by strength; guptäm—protected; nägaiù—by the Nägas; bhogavatém—the capital of Nägaloka; iva—like. TRANSLATION As Bhogavaté, the capital of Nägaloka, is protected by the Nägas, so was Dvärakä protected by the descendants of Våñëi—Bhoja, Madhu, Daçärha, Arha, Kukura, Andhaka, etc.—who were as strong as Lord Kåñëa. PURPORT The Nägaloka planet is situated below the earth planet, and it is understood that the sun rays are hampered there. The darkness of the planet is, however, removed by the flashes of the jewels set on the heads of the Nägas (celestial serpents), and it is said that there are beautiful gardens, rivulets, etc., for the enjoyment of the Nägas. It is understood here also that the place is well protected by the inhabitants. So also the city of Dvärakä was well protected by the descendants of Våñëi, who were as powerful as the Lord, insofar as He manifested His strength upon this earth. TEXT 12 SavRTauRSavRiv>avPauaMaTaEivR>au" )) 22 )) prahväbhivädanäçleñakara-sparça-smitekñaëaiù äçväsya cäçvapäkebhyo varaiç cäbhimatair vibhuù SYNONYMS prahvä—by bowing His head; abhivädana—by greeting with words; äçleña—embracing; kara-sparça—shaking hands; smita-ékñaëaiù—by a glancing smile; äçväsya—by encouragement; ca—and; äçvapäkebhyaù—down to the lowest rank of dog-eaters; varaiù—by benedictions; ca—also; abhimataiù—as desired by; vibhuù—the Almighty. TRANSLATION Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

The Almighty Lord greeted everyone present by bowing His head, exchanging greetings, embracing, shaking hands, looking and smiling, giving assurances and awarding benedictions, even to the lowest in rank. PURPORT To receive the Lord Çré Kåñëa there were all grades of population, beginning from Vasudeva, Ugrasena and Gargamuni—the father, grandfather and teacher—down to the prostitutes and caëòälas, who are accustomed to eat dogs. And every one of them was properly greeted by the Lord in terms of rank and position. As pure living entities, all are the separated parts and parcels of the Lord, and thus no one is alien by His eternal relation. Such pure living entities are graded differently in terms of contamination of the modes of material nature, but the Lord is equally affectionate to all His parts and parcels, despite material gradation. He descends only to recall these materialistic living beings back to His kingdom, and intelligent persons take advantage of this facility offered by the Personality of Godhead to all living beings. No one is rejected by the Lord from the kingdom of God, and it remains with the living being to accept this or not. TEXT 23 SvYa& c Gauåi>aivR„Pa[E" SadarE" SQaivrEriPa ) AaXaqi>aRYauRJYaMaaNaae_NYaEvRiNdi>aêaivXaTPaurMa( )) 23 )) svayaà ca gurubhir vipraiù sadäraiù sthavirair api äçérbhir yujyamäno ’nyair vandibhiç cäviçat puram SYNONYMS svayam—Himself; ca—also; gurubhiù—by elderly relatives; vipraiù—by the brähmaëas; sadäraiù—with their wives; sthaviraiù—invalid; api—also; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

äçérbhiù—by the blessing of; yujyamänaù—being praised by; anyaiù—by others; vandibhiù—admirers; ca—and; aviçat—entered; puram—the city. TRANSLATION Then the Lord personally entered the city accompanied by elderly relatives and invalid brähmaëas with their wives, all offering benedictions and singing the glories of the Lord. Others also praised the glories of the Lord. PURPORT The brähmaëas in society were never attentive to banking money for future retired life. When they were old invalids, they used to approach the assembly of the kings, and simply by praising the glorious deeds performed by the kings, along with their wives, they would be provided with all necessities of life. Such brähmaëas were not, so to speak, flatterers of the kings, but the kings were actually glorified by their actions, and they were sincerely still more encouraged in pious acts by such brähmaëas in a dignified way. Lord Çré Kåñëa is worthy of all glories, and the praying brähmaëas and others were glorified themselves by chanting the glories of the Lord. TEXT 24 raJaMaaGa| GaTae k*-ZavNa& SavRk-aMaMaNautaMaMa( ) Pa[aSaada Ya}a PaÒqNaa& SahóaiarNTaraTMaNaa durNTa>aava" Pairrei>are PaiTaMa( ) iNaåÖMaPYaaóvdMbu Nae}aYaae‚ ivRl/ÂTaqNaa& >a*GauvYaR vE©-vaTa( )) 32 )) tam ätmajair dåñöibhir antarätmanä duranta-bhäväù parirebhire patim niruddham apy äsravad ambu netrayor vilajjaténäà bhågu-varya vaiklavät SYNONYMS tam—Him (the Lord); ätma-jaiù—by the sons; dåñöibhiù—by the sight; antara-ätmanä—by the innermost part of the heart; duranta-bhäväù—insuperable ecstasy; parirebhire—embraced; patim—husband; niruddham—choked up; api—in spite of; äsravat—tears; ambu—like drops of water; netrayoù—from the eyes; vilajjaténäm—of those situated in shyness; bhågu-varya—O chief of the Bhågus; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

vaiklavät—inadvertently. TRANSLATION The insuperable ecstasy was so strong that the queens, who were shy, first embraced the Lord in the innermost recesses of their hearts. Then they embraced Him visually, and then they sent their sons to embrace Him [which is equal to personal embracing]. But, O chief amongst the Bhågus, though they tried to restrain their feelings, they inadvertently shed tears. PURPORT Although due to feminine shyness there were many hindrances to embracing the dear husband, Lord Çré Kåñëa, the queens performed that act by seeing Him, by putting Him in the cores of their hearts, and by sending their sons to embrace Him. Still, the act remained unfinished, and tears rolled down their cheeks despite all endeavors to check them. One indirectly embraces the husband by sending the son to embrace him because the son is developed as part of the mother’s body. The embrace of the son is not exactly the embrace of husband and wife from the sexual point of view, but the embrace is satisfaction from the affectionate point of view. The embrace of the eyes is more effective in the conjugal relation, and thus according to Çréla Jéva Gosvämé there is nothing wrong in such an exchange of feeling between husband and wife. TEXT 33 YaÛPYaSaaE PaaìRGaTaae rhaeGaTa‚ STaQaaiPa TaSYaax(iga]YauGa& Nav& NavMa( ) Pade Pade k-a ivrMaeTa TaTPada‚ Àl/aiPa YaC^\qNaR JahaiTa k-ihRicTa( )) 33 )) yadyapy asau pärçva-gato raho-gatas tathäpi tasyäìghri-yugaà navaà navam Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

pade pade kä virameta tat-padäc caläpi yac chrér na jahäti karhicit SYNONYMS yadi—although; api—certainly; asau—He (Lord Çré Kåñëa); pärçva-gataù—just by the side; rahaù-gataù—exclusively alone; tathäpi—still; tasya—His; aìghri-yugam—the feet of the Lord; navam navam—newer and newer; pade—step; pade—in every step; kä—who; virameta—can be detached from; tat-padät—from His feet; caläpi—moving; yat—whom; çréù—the goddess of fortune; na—never; jahäti—quits; karhicit—at any time. TRANSLATION Although Lord Sri Kåñëa was constantly by their sides, as well as exclusively alone, His feet appeared to them to be newer and newer. The goddess of fortune, although by nature always restless and moving, could not quit the Lord’s feet. So what woman can be detached from those feet, having once taken shelter of them? PURPORT Conditioned living beings are always after the favor of the goddess of fortune, although by nature she is moving from one place to another. In the material world no one is permanently fortunate, however clever one may be. There have been so many big empires in different parts of the world, there have been so many powerful kings all over the world, and there have been so many fortunate men, but all of them have been liquidated gradually. This is the law of material nature. But spiritually it is different. According to Brahma-saàhitä, the Lord is served very respectfully by hundreds and thousands of goddesses of fortune. They are always in a lonely place also with the Lord. But still the association of the Lord is so inspiringly newer and newer that they cannot quit the Lord for a moment, even though they are by nature very restless and are moving about. The spiritual relation with the Lord is so enlivening and resourceful that no one can leave the company of the Lord, Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

once having taken shelter of Him. The living beings are by constitution feminine by nature. The male or enjoyer is the Lord, and all manifestations of His different potencies are feminine by nature. In the Bhagavad-gétä, the living beings are designated as parä-prakåti, or the superior potency. The material elements are aparä-prakåti, or inferior potency. Such potencies are always employed for the satisfaction of the employer, or the enjoyer. The supreme enjoyer is the Lord Himself, as stated in the Bhagavad-gétä (5.29). The potencies, therefore, when engaged directly in the service of the Lord, revive the natural color, and thus there is no disparity in the relation of the potent and potency. Generally people engaged in service are always seeking some post under the government or the supreme enjoyer of the state. Since the Lord is the supreme enjoyer of everything in or outside the universe, it is happiness to be employed by Him. Once engaged in the supreme governmental service of the Lord, no living being wishes to be relieved from the engagement. The highest perfection of human life is to seek some employment under the Lord’s supreme service. That will make one extremely happy. One need not seek the moving goddess of fortune without the relation of the Lord. TEXT 34 Wv& Na*PaaaarJaNMaNaa‚ Ma+aaEiha" Pairv*taTaeJaSaaMa( ) ivDaaYa vEr& ìSaNaae YaQaaNal&/ iMaQaae vDaeNaaeParTaae iNaraYauDa" )) 34 )) evaà nåpäëäà kñiti-bhära-janmanäm akñauhiëébhiù parivåtta-tejasäm vidhäya vairaà çvasano yathänalaà mitho vadhenoparato niräyudhaù SYNONYMS Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

evam—thus; nåpäëäm—of the kings or administrators; kñiti-bhära—the burden of the earth; janmanäm—born in that way; akñauhiëébhiù—empowered by a military strength of horses, elephants, chariots and infantry; parivåtta—being puffed up by such surroundings; tejasäm—prowess; vidhäya—having created; vairam—hostility; çvasanaù—interaction of the wind and the pipe plants; yathä—as it is; analam—fire; mithaù—with one another; vadhena—by killing them; uparataù—relieved; niräyudhaù—by Himself without being a party to such fighting. TRANSLATION The Lord was pacified after killing those kings who were burdensome to the earth. They were puffed up with their military strength, their horses, elephants, chariots, infantry, etc. He Himself was not a party in the fight. He simply created hostility between the powerful administrators, and they fought amongst themselves. He was like the wind which causes friction between bamboos and so sparks a fire. PURPORT As stated above, the living beings are not factual enjoyers of things which are manifested as God’s creation. The Lord is the genuine proprietor and enjoyer of everything manifested in His creation. Unfortunately, influenced by the deluding energy, the living being becomes a false enjoyer under the dictation of the modes of nature. Puffed up by such a false sense of becoming God, the deluded living being increases his material strength by so many activities and thus becomes the burden of the earth, so much so that the earth becomes completely uninhabitable by the sane. This state of affairs is called dharmasya gläëi, or misuse of the energy of the human being. When such misuse of human energy is prominent, the saner living beings become perturbed by the awkward situation created by the vicious administrators, who are simply burdens of the earth, and the Lord appears by His internal potency just to save the saner section of humanity and to alleviate the burden due to the earthly administrators in different parts of the world. He does not favor either of the unwanted administrators, but by His potential power He creates Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

hostility between such unwanted administrators, as the air creates fire in the forest by the friction of the bamboos. The fire in the forest takes place automatically by the force of the air, and similarly the hostility between different groups of politicians takes place by the unseen design of the Lord. The unwanted administrators, puffed up by false power and military strength, thus become engaged in fighting amongst themselves over ideological conflicts and so exhaust themselves of all powers. The history of the world reflects this factual will of the Lord, and it will continue to be enacted until the living beings are attached to the service of the Lord. In the Bhagavad-gétä this fact is very vividly described (Bg. 7.14). It is said, “The deluding energy is My potency, and thus it is not possible for the dependent living beings to supersede the strength of the material modes. But those who take shelter in Me [the Personality of Godhead Çré Kåñëa] can cross over the gigantic ocean of material energy.” This means that no one can establish peace and prosperity in the world by fruitive activities or by speculative philosophy or ideology. The only way is to surrender unto the Supreme Lord and thus become free from the illusion of the deluding energy. Unfortunately persons who are engaged in destructive work are unable to surrender to the Personality of Godhead. They are all fools of the first order; they are the lowest of the human species of life; they are robbed of their knowledge, although apparently they seem to be academically educated. They are all of the demoniac mentality, always challenging the supreme power of the Lord. Those who are very materialistic, always hankering after material power and strength, are undoubtedly fools of the first order because they have no information of the living energy, and being ignorant of that supreme spiritual science, they are absorbed in material science, which ends with the end of the material body. They are the lowest of human beings because the human life is especially meant for reestablishing the lost relation with the Lord, and they miss this opportunity by being engaged in material activities. They are robbed of their knowledge because even after prolonged speculation they cannot reach to the stage of knowing the Personality of Godhead, the summum bonum of everything. And all of them are men of demoniac principle, and they suffer the consequences, as did such materialistic heroes as Rävaëa, Hiraëyakaçipu, Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Kaàsa and others. TEXT 35 Sa Wz Narl/aeke-_iSMaàvTaqa]aTarae Mahq ) JaMbUÜqPaaiDaPaTYa& c YaXaê i}aidv& GaTaMa( )) 5 )) sampadaù kratavo lokä mahiñé bhrätaro mahé jambüdvépädhipatyaà ca yaçaç ca tri-divaà gatam SYNONYMS sampadaù—opulence; kratavaù—sacrifices; lokäù—future destination; mahiñé—the queens; bhrätaraù—the brothers; mahé—the earth; jambü-dvépa—the globe or planet of our residence; ädhipatyam—sovereignty; ca—also; yaçaù—fame; ca—and; tri-divam—celestial planets; gatam—spread over. TRANSLATION News even reached the celestial planets about Mahäräja Yudhiñöhira’s worldly possessions, the sacrifices by which he would attain a better destination, his queen, his stalwart brothers, his extensive land, his sovereignty over the planet earth, and his fame, etc.

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

PURPORT Only a rich and great man’s name and fame are known all over the world, and the name and fame of Mahäräja Yudhiñöhira reached the higher planets because of his good administration, worldly possessions, glorious wife Draupadé, the strength of his brothers Bhéma and Arjuna, and his solid sovereign power over the world, known as Jambüdvépa. Here the word lokäù is significant. There are different lokas or higher planets scattered all over the sky, both material and spiritual. A person can reach them by dint of his work in the present life, as stated in Bhagavad-gétä (9.25). No forceful entrance is allowed there. The tiny material scientists and engineers who have discovered vehicles to travel over a few thousand miles in outer space will not be allowed entrance. That is not the way to reach the better planets. One must qualify himself to enter into such happy planets by sacrifice and service. Those who are sinful in every step of life can expect only to be degraded into animal life to suffer more and more the pangs of material existence, and this is also stated in Bhagavad-gétä (16.19). Mahäräja Yudhiñöhira’s good sacrifices and qualifications were so lofty and virtuous that even the residents of the higher celestial planets were already prepared to receive him as one of them. TEXT 6 ik&- Tae k-aMaa" SaurSPaahaR Mauku-NdMaNaSaae iÜJaa" ) AiDaJahuMauRd& raj" +auiDaTaSYa YaQaeTare )) 6 )) kià te kämäù sura-spärhä mukunda-manaso dvijäù adhijahrur mudaà räjïaù kñudhitasya yathetare SYNONYMS kim—what for; te—all those; kämäù—objects of sense enjoyment; sura—of Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

the denizens of heaven; spärhäù—aspirations; mukunda-manasaù—of one who is already God conscious; dvijäù—O brähmaëas; adhijahruù—could satisfy; mudam—pleasure; räjïaù—of the king; kñudhitasya—of the hungry; yathä—as it is; itare—in other things. TRANSLATION O brähmaëas, the opulence of the King was so enchanting that the denizens of heaven aspired for it. But because he was absorbed in the service of the Lord, nothing could satisfy him except the Lord’s service. PURPORT There are two things in the world which can satisfy living beings. When one is materially engrossed, he is satisfied only by sense gratification, but when one is liberated from the conditions of the material modes, he is satisfied only by rendering loving service for the satisfaction of the Lord. This means that the living being is constitutionally a servitor, and not one who is served. Being illusioned by the conditions of the external energy, one falsely thinks himself to be the served, but actually he is not served; he is servant of the senses like lust, desire, anger, avarice, pride, madness and intolerance. When one is in his proper senses by attainment of spiritual knowledge, he realizes that he is not the master of the material world, but is only a servant of the senses. At that time he begs for the service of the Lord and thus becomes happy without being illusioned by so-called material happiness. Mahäräja Yudhiñöhira was one of the liberated souls, and therefore for him there was no pleasure in a vast kingdom, good wife, obedient brothers, happy subjects and prosperous world. These blessings automatically follow for a pure devotee, even though the devotee does not aspire for them. The example set herein is exactly suitable. It is said that one who is hungry is never satisfied by anything other than food. The whole material world is full of hungry living beings. The hunger is not for good food, shelter or sense gratification. The hunger is for the spiritual atmosphere. Due to ignorance only they think that the world is dissatisfied because there is not sufficient food, shelter, defense and objects of sense gratification. This is called illusion. When the living being is hungry for Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

spiritual satisfaction, he is misrepresented by material hunger. But the foolish leaders cannot see that even the people who are most sumptuously materially satisfied are still hungry. And what is their hunger and poverty? This hunger is actually for spiritual food, spiritual shelter, spiritual defense and spiritual sense gratification. These can be obtained in the association of the Supreme Spirit, Lord Çré Kåñëa, and therefore one who has them cannot be attracted by the so-called food, shelter, defense and sense gratification of the material world, even if they are relished by the denizens of the heavenly planets. Therefore, in the Bhagavad-gétä (8.16) it is said by the Lord that even in the topmost planet of the universe, namely the Brahmaloka, where the duration of life is multiplied by millions of years by earth calculation, one cannot satisfy his hunger. Such hunger can be satisfied only when the living being is situated in immortality, which is attained in the spiritual sky, far, far above the Brahmaloka, in the association of Lord Mukunda, the Lord who awards His devotees the transcendental pleasure of liberation. TEXT 7 MaaTauGaR>aRGaTaae vqr" Sa Tada >a*GauNaNdNa ) ddXaR Pauåz& k-iÄÕùMaaNaae_ñTaeJaSaa )) 7 )) mätur garbha-gato véraù sa tadä bhågu-nandana dadarça puruñaà kaïcid dahyamäno ’stra-tejasä SYNONYMS mätuù—mother; garbha—womb; gataù—being situated there; véraù—the great fighter; saù—child Parékñit; tadä—at that time; bhågu-nandana—O son of Bhågu; dadarça—could see; puruñam—the Supreme Lord; kaïcit—as someone else; dahyamänaù—suffering from being burned; astra—the brahmästra; tejasä—temperature. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TRANSLATION O son of Bhågu [Çaunaka], when the child Parékñit, the great fighter, was in the womb of his mother, Uttarä, and was suffering from the burning heat of the brahmästra [thrown by Açvatthämä], he could observe the Supreme Lord coming to him. PURPORT Death generally involves remaining in trance for seven months. A living being, according to his own action, is allowed to enter into the womb of a mother by the vehicle of a father’s semina, and thus he develops his desired body. This is the law of birth in specific bodies according to one’s past actions. When he is awake from trance, he feels the inconvenience of being confined within the womb, and thus he wants to come out of it and sometimes fortunately prays to the Lord for such liberation. Mahäräja Parékñit, while in the womb of his mother, was struck by the brahmästra released by Açvatthämä, and he was feeling the burning heat. But because he was a devotee of the Lord, the Lord at once appeared Himself within the womb by His all-powerful energy, and the child could see that someone else had come to save him. Even in that helpless condition, the child Parékñit endured the unbearable temperature due to his being a great fighter by nature. And for this reason the word véraù has been used. TEXT 8 Ax(GauïMaa}aMaMal&/ Sfu-rTPaur$=MaaEil/NaMa( ) APaqVYadXaRNa& XYaaMa& Tai@ÜaSaSaMaCYauTaMa( )) 8 )) aìguñöha-mätram amalaà sphurat-puraöa-maulinam apévya-darçanaà çyämaà taòid väsasam acyutam Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

SYNONYMS aìguñöha—by the measure of a thumb; mätram—only; amalam—transcendental; sphurat—blazing; puraöa—gold; maulinam—helmet; apévya—very beautiful; darçanam—to look at; çyämam—blackish; taòit—lightning; väsasam—clothing; acyutam—the Infallible (the Lord). TRANSLATION He [the Lord] was only thumb high, but He was all transcendental. He had a very beautiful, blackish, infallible body, and He wore a dress of lightning yellow and a helmet of blazing gold. Thus He was seen by the child. TEXT 9 é[qMaÕqgaRcTaubaRhu& Taák-aÄNaku-aGavaNDaMaRGaub( iv>au" ) iMazTaae dXaMaaSaSYa Ta}aEvaNTadRDae hir" )) 11 )) Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

vidhüya tad ameyätmä bhagavän dharma-gub vibhuù miñato daçamäsasya tatraiväntardadhe hariù SYNONYMS vidhüya—having completely washed off; tat—that; ameyätmä—the all-pervading Supersoul; bhagavän—the Personality of Godhead; dharma-gup—the protector of righteousness; vibhuù—the Supreme; miñataù—while observing; daçamäsasya—of one who is dressed by all directions; tatra eva—then and there; antaù—out of sight; dadhe—became; hariù—the Lord. TRANSLATION While thus being observed by the child, the Supreme Lord Personality of Godhead, the Supersoul of everyone and the protector of the righteous, who stretches in all directions and who is unlimited by time and space, disappeared at once. PURPORT Child Parékñit was not observing a living being who is limited by time and space. There is a gulf of difference between the Lord and the individual living being. The Lord is mentioned herein as the supreme living being unlimited by time and space. Every living being is limited by time and space. Even though a living being is qualitatively one with the Lord, quantitatively there is a great difference between the Supreme Soul and the common individual soul. In the Bhagavad-gétä both the living beings and the Supreme Being are said to be all-pervading (yena sarvam idaà tatam), yet there is a difference between these two kinds of all-pervasiveness. A common living being or soul can be all-pervading within his own limited body, but the supreme living being is all-pervading in all space and all time. A common living being cannot extend its influence over another common living being by its all-pervasiveness, but Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

the Supreme Supersoul, the Personality of Godhead, is unlimitedly able to exert His influence over all places and all times and over all living beings. And because He is all-pervasive, unlimited by time and space, He can appear even within the womb of the mother of child Parékñit. He is mentioned herein as the protector of the righteous. Anyone who is a surrendered soul unto the Supreme is righteous, and he is specifically protected by the Lord in all circumstances. The Lord is the indirect protector of the unrighteous also, for He rectifies their sins through His external potency. The Lord is mentioned herein as one who is dressed in the ten directions. This means dressed with garments on ten sides, up and down. He is present everywhere and can appear and disappear at His will from everywhere and anywhere. His disappearance from the sight of the child Parékñit does not mean that He appeared on the spot from any other place. He was present there, and even after His disappearance He was there, although invisible to the eyes of the child. This material covering of the effulgent firmament is also something like a womb of the mother nature, and we are all put into the womb by the Lord, the father of all living beings. He is present everywhere, even in this material womb of mother Durgä, and those who are deserving can see the Lord. TEXT 12 TaTa" SavRGauaGavaNa( raja YaaJaiYaTva iÜJaENa*RPaMa( ) ovaSa k-iTaicNMaaSaaNa( Sauôda& iPa[Yak-aMYaYaa )) 35 )) ähüto bhagavän räjïä yäjayitvä dvijair nåpam uväsa katicin mäsän suhådäà priya-kämyayä SYNONYMS ähütaù—being called by; bhagavän—Lord Kåñëa, the Personality of Godhead; räjïä—by the King; yäjayitvä—causing to be performed; dvijaiù—by the learned brähmaëas; nåpam—on behalf of the King; uväsa—resided; katicit—a Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

few; mäsän—months; suhådäm—for the sake of the relatives; priya-kämyayä—for the pleasure. TRANSLATION Lord Çré Kåñëa, the Personality of Godhead, being invited to the sacrifices by Mahäräja Yudhiñöhira, saw to it that they were performed by qualified [twice-born] brähmaëas. After that, for the pleasure of the relatives, the Lord remained a few months. PURPORT Lord Çré Kåñëa was invited by Mahäräja Yudhiñöhira to look into the supervision of the performances of yajïa, and the Lord, to abide by the orders of His elderly cousin, caused the performance of yajïas by learned twice-born brähmaëas. Simply taking birth in the family of a brähmaëa does not make one qualified to perform yajïas. One must be twice-born by proper training and initiation from the bona fide äcärya. The once-born scions of brähmaëa families are equal with the once-born çüdras, and such brahma-bandhus, or unqualified once-born scions, must be rejected for any purpose of religious or Vedic function. Lord Çré Kåñëa was entrusted to look after this arrangement, and perfect as He is, He caused the yajïas to be performed by the bona fide twice-born brähmaëas for successful execution. TEXT 36 TaTaae raja>YaNaujaTa" k*-Za" ) YaYaaE ÜarvTaq& b]øNa( SaaJauRNaae Yadui>av*RTa" )) 36 )) tato räjïäbhyanujïätaù kåñëayä saha-bandhubhiù yayau dväravatéà brahman särjuno yadubhir våtaù

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

SYNONYMS tataù—thereafter; räjïä—by the King; abhyanujïätaù—being permitted; kåñëayä—as well as by Draupadé; saha—along with; bandhubhiù—other relatives; yayau—went to; dväravatém—Dvärakädhäma; brahman—O brähmaëas; sa-arjunaù—along with Arjuna; yadubhiù—by the members of the Yadu dynasty; våtaù—surrounded. TRANSLATION O Çaunaka, thereafter the Lord, having bade farewell to King Yudhiñöhira, Draupadé and other relatives, started for the city of Dvärakä, accompanied by Arjuna and other members of the Yadu dynasty. Thus end the Bhaktivedanta purports of the First Canto, Twelfth Chapter, of the Çrémad-Bhägavatam, entitled “Birth of Emperor Parékñit.”

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Srimad Bhagavatam First Canto Part Two “Creation” e-book This e-book and others are available for download at: www.e-vedas.com

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"Srimad Bhagavatam – First Canto" by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. COPYRIGHT NOTICE: This is an evaluation copy of the printed version of this book, and is NOT FOR RESALE. This evaluation copy is intended for personal non-commercial use only, under the "fair use" guidelines established by international copyright laws. You may use this electronic file to evaluate the printed version of this book, for your own private use, or for short excerpts used in academic works, research, student papers, presentations, and the like. You can distribute this evaluation copy to others over the Internet, so long as you keep this copyright information intact and do not add or subtract anything to this file and its contents. You may not reproduce more than ten percent (10%) of this book in any medium without the express written permission from the copyright holders. Reference any excerpts in the following way: “Excerpted from “Srimad Bhagavatam First Canto” by A.C. Bhaktivedanta Swami Prabhupada, courtesy of the Bhaktivedanta Book Trust International, www.krishna.com.” This book and electronic file is Copyright 1972-2004 Bhaktivedanta Book Trust International, 3764 Watseka Avenue, Los Angeles, California 90034, USA. All rights reserved. For any questions, comments, correspondence, or to evaluate dozens of other books in this collection, visit the website of the publishers, www.krishna.com.

Srimad Bhagavatam First Canto – Part Three

His Divine Grace AC Bhaktivedanta Swami Prabhupada Founder Acarya of the International Society for Krishna Consciousness

About the Author His Divine Grace AC Bhaktivedanta Swami Prabhupada, the world’s most distinguished teacher of Vedic religion and thought, is the author of Bhagavad-gita As It Is, Srimad-Bhagavatam, The Nector of Devotion and many other English versions of Vedic literature. He is the founderacarya of the International Society for Krishna Consciousness, which has hundreds of centers throughtout the world.

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

2

Chapter Twelve Birth of Emperor Parékñit

TEXT 1 é[qXaaENak- ovac AìTQaaManaePaSa*íeNa b]øXaqZaR wRXaeNaaJaqivTa" PauNa" )) 1 )) çaunaka uväca açvatthämnopasåñöena brahma-çérñëoru-tejasä uttaräyä hato garbha éçenäjévitaù punaù SYNONYMS çaunakaù uväca—the sage Çaunaka said; açvatthämna—of Açvatthämä (the son of Droëa); upasåñöena—by release of; brahma-çérñëä—the invincible weapon, brahmästra; uru-tejasä—by high temperature; uttaräyäù—of Uttarä (mother of Parékñit); hataù—being spoiled; garbhaù—womb; éçena—by the Supreme Lord; äjévitaù—brought to life; punaù—again. TRANSLATION The sage Çaunaka said: The womb of Uttarä, mother of Mahäräja Parékñit, Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

was spoiled by the dreadful and invincible brahmästra weapon released by Açvatthämä. But Mahäräja Parékñit was saved by the Supreme Lord. PURPORT The sages assembled in the forest of Naimiñäraëya inquired from Süta Gosvämé about the birth of Mahäräja Parékñit, but in the course of the narration other topics like the release of the brahmästra by the son of Droëa, his punishment by Arjuna, Queen Kuntédevé’s prayers, the Päëòavas’ visit to the place where Bhéñmadeva was lying, his prayers and thereafter the Lord’s departure for Dvärakä were discussed. His arrival at Dvärakä and residing with the sixteen thousand queens, etc., were narrated. The sages were absorbed in hearing such descriptions, but now they wanted to turn to the original topic, and thus the inquiry was made by Çaunaka Åñi. So the subject of the release of the brahmästra weapon by Açvatthämä is renewed. TEXT 2 TaSYa JaNMa MahabuÖe" k-MaaRia*GauNaNdNa ) ddXaR Pauåz& k-iÄÕùMaaNaae_ñTaeJaSaa )) 7 )) mätur garbha-gato véraù sa tadä bhågu-nandana dadarça puruñaà kaïcid dahyamäno ’stra-tejasä SYNONYMS mätuù—mother; garbha—womb; gataù—being situated there; véraù—the great fighter; saù—child Parékñit; tadä—at that time; bhågu-nandana—O son of Bhågu; dadarça—could see; puruñam—the Supreme Lord; kaïcit—as someone else; dahyamänaù—suffering from being burned; astra—the brahmästra; tejasä—temperature. TRANSLATION O son of Bhågu [Çaunaka], when the child Parékñit, the great fighter, was in the womb of his mother, Uttarä, and was suffering from the burning heat of the brahmästra [thrown by Açvatthämä], he could observe the Supreme Lord coming to him. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

PURPORT Death generally involves remaining in trance for seven months. A living being, according to his own action, is allowed to enter into the womb of a mother by the vehicle of a father’s semina, and thus he develops his desired body. This is the law of birth in specific bodies according to one’s past actions. When he is awake from trance, he feels the inconvenience of being confined within the womb, and thus he wants to come out of it and sometimes fortunately prays to the Lord for such liberation. Mahäräja Parékñit, while in the womb of his mother, was struck by the brahmästra released by Açvatthämä, and he was feeling the burning heat. But because he was a devotee of the Lord, the Lord at once appeared Himself within the womb by His all-powerful energy, and the child could see that someone else had come to save him. Even in that helpless condition, the child Parékñit endured the unbearable temperature due to his being a great fighter by nature. And for this reason the word véraù has been used. TEXT 8 Ax(GauïMaa}aMaMal&/ Sfu-rTPaur$=MaaEil/NaMa( ) APaqVYadXaRNa& XYaaMa& Tai@ÜaSaSaMaCYauTaMa( )) 8 )) aìguñöha-mätram amalaà sphurat-puraöa-maulinam apévya-darçanaà çyämaà taòid väsasam acyutam SYNONYMS aìguñöha—by the measure of a thumb; mätram—only; amalam—transcendental; sphurat—blazing; puraöa—gold; maulinam—helmet; apévya—very beautiful; darçanam—to look at; çyämam—blackish; taòit—lightning; väsasam—clothing; acyutam—the Infallible (the Lord). Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TRANSLATION He [the Lord] was only thumb high, but He was all transcendental. He had a very beautiful, blackish, infallible body, and He wore a dress of lightning yellow and a helmet of blazing gold. Thus He was seen by the child. TEXT 9 é[qMaÕqgaRcTaubaRhu& Taák-aÄNaku-aGavaNDaMaRGaub( iv>au" ) iMazTaae dXaMaaSaSYa Ta}aEvaNTadRDae hir" )) 11 )) vidhüya tad ameyätmä bhagavän dharma-gub vibhuù miñato daçamäsasya tatraiväntardadhe hariù Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

SYNONYMS vidhüya—having completely washed off; tat—that; ameyätmä—the all-pervading Supersoul; bhagavän—the Personality of Godhead; dharma-gup—the protector of righteousness; vibhuù—the Supreme; miñataù—while observing; daçamäsasya—of one who is dressed by all directions; tatra eva—then and there; antaù—out of sight; dadhe—became; hariù—the Lord. TRANSLATION While thus being observed by the child, the Supreme Lord Personality of Godhead, the Supersoul of everyone and the protector of the righteous, who stretches in all directions and who is unlimited by time and space, disappeared at once. PURPORT Child Parékñit was not observing a living being who is limited by time and space. There is a gulf of difference between the Lord and the individual living being. The Lord is mentioned herein as the supreme living being unlimited by time and space. Every living being is limited by time and space. Even though a living being is qualitatively one with the Lord, quantitatively there is a great difference between the Supreme Soul and the common individual soul. In the Bhagavad-gétä both the living beings and the Supreme Being are said to be all-pervading (yena sarvam idaà tatam), yet there is a difference between these two kinds of all-pervasiveness. A common living being or soul can be all-pervading within his own limited body, but the supreme living being is all-pervading in all space and all time. A common living being cannot extend its influence over another common living being by its all-pervasiveness, but the Supreme Supersoul, the Personality of Godhead, is unlimitedly able to exert His influence over all places and all times and over all living beings. And because He is all-pervasive, unlimited by time and space, He can appear even within the womb of the mother of child Parékñit. He is mentioned herein as Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

the protector of the righteous. Anyone who is a surrendered soul unto the Supreme is righteous, and he is specifically protected by the Lord in all circumstances. The Lord is the indirect protector of the unrighteous also, for He rectifies their sins through His external potency. The Lord is mentioned herein as one who is dressed in the ten directions. This means dressed with garments on ten sides, up and down. He is present everywhere and can appear and disappear at His will from everywhere and anywhere. His disappearance from the sight of the child Parékñit does not mean that He appeared on the spot from any other place. He was present there, and even after His disappearance He was there, although invisible to the eyes of the child. This material covering of the effulgent firmament is also something like a womb of the mother nature, and we are all put into the womb by the Lord, the father of all living beings. He is present everywhere, even in this material womb of mother Durgä, and those who are deserving can see the Lord. TEXT 12 TaTa" SavRGauaGavaNa( raja YaaJaiYaTva iÜJaENa*RPaMa( ) ovaSa k-iTaicNMaaSaaNa( Sauôda& iPa[Yak-aMYaYaa )) 35 )) ähüto bhagavän räjïä yäjayitvä dvijair nåpam uväsa katicin mäsän suhådäà priya-kämyayä SYNONYMS ähütaù—being called by; bhagavän—Lord Kåñëa, the Personality of Godhead; räjïä—by the King; yäjayitvä—causing to be performed; dvijaiù—by the learned brähmaëas; nåpam—on behalf of the King; uväsa—resided; katicit—a Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

few; mäsän—months; suhådäm—for the sake of the relatives; priya-kämyayä—for the pleasure. TRANSLATION Lord Çré Kåñëa, the Personality of Godhead, being invited to the sacrifices by Mahäräja Yudhiñöhira, saw to it that they were performed by qualified [twice-born] brähmaëas. After that, for the pleasure of the relatives, the Lord remained a few months. PURPORT Lord Çré Kåñëa was invited by Mahäräja Yudhiñöhira to look into the supervision of the performances of yajïa, and the Lord, to abide by the orders of His elderly cousin, caused the performance of yajïas by learned twice-born brähmaëas. Simply taking birth in the family of a brähmaëa does not make one qualified to perform yajïas. One must be twice-born by proper training and initiation from the bona fide äcärya. The once-born scions of brähmaëa families are equal with the once-born çüdras, and such brahma-bandhus, or unqualified once-born scions, must be rejected for any purpose of religious or Vedic function. Lord Çré Kåñëa was entrusted to look after this arrangement, and perfect as He is, He caused the yajïas to be performed by the bona fide twice-born brähmaëas for successful execution. TEXT 36 TaTaae raja>YaNaujaTa" k*-Za" ) YaYaaE ÜarvTaq& b]øNa( SaaJauRNaae Yadui>av*RTa" )) 36 )) tato räjïäbhyanujïätaù kåñëayä saha-bandhubhiù yayau dväravatéà brahman särjuno yadubhir våtaù

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

SYNONYMS tataù—thereafter; räjïä—by the King; abhyanujïätaù—being permitted; kåñëayä—as well as by Draupadé; saha—along with; bandhubhiù—other relatives; yayau—went to; dväravatém—Dvärakädhäma; brahman—O brähmaëas; sa-arjunaù—along with Arjuna; yadubhiù—by the members of the Yadu dynasty; våtaù—surrounded. TRANSLATION O Çaunaka, thereafter the Lord, having bade farewell to King Yudhiñöhira, Draupadé and other relatives, started for the city of Dvärakä, accompanied by Arjuna and other members of the Yadu dynasty. Thus end the Bhaktivedanta purports of the First Canto, Twelfth Chapter, of the Çrémad-Bhägavatam, entitled “Birth of Emperor Parékñit.”

Chapter Thirteen Dhåtaräñöra Quits Home

TEXT 1 SaUTa ovac ivdurSTaqQaRYaa}aaYaa& MaE}aeYaadaTMaNaae GaiTaMa( ) jaTvaGaaÖaiSTaNaPaur& TaYaavaáiviviTSaTa" )) 1 )) Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

süta uväca viduras tértha-yäträyäà maitreyäd ätmano gatim jïätvägäd dhästinapuraà tayäväpta-vivitsitaù SYNONYMS sütaù uväca—Çré Süta Gosvämé said; viduraù—Vidura; tértha-yäträyäm—while traveling to different places of pilgrimage; maitreyät—from the great sage Maitreya; ätmanaù—of the self; gatim—destination; jïätvä—by knowing it; ägät—went back; hästinapuram—the city of Hastinäpura; tayä—by that knowledge; aväpta—sufficiently a gainer; vivitsitaù—being well versed in everything knowable. TRANSLATION Çré Süta Gosvämé said: While traveling on a pilgrimage, Vidura received knowledge of the destination of the self from the great sage Maitreya and then returned to Hastinäpura. He became as well versed in the subject as he desired. PURPORT Vidura: One of the prominent figures in the history of the Mahäbhärata. He was conceived by Vyäsadeva in the womb of the maidservant of Ambikä, mother of Mahäräja Päëòu. He is the incarnation of Yamaräja. Being cursed by Maëòüka Muni, he was to become a çüdra. The story is narrated as follows. Once upon a time the state police caught some thieves who had concealed themselves in the hermitage of Maëòüka Muni. The police constables, as usual, arrested all the thieves and Maëòüka Muni along with them. The magistrate specifically punished the muni to death by being pierced with a lance. When he was just to be pierced, the news reached the king, and he at once stopped the act on consideration of his being a great muni. The king personally begged the muni’s pardon for the mistake of his men, and the saint at once went to Yamaräja, who prescribes the destiny of the living beings. Yamaräja, being Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

questioned by the muni, replied that the muni in his childhood pierced an ant with a sharpened straw, and for that reason he was put into difficulty. The muni thought it unwise on the part of Yamaräja that he was punished for his childish innocence, and thus the muni cursed Yamaräja to become a çüdra, and this çüdra incarnation of Yamaräja was known as Vidura, the çüdra brother of Dhåtaräñöra and Mahäräja Päëòu. But this çüdra son of the Kuru dynasty was equally treated by Bhéñmadeva, along with his other nephews, and in due course Vidura was married with a girl who was also born in the womb of a çüdräëé by a brähmaëa. Although Vidura did not inherit the property of his father (the brother of Bhéñmadeva), still he was given sufficient state property by Dhåtaräñöra, the elder brother of Vidura. Vidura was very much attached to his elder brother, and all along he tried to guide him on the right path. During the fratricidal war of Kurukñetra, Vidura repeatedly implored his elder brother to do justice to the sons of Päëòu, but Duryodhana did not like such interference by his uncle, and thus he practically insulted Vidura. This resulted in Vidura’s leaving home for pilgrimage and taking instructions from Maitreya. TEXT 2 YaavTa" k*-TavaNa( Pa[énaNa( +ataa k-aEzarvaGa]Ta" ) JaaTaEk->ai¢-GaaeRivNde Tae>YaêaeParraMa h )) 2 )) yävataù kåtavän praçnän kñattä kauñäravägrataù jätaika-bhaktir govinde tebhyaç copararäma ha SYNONYMS yävataù—all that; kåtavän—did he put; praçnän—questions; kñattä—a name of Vidura; kauñärava—a name of Maitreya; agrataù—in the presence of; jäta—having grown up; eka—one; bhaktiù—transcendental loving service; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

govinde—unto Lord Kåñëa; tebhyaù—regarding further questions; ca—and; upararäma—retired from; ha—in the past. TRANSLATION After asking various questions and becoming established in the transcendental loving service of Lord Kåñëa, Vidura retired from putting questions to Maitreya Muni. PURPORT Vidura retired from putting questions before Maitreya Muni when he was convinced by Maitreya Åñi that the summum bonum of life is to be finally situated in the transcendental loving service of Lord Çré Kåñëa, who is Govinda, or one who satisfies His devotees in all respects. The conditioned soul, the living being in material existence, seeks happiness by employing his senses in the modes of materialism, but that cannot give him satisfaction. He then searches after the Supreme Truth by the empiric philosophic speculative method and intellectual feats. But if he does not find the ultimate goal, he again goes down to material activities and engages himself in various philanthropic and altruistic works, which all fail to give him satisfaction. So neither fruitive activities nor dry philosophical speculation can give one satisfaction because by nature a living being is the eternal servitor of the Supreme Lord Çré Kåñëa, and all the Vedic literatures give him direction towards that ultimate end. The Bhagavad-gétä (15.15) confirms this statement. Like Vidura, an inquisitive conditioned soul must approach a bona fide spiritual master like Maitreya and by intelligent inquiries must try to know everything about karma (fruitive activities), jïäna (philosophical research for the Supreme Truth) and yoga (the linking process of spiritual realization). One who is not seriously inclined to put questions before a spiritual master need not accommodate a show-bottle spiritual master, nor should a person who may be a spiritual master for others pose to be so if he is unable to engage his disciple ultimately in the transcendental loving service of Lord Çré Kåñëa. Vidura was successful in approaching such a spiritual master like Maitreya, and he got the ultimate goal of life: bhakti unto Govinda. Thus there was nothing Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

to be known further about spiritual progress. TEXTS 3–4 Ta& bNDauMaaGaTa& d*îa DaMaRPau}a" SahaNauJa" ) Da*Taraí\ae YauYauTSauê SaUTa" XaarÜTa" Pa*Qaa )) 3 )) GaaNDaarq d]aEPadq b]øNa( Sau>ad]a caetara k*-Paq ) ANYaaê JaaMaYa" Paaaae ) TaqQasku-vRiNTa TaqQaaRiNa SvaNTa"SQaeNa Gada>a*Taa )) 10 )) bhavad-vidhä bhägavatäs Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

tértha-bhütäù svayaà vibho térthé-kurvanti térthäni sväntaù-sthena gadäbhåtä SYNONYMS bhavat—your good self; vidhäù—like; bhägavatäù—devotees; tértha—the holy places of pilgrimage; bhütäù—converted into; svayam—personally; vibho—O powerful one; térthé-kurvanti—make into a holy place of pilgrimage; térthäni—the holy places; sva-antaù-sthena—having been situated in the heart; gadä-bhåtä—the Personality of Godhead. TRANSLATION My Lord, devotees like your good self are verily holy places personified. Because you carry the Personality of Godhead within your heart, you turn all places into places of pilgrimage. PURPORT The Personality of Godhead is omnipresent by His diverse potencies everywhere, just as the power of electricity is distributed everywhere within space. Similarly, the Lord’s omnipresence is perceived and manifested by His unalloyed devotees like Vidura, just as electricity is manifested in an electric bulb. A pure devotee like Vidura always feels the presence of the Lord everywhere. He sees everything in the potency of the Lord and the Lord in everything. The holy places all over the earth are meant for purifying the polluted consciousness of the human being by an atmosphere surcharged with the presence of the Lord’s unalloyed devotees. If anyone visits a holy place, he must search out the pure devotees residing in such holy places, take lessons from them, try to apply such instructions in practical life and thus gradually prepare oneself for the ultimate salvation, going back to Godhead. To go to some holy place of pilgrimage does not mean only to take a bath in the Ganges or Yamunä or to visit the temples situated in those places. One should also find representatives of Vidura who have no desire in life save and except to serve Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

the Personality of Godhead. The Personality of Godhead is always with such pure devotees because of their unalloyed service, which is without any tinge of fruitive action or utopian speculation. They are in the actual service of the Lord, specifically by the process of hearing and chanting. The pure devotees hear from the authorities and chant, sing and write of the glories of the Lord. Mahämuni Vyäsadeva heard from Närada, and then he chanted in writing; Çukadeva Gosvämé studied from his father, and he described it to Parékñit; that is the way of Çrémad-Bhägavatam. So by their actions the pure devotees of the Lord can render any place into a place of pilgrimage, and the holy places are worth the name only on their account. Such pure devotees are able to rectify the polluted atmosphere of any place, and what to speak of a holy place rendered unholy by the questionable actions of interested persons who try to adopt a professional life at the cost of the reputation of a holy place. TEXT 11 AiPa Na" SauôdSTaaTa baNDava" k*-Za]aTa*i>al/aeRk-Paal/a>aEMauRMaude ParYaa ié[Yaa )) 16 )) yudhiñöhiro labdha-räjyo dåñövä pautraà kulan-dharam bhrätåbhir loka-päläbhair mumude parayä çriyä SYNONYMS yudhiñöhiraù—Yudhiñöhira; labdha-räjyaù—possessing his paternal kingdom; dåñövä—by seeing; pautram—the grandson; kulam-dharam—just suitable for the dynasty; bhrätåbhiù—by the brothers; loka-päläbhaiù—who were all expert administrators; mumude—enjoyed life; parayä—uncommon; çriyä—opulence. TRANSLATION Having won his kingdom and observed the birth of one grandson competent to continue the noble tradition of his family, Mahäräja Yudhiñöhira reigned peacefully and enjoyed uncommon opulence in cooperation with his younger brothers, who were all expert administrators to the common people. PURPORT Both Mahäräja Yudhiñöhira and Arjuna were unhappy from the beginning of the Battle of Kurukñetra, but even though they were unwilling to kill their own men in the fight, it had to be done as a matter of duty, for it was planned by the supreme will of Lord Çré Kåñëa. After the battle, Mahäräja Yudhiñöhira was unhappy over such mass killings. Practically there was none to continue Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

the Kuru dynasty after them, the Päëòavas. The only remaining hope was the child in the womb of his daughter-in-law, Uttarä, and he was also attacked by Açvatthämä, but by the grace of the Lord the child was saved. So after the settlement of all disturbing conditions and reestablishment of the peaceful order of the state, and after seeing the surviving child, Parékñit, well satisfied, Mahäräja Yudhiñöhira felt some relief as a human being, although he had very little attraction for material happiness, which is always illusory and temporary. TEXT 17 Wv& Ga*hezu Sa¢-aNaa& Pa[MataaNaa& TadqhYaa ) ATYa§-aMadivjaTa" k-al/" ParMaduSTar" )) 17 )) evaà gåheñu saktänäà pramattänäà tad-éhayä atyakrämad avijïätaù kälaù parama-dustaraù SYNONYMS evam—thus; gåheñu—in the family affairs; saktänäm—of persons who are too attached; pramattänäm—insanely attached; tat-éhayä—engrossed in such thoughts; atyakrämat—surpassed; avijïätaù—imperceptibly; kälaù—eternal time; parama—supremely; dustaraù—insurmountable. TRANSLATION Insurmountable, eternal time imperceptibly overcomes those who are too much attached to family affairs and are always engrossed in their thought. PURPORT “I am now happy; I have everything in order; my bank balance is quite enough; I can now give my children enough estate; I am now successful; the poor beggar sannyäsés depend on God, but they come to beg from me; therefore Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

I am more than the Supreme God.” These are some of the thoughts which engross the insanely attached householder who is blind to the passing of eternal time. Our duration of life is measured, and no one is able to enhance it even by a second against the scheduled time ordained by the supreme will. Such valuable time, especially for the human being, should be cautiously spent because even a second passed away imperceptibly cannot be replaced, even in exchange for thousands of golden coins amassed by hard labor. Every second of human life is meant for making an ultimate solution to the problems of life, i.e. repetition of birth and death and revolving in the cycle of 8,400,000 different species of life. The material body, which is subject to birth and death, diseases and old age, is the cause of all sufferings of the living being, otherwise the living being is eternal; he is never born, nor does he ever die. Foolish persons forget this problem. They do not know at all how to solve the problems of life, but become engrossed in temporary family affairs not knowing that eternal time is passing away imperceptibly and that their measured duration of life is diminishing every second, without any solution to the big problem, namely repetition of birth and death, disease and old age. This is called illusion. But such illusion cannot work on one who is awake in the devotional service of the Lord. Yudhiñöhira Mahäräja and his brothers the Päëòavas were all engaged in the service of the Lord Çré Kåñëa, and they had very little attraction for the illusory happiness of this material world. As we have discussed previously, Mahäräja Yudhiñöhira was fixed in the service of the Lord Mukunda (the Lord, who can award salvation), and therefore he had no attraction even for such comforts of life as are available in the kingdom of heaven, because even the happiness obtained on the planet Brahmaloka is also temporary and illusory. Because the living being is eternal, he can be happy only in the eternal abode of the kingdom of God (paravyoma), from which no one returns to this region of repeated birth and death, disease and old age. Therefore, any comfort of life or any material happiness which does not warrant an eternal life is but illusion for the eternal living being. One who understands this factually is learned, and such a learned person can sacrifice any amount of material happiness to achieve the desired goal known as brahma-sukham, or absolute happiness. Real transcendentalists are hungry for Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

this happiness, and as a hungry man cannot be made happy by all comforts of life minus foodstuff, so the man hungry for eternal absolute happiness cannot be satisfied by any amount of material happiness. Therefore, the instruction described in this verse cannot be applied to Mahäräja Yudhiñöhira or his brothers and mother. It was meant for persons like Dhåtaräñöra, for whom Vidura came especially to impart lessons. TEXT 18 ivdurSTadi>aPa[eTYa Da*Taraí\Ma>aazTa ) raJaiàGaRMYaTaa& Xaqga]& PaXYaed& >aYaMaaGaTaMa( )) 18 )) viduras tad abhipretya dhåtaräñöram abhäñata räjan nirgamyatäà çéghraà paçyedaà bhayam ägatam SYNONYMS viduraù—Mahätmä Vidura; tat—that; abhipretya—knowing it well; dhåtaräñöram—unto Dhåtaräñöra; abhäñata—said; räjan—O King; nirgamyatäm—please get out immediately; çéghram—without the least delay; paçya—just see; idam—this; bhayam—fear; ägatam—already arrived. TRANSLATION Mahätmä Vidura knew all this, and therefore he addressed Dhåtaräñöra, saying: My dear King, please get out of here immediately. Do not delay. Just see how fear has overtaken you. PURPORT Cruel death cares for no one, be he Dhåtaräñöra or even Mahäräja Yudhiñöhira; therefore spiritual instruction, as was given to old Dhåtaräñöra, was equally applicable to younger Mahäräja Yudhiñöhira. As a matter of fact, Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

everyone in the royal palace, including the King and his brothers and mother, was raptly attending the lectures. But it was known to Vidura that his instructions were especially meant for Dhåtaräñöra, who was too materialistic. The word räjan is especially addressed to Dhåtaräñöra significantly. Dhåtaräñöra was the eldest son of his father, and therefore according to law he was to be installed on the throne of Hastinäpura. But because he was blind from birth, he was disqualified from his rightful claim. But he could not forget the bereavement, and his disappointment was somewhat compensated after the death of Päëòu, his younger brother. His younger brother left behind him some minor children, and Dhåtaräñöra became the natural guardian of them, but at heart he wanted to become the factual king and hand the kingdom over to his own sons, headed by Duryodhana. With all these imperial ambitions, Dhåtaräñöra wanted to become a king, and he contrived all sorts of intrigues in consultation with his brother-in-law Çakuni. But everything failed by the will of the Lord, and at the last stage, even after losing everything, men and money, he wanted to remain as king, being the eldest uncle of Mahäräja Yudhiñöhira. Mahäräja Yudhiñöhira, as a matter of duty, maintained Dhåtaräñöra in royal honor, and Dhåtaräñöra was happily passing away his numbered days in the illusion of being a king or the royal uncle of King Yudhiñöhira. Vidura, as a saint and as the duty-bound affectionate youngest brother of Dhåtaräñöra, wanted to awaken Dhåtaräñöra from his slumber of disease and old age. Vidura therefore sarcastically addressed Dhåtaräñöra as the “King,” which he was actually not. Everyone is the servant of eternal time, and therefore no one can be king in this material world. King means the person who can order. The celebrated English king wanted to order time and tide, but the time and tide refused to obey his order. Therefore one is a false king in the material world, and Dhåtaräñöra was particularly reminded of this false position and of the factual fearful happenings which had already approached him at that time. Vidura asked him to get out immediately, if he wanted to be saved from the fearful situation which was approaching him fast. He did not ask Mahäräja Yudhiñöhira in that way because he knew that a king like Mahäräja Yudhiñöhira is aware of all the fearful situations of this flimsy world and would take care of himself, in due course, even though Vidura might not be present Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

at that time. TEXT 19 Pa[iTai§-Yaa Na YaSYaeh ku-TaiêTk-ihRicTPa[>aae ) Sa Wz >aGavaNa( k-al/" SaveRza& Na" SaMaaGaTa" )) 19 )) pratikriyä na yasyeha kutaçcit karhicit prabho sa eña bhagavän kälaù sarveñäà naù samägataù SYNONYMS pratikriyä—remedial measure; na—there is none; yasya—of which; iha—in this material world; kutaçcit—by any means; karhicit—or by anyone; prabho—O my lord; saù—that; eñaù—positively; bhagavän—the Personality of Godhead; kälaù—eternal time; sarveñäm—of all; naù—of us; samägataù—arrived. TRANSLATION This frightful situation cannot be remedied by any person in this material world. My lord, it is the Supreme Personality of Godhead as eternal time [käla] that has approached us all. PURPORT There is no superior power which can check the cruel hands of death. No one wants to die, however acute the source of bodily sufferings may be. Even in the days of so-called scientific advancement of knowledge, there is no remedial measure either for old age or for death. Old age is the notice of the arrival of death served by cruel time, and no one can refuse to accept either summon calls or the supreme judgment of eternal time. This is explained before Dhåtaräñöra because he might ask Vidura to find out some remedial Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

measure for the imminent fearful situation, as he had ordered many times before. Before ordering, however, Vidura informed Dhåtaräñöra that there was no remedial measure by anyone or from any source in this material world. And because there is no such thing in the material world, death is identical with the Supreme Personality of Godhead, as it is said by the Lord Himself in the Bhagavad-gétä (10.34). Death cannot be checked by anyone or from any source within this material world. Hiraëyakaçipu wanted to be immortal and underwent a severe type of penance by which the whole universe trembled, and Brahmä himself approached him to dissuade Hiraëyakaçipu from such a severe type of penance. Hiraëyakaçipu asked Brahmä to award him the blessings of immortality, but Brahmä said that he himself was subject to death, even in the topmost planet, so how could he award him the benediction of immortality? So there is death even in the topmost planet of this universe, and what to speak of other planets, which are far, far inferior in quality to Brahmaloka, the residing planet of Brahmä. Wherever there is the influence of eternal time, there is this set of tribulations, namely birth, disease, old age and death, and all of them are invincible. TEXT 20 YaeNa cEvai>aPaàae_Ya& Pa[aa" )) 20 )) yena caiväbhipanno ’yaà präëaiù priyatamair api janaù sadyo viyujyeta kim utänyair dhanädibhiù SYNONYMS yena—pulled by such time; ca—and; eva—certainly; abhipannaù—overtaken; ayam—this; präëaiù—with life; priya-tamaiù—which is most dear to everyone; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

api—even though; janaù—person; sadyaù—forthwith; viyujyeta—do give up; kim uta anyaiù—what to speak of any other thing; dhana-ädibhiù—such as wealth, honor, children, land and house. TRANSLATION Whoever is under the influence of supreme käla [eternal time] must surrender his most dear life, and what to speak of other things, such as wealth, honor, children, land and home. PURPORT A great Indian scientist, busy in the planmaking business, was suddenly called by invincible eternal time while going to attend a very important meeting of the planning commission, and he had to surrender his life, wife, children, house, land, wealth, etc. During the political upsurge in India and its division into Pakistan and Hindustan, so many rich and influential Indians had to surrender life, property and honor due to the influence of time, and there are hundreds and thousands of examples like that all over the world, all over the universe, which are all effects of the influence of time. Therefore, the conclusion is that there is no powerful living being within the universe who can overcome the influence of time. Many poets have written verses lamenting the influence of time. Many devastations have taken place over the universes due to the influence of time, and no one could check them by any means. Even in our daily life, so many things come and go in which we have no hand, but we have to suffer or tolerate them without remedial measure. That is the result of time. TEXT 21 iPaTa*>a]aTa*SauôTPau}aa hTaaSTae ivGaTa& vYaMa( ) AaTMaa c JarYaa Ga]STa" ParGaehMauPaaSaSae )) 21 )) pitå-bhrätå-suhåt-puträ Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

hatäs te vigataà vayam ätmä ca jarayä grastaù para-geham upäsase SYNONYMS pitå—father; bhrätå—brother; suhåt—well-wishers; puträù—sons; hatäù—all dead; te—yours; vigatam—expended; vayam—age; ätmä—the body; ca—also; jarayä—by invalidity; grastaù—overcome; para-geham—another’s home; upäsase—you do live. TRANSLATION Your father, brother, well-wishers and sons are all dead and passed away. You yourself have expended the major portion of your life, your body is now overtaken by invalidity, and you are living in the home of another. PURPORT The King is reminded of his precarious condition, influenced by cruel time, and by his past experience he should have been more intelligent to see what was going to happen to his own life. His father, Vicitravérya, died long ago, when he and his younger brothers were all little children, and it was due to the care and kindness of Bhéñmadeva that they were properly brought up. Then again his brother Päëòu died also. Then in the Battlefield of Kurukñetra his one hundred sons and his grandsons all died, along with all other well-wishers like Bhéñmadeva, Droëäcärya, Karëa and many other kings and friends. So he had lost all men and money, and now he was living at the mercy of his nephew, whom he had put into troubles of various types. And despite all these reverses, he thought that he would prolong his life more and more. Vidura wanted to point out to Dhåtaräñöra that everyone has to protect himself by his action and the grace of the Lord. One has to execute his duty faithfully, depending for the result on the supreme authority. No friend, no children, no father, no brother, no state and no one else can protect a person who is not protected by the Supreme Lord. One should, therefore, seek the protection of the Supreme Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Lord, for the human form of life is meant for seeking that protection. He was warned of his precarious conditions more and more by the following words. TEXT 22 ANDa" PaurEv viDarae MaNdPa[jaê SaaMPa[TaMa( ) ivXaqa]aTa*SaNdiXaRTaaßa )) 29 )) evaà räjä vidureëänujena prajïä-cakñur bodhita äjaméòhaù chittvä sveñu sneha-päçän draòhimno niçcakräma bhrätå-sandarçitädhvä SYNONYMS evam—thus; räjä—King Dhåtaräñöra; vidureëa anujena—by his younger brother Vidura; prajïä—introspective knowledge; cakñuù—eyes; bodhitaù—being understood; äjaméòhaù—Dhåtaräñöra, scion of the family of Ajaméòha; chittvä—by breaking; sveñu—regarding kinsmen; sneha-päçän—strong network of affection; draòhimnaù—because of steadfastness; niçcakräma—got out; bhrätå—by his brother; sandarçita—direction to; adhvä—the path of liberation. TRANSLATION Thus Mahäräja Dhåtaräñöra, the scion of the family of Ajaméòha, firmly convinced by introspective knowledge [prajïä], broke at once the strong network of familial affection by his resolute determination. Thus he immediately left home to set out on the path of liberation, as directed by his younger brother Vidura. PURPORT Lord Çré Caitanya Mahäprabhu, the great preacher of the principles of Çrémad-Bhägavatam, has stressed the importance of association with sädhus, pure devotees of the Lord. He said that even by a moments association with a pure devotee, one can achieve all perfection. We are not ashamed to admit that this fact was experienced in our practical life. Were we not favored by His Divine Grace Çrémad Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja, by our first meeting for a few minutes only, it would have been impossible for us to accept this mighty task of describing Çrémad-Bhägavatam in English. Without Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

seeing him at that opportune moment, we could have become a very great business magnate, but never would we have been able to walk the path of liberation and be engaged in the factual service of the Lord under instructions of His Divine Grace. And here is another practical example by the action of Vidura’s association with Dhåtaräñöra. Mahäräja Dhåtaräñöra was tightly bound in a network of material affinities related to politics, economy and family attachment, and he did everything in his power to achieve so-called success in his planned projects, but he was frustrated from the beginning to the end so far as his material activities were concerned. And yet, despite his life of failure, he achieved the greatest of all success in self-realization by the forceful instructions of a pure devotee of the Lord, who is the typical emblem of a sädhu. The scriptures enjoin, therefore, that one should associate with sädhus only, rejecting all other kinds of association, and by doing so one will have ample opportunity to hear the sädhus, who can cut to pieces the bonds of illusory affection in the material world. It is a fact that the material world is a great illusion because everything appears to be a tangible reality but at the next moment evaporates like the dashing foam of the sea or a cloud in the sky. A cloud in the sky undoubtedly appears to be a reality because it rains, and due to rains so many temporary green things appear, but in the ultimate issue, everything disappears, namely the cloud, rain and green vegetation, all in due course. But the sky remains, and the varieties of sky or luminaries also remain forever. Similarly, the Absolute Truth, which is compared to the sky, remains eternally, and the temporary cloudlike illusion comes and goes away. Foolish living beings are attracted by the temporary cloud, but intelligent men are more concerned with the eternal sky with all its variegatedness. TEXT 30 PaiTa& Pa[YaaNTa& Saubl/SYa Pau}aq PaiTav]Taa caNauJaGaaMa Saaßq ) ihMaal/Ya& NYaSTadaGavaNa( Naard" SahTauMbuå" ) Pa[TYauTQaaYaai>avaÛah SaaNauJaae_>YacRYaNMauiNaMa( )) 38 )) athäjagäma bhagavän näradaù saha-tumburuù pratyutthäyäbhivädyäha sänujo ’bhyarcayan munim SYNONYMS atha—thereafter; äjagäma—arrived; bhagavän—the godly personality; näradaù—Närada; saha-tumburuù—along with his tumburu (musical instrument); pratyutthäya—having gotten up from their seats; abhivädya—offering their due obeisances; äha—said; sa-anujaù—along with younger brothers; abhyarcayan—thus while receiving in a proper mood; munim—the sage. TRANSLATION While Saïjaya was thus speaking, Çré Närada, the powerful devotee of the Lord, appeared on the scene carrying his tumburu. Mahäräja Yudhiñöhira and Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

his brothers received him properly by getting up from their seats and offering obeisances. PURPORT Devarñi Närada is described herein as bhagavän due to his being the most confidential devotee of the Lord. The Lord and His very confidential devotees are treated on the same level by those who are actually engaged in the loving service of the Lord. Such confidential devotees of the Lord are very much dear to the Lord because they travel everywhere to preach the glories of the Lord in different capacities and try their utmost to convert the nondevotees of the Lord into devotees in order to bring them to the platform of sanity. Actually a living being cannot be a nondevotee of the Lord because of his constitutional position, but when one becomes a nondevotee or nonbeliever, it is to be understood that the person concerned is not in a sound condition of life. The confidential devotees of the Lord treat such illusioned living beings, and therefore they are most pleasing in the eyes of the Lord. The Lord says in the Bhagavad-gétä that no one is dearer to Him than one who actually preaches the glories of the Lord to convert the nonbelievers and nondevotees. Such personalities as Närada must be offered all due respects, like those offered to the Personality of Godhead Himself, and Mahäräja Yudhiñöhira, along with his noble brothers, were examples for others in receiving a pure devotee of the Lord like Närada, who had no other business save and except singing the glories of the Lord along with his véëä, a musical stringed instrument. TEXT 39 YauiDaiïr ovac Naah& ved GaiTa& iPa}aae>aRGavNa( Kv GaTaaivTa" ) AMba va hTaPau}aaTaaR Kv GaTaa c TaPaiSvNaq )) 39 )) yudhiñöhira uväca nähaà veda gatià pitror Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

bhagavan kva gatäv itaù ambä vä hata-puträrtä kva gatä ca tapasviné SYNONYMS yudhiñöhiraù uväca—Mahäräja Yudhiñöhira said; na—do not; aham—myself; veda—know it; gatim—departure; pitroù—of the uncles; bhagavan—O godly personality; kva—where; gatau—gone; itaù—from this place; ambä—mother aunt; vä—either; hata-puträ—bereft of her sons; ärtä—aggrieved; kva—where; gatä—gone; ca—also; tapasviné—ascetic. TRANSLATION Mahäräja Yudhiñöhira said: O godly personality, I do not know where my two uncles have gone. Nor can I find my ascetic aunt who is grief-stricken by the loss of all her sons. PURPORT Mahäräja Yudhiñöhira, as a good soul and devotee of the Lord, was always conscious of the great loss of his aunt and her sufferings as an ascetic. An ascetic is never disturbed by all kinds of sufferings, and that makes him strong and determined on the path of spiritual progress. Queen Gändhäré is a typical example of an ascetic because of her marvelous character in many trying situations. She was an ideal woman as mother, wife and ascetic, and in the history of the world such character in a woman is rarely found. TEXT 40 k-aGavaNa( PaardXaRk-" ) AQaab>aaze >aGavaNa( Naardae MauiNaSataMa" )) 40 )) karëadhära iväpäre bhagavän pära-darçakaù Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

athäbabhäñe bhagavän närado muni-sattamaù SYNONYMS karëa-dhäraù—captain of the ship; iva—like; apäre—in the extensive oceans; bhagavän—representative of the Lord; pära-darçakaù—one who can give directions to the other side; atha—thus; äbabhäñe—began to say; bhagavän—the godly personality; näradaù—the great sage Närada; muni-sat-tamaù—the greatest among the devotee philosophers. TRANSLATION You are like a captain of a ship in a great ocean and you can direct us to our destination. Thus addressed, the godly personality, Devarñi Närada, greatest of the philosopher devotees, began to speak. PURPORT There are different types of philosophers, and the greatest of all of them are those who have seen the Personality of Godhead and have surrendered themselves in the transcendental loving service of the Lord. Among all such pure devotees of the Lord, Devarñi Närada is the chief, and therefore he has been described herein as the greatest of all philosopher devotees. Unless one has become a sufficiently learned philosopher by hearing the Vedänta philosophy from a bona fide spiritual master, one cannot be a learned philosopher devotee. One must be very faithful, learned and renounced, otherwise one cannot be a pure devotee. A pure devotee of the Lord can give us direction towards the other end of nescience. Devarñi Närada used to visit the palace of Mahäräja Yudhiñöhira because the Päëòavas were all pure devotees of the Lord, and the Devarñi was always ready to give them good counsel whenever needed. TEXT 41 Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Naard ovac Maa k-ÄNa éucae raJaNa( YadqìrvXa& JaGaTa( ) l/aek-a" SaPaal/a YaSYaeMae vhiNTa bil/MaqiXaTau" ) Sa Sa&YauNai¢- >aUTaaiNa Sa Wv ivYauNai¢- c )) 41 )) närada uväca mä kaïcana çuco räjan yad éçvara-vaçaà jagat lokäù sapälä yasyeme vahanti balim éçituù sa saàyunakti bhütäni sa eva viyunakti ca SYNONYMS näradaù uväca—Närada said; mä—never; kaïcana—by all means; çucaù—do you lament; räjan—O King; yat—because; éçvara-vaçam—under the control of the Supreme Lord; jagat—world; lokäù—all living beings; sa-päläù—including their leaders; yasya—whose; ime—all these; vahanti—do bear; balim—means of worship; éçituù—for being protected; saù—He; saàyunakti—gets together; bhütäni—all living beings; saù—He; eva—also; viyunakti—disperses; ca—and. TRANSLATION Çré Närada said: O pious King, do not lament for anyone, for everyone is under the control of the Supreme Lord. Therefore all living beings and their leaders carry on worship to be well protected. It is He only who brings them together and disperses them. PURPORT Every living being, either in this material world or in the spiritual world, is under the control of the Supreme Lord, the Personality of Godhead. Beginning from Brahmäjé, the leader of this universe, down to the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

insignificant ant, all are abiding by the order of the Supreme Lord. Thus the constitutional position of the living being is subordination under the control of the Lord. The foolish living being, especially man, artificially rebels against the law of the Supreme and thus becomes chastised as an asura, or lawbreaker. A living being is placed in a particular position by the order of the Supreme Lord, and he is again shifted from that place by the order of the Supreme Lord or His authorized agents. Brahmä, Çiva, Indra, Candra, Mahäräja Yudhiñöhira or, in modern history, Napoleon, Akbar, Alexander, Gandhi, Shubhash and Nehru all are servants of the Lord, and they are placed in and removed from their respective positions by the supreme will of the Lord. None of them is independent. Even though such men or leaders rebel so as not to recognize the supremacy of the Lord, they are put under still more rigorous laws of the material world by different miseries. Only the foolish man, therefore, says that there is no God. Mahäräja Yudhiñöhira was being convinced of this naked truth because he was greatly overwhelmed by the sudden departure of his old uncles and aunt. Mahäräja Dhåtaräñöra was placed in that position according to his past deeds; he had already suffered or enjoyed the benefits accrued to him in the past, but due to his good luck, somehow or other he had a good younger brother, Vidura, and by his instruction he left to achieve salvation by closing all accounts in the material world. Ordinarily one cannot change the course of one’s due happiness and distress by plan. Everyone has to accept them as they come under the subtle arrangement of käla, or invincible time. There is no use trying to counteract them. The best thing is, therefore, that one should endeavor to achieve salvation, and this prerogative is given only to man because of his developed condition of mental activities and intelligence. Only for man are there different Vedic instructions for attainment of salvation during the human form of existence. One who misuses this opportunity of advanced intelligence is verily condemned and put into different types of miseries, either in this present life or in the future. That is the way the Supreme controls everyone. TEXT 42

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

YaQaa Gaavae NaiSa Pa[aeTaaSTaNTYaa& bÖaê daMai>a" ) va¢-NTYaa& NaaMai>abRÖa vhiNTa bil/MaqiXaTau" )) 42 )) yathä gävo nasi protäs tantyäà baddhäç ca dämabhiù väk-tantyäà nämabhir baddhä vahanti balim éçituù SYNONYMS yathä—as much as; gävaù—cow; nasi—by the nose; protäù—strung; tantyäm—by the thread; baddhäù—bound by; ca—also; dämabhiù—by ropes; väk-tantyäm—in the network of Vedic hymns; nämabhiù—by nomenclatures; baddhäù—conditioned; vahanti—carry on; balim—orders; éçituù—for being controlled by the Supreme Lord. TRANSLATION As a cow, bound through the nose by a long rope, is conditioned, so also human beings are bound by different Vedic injunctions and are conditioned to obey the orders of the Supreme. PURPORT Every living being, whether a man or an animal or a bird, thinks that he is free by himself, but actually no one is free from the severe laws of the Lord. The laws of the Lord are severe because they cannot be disobeyed in any circumstance. The man-made laws may be evaded by cunning outlaws, but in the codes of the supreme lawmaker there is not the slightest possibility of neglecting the laws. A slight change in the course of God-made law can bring about a massive danger to be faced by the lawbreaker. Such laws of the Supreme are generally known as the codes of religion, under different conditions, but the principle of religion everywhere is one and the same, namely, obey the orders of the Supreme God, the codes of religion. That is the condition of material existence. All living beings in the material world have Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

taken up the risk of conditioned life by their own selection and are thus entrapped by the laws of material nature. The only way to get out of the entanglement is to agree to obey the Supreme. But instead of becoming free from the clutches of mäyä, or illusion, foolish human beings become bound up by different nomenclatures, being designated as brähmaëas, kñatriyas, vaiçyas, çüdras, Hindus, Mohammedans, Indians, Europeans, Americans, Chinese, and many others, and thus they carry out the orders of the Supreme Lord under the influence of respective scriptural or legislative injunctions. The statutory laws of the state are imperfect imitation replicas of religious codes. The secular state, or the godless state, allows the citizens to break the laws of God, but restricts them from disobeying the laws of the state; the result is that the people in general suffer more by breaking the laws of God than by obeying the imperfect laws made by man. Every man is imperfect by constitution under conditions of material existence, and there is not the least possibility that even the most materially advanced man can enact perfect legislation. On the other hand, there is no such imperfection in the laws of God. If leaders are educated in the laws of God, there is no necessity of a makeshift legislative council of aimless men. There is necessity of change in the makeshift laws of man, but there is no change in the God-made laws because they are made perfect by the all-perfect Personality of Godhead. The codes of religion, scriptural injunctions, are made by liberated representatives of God in consideration of different conditions of living, and by carrying out the orders of the Lord, the conditioned living beings gradually become free from the clutches of material existence. The factual position of the living being is, however, that he is the eternal servitor of the Supreme Lord. In his liberated state he renders service to the Lord in transcendental love and thus enjoys a life of full freedom, even sometimes on an equal level with the Lord or sometimes more than the Lord. But in the conditioned material world, every living being wants to be the Lord of other living beings, and thus by the illusion of mäyä this mentality of lording it over becomes a cause of further extension of conditional life. So in the material world the living being is still more conditioned, until he surrenders unto the Lord by reviving his original state of eternal servitorship. That is the last instruction of the Bhagavad-gétä and all other recognized Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

scriptures of the world. TEXT 43 YaQaa §-I@aePaSk-raaved( Yaavidheìr" )) 50 )) niñpäditaà deva-kåtyam avaçeñaà pratékñate tävad yüyam avekñadhvaà bhaved yävad iheçvaraù SYNONYMS niñpäditam—performed; deva-kåtyam—what was to be done on behalf of the demigods; avaçeñam—the rest; pratékñate—being awaited; tävat—up to that time; yüyam—all of you Päëòavas; avekñadhvam—observe and wait; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

bhavet—may; yävat—as long as; iha—in this world; éçvaraù—the Supreme Lord. TRANSLATION The Lord has already performed His duties to help the demigods, and He is awaiting the rest. You Päëòavas may wait as long as the Lord is here on earth. PURPORT The Lord descends from His abode (Kåñëaloka), the topmost planet in the spiritual sky, in order to help the demigod administrators of this material world when they are greatly vexed by the asuras, who are envious not only of the Lord but also of His devotees. As referred to above, the conditioned living beings contact material association by their own choice, dictated by a strong desire to lord it over the resources of the material world and become imitation lords of all they survey. Everyone is trying to become an imitation God; there is keen competition amongst such imitation gods, and such competitors are generally known as asuras. When there are too many asuras in the world, then it becomes a hell for those who are devotees of the Lord. Due to the growth of the asuras, the mass of people who are generally devoted to the Lord by nature and the pure devotees of the Lord, including the demigods in higher planets, pray to the Lord for relief, and the Lord either descends personally from His abode or deputes some of His devotees to remodel the fallen condition of human society, or even animal society. Such disruptions take place not only in human society but also among animals, birds or other living beings, including the demigods in the higher planets. Lord Çré Kåñëa descended personally to vanquish asuras like Kaàsa, Jaräsandha and Çiçupäla, and during the reign of Mahäräja Yudhiñöhira almost all these asuras were killed by the Lord. Now he was awaiting the annihilation of His own dynasty, called the Yadu-vaàça, who appeared by His will in this world. He wanted to take them away before His own departure to His eternal abode. Närada, like Vidura, did not disclose the imminent annihilation of the Yadu dynasty, but indirectly gave a hint to the King and his brothers to wait till the incident happened and the Lord departed. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TEXT 51 Da*Taraí\" Sah >a]a}aa GaaNDaaYaaR c Sv>aaYaRYaa ) di+aaYaaR vE SvDauRNaq SaáDaa VYaDaaTa( ) Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

SaáaNaa& Pa[qTaYae NaaNaa SaáóaeTa" Pa[c+aTae )) 52 )) srotobhiù saptabhir yä vai svardhuné saptadhä vyadhät saptänäà prétaye nänä sapta-srotaù pracakñate SYNONYMS srotobhiù—by currents; saptabhiù—by seven (divisions); yä—the river; vai—certainly; svardhuné—the sacred Ganges; saptadhä—seven branches; vyadhät—created; saptänäm—of the seven; prétaye—for the satisfaction of; nänä—various; sapta-srotaù—seven sources; pracakñate—known by name. TRANSLATION The place is called Saptasrota [“divided by seven”] because there the waters of the sacred Ganges were divided into seven branches. This was done for the satisfaction of the seven great åñis. TEXT 53 òaTvaNauSavNa& TaiSMaNhuTva caGanqNYaQaaiviDa ) AB>a+a oPaXaaNTaaTMaa Sa AaSTae ivGaTaEzaivZYaiTa )) 57 )) sa vä adyatanäd räjan parataù païcame ’hani kalevaraà häsyati svaà tac ca bhasmé-bhaviñyati SYNONYMS saù—he; vä—in all probability; adya—today; tanät—from; räjan—O King; parataù—ahead; païcame—on the fifth; ahani—day; kalevaram—body; häsyati—shall quit; svam—his own; tat—that; ca—also; bhasmé—ashes; bhaviñyati—will turn into. TRANSLATION O King, he will quit his body, most probably on the fifth day from today. And his body will turn to ashes. PURPORT Närada Muni’s prophecy prohibited Yudhiñöhira Mahäräja from going to the place where his uncle was staying because even after quitting the body by his own mystic power, Dhåtaräñöra would not be in need of any funeral ceremony; Närada Muni indicated that his body by itself would burn to ashes. The perfection of the yoga system is attained by such mystic power. The yogé is able to quit his body by his own choice of time and can attain any planet he desires by turning the present body into ashes by self-made fire. TEXT 58 Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

dùMaaNae_iGani>adeRhe PaTYau" PaÒq Sahae$=Jae ) bih" iSQaTaa PaiTa& Saaßq TaMaiGanMaNau ve+YaiTa )) 58 )) dahyamäne ’gnibhir dehe patyuù patné sahoöaje bahiù sthitä patià sädhvé tam agnim anu vekñyati SYNONYMS dahyamäne—while it is burning; agnibhiù—by the fire; dehe—the body; patyuù—of the husband; patné—the wife; saha-uöaje—along with the thatched cottage; bahiù—outside; sthitä—situated; patim—unto the husband; sädhvé—the chaste lady; tam—that; agnim—fire; anu vekñyati—looking with great attention will enter the fire. TRANSLATION While outside observing her husband, who will burn in the fire of mystic power along with his thatched cottage, his chaste wife will enter the fire with rapt attention. PURPORT Gändhäré was an ideal chaste lady, a life companion of her husband, and therefore when she saw her husband burning in the fire of mystic yoga along with his cottage of leaves, she despaired. She left home after losing her one hundred sons, and in the forest she saw that her most beloved husband was also burning. Now she actually felt alone, and therefore she entered the fire of her husband and followed her husband to death. This entering of a chaste lady into the fire of her dead husband is called the saté rite, and the action is considered to be most perfect for a woman. In a later age, this saté rite became an obnoxious criminal affair because the ceremony was forced upon even an unwilling woman. In this fallen age it is not possible for any lady to follow the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

saté rite as chastely as it was done by Gändhäré and others in past ages. A chaste wife like Gändhäré would feel the separation of her husband to be more burning than actual fire. Such a lady can observe the saté rite voluntarily, and there is no criminal force by anyone. When the rite became a formality only and force was applied upon a lady to follow the principle, actually it became criminal, and therefore the ceremony was to be stopped by state law. This prophecy of Närada Muni to Mahäräja Yudhiñöhira forbade him to go to his widowed aunt. TEXT 59 ivdurSTau TadaêYa| iNaXaaMYa ku-åNaNdNa ) hzRXaaek-YauTaSTaSMaad( GaNTaa TaqQaRiNazevk-" )) 59 )) viduras tu tad äçcaryaà niçämya kuru-nandana harña-çoka-yutas tasmäd gantä tértha-niñevakaù SYNONYMS viduraù—Vidura also; tu—but; tat—that incident; äçcaryam—wonderful; niçämya—seeing; kuru-nandana—O son of the Kuru dynasty; harña—delight; çoka—grief; yutaù—affected by; tasmät—from that place; gantä—will go away; tértha—place of pilgrimage; niñevakaù—for being enlivened. TRANSLATION Vidura, being affected with delight and grief, will then leave that place of sacred pilgrimage. PURPORT Vidura was astonished to see the marvelous departure of his brother Dhåtaräñöra as a liberated yogé, for in his past life he was much attached to Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

materialism. Of course it was only due to Vidura that his brother attained the desirable goal of life. Vidura was therefore glad to learn about it. But he was sorry that he could not make his brother turn into a pure devotee. This was not done by Vidura because of Dhåtaräñöra’s being inimical to the Päëòavas, who were all devotees of the Lord. An offense at the feet of a Vaiñëava is more dangerous than an offense at the lotus feet of the Lord. Vidura was certainly very liberal to bestow mercy upon his brother Dhåtaräñöra, whose past life was very materialistic. But ultimately the result of such mercy certainly depended on the will of the Supreme Lord in the present life; therefore Dhåtaräñöra attained liberation only, and after many such liberated states of life one can attain to the stage of devotional service. Vidura was certainly very mortified by the death of his brother and sister-in-law, and the only remedy to mitigate such lamentation was to go out to pilgrimage. Thus Mahäräja Yudhiñöhira had no chance to call back Vidura, his surviving uncle. TEXT 60 wTYau¤-aQaaåhTa( SvGa| Naard" SahTauMbuå" ) YauiDaiïrae vcSTaSYa ôid k*-TvaJahaC^uc" )) 60 )) ity uktväthäruhat svargaà näradaù saha-tumburuù yudhiñöhiro vacas tasya hådi kåtväjahäc chucaù SYNONYMS iti—thus; uktvä—having addressed; atha—thereafter; äruhat—ascended; svargam—into outer space; näradaù—the great sage Närada; saha—along with; tumburuù—his stringed instrument; yudhiñöhiraù—Mahäräja Yudhiñöhira; vacaù—instructions; tasya—of his; hådi kåtvä—keeping in the heart; ajahät—gave up; çucaù—all lamentations. TRANSLATION Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Having spoken thus, the great sage Närada, along with his véëä, ascended into outer space. Yudhiñöhira kept his instruction in his heart and so was able to get rid of all lamentations. PURPORT Çré Näradajé is an eternal spaceman, having been endowed with a spiritual body by the grace of the Lord. He can travel in the outer spaces of both the material and spiritual worlds without restriction and can approach any planet in unlimited space within no time. We have already discussed his previous life as the son of a maidservant. Because of his association with pure devotees, he was elevated to the position of an eternal spaceman and thus had freedom of movement. One should therefore try to follow in the footsteps of Närada Muni and not make a futile effort to reach other planets by mechanical means. Mahäräja Yudhiñöhira was a pious king, and therefore he could see Närada Muni occasionally; anyone who desires to see Närada Muni must first be pious and follow in the footsteps of Närada Muni. Thus end the Bhaktivedanta purports of the First Canto, Thirteenth Chapter, of the Çrémad-Bhägavatam, entitled “Dhåtaräñöra Quits Home.”

Chapter Fourteen The Disappearance of Lord Kåñëa

TEXT 1

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

SaUTa ovac SaMPa[iSQaTae Üark-aYaa& iJaZaaEMaaNa( SadEihk-aNa( )

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

daåaraETYaNal/aNaNaa ) MaaMa® SaarMaeYaae_YaMai>are>aTYa>aqåvTa( )) 12 )) çivaiñodyantam ädityam abhirauty analänanä mäm aìga särameyo ’yam abhirebhaty abhéruvat SYNONYMS çivä—jackal; eñä—this; udyantam—rising; ädityam—unto the sun; abhi—towards; rauti—crying; anala—fire; änanä—face; mäm—unto me; aìga—O Bhéma; särameyaù—dog; ayam—this; abhirebhati—barks towards; abhéru-vat—without fear. TRANSLATION Just see, O Bhéma, how the she jackal cries at the rising sun and vomits fire, and how the dog barks at me fearlessly. PURPORT Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

These are some bad omens indicating something undesirable in the near future. TEXT 13 XaSTaa" ku-vRiNTa Maa& SaVYa& di+aa& PaXYa Ga]hMad| iMaQaae idiv ) SaSax(ku-lE/>aURTaGaaaeJadXaahaRhRSaaTvTaaNDak-v*ZaraôTaa& bl/aTa( Sa>aa& SauDaMaa| SaurSataMaaeicTaaMa( )) 38 )) yad bähu-daëòäbhyudayänujévino yadu-pravérä hy akutobhayä muhuù adhikramanty aìghribhir ähåtäà balät Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

sabhäà sudharmäà sura-sattamocitäm SYNONYMS yat—whose; bähu-daëòa—arms; abhyudaya—influenced by; anujévinaù—always living; yadu—the members of the Yadu dynasty; pravéräù—great heroes; hi akutobhayäù—fearless in every respect; muhuù—constantly; adhikramanti—traversing; aìghribhiù—by foot; ähåtäm—brought about; balät—by force; sabhäm—assembly house; sudharmäm—Sudharmä; sura-sat-tama—the best among the demigods; ucitäm—deserving. TRANSLATION The great heroes of the Yadu dynasty, being protected by the arms of Lord Çré Kåñëa, always remain fearless in every respect. And therefore their feet trample over the Sudharmä assembly house, which the best demigods deserved but which was taken away from them. PURPORT Those who are directly servitors of the Lord are protected by the Lord from all fearfulness, and they also enjoy the best of things, even if they are forcibly accumulated. The Lord is equal in behavior to all living beings, but He is partial to His pure devotees, being very affectionate toward them. The city of Dvärakä was flourishing, being enriched with the best of things in the material world. The state assembly house is constructed according to the dignity of the particular state. In the heavenly planets, the state assembly house called Sudharmä was deserving of the dignity of the best of the demigods. Such an assembly house is never meant for any state on the globe because the human being on the earth is unable to construct it, however far a particular state may be materially advanced. But during the time of Lord Kåñëa’s presence on the earth, the members of the Yadu family forcibly brought the celestial assembly house to earth and placed it at Dvärakä. They were able to use such force because they were certain of the indulgence and protection of the Supreme Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Lord Kåñëa. In other words, the Lord is provided with the best things in the universe by His pure devotees. Lord Kåñëa was provided with all kinds of comforts and facilities available within the universe by the members of the Yadu dynasty, and in return such servitors of the Lord were protected and fearless. A forgetful, conditioned soul is fearful. But a liberated soul is never fearful, just as a small child completely dependent on the mercy of his father is never fearful of anyone. Fearfulness is a sort of illusion for the living being when he is in slumber and forgetting his eternal relation with the Lord. Since the living being is never to die by his constitution, as stated in Bhagavad-gétä (2.20), then what is the cause of fearfulness? A person may be fearful of a tiger in a dream, but another man who is awake by his side sees no tiger there. The tiger is a myth for both of them, namely the person dreaming and the person awake, because actually there is no tiger; but the man forgetful of his awakened life is fearful, whereas the man who has not forgotten his position is not at all fearful. Thus the members of the Yadu dynasty were fully awake in their service to the Lord, and therefore there was no tiger for them to be afraid of at any time. Even if there were a real tiger, the Lord was there to protect them. TEXT 39 k-iÀtae_NaaMaYa& TaaTa >a]íTaeJaa iv>aaiSa Mae ) Al/BDaMaaNaae_vjaTa" ik&- va TaaTa icraeizTa" )) 39 )) kaccit te ’nämayaà täta bhrañöa-tejä vibhäsi me alabdha-mäno ’vajïätaù kià vä täta ciroñitaù SYNONYMS kaccit—whether; te—your; anämayam—health is all right; täta—my dear brother; bhrañöa—bereft; tejäù—luster; vibhäsi—appear; me—to me; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

alabdha-mänaù—without respect; avajïätaù—neglected; kim—whether; vä—or; täta—my dear brother; ciroñitaù—because of long residence. TRANSLATION My brother Arjuna, please tell me whether your health is all right. You appear to have lost your bodily luster. Is this due to others disrespecting and neglecting you because of your long stay at Dvärakä? PURPORT From all angles of vision, the Mahäräja inquired from Arjuna about the welfare of Dvärakä, but he concluded at last that as long as Lord Çré Kåñëa Himself was there, nothing inauspicious could happen. But at the same time, Arjuna appeared to be bereft of his bodily luster, and thus the King inquired of his personal welfare and asked so many vital questions. TEXT 40 k-iÀàai>ahTaae_>aavE" XaBdaidi>arMa®lE/" ) Na dtaMau¢-MaiQaR>Ya AaXaYaa YaTPa[iTaé[uTaMa( )) 40 )) kaccin näbhihato ’bhävaiù çabdädibhir amaìgalaiù na dattam uktam arthibhya äçayä yat pratiçrutam SYNONYMS kaccit—whether; na—could not; abhihataù—addressed by; abhävaiù—unfriendly; çabda-ädibhiù—by sounds; amaìgalaiù—inauspicious; na—did not; dattam—give in charity; uktam—is said; arthibhyaù—unto one who asked; äçayä—with hope; yat—what; pratiçrutam—promised to be paid. TRANSLATION Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Has someone addressed you with unfriendly words or threatened you? Could you not give charity to one who asked, or could you not keep your promise to someone? PURPORT A kñatriya or a rich man is sometimes visited by persons who are in need of money. When they are asked for a donation, it is the duty of the possessor of wealth to give in charity in consideration of the person, place and time. If a kñatriya or a rich man fails to comply with this obligation, he must be very sorry for this discrepancy. Similarly, one should not fail to keep his promise to give in charity. These discrepancies are sometimes causes of despondency, and thus failing, a person becomes subjected to criticism, which might also be the cause of Arjuna’s plight. TEXT 41 k-iÀtv& b]aøa" ) iv>au& TaMaevaNauSMaràaXa¥-aeTPa[iTa>aaizTauMa( )) 2 )) çokena çuñyad-vadanahåt-sarojo hata-prabhaù vibhuà tam evänusmaran näçaknot pratibhäñitum SYNONYMS çokena—due to bereavement; çuñyat-vadana—drying up of the mouth; håt-sarojaù—lotuslike heart; hata—lost; prabhaù—bodily luster; vibhum—the Supreme; tam—unto Lord Kåñëa; eva—certainly; anusmaran—thinking within; na—could not; açaknot—be able; pratibhäñitum—properly replying. TRANSLATION Due to grief, Arjuna’s mouth and lotuslike heart had dried up. Therefore his body lost all luster. Now, remembering the Supreme Lord, he could hardly utter Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

a word in reply. TEXT 3 k*-C^\eYa éuc" PaaiahTaê MaTSYa" SaÂqk*-TaeNa DaNauzaiDaGaTaa c k*-ZYaae_hrà*PaTaYaae bil/Maßre Tae )) 8 )) yat-sannidhäv aham u khäëòavam agnaye ’däm indraà ca sämara-gaëaà tarasä vijitya labdhä sabhä maya-kåtädbhuta-çilpa-mäyä digbhyo ’haran nåpatayo balim adhvare te SYNONYMS yat—whose; sannidhau—being nearby; aham—myself; u—note of astonishment; khäëòavam—the protected forest of Indra, King of heaven; agnaye—unto the fire-god; adäm—delivered; indram—Indra; ca—also; sa—along with; amara-gaëam—the demigods; tarasä—with all dexterity; vijitya—having conquered; labdhä—having obtained; sabhä—assembly house; maya-kåtä—built by Maya; adbhuta—very wonderful; çilpa—art and workmanship; mäyä—potency; digbhyaù—from all directions; aharan—collected; nåpatayaù—all princes; balim—presentations; adhvare—brought; te—your. TRANSLATION Because He was near me, it was possible for me to conquer with great dexterity the powerful King of heaven, Indradeva, along with his demigod associates and thus enable the fire-god to devastate the Khäëòava Forest. And Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

only by His grace was the demon named Maya saved from the blazing Khäëòava Forest, and thus we could build our assembly house of wonderful architectural workmanship, where all the princes assembled during the performance of Räjasüya-yajïa and paid you tributes. PURPORT The demon Maya Dänava was an inhabitant of the forest Khäëòava, and when the Khäëòava Forest was set on fire, he asked protection from Arjuna. Arjuna saved his life, and as a result of this the demon felt obliged. He reciprocated by building a wonderful assembly house for the Päëòavas, which attracted the extraordinary attention of all state princes. They felt the supernatural power of the Päëòavas, and thus without grudge all of them submitted and paid tributes to the Emperor. The demons possess wonderful and supernatural powers to create material wonders. But they are always disturbing elements of the society. The modern demons are the harmful material scientists who create some material wonders for disturbance in the society. For example, the creation of nuclear weapons has caused some panic in human society. Maya was also a materialist like that, and he knew the art of creating such wonderful things. And yet Lord Kåñëa wanted to kill him. When he was chased both by the fire and by the wheel of Lord Kåñëa, he took shelter of such a devotee as Arjuna, who saved him from the wrath of the fire of Lord Çré Kåñëa. Devotees are therefore more merciful than the Lord, and in devotional service the mercy of a devotee is more valuable than the mercy of the Lord. Both the fire and the Lord ceased from chasing the demon as soon as both of them saw that the demon was given shelter by such a devotee as Arjuna. This demon, feeling obliged to Arjuna, wanted to do him some service to show his gratefulness, but Arjuna declined to accept anything from him in exchange. Lord Çré Kåñëa, however, being pleased with Maya for his taking shelter of a devotee, asked him to render service unto King Yudhiñöhira by building a wonderful assembly house. The process is that by the grace of the devotee the mercy of the Lord is obtained, and by the mercy of the Lord a chance to serve the Lord’s devotee is obtained. The club of Bhémasena was also a gift of Maya Dänava. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TEXT 9 YataeJaSaa Na*PaiXarae_x(iga]MahNMa%aQaRMa( AaYaaeR_NauJaSTav GaJaaYauTaSatvvqYaR" ) TaeNaaôTaa" Pa[MaQaNaaQaMa%aYa >aUPaa YaNMaaeicTaaSTadNaYaNa( bil/Maßre Tae )) 9 )) yat-tejasä nåpa-çiro-’ìghrim ahan makhärtham äryo ’nujas tava gajäyuta-sattva-véryaù tenähåtäù pramatha-nätha-makhäya bhüpä yan-mocitäs tad-anayan balim adhvare te SYNONYMS yat—whose; tejasä—by influence; nåpa-çiraù-aìghrim—one whose feet are adored by the heads of kings; ahan—killed; makha-artham—for the sacrifice; äryaù—respectable; anujaù—younger brother; tava—your; gaja-ayuta—ten thousand elephants; sattva-véryaù—powerful existence; tena—by him; ähåtäù—collected; pramatha-nätha—the lord of the ghosts (Mahäbhairava); makhäya—for sacrifice; bhüpäù—kings; yat-mocitäù—by whom they were released; tat-anayan—all of them brought; balim—taxes; adhvare—presented; te—your. TRANSLATION Your respectable younger brother, who possesses the strength of ten thousand elephants, killed, by His grace, Jaräsandha, whose feet were worshiped by many kings. These kings had been brought for sacrifice in Jaräsandha’s Mahäbhairava-yajïa, but they were thus released. Later they paid tribute to Your Majesty. PURPORT

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Jaräsandha was a very powerful king of Magadha, and the history of his birth and activities is also very interesting. His father, King Båhadratha, was also a very prosperous and powerful king of Magadha, but he had no son, although he married two daughters of the King of Käçé. Being disappointed in not getting a son from either of the two queens, the King, along with his wives, left home to live in the forest for austerities, but in the forest he was blessed by one great åñi to have a son, and he gave him one mango to be eaten by the queens. The queens did so and were very soon pregnant. The King was very happy to see the queens bearing children, but when the ripe time approached, the queens delivered one child in two parts, one from each of the queens’ wombs. The two parts were thrown in the forest, where a great she-demon used to live, and she was glad to have some delicate flesh and blood from the newly born child. Out of curiosity she joined the two parts, and the child became complete and regained life. The she-demon was known as Jarä, and being compassionate on the childless King, she went to the King and presented him with the nice child, The King was very pleased with the she-demon and wanted to reward her according to her desire. The she-demon expressed her desire that the child be named after her, and thus the child was surnamed Jaräsandha, or one who was joined by Jarä, the she-demon. In fact, this Jaräsandha was born as one of the parts and parcels of the demon Vipracitti. The saint by whose benedictions the queens bore the child was called Candra Kauçika, who foretold of the child before his father Båhadratha. Since he possessed demoniac qualities from birth, naturally he became a great devotee of Lord Çiva, who is the lord of all ghostly and demoniac men. Rävaëa was a great devotee of Lord Çiva, and so also King Jaräsandha. He used to sacrifice all arrested kings before Lord Mahäbhairava (Çiva) and by his military power he defeated many small kings and arrested them to butcher before Mahäbhairava. There are many devotees of Lord Mahäbhairava, or Kälabhairava, in the province of Bihar, formerly called Magadha. Jaräsandha was a relative of Kaàsa, the maternal uncle of Kåñëa, and therefore after Kaàsa’s death King Jaräsandha became a great enemy of Kåñëa, and there were many fights between Jaräsandha and Kåñëa. Lord Kåñëa wanted to kill him, but He also wanted that those who served as military men for Jaräsandha Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

might not be killed. Therefore a plan was adopted to kill him. Kåñëa, Bhéma and Arjuna together went to Jaräsandha in the dress of poor brähmaëas and begged charity from King Jaräsandha. Jaräsandha never refused charity to any brähmaëa, and he performed many sacrifices also, yet he was not on a par with devotional service. Lord Kåñëa, Bhéma and Arjuna asked Jaräsandha for the facility of fighting him, and it was settled that Jaräsandha would fight with Bhéma only. So all of them were both guests and combatants of Jaräsandha, and Bhéma and Jaräsandha fought every day for several days. Bhéma became disappointed, but Kåñëa gave him hints about Jaräsandha’s being joined together as an infant, and thus Bhéma dissected him again and so killed him. All the kings who were detained in the concentration camp to be killed before Mahäbhairava were thus released by Bhéma. Feeling thus obliged to the Päëòavas, they paid tribute to King Yudhiñöhira. TEXT 10 PaTNYaaSTavaiDaMa%œáMahai>azek-‚ ëaigaïcaåk-br& ik-TavE" Sa>aaYaaMa( ) SPa*í& ivk-IYaR PadYaae" PaiTaTaaé[uMau:Yaa YaSTaiTñYaae_k*-TahTaeXaivMau¢-ke-Xaa" )) 10 )) patnyäs tavädhimakha-kÿpta-mahäbhiñekaçläghiñöha-cäru-kabaraà kitavaiù sabhäyäm spåñöaà vikérya padayoù patitäçru-mukhyä yas tat-striyo ’kåta-hateça-vimukta-keçäù SYNONYMS patnyäù—of the wife; tava—your; adhimakha—during the great sacrificial ceremony; kÿpta—dressed; mahä-abhiñeka—greatly sanctified; çläghiñöha—thus glorified; cäru—beautiful; kabaram—clustered hair; kitavaiù—by the miscreants; sabhäyäm—in the great assembly; spåñöam—being caught; vikérya—being loosened; padayoù—on the feet; patita-açru-mukhyäù—of the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

one who fell down with tears in the eyes; yaù—He; tat—their; striyaù—wives; akåta—became; hata-éça—bereft of husbands; vimukta-keçäù—loosened hair. TRANSLATION It was He only who loosened the hair of all the wives of the miscreants who dared open the cluster of your Queen’s hair, which had been nicely dressed and sanctified for the great Räjasüya sacrificial ceremony. At that time she fell down at the feet of Lord Kåñëa with tears in her eyes. PURPORT Queen Draupadé had a beautiful bunch of hair which was sanctified in the ceremonial function of Räjasüya-yajïa. But when she was lost in a bet, Duùçäsana touched her glorified hair to insult her. Draupadé then fell down at the lotus feet of Lord Kåñëa, and Lord Kåñëa decided that all the wives of Duùçäsana and company should have their hair loosened as a result of the Battle of Kurukñetra. Thus after the Battle of Kurukñetra, after all the sons and grandsons of Dhåtaräñöra died in battle, all the wives of the family were obliged to loosen their hair as widows. In other words, all the wives of the Kuru family became widows because of Duùçäsana’s insulting a great devotee of the Lord. The Lord can tolerate insults upon Himself by any miscreant because the father tolerates even insults from the son. But He never tolerates insults upon His devotees. By insulting a great soul, one has to forego all the results of pious acts and benedictions also. TEXT 11 Yaae Naae JauGaaePa vNa WTYa durNTak*-C^\ad( duvaRSaSaae_irricTaadYauTaaGa]>auGa( Ya" ) Xaak-aàiXaíMauPaYauJYa YaTaiñl/aek-I& Ta*áaMaMa&STa Sail/le/ iviNaMaGanSaº" )) 11 )) yo no jugopa vana etya duranta-kåcchräd Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

durväsaso ’ri-racitäd ayutägra-bhug yaù çäkänna-çiñöam upayujya yatas tri-lokéà tåptäm amaàsta salile vinimagna-saìghaù SYNONYMS yaù—one who; naù—us; jugopa—gave protection; vane—forest; etya—getting in; duranta—dangerously; kåcchrät—trouble; durväsasaù—of Durväsä Muni; ari—enemy; racität—fabricated by; ayuta—ten thousand; agra-bhuk—one who eats before; yaù—that person; çäka-anna-çiñöam—remnants of foodstuff; upayujya—having accepted; yataù—because; tri-lokém—all the three worlds; tåptäm—satisfied; amaàsta—thought within the mind; salile—while in the water; vinimagna-saìghaù—all merged into the water. TRANSLATION During our exile, Durväsä Muni, who eats with his ten thousand disciples, intrigued with our enemies to put us in dangerous trouble. At that time He [Lord Kåñëa], simply by accepting the remnants of food, saved us. By His accepting food thus, the assembly of munis, while bathing in the river, felt sumptuously fed. And all the three worlds were also satisfied. PURPORT Durväsä Muni: A powerful mystic brähmaëa determined to observe the principles of religion with great vows and under strict austerities. His name is associated with many historical events, and it appears that the great mystic could be both easily satisfied and easily annoyed, like Lord Çiva. When he was satisfied, he could do tremendous good to the servitor, but if he was dissatisfied he could bring about the greatest calamity. Kumäré Kunté, at her father’s house, used to minister all kinds of services to all great brähmaëas, and being satisfied with her good reception Durväsä Muni blessed her with a power to call any demigod she desired. It is understood that he was a plenary incarnation of Lord Çiva, and thus he could be either easily satisfied or annoyed. He was a great devotee of Lord Çiva, and by Lord Çiva’s order he Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

accepted the priesthood of King Çvetaketu because of the King’s performance of sacrifice for one hundred years. Sometimes he used to visit the parliamentary assembly of the heavenly kingdom of Indradeva. He could travel in space by his great mystic powers, and it is understood that he traveled a great distance through space, even up to the Vaikuëöha planets beyond material space. He traveled all these long distances within one year, during his quarrel with King Ambaréña, the great devotee and Emperor of the world. He had about ten thousand disciples, and wherever he visited and became a guest of the great kñatriya kings, he used to be accompanied by a number of followers. Once he visited the house of Duryodhana, the enemy cousin of Mahäräja Yudhiñöhira. Duryodhana was intelligent enough to satisfy the brähmaëa by all means, and the great åñi wanted to give some benediction to Duryodhana. Duryodhana knew his mystic powers, and he knew also that the mystic brähmaëa, if dissatisfied, could cause some havoc, and thus he designed to engage the brähmaëa to show his wrath upon his enemy cousins, the Päëòavas. When the åñi wanted to award some benediction to Duryodhana, the latter wished that he should visit the house of Mahäräja Yudhiñöhira, who was the eldest and chief among all his cousins. But by his request he would go to him after he had finished his meals with his Queen, Draupadé. Duryodhana knew that after Draupadé’s dinner it would be impossible for Mahäräja Yudhiñöhira to receive such a large number of brähmaëa guests, and thus the åñi would be annoyed and would create some trouble for his cousin Mahäräja Yudhiñöhira. That was the plan of Duryodhana. Durväsä Muni agreed to this proposal, and he approached the King in exile, according to the plan of Duryodhana, after the King and Draupadé had finished their meals. On his arrival at the door of Mahäräja Yudhiñöhira, he was at once well received, and the King requested him to finish his noontime religious rites in the river, for by that time the foodstuff would be prepared. Durväsä Muni, along with his large number of disciples, went to take a bath in the river, and Mahäräja Yudhiñöhira was in great anxiety about the guests. As long as Draupadé had not taken her meals, food could be served to any number of guests, but the åñi, by the plan of Duryodhana, reached there after Draupadé had finished her meals. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

When the devotees are put into difficulty, they have an opportunity to recollect the Lord with rapt attention. So Draupadé was thinking of Lord Kåñëa in that dangerous position, and the all-pervading Lord could at once know the dangerous position of His devotees. He therefore came there on the scene and asked Draupadé to give whatever food she might have in her stock. On her being so requested by the Lord, Draupadé was sorrowful because the Supreme Lord asked her for some food and she was unable to supply it at that time. She said to the Lord that the mysterious dish which she had received from the sun-god could supply any amount of food if she herself had not eaten. But on that day she had already taken her meals, and thus they were in danger. By expressing her difficulties she began to cry before the Lord as only a woman would do in such a position. The Lord, however, asked Draupadé to bring up the cooking pots to see if there was any particle of foodstuff left, and on Draupadé’s doing so, the Lord found some particle of vegetable sticking to the pot. The Lord at once picked it up and ate it. After doing so, the Lord asked Draupadé to call for her guests, the company of Durväsä. Bhéma was sent to call them from the river. Bhéma said, “Why are you delaying, sirs? Come on, the food is ready for you.” But the brähmaëas, because of Lord Kåñëa’s accepting a little particle of food, felt sumptuously fed, even while they were in the water. They thought that since Mahäräja Yudhiñöhira must have prepared many valuable dishes for them and since they were not hungry and could not eat, the King would feel very sorry, so it was better not to go there. Thus they decided to go away. This incident proves that the Lord is the greatest mystic, and therefore He is known as Yogeçvara. Another instruction is that every householder must offer food to the Lord, and the result will be that everyone, even a company of guests numbering ten thousand, will be satisfied because of the Lord’s being satisfied. That is the way of devotional service. TEXT 12 YataeJaSaaQa >aGavaNa( YauiDa éUl/PaaiaqZMak-a]‚ raJaNYavYaRrQaMaaaeJaNaaid‚ ZvEKYaaÜYaSYa ‰TavaiNaiTa ivPa[l/BDa" ) Sa:Yau" Sa%ev iPaTa*vtaNaYaSYa Sav| Saehe MahaNMaihTaYaa ku-MaTaerga& Mae )) 19 )) çayyäsanäöana-vikatthana-bhojanädiñv aikyäd vayasya åtavän iti vipralabdhaù sakhyuù sakheva pitåvat tanayasya sarvaà sehe mahän mahitayä kumater aghaà me SYNONYMS çayya—sleeping on one bed; äsana—sitting on one seat; aöana—walking together; vikatthana—self-adoration; bhojana—dining together; ädiñu—and in all such dealings; aikyät—because of oneness; vayasya—O my friend; åtavän—truthful; iti—thus; vipralabdhaù—misbehaved; sakhyuù—unto a friend; sakhä iva—just like a friend; pitåvat—just like the father; tanayasya—of a child; sarvam—all; sehe—tolerated; mahän—great; mahitayä—by glories; kumateù—of one who is of low mentality; agham—offense; me—mine. TRANSLATION Generally both of us used to live together and sleep, sit and loiter together. And at the time of advertising oneself for acts of chivalry, sometimes, if there were any irregularity, I used to reproach Him by saying, “My friend, You are very truthful.” Even in those hours when His value was minimized, He, being the Supreme Soul, used to tolerate all those utterings of mine, excusing me exactly as a true friend excuses his true friend, or a father excuses his son. PURPORT Since the Supreme Lord Çré Kåñëa is all-perfect, His transcendental Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

pastimes with His pure devotees never lack anything in any respect, either as a friend, son or lover. The Lord relishes the reproaches of friends, parents or fiancees more than the Vedic hymns offered to Him by great learned scholars and religionists in an official fashion. TEXT 20 Saae_h& Na*PaeNd] rihTa" PauåzaetaMaeNa Sa:Yaa iPa[YaeaSMaNa( huTa& ku-hk-raÖiMavaeáMaUZYaaMa( )) 21 )) tad vai dhanus ta iñavaù sa ratho hayäs te Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

so ’haà rathé nåpatayo yata änamanti sarvaà kñaëena tad abhüd asad éça-riktaà bhasman hutaà kuhaka-räddham ivoptam üñyäm SYNONYMS tat—the same; vai—certainly; dhanuù te—the same bow; iñavaù—arrows; saù—the very same; rathaù—chariot; hayäù te—the very same horses; saù aham—I am the same Arjuna; rathé—the chariot-fighter; nåpatayaù—all the kings; yataù—whom; änamanti—offered their respects; sarvam—all; kñaëena—at a moment’s notice; tat—all those; abhüt—became; asat—useless; éça—because of the Lord; riktam—being void; bhasman—ashes; hutam—offering butter; kuhaka-räddham—money created by magical feats; iva—like that; uptam—sown; üñyäm—in barren land. TRANSLATION I have the very same Gäëòéva bow, the same arrows, the same chariot drawn by the same horses, and I use them as the same Arjuna to whom all the kings offered their due respects. But in the absence of Lord Kåñëa, all of them, at a moment’s notice, have become null and void. It is exactly like offering clarified butter on ashes, accumulating money with a magic wand or sowing seeds on barren land. PURPORT As we have discussed more than once, one should not be puffed up by borrowed plumes. All energies and powers are derived from the supreme source, Lord Kåñëa, and they act as long as He desires and cease to function as soon as He withdraws. All electrical energies are received from the powerhouse, and as soon as the powerhouse stops supplying energy, the bulbs are of no use. In a moment’s time such energies can be generated or withdrawn by the supreme will of the Lord. Material civilization without the blessing of the Lord is child’s play only. As long as the parents allow the child to play, it is all right. As soon as the parents withdraw, the child has to stop. Human Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

civilization and all activities thereof must be dovetailed with the supreme blessing of the Lord, and without this blessing all advancement of human civilization is like decoration on a dead body. It is said here that a dead civilization and its activities are something like clarified butter on ashes, the accumulation of money by a magic wand and the sowing of seeds in a barren land. TEXTS 22–23 raJa&STvYaaNauPa*íaNaa& Sauôda& Na" SauôTPaure ) ivPa[XaaPaivMaU!aNaa& iNaganTaa& Mauiíi>aiMaRQa" )) 22 )) vaåau" ) YadUNa( Yadui>arNYaaeNYa& >aU>aaraNa( SaÅhar h )) 26 )) jalaukasäà jale yadvan mahänto ’danty aëéyasaù durbalän balino räjan mahänto balino mithaù evaà baliñöhair yadubhir Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

mahadbhir itarän vibhuù yadün yadubhir anyonyaà bhü-bhärän saïjahära ha SYNONYMS jalaukasäm—of the aquatics; jale—in the water; yadvat—as it is; mahäntaù—the larger one; adanti—swallows; aëéyasaù—smaller ones; durbalän—the weak; balinaù—the stronger; räjan—O King; mahäntaù—the strongest; balinaù—less strong; mithaù—in a duel; evam—thus; baliñöhaiù—by the strongest; yadubhiù—by the descendants of Yadu; mahadbhiù—one who has greater strength; itarän—the common ones; vibhuù—the Supreme Personality of Godhead; yadün—all the Yadus; yadubhiù—by the Yadus; anyonyam—among one another; bhü-bhärän—the burden of the world; saïjahära—has unloaded; ha—in the past. TRANSLATION O King, as in the ocean the bigger and stronger aquatics swallow up the smaller and weaker ones, so also the Supreme Personality of Godhead, to lighten the burden of the earth, has engaged the stronger Yadu to kill the weaker, and the bigger Yadu to kill the smaller. PURPORT In the material world the struggle for existence and survival of the fittest are laws because in the material world there is disparity between conditioned souls due to everyone’s desire to lord it over the material resources. This very mentality of lording it over the material nature is the root cause of conditioned life. And to give facility to such imitation lords, the illusory energy of the Lord has created a disparity between conditioned living beings by creating the stronger and the weaker in every species of life. The mentality of lording it over the material nature and the creation has naturally created a disparity and therefore the law of struggle for existence. In the spiritual world there is no such disparity, nor is there such a struggle for existence. In the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

spiritual world there is no struggle for existence because everyone there exists eternally. There is no disparity because everyone wants to render service to the Supreme Lord, and no one wants to imitate the Lord in becoming the beneficiary. The Lord, being creator of everything, including the living beings, factually is the proprietor and enjoyer of everything that be, but in the material world, by the spell of mäyä, or illusion, this eternal relation with the Supreme Personality of Godhead is forgotten, and so the living being is conditioned under the law of struggle for existence and survival of the fittest. TEXT 27 deXak-al/aQaRYau¢-aiNa ôtaaPaaePaXaMaaiNa c ) hriNTa SMarTaiêta& GaaeivNdai>aihTaaiNa Mae )) 27 )) deça-kälärtha-yuktäni håt-täpopaçamäni ca haranti smarataç cittaà govindäbhihitäni me SYNONYMS deça—space; käla—time; artha—importance; yuktäni—impregnated with; håt—the heart; täpa—burning; upaçamäni—extinguishing; ca—and; haranti—are attracting; smarataù—by remembering; cittam—mind; govinda—the Supreme Personality of pleasure; abhihitäni—narrated by; me—unto me. TRANSLATION Now I am attracted to those instructions imparted to me by the Personality of Godhead [Govinda] because they are impregnated with instructions for relieving the burning heart in all circumstances of time and space. PURPORT Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Herein Arjuna refers to the instruction of the Bhagavad-gétä, which was imparted to him by the Lord on the Battlefield of Kurukñetra. The Lord left behind Him the instructions of the Bhagavad-gétä not for the benefit of Arjuna alone, but also for all time and in all lands. The Bhagavad-gétä, being spoken by the Supreme Personality of Godhead, is the essence of all Vedic wisdom. It is nicely presented by the Lord Himself for all who have very little time to go through the vast Vedic literatures like the Upaniñads, Puräëas and Vedänta-sütras. It is put within the study of the great historical epic Mahäbhärata, which was especially prepared for the less intelligent class, namely the women, the laborers and those who are worthless descendants of the brähmaëas, kñatriyas and higher sections of the vaiçyas. The problem which arose in the heart of Arjuna on the Battlefield of Kurukñetra was solved by the teachings of the Bhagavad-gétä. Again, after the departure of the Lord from the vision of earthly people, when Arjuna was face to face with being vanquished in his acquired power and prominence, he wanted again to remember the great teachings of the Bhagavad-gétä just to teach all concerned that the Bhagavad-gétä can be consulted in all critical times, not only for solace from all kinds of mental agonies, but also for the way out of great entanglements which may embarrass one in some critical hour. The merciful Lord left behind Him the great teachings of the Bhagavad-gétä so that one can take the instructions of the Lord even when He is not visible to material eyesight. Material senses cannot have any estimation of the Supreme Lord, but by His inconceivable power the Lord can incarnate Himself to the sense perception of the conditioned souls in a suitable manner through the agency of matter, which is also another form of the Lord’s manifested energy. Thus the Bhagavad-gétä, or any authentic scriptural sound representation of the Lord, is also the incarnation of the Lord. There is no difference between the sound representation of the Lord and the Lord Himself. One can derive the same benefit from the Bhagavad-gétä as Arjuna did in the personal presence of the Lord. The faithful human being who is desirous of being liberated from the clutches of material existence can very easily take advantage of the Bhagavad-gétä, and with this in view, the Lord instructed Arjuna as if Arjuna Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

were in need of it. In the Bhagavad-gétä, five important factors of knowledge have been delineated pertaining to (1) the Supreme Lord, (2) the living being, (3) nature, (4) time and space and (5) the process of activity. Out of these, the Supreme Lord and the living being are qualitatively one. The difference between the two has been analyzed as the difference between the whole and the part and parcel. Nature is inert matter displaying the interaction of three different modes, and eternal time and unlimited space are considered to be beyond the existence of the material nature. Activities of the living being are different varieties of aptitudes which can entrap or liberate the living being within and without material nature. All these subject matters are concisely discussed in the Bhagavad-gétä, and later the subject matters are elaborated in the Çrémad-Bhägavatam for further enlightenment. Out of the five subjects, the Supreme Lord, the living entity, nature, and time and space are eternal, but the living entity, nature and time are under the direction of the Supreme Lord, who is absolute and completely independent of any other control. The Supreme Lord is the supreme controller. The material activity of the living being is beginningless, but it can be rectified by transferral into the spiritual quality. Thus it can cease its material qualitative reactions. Both the Lord and the living entity are cognizant, and both have the sense of identification, of being conscious as a living force. But the living being under the condition of material nature, called mahat-tattva, misidentifies himself as being different from the Lord. The whole scheme of Vedic wisdom is targeted to the aim of eradicating such a misconception and thus liberating the living being from the illusion of material identification. When such an illusion is eradicated by knowledge and renunciation, the living beings are responsible actors and enjoyers also. The sense of enjoyment in the Lord is real, but such a sense in the living being is a sort of wishful desire only. This difference in consciousness is the distinction of the two identities, namely the Lord and the living being. Otherwise there is no difference between the Lord and the living being. The living being is therefore eternally one and different simultaneously. The whole instruction of the Bhagavad-gétä stands on this principle. In the Bhagavad-gétä the Lord and the living beings are both described as sanätana, or eternal, and the Lord’s abode, far beyond the material sky, is also Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

described as sanätana. The living being is invited to live in the sanätana existence of the Lord, and the process which can help a living being to approach the Lord’s abode, where the liberated activity of the soul is exhibited, is called sanätana-dharma. One cannot, however, reach the eternal abode of the Lord without being free from the misconception of material identification, and the Bhagavad-gétä gives us the clue how to achieve this stage of perfection. The process of being liberated from the misconception of material identification is called, in different stages, fruitive activity, empiric philosophy and devotional service, up to transcendental realization. Such transcendental realization is made possible by dovetailing all the above items in relation with the Lord. Prescribed duties of the human being, as directed in the Vedas, can gradually purify the sinful mind of the conditioned soul and raise him to the stage of knowledge. The purified stage of acquiring knowledge becomes the basis of devotional service to the Lord. As long as one is engaged in researching the solution of the problems of life, his knowledge is called jïäna, or purified knowledge, but on realizing the actual solution of life, one becomes situated in the devotional service of the Lord. The Bhagavad-gétä begins with the problems of life by discriminating the soul from the elements of matter and proves by all reason and argument that the soul is indestructible in all circumstances and that the outer covering of matter, the body and the mind, change for another term of material existence which is full of miseries. The Bhagavad-gétä is therefore meant for terminating all different types of miseries, and Arjuna took shelter of this great knowledge, which had been imparted to him during the Kurukñetra battle. TEXT 28 SaUTa ovac Wv& icNTaYaTaae iJaZa¢-ya iNaMaRiQaTaaXaezk-zaYaiDaza*TaaTMaa YauiDaiïr" )) 32 )) niçamya bhagavan-märgaà saàsthäà yadu-kulasya ca svaù-pathäya matià cakre nibhåtätmä yudhiñöhiraù SYNONYMS niçamya—deliberating; bhagavat—regarding the Lord; märgam—the ways of His appearance and disappearance; saàsthäm—end; yadu-kulasya—of the dynasty of King Yadu; ca—also; svaù—the abode of the Lord; pathäya—on the way of; matim—desire; cakre—gave attention; nibhåta-ätmä—lonely and alone; yudhiñöhiraù—King Yudhiñöhira. TRANSLATION Upon hearing of Lord Kåñëa’s returning to His abode, and upon understanding the end of the Yadu dynasty’s earthly manifestation, Mahäräja Yudhiñöhira decided to go back home, back to Godhead. PURPORT Mahäräja Yudhiñöhira also turned his attention to the instructions of the Bhagavad-gétä after hearing about the Lord’s departure from the vision of earthly people. He began to deliberate on the Lord’s way of appearance and departure. The mission of the Lord’s appearance and disappearance in the mortal universe is completely dependent on His supreme will. He is not forced to appear or disappear by any superior energy, as the living beings appear and Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

disappear, being forced by the laws of nature. Whenever the Lord likes, He can appear Himself from anywhere and everywhere without disturbing His appearance and disappearance in any other place. He is like the sun. The sun appears and disappears on its own accord at any place without disturbing its presence in other places. The sun appears in the morning in India without disappearing from the Western Hemisphere. The sun is present everywhere and anywhere all over the solar system, but it so appears that in a particular place the sun appears in the morning and also disappears at some fixed time in the evening. The time limitation even of the sun is of no concern, and so what to speak of the Supreme Lord who is the creator and controller of the sun. Therefore, in the Bhagavad-gétä it is stated that anyone who factually understands the transcendental appearance and disappearance of the Lord by His inconceivable energy becomes liberated from the laws of birth and death and is placed in the eternal spiritual sky where the Vaikuëöha planets are. There such liberated persons can eternally live without the pangs of birth, death, old age and disease. In the spiritual sky the Lord and those who are eternally engaged in the transcendental loving service of the Lord are all eternally young because there is no old age and disease and there is no death. Because there is no death there is no birth. It is concluded, therefore, that simply by understanding the Lord’s appearance and disappearance in truth, one can attain the perfectional stage of eternal life. Therefore, Mahäräja Yudhiñöhira also began to consider going back to Godhead. The Lord appears on the earth or any other mortal planet along with His associates who live with Him eternally, and the members of the Yadu family who were engaged in supplementing the pastimes of the Lord are no other than His eternal associates, and so also Mahäräja Yudhiñöhira and his brothers and mother, etc. Since the appearance and disappearance of the Lord and His eternal associates are transcendental, one should not be bewildered by the external features of appearance and disappearance. TEXT 33 Pa*QaaPYaNaué[uTYa DaNaÅYaaeidTa& Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

NaaXa& YadUNaa& >aGavÓiTa& c TaaMa( ) Wk-aNTa>a¢-ya >aGavTYaDaae+aJae iNaveiXaTaaTMaaeParraMa Sa&Sa*Tae" )) 33 )) påthäpy anuçrutya dhanaïjayoditaà näçaà yadünäà bhagavad-gatià ca täm ekänta-bhaktyä bhagavaty adhokñaje niveçitätmopararäma saàsåteù SYNONYMS påthä—Kunté; api—also; anuçrutya—overhearing; dhanaïjaya—Arjuna; uditam—uttered by; näçam—end; yadünäm—of the Yadu dynasty; bhagavat—of the Personality of Godhead; gatim—disappearance; ca—also; täm—all those; eka-anta—unalloyed; bhaktyä—devotion; bhagavati—unto the Supreme Lord, Çré Kåñëa; adhokñaje—transcendence; niveçita-ätmä—with full attention; upararäma—became released from; saàsåteù—material existence. TRANSLATION Kunté, after overhearing Arjuna’s telling of the end of the Yadu dynasty and disappearance of Lord Kåñëa, engaged in the devotional service of the transcendental Personality of Godhead with full attention and thus gained release from the course of material existence. PURPORT The setting of the sun does not mean the end of the sun. It means that the sun is out of our sight. Similarly, the end of the mission of the Lord on a particular planet or universe only means that He is out of our sight. The end of the Yadu dynasty also does not mean that it is annihilated. It disappears, along with the Lord, out of our sight. As Mahäräja Yudhiñöhira decided to prepare to go back to Godhead, so also Kunté decided, and thus she fully engaged herself in the transcendental devotional service of the Lord which guarantees one a passport for going back to Godhead after quitting this present material body. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

The beginning of devotional service to the Lord is the beginning of spiritualizing the present body, and thus an unalloyed devotee of the Lord loses all material contact in the present body. The abode of the Lord is not a myth, as is thought by the unbelievers or ignorant people, but one cannot reach there by any material means like a sputnik or space capsule. But one can certainly reach there after leaving this present body, and one must prepare himself to go back to Godhead by practicing devotional service. That guarantees a passport for going back to Godhead, and Kunté adopted it. TEXT 34 YaYaahrd( >auvae >aar& Taa& TaNau& ivJahavJa" ) k-aar" +aiPaTaae YaeNa JahaE TaÀ k-le/vrMa( )) 35 )) yathä matsyädi-rüpäëi dhatte jahyäd yathä naöaù bhü-bhäraù kñapito yena jahau tac ca kalevaram SYNONYMS yathä—as much as; matsya-ädi—incarnation as a fish, etc.; rüpäëi—forms; dhatte—eternally accepts; jahyät—apparently relinquishes; yathä—exactly like; naöaù—magician; bhü-bhäraù—burden of the world; kñapitaù—relieved; yena—by which; jahau—let go; tat—that; ca—also; kalevaram—body. TRANSLATION The Supreme Lord relinquished the body which He manifested to diminish the burden of the earth. Just like a magician, He relinquishes one body to accept different ones, like the fish incarnation and others. PURPORT The Supreme Lord Personality of Godhead is neither impersonal nor formless, but His body is nondifferent from Him, and therefore He is known as the embodiment of eternity, knowledge and bliss. In the Båhad-vaiñëava Tantra it is clearly mentioned that anyone who considers the form of Lord Kåñëa to be made of material energy must be ostracized by all means. And if by chance the face of such an infidel is seen, one must clean himself by jumping in the river with his clothing. The Lord is described as amåta, or deathless, because He has no material body. Under the circumstances, the Lord’s dying or quitting His body is like the jugglery of a magician. The magician shows by his tricks that he is cut to pieces, burnt to ashes or made unconscious by hypnotic influences, but all are false shows only. Factually the magician himself is Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

neither burnt to ashes nor cut to pieces, nor is he dead or unconscious at any stage of his magical demonstration. Similarly, the Lord has His eternal forms of unlimited variety, of which the fish incarnation, as was exhibited within this universe, is also one. Because there are innumerable universes, somewhere or other the fish incarnation must be manifesting His pastimes without cessation. In this verse, the particular word dhatte (“eternally accepted,” and not the word dhitvä, “accepted for the occasion”) is used. The idea is that the Lord does not create the fish incarnation; He eternally has such a form, and the appearance and disappearance of such an incarnation serves particular purposes. In the Bhagavad-gétä (7.24–25) the Lord says, “The impersonalists think that I have no form, that I am formless, but that at present I have accepted a form to serve a purpose, and now I am manifested. But such speculators are factually without sharp intelligence. Though they may be good scholars in the Vedic literatures, they are practically ignorant of My inconceivable energies and My eternal forms of personality. The reason is that I reserve the power of not being exposed to the nondevotees by My mystic curtain. The less intelligent fools are therefore unaware of My eternal form, which is never to be vanquished and is unborn.” In the Padma Puräëa it is said that those who are envious and always angry at the Lord are unfit to know the actual and eternal form of the Lord. In the Bhägavatam also it is said that the Lord appeared like a thunderbolt to those who were wrestlers. Çiçupäla, at the time of being killed by the Lord, could not see Him as Kåñëa, being dazzled by the glare of the brahmajyoti. Therefore, the temporary manifestation of the Lord as a thunderbolt to the wrestlers appointed by Kaàsa, or the glaring appearance of the Lord before Çiçupäla, was relinquished by the Lord, but the Lord as a magician is eternally existent and is never vanquished in any circumstance. Such forms are temporarily shown to the asuras only, and when such exhibitions are withdrawn, the asuras think that the Lord is no more existent, just as the foolish audience thinks the magician to be burnt to ashes or cut to pieces. The conclusion is that the Lord has no material body, and therefore He is never to be killed or changed by His transcendental body. TEXT 36 Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Yada Mauku-Ndae >aGavaiNaMaa& Mahq& JahaE SvTaNva é[vauiv )) 45 )) sarve tam anunirjagmur Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

bhrätaraù kåta-niçcayäù kalinädharma-mitreëa dåñövä spåñöäù prajä bhuvi SYNONYMS sarve—all his younger brothers; tam—him; anunirjagmuù—left home by following the elder; bhrätaraù—brothers; kåta-niçcayäù—decidedly; kalinä—by the age of Kali; adharma—principle of irreligion; mitreëa—by the friend; dåñövä—observing; spåñöäù—having overtaken; prajäù—all citizens; bhuvi—on the earth. TRANSLATION The younger brothers of Mahäräja Yudhiñöhira observed that the age of Kali had already arrived throughout the world and that the citizens of the kingdom were already affected by irreligious practice. Therefore they decided to follow in the footsteps of their elder brother. PURPORT The younger brothers of Mahäräja Yudhiñöhira were already obedient followers of the great Emperor, and they had sufficiently been trained to know the ultimate goal of life. They therefore decidedly followed their eldest brother in rendering devotional service to Lord Çré Kåñëa. According to the principles of sanätana-dharma, one must retire from family life after half the duration of life is finished and must engage himself in self-realization. But the question of engaging oneself is not always decided. Sometimes retired men are bewildered about how to engage themselves for the last days of life. Here is a decision by authorities like the Päëòavas. All of them engaged themselves in favorably culturing the devotional service of the Lord Çré Kåñëa, the Supreme Personality of Godhead. According to Svämé Çrédhara, dharma, artha, käma and mokña, or fruitive activities, philosophical speculations and salvation, as conceived by several persons, are not the ultimate goal of life. They are more or less practiced by persons who have no information of the ultimate goal of Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

life. The ultimate goal of life is already indicated by the Lord Himself in the Bhagavad-gétä (18.64), and the Päëòavas were intelligent enough to follow it without hesitation. TEXT 46 Tae SaaDauk*-TaSavaRQaaR jaTvaTYaiNTak-MaaTMaNa" ) MaNaSaa DaarYaaMaaSauvŒku-aGaviTa ùek-aNTaMaiTaraPa TaMa( )) 50 )) draupadé ca tadäjïäya paténäm anapekñatäm väsudeve bhagavati hy ekänta-matir äpa tam SYNONYMS draupadé—Draupadé (the wife of the Päëòavas); ca—and; tadä—at that time; äjïäya—knowing Lord Kåñëa fully well; paténäm—of the husbands; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

anapekñatäm—who did not care for her; väsudeve—unto Lord Väsudeva (Kåñëa); bhagavati—the personality of Godhead; hi—exactly; eka-anta—absolutely; matiù—concentration; äpa—got; tam—Him (the Lord). TRANSLATION Draupadé also saw that her husbands, without caring for her, were leaving home. She knew well about Lord Väsudeva, Kåñëa, the Personality of Godhead. Both she and Subhadrä became absorbed in thoughts of Kåñëa and attained the same results as their husbands. PURPORT When flying an airplane, one cannot take care of other planes. Everyone has to take care of his own plane, and if there is any danger, no other plane can help another in that condition. Similarly, at the end of life, when one has to go back home, back to Godhead, everyone has to take care of himself without help rendered by another. The help is, however, offered on the ground before flying in space. Similarly, the spiritual master, the father, the mother, the relatives, the husband and others can all render help during one’s lifetime, but while crossing the sea one has to take care of himself and utilize the instructions formerly received. Draupadé had five husbands, and no one asked Draupadé to come; Draupadé had to take care of herself without waiting for her great husbands. And because she was already trained, she at once took to concentration upon the lotus feet of Lord Väsudeva, Kåñëa, the Personality of Godhead. The wives also got the same result as their husbands, in the same manner; that is to say, without changing their bodies they reached the destination of Godhead. Çréla Viçvanätha Cakravarté Öhäkura suggests that both Draupadé and Subhadrä, although her name is not mentioned herein, got the same result. None of them had to quit the body. TEXT 51 Ya" é[ÖYaETad( >aGaviTPa[YaaaJaaTak-aeivda" SaMaaidXaNa( ivPa[ Mahd(GauaUirdi+aaaGa Yaid k*-Za" ) Ahae Na*l/aeke- PaqYaeTa hirl/Il/aMa*Ta& vc" )) 8 )) na kaçcin mriyate tävad yävad ästa ihäntakaù etad-arthaà hi bhagavän ähütaù paramarñibhiù aho nå-loke péyeta hari-lélämåtaà vacaù SYNONYMS Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

na—not; kaçcit—anyone; mriyate—will die; tävat—so long; yävat—as long as; äste—is present; iha—herein; antakaù—one who causes the end of life; etat—this; artham—reason; hi—certainly; bhagavän—the representative of the Lord; ähütaù—invited; parama-åñibhiù—by the great sages; aho—alas; nå-loke—in human society; péyeta—let them drink; hari-lélä—transcendental pastimes of the Lord; amåtam—nectar for eternal life; vacaù—narrations. TRANSLATION As long as Yamaräja, who causes everyone’s death, is present here, no one shall meet with death. The great sages have invited the controller of death, Yamaräja, who is the representative of the Lord. Living beings who are under his grip should take advantage by hearing the deathless nectar in the form of this narration of the transcendental pastimes of the Lord. PURPORT Every human being dislikes meeting death, but he does not know how to get rid of death. The surest remedy for avoiding death is to accustom oneself to hearing the nectarean pastimes of the Lord as they are systematically narrated in the text of Çrémad-Bhägavatam. It is advised herein, therefore, that any human being who desires freedom from death should take to this course of life as recommended by the åñis headed by Çaunaka. TEXT 9 MaNdSYa MaNdPa[jSYa vYaae MaNdaYauzê vE ) iNad]Yaa ihYaTae Na¢&- idva c VYaQaRk-MaRi>a" )) 9 )) mandasya manda-prajïasya vayo mandäyuñaç ca vai nidrayä hriyate naktaà divä ca vyartha-karmabhiù

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

SYNONYMS mandasya—of the lazy; manda—paltry; prajïasya—of intelligence; vayaù—age; manda—short; äyuñaù—of duration of life; ca—and; vai—exactly; nidrayä—by sleeping; hriyate—passes away; naktam—night; divä—daytime; ca—also; vyartha—for nothing; karmabhiù—by activities. TRANSLATION Lazy human beings with paltry intelligence and a short duration of life pass the night sleeping and the day performing activities that are for naught. PURPORT The less intelligent do not know the real value of the human form of life. The human form is a special gift of material nature in the course of her enforcing stringent laws of miseries upon the living being. It is a chance to achieve the highest boon of life, namely to get out of the entanglement of repeated birth and death. The intelligent take care of this important gift by strenuously endeavoring to get out of the entanglement. But the less intelligent are lazy and unable to evaluate the gift of the human body to achieve liberation from the material bondage; they become more interested in so-called economic development and work very hard throughout life simply for the sense enjoyment of the temporary body. Sense enjoyment is also allowed to the lower animals by the law of nature, and thus a human being is also destined to a certain amount of sense enjoyment according to his past or present life. But one should definitely try to understand that sense enjoyment is not the ultimate goal of human life. Herein it is said that during the daytime one works “for nothing” because the aim is nothing but sense enjoyment. We can particularly observe how the human being is engaged for nothing in the great cities and industrial towns. There are so many things manufactured by human energy, but they are all meant for sense enjoyment, and not for getting out of material bondage. And after working hard during the daytime, a tired man either sleeps or engages in sex habits at night. That is the program of Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

materialistic civilized life for the less intelligent. Therefore they are designated herein as lazy, unfortunate and short-lived. TEXT 10 SaUTa ovac Yada Parqi+aTa( ku-åJaa®le/_vSaTa( k-il&/ Pa[iví& iNaJac§-viTaRTae ) iNaXaMYa vaTaaRMaNaiTaiPa[Yaa& TaTa" XaraSaNa& Sa&YauGaXaaEiaRvRTaRSae YaeNa PaadEl/aeRk-Sau%avhE" )) 25 )) dharaëy uväca bhavän hi veda tat sarvaà yan mäà dharmänupåcchasi caturbhir vartase yena pädair loka-sukhävahaiù SYNONYMS dharaëé uväca—mother earth replied; bhavän—your good self; hi—certainly; veda—know; tat sarvam—all that you have inquired from me; yat—that; mäm—from me; dharma—O personality of religious principles; anupåcchasi—you have inquired one after another; caturbhiù—by four; vartase—you exist; yena—by which; pädaiù—by the legs; loka—in each and every planet; sukha-ävahaiù—increasing the happiness. TRANSLATION The earthly deity [in the form of a cow] thus replied to the personality of religious principles [in the form of a bull]: O Dharma, whatever you have inquired from me shall be known to you. I shall try to reply to all those questions. Once you too were maintained by your four legs, and you increased happiness all over the universe by the mercy of the Lord. PURPORT The principles of religion are laid down by the Lord Himself, and the executor of such laws is Dharmaräja, or Yamaräja. Such principles work fully in the age of Satya-yuga; in the Tretä-yuga they are reduced by a fraction of one fourth; in the Dväpara-yuga they are reduced to one half, and in the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Kali-yuga they are reduced to one fourth, gradually diminishing to the zero point, and then devastation takes place. Happiness in the world depends proportionately on the maintenance of the religious principles, individually or collectively. The best part of valor is to maintain the principles despite all kinds of odds. Thus one can be happy during the span of life and ultimately return to Godhead. TEXTS 26–30 SaTYa& XaaEc& dYaa +aaiNTaSTYaaGa" SaNTaaez AaJaRvMa( ) XaMaae dMaSTaPa" SaaMYa& iTaiTa+aaePariTa" é[uTaMa( )) 26 )) jaNa& ivri¢-rEìYa| XaaEYa| TaeJaae bl&/ SMa*iTa" ) SvaTaN}Ya& k-aEXal&/ k-aiNTaDaŒYa| MaadRvMaev c )) 27 )) Pa[aGaL>Ya& Pa[é[Ya" Xaql&/ Sah AaeJaae bl&/ >aGa" ) GaaM>aqYa| SQaEYaRMaaiSTaKYa& k-IiTaRMaaRNaae_Nahx(k*-iTa" )) 28 )) WTae caNYae c >aGaviàTYaa Ya}a MahaGauaGavTPa[Paàa" ) Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Saa é[q" SvvaSaMarivNdvNa& ivhaYa YaTPaadSaaE>aGaMal&/ >aJaTae_Naur¢-a )) 32 )) TaSYaahMaBJaku-il/Xaax(ku-Xake-Tauke-TaE" é[qMaTPadE>aRGavTa" SaMal/x(k*-Taa®q ) }aqNaTYaraec oPal/>Ya TaTaae iv>aUiTa& l/aek-aNa( Sa Maa& VYaSa*JaduTSMaYaTaq& TadNTae )) 33 )) brahmädayo bahu-tithaà yad-apäìga-mokñakämäs tapaù samacaran bhagavat-prapannäù sä çréù sva-väsam aravinda-vanaà vihäya yat-päda-saubhagam alaà bhajate ’nuraktä tasyäham abja-kuliçäìkuça-ketu-ketaiù çrémat-padair bhagavataù samalaìkåtäìgé trén atyaroca upalabhya tato vibhütià lokän sa mäà vyasåjad utsmayatéà tad-ante SYNONYMS brahma-ädayaù—demigods such as Brahmä; bahu-titham—for many days; yat—of Lakñmé, the goddess of fortune; apäìga-mokña—glance of grace; kämäù—being desirous of; tapaù—penances; samacaran—executing; bhagavat—unto the Personality of Godhead; prapannäù—surrendered; sä—she (the goddess of fortune); çréù—Lakñméjé; sva-väsam—her own abode; aravinda-vanam—the forest of lotus flowers; vihäya—leaving aside; yat—whose; päda—feet; saubhagam—all-blissful; alam—without hesitation; bhajate—worships; anuraktä—being attached; tasya—His; aham—myself; abja—lotus flower; kuliça—thunderbolt; aìkuça—rod for driving elephants; ketu—flag; ketaiù—impressions; çrémat—the owner of all opulence; padaiù—by the soles of the feet; bhagavataù—of the Personality of Godhead; samalaìkåta-aìgé—one whose body is so decorated; trén—three; ati—superseding; aroce—beautifully decorated; upalabhya—having obtained; tataù—thereafter; vibhütim—specific powers; lokän—planetary systems; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

saù—He; mäm—me; vyasåjat—gave up; utsmayatém—while feeling proud; tat-ante—at the end. TRANSLATION Lakñméjé, the goddess of fortune, whose glance of grace was sought by demigods like Brahmä and for whom they surrendered many a day unto the Personality of Godhead, gave up her own abode in the forest of lotus flowers and engaged herself in the service of the lotus feet of the Lord. I was endowed with specific powers to supersede the fortune of all the three planetary systems by being decorated with the impressions of the flag, thunderbolt, elephant-driving rod and lotus flower, which are signs of the lotus feet of the Lord. But at the end, when I felt I was so fortunate, the Lord left me. PURPORT The beauty and opulence of the world can be enhanced by the grace of the Lord and not by any man-made planning. When the Lord Çré Kåñëa was present on this earth, the impressions of the special signs of His lotus feet were stamped on the dust, and as a result of this specific grace, the whole earth was made as perfect as possible. In other words, the rivers, the seas, the forests, the hills and the mines, which are the supplying agents for the necessities of men and animals, were fully discharging their respective duties. Therefore the riches of the world surpassed all the riches of all other planets in the three planetary systems of the universe. One should, therefore, ask that the grace of the Lord always be present on earth so that we may be favored with His causeless mercy and be happy, having all necessities of life. One may ask how we can detain the Supreme Lord on this earth after His mission is fulfilled and He has left this earth for His own abode. The answer is that there is no need to detain the Lord. The Lord, being omnipresent, can be present with us if we want Him at all. By His omnipresence, He can always be with us if we are attached to His devotional service by hearing, chanting, remembering, etc. There is nothing in the world with which the Lord is disconnected. The only thing we must learn is to excavate the source of connection and thus be linked with Him by offenseless service. We can be connected with Him by the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

transcendental sound representation of the Lord. The holy name of the Lord and the Lord Himself are identical, and one who chants the holy name of the Lord in an offenseless manner can at once realize that the Lord is present before him. Even by the vibration of radio sound, we can partially realize sound relativity, and by resounding the sound of transcendence we can verily feel the presence of the Lord. In this age, when everything is polluted by the contamination of Kali, it is instructed in the scriptures and preached by Lord Çré Caitanya Mahäprabhu that by chanting the holy name of the Lord, we can at once be free from contamination and gradually rise to the status of transcendence and go back to Godhead. The offenseless chanter of the holy name of the Lord is as auspicious as the Lord Himself, and the movement of pure devotees of the Lord all over the world can at once change the troublesome face of the world. Only by the propagation of the chanting of the holy name of the Lord can we be immune from all effects of the age of Kali. TEXT 34 Yaae vE MaMaaiTa>arMaaSaurv&Xaraja‚ Ma+aaEihaqrYaa vaca SaMaaraeiPaTak-aMauRk-" )) 4 )) papraccha ratham ärüòhaù kärtasvara-paricchadam megha-gambhérayä väcä samäropita-kärmukaù SYNONYMS papraccha—inquired; ratham—chariot; ärüòhaù—seated on; kärtasvara—gold; paricchadam—embossed with; megha—cloud; gambhérayä—exonerating; väcä—sound; samäropita—well equipped; kärmukaù—arrows and bow. TRANSLATION Mahäräja Parékñit, well equipped with arrows and bow and seated on a gold-embossed chariot, spoke to him [the çüdra] with a deep voice sounding like thunder. PURPORT An administrative head or king like Mahäräja Parékñit, with full majestic authority, well equipped with weapons to chastise miscreants, can challenge the agents of the age of Kali. Then only will it be possible to counteract the degraded age. And in the absence of such strong executive heads, there is always disruption of tranquillity. The elected show-bottle executive head, as representative of a degraded public, cannot be equal with a strong king like Mahäräja Parékñit. The dress or style of royal order does not count. It is one’s actions which are counted. TEXT 5 Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

k-STv& MaC^raeYaa}a éucae VYaeTau Tae v*zl/ad( >aYaMa( ) Maa raedqrMb >ad]& Tae %l/aNaa& MaiYa XaaSTair )) 9 )) mä saurabheyätra çuco vyetu te våñaläd bhayam mä rodér amba bhadraà te khalänäà mayi çästari SYNONYMS mä—do not; saurabheya—O son of Surabhi; atra—in my kingdom; çucaù—lamentation; vyetu—let there be; te—your; våñalät—by the çüdra; bhayam—cause of fear; mä—do not; rodéù—cry; amba—mother cow; bhadram—all good; te—unto you; khalänäm—of the envious; mayi—while I am living; çästari—the ruler or subduer. TRANSLATION O son of Surabhi, you need lament no longer now. There is no need to fear this low-class çüdra. And, O mother cow, as long as I am living as the ruler and subduer of all envious men, there is no cause for you to cry. Everything will be good for you. PURPORT Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Protection of bulls and cows and all other animals can be possible only when there is a state ruled by an executive head like Mahäräja Parékñit. Mahäräja Parékñit addresses the cow as mother, for he is a cultured, twice-born, kñatriya king. Surabhi is the name of the cows which exist in the spiritual planets and are especially reared by Lord Çré Kåñëa Himself. As men are made after the form and features of the Supreme Lord, so also the cows are made after the form and features of the surabhi cows in the spiritual kingdom. In the material world the human society gives all protection to the human being, but there is no law to protect the descendants of Surabhi, who can give all protection to men by supplying the miracle food, milk. But Mahäräja Parékñit and the Päëòavas were fully conscious of the importance of the cow and bull, and they were prepared to punish the cow-killer with all chastisement, including death. There has sometimes been agitation for the protection of the cow, but for want of pious executive heads and suitable laws, the cow and the bull are not given protection. The human society should recognize the importance of the cow and the bull and thus give all protection to these important animals, following in the footsteps of Mahäräja Parékñit. For protecting the cows and brahminical culture, the Lord, who is very kind to the cow and the brähmaëas (go-brähmaëa-hitäya), will be pleased with us and will bestow upon us real peace. TEXTS 10–11 YaSYa raí\e Pa[Jaa" SavaRñSYaNTae SaaDVYaSaaDaui>a" ) TaSYa MataSYa NaXYaiNTa k-IiTaRraYau>aRGaae GaiTa" )) 10 )) Wz raja& Parae DaMaaeR ùaTaaRNaaMaaiTaRiNaGa]h" ) ATa WNa& viDaZYaaiMa >aUTad]uhMaSataMaMa( )) 11 )) yasya räñöre prajäù sarväs trasyante sädhvy asädhubhiù tasya mattasya naçyanti kértir äyur bhago gatiù Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

eña räjïäà paro dharmo hy ärtänäm ärti-nigrahaù ata enaà vadhiñyämi bhüta-druham asattamam SYNONYMS yasya—one whose; räñöre—in the state; prajäù—living beings; sarväù—one and all; trasyante—are terrified; sädhvi—O chaste one; asädhubhiù—by the miscreants; tasya—his; mattasya—of the illusioned; naçyanti—vanishes; kértiù—fame; äyuù—duration of life; bhagaù—fortune; gatiù—good rebirth; eñaù—these are; räjïäm—of the kings; paraù—superior; dharmaù—occupation; hi—certainly; ärtänäm—of the sufferers; ärti—sufferings; nigrahaù—subduing; ataù—therefore; enam—this man; vadhiñyämi—I shall kill; bhüta-druham—revolter against other living beings; asat-tamam—the most wretched. TRANSLATION O chaste one, the king’s good name, duration of life and good rebirth vanish when all kinds of living beings are terrified by miscreants in his kingdom. It is certainly the prime duty of the king to subdue first the sufferings of those who suffer. Therefore I must kill this most wretched man because he is violent against other living beings. PURPORT When there is some disturbance caused by wild animals in a village or town, the police or others take action to kill them. Similarly, it is the duty of the government to kill at once all bad social elements such as thieves, dacoits and murderers. The same punishment is also due to animal-killers because the animals of the state are also the prajä. Prajä means one who has taken birth in the state, and this includes both men and animals. Any living being who takes birth in a state has the primary right to live under the protection of the king. The jungle animals are also subject to the king, and they also have a right to Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

live. So what to speak of domestic animals like the cows and bulls. Any living being, if he terrifies other living beings, is a most wretched subject, and the king should at once kill such a disturbing element. As the wild animal is killed when it creates disturbances, similarly any man who unnecessarily kills or terrifies the jungle animals or other animals must be punished at once. By the law of the Supreme Lord, all living beings, in whatever shape they may be, are the sons of the Lord, and no one has any right to kill another animal, unless it is so ordered by the codes of natural law. The tiger can kill a lower animal for his subsistence, but a man cannot kill an animal for his subsistence. That is the law of God, who has created the law that a living being subsists by eating another living being. Thus the vegetarians are also living by eating other living beings. Therefore, the law is that one should live only by eating specific living beings, as ordained by the law of God. The Éçopaniñad directs that one should live by the direction of the Lord and not at one’s sweet will. A man can subsist on varieties of grains, fruits and milk ordained by God, and there is no need of animal food, save and except in particular cases. The illusioned king or executive head, even though sometimes advertised as a great philosopher and learned scholar, will allow slaughterhouses in the state without knowing that torturing poor animals clears the way to hell for such foolish kings or executive heads. The executive head must always be alert to the safety of the prajäs, both man and animal, and inquire whether a particular living being is harassed at any place by another living being. The harassing living being must at once be caught and put to death, as shown by Mahäräja Parékñit. The people’s government, or government by the people, should not allow killing of innocent animals by the sweet will of foolish government men. They must know the codes of God, as mentioned in the revealed scriptures. Mahäräja Parékñit quotes here that according to the codes of God the irresponsible king or state executive jeopardizes his good name, duration of life, power and strength and ultimately his progressive march towards a better life and salvation after death. Such foolish men do not even believe in the existence of a next life. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

While commenting on this particular verse, we have in our presence the statement of a great modern politician who has recently died and left his will, which discloses his poor fund of knowledge of the codes of God mentioned by Mahäräja Parékñit. The politician was so ignorant of the codes of God that he writes: “I do not believe in any such ceremonies, and to submit to them, even as a matter of form, would be hypocrisy and an attempt to delude ourselves and others... I have no religious sentiment in the matter.” Contrasting these statements of a great politician in the modern age with those of Mahäräja Parékñit, we find a vast difference. Mahäräja Parékñit was pious according to the scriptural codes, whereas the modern politician goes by his personal belief and sentiments. Any great man of the material world is, after all, a conditioned soul. He is bound by his hands and feet by the ropes of material nature, and still the foolish conditioned soul thinks of himself as free to act by his whimsical sentiments. The conclusion is that people in the time of Mahäräja Parékñit were happy, and the animals were given proper protection because the executive head was not whimsical or ignorant of God’s law. Foolish, faithless creatures try to avoid the existence of the Lord and proclaim themselves secular at the cost of valuable human life. The human life is especially meant for knowing the science of God, but foolish creatures, especially in this age of Kali, instead of knowing God scientifically, make propaganda against religious belief as well as the existence of God, even though they are always bound by the laws of God by the symptoms of birth, death, old age and disease. TEXT 12 k-ae_v*êTa( Tav Paada&ñqNa( SaaEr>aeYa cTauZPad ) Maa >aUv&STvad*Xaa raí\e raja& k*-Zad]& v" SaaDaUNaaMak*-TaaGaSaaMa( ) AaTMavEæPYak-TaaRr& PaaQaaRNaa& k-IiTaRdUzauJa& Saa+aadMaTYaRSYaaiPa Saa®dMa( )) 15 )) anägaùsv iha bhüteñu ya ägas-kån niraìkuçaù ähartäsmi bhujaà säkñäd amartyasyäpi säìgadam SYNONYMS anägaùsu iha—to the offenseless; bhüteñu—living beings; yaù—the person; ägaù-kåt—commits offense; niraìkuçaù—upstart; ähartä asmi—I shall bring forth; bhujam—arms; säkñät—directly; amartyasya api—even one who is a demigod; sa-aìgadam—with decorations and armor. TRANSLATION An upstart living being who commits offenses by torturing those who are offenseless shall be directly uprooted by me, even though he be a denizen of heaven with armor and decorations. PURPORT The denizens of the heavenly kingdom are called amara, or deathless, due to their possessing a long span of life, far greater than that of the human beings. For a human being, who has only a maximum one-hundred-year duration of life, a span of life spreading over millions of years is certainly considered to be deathless. For example, from the Bhagavad-gétä we learn that Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

on the Brahmaloka planet the duration of one day is calculated to be 4,300,000 x 1,000 solar years. Similarly, in other heavenly planets one day is calculated to be six months of this planet, and the inhabitants get a life of ten million of their years. Therefore, in all higher planets, since the span of life is far greater than that of the human being, the denizens are called deathless by imagination, although actually no one within the material universe is deathless. Mahäräja Parékñit challenges even such denizens of heaven if they torture the offenseless. This means that the state executive head must be as strong as Mahäräja Parékñit so that he may be determined to punish the strongest offenders. It should be the principle of a state executive head that the offender of the codes of God is always punished. TEXT 16 rajae ih ParMaae DaMaR" SvDaMaRSQaaNauPaal/NaMa( ) XaaSaTaae_NYaaNa( YaQaaXaañMaNaaPaÛuTPaQaaiNah )) 16 )) räjïo hi paramo dharmaù sva-dharma-sthänupälanam çäsato ’nyän yathä-çästram anäpady utpathän iha SYNONYMS räjïaù—of the king or the executive head; hi—certainly; paramaù—supreme; dharmaù—occupational duty; sva-dharma-stha—one who is faithful to his prescribed duty; anupälanam—giving protection always; çäsataù—while ruling; anyän—others; yathä—according to; çästram—rulings of scriptures; anäpadi—without danger; utpathän—persons going astray; iha—as a matter of fact. TRANSLATION Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

The supreme duty of the ruling king is to give all protection to law-abiding persons and to chastise those who stray from the ordinances of the scriptures in ordinary times, when there is no emergency. PURPORT In the scriptures there is mention of äpad-dharma, or occupational duty at times of extraordinary happenings. It is said that sometimes the great sage Viçvämitra had to live on the flesh of dogs in some extraordinary dangerous position. In cases of emergency, one may be allowed to live on the flesh of animals of all description, but that does not mean that there should be regular slaughterhouses to feed the animal-eaters and that this system should he encouraged by the state. No one should try to live on flesh in ordinary times simply for the sake of the palate. If anyone does so, the king or the executive head should punish him for gross enjoyment. There are regular scriptural injunctions for different persons engaged in different occupational duties, and one who follows them is called svadharma-stha, or faithful in one’s prescribed duties. In the Bhagavad-gétä (18.48) it is advised that one should not give up his occupational prescribed duties, even if they are not always flawless. Such sva-dharma might be violated in cases of emergency, if one is forced by circumstances, but they cannot be violated in ordinary times. The state executive head is to see that such sva-dharma is not changed by the follower, whatever it may be, and he should give all protection to the follower of sva-dharma. The violator is subject to punishment in terms of the çästra, and the duty of the king is to see that everyone strictly follows his occupational duty, as prescribed in the scripture. TEXT 17 DaMaR ovac WTad( v" PaaaYa& vc" ) Yaeza& Gaua ) Pauåz& Ta& ivJaaNaqMaae vaKYa>aedivMaaeihTaa" )) 18 )) na vayaà kleça-béjäni yataù syuù puruñarñabha puruñaà taà vijänémo väkya-bheda-vimohitäù SYNONYMS na—not; vayam—we; kleça-béjäni—the root cause of sufferings; yataù—wherefrom; syuù—it so happens; puruña-åñabha—O greatest of all human beings; puruñam—the person; tam—that; vijänémaù—know; väkya-bheda—difference of opinion; vimohitäù—bewildered by. TRANSLATION O greatest among human beings, it is very difficult to ascertain the particular miscreant who has caused our sufferings, because we are bewildered by all the different opinions of theoretical philosophers. PURPORT Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

There are many theoretical philosophers in the world who put forward their own theories of cause and effect especially about the cause of suffering and its effect on different living beings. Generally there are six great philosophers: Kaëäda, the author of Vaiçeñika philosophy; Gautama, the author of logic; Pataïjali, the author of mystic yoga; Kapila, the author of Säìkhya philosophy; Jaimini, the author of Karma-mémäàsä; and Vyäsadeva, the author of Vedänta-darçana. Although the bull, or the personality of religion, and the cow, the personality of the earth, knew perfectly well that the personality of Kali was the direct cause of their sufferings, still, as devotees of the Lord, they knew well also that without the sanction of the Lord no one could inflict trouble upon them. According to the Padma Puräëa, our present trouble is due to the fructifying of seedling sins, but even those seedling sins also gradually fade away by execution of pure devotional service. Thus even if the devotees see the mischief-mongers, they do not accuse them for the sufferings inflicted. They take it for granted that the mischief-monger is made to act by some indirect cause, and therefore they tolerate the sufferings, thinking them to be God-given in small doses, for otherwise the sufferings should have been greater. Mahäräja Parékñit wanted to get a statement of accusation against the direct mischief-monger, but they declined to give it on the abovementioned grounds. Speculative philosophers, however, do not recognize the sanction of the Lord; they try to find out the cause of sufferings in their own way, as will be described in the following verses. According to Çréla Jéva Gosvämé, such speculators are themselves bewildered, and thus they cannot know that the ultimate cause of all causes is the Supreme Lord, the Personality of Godhead. TEXT 19 ke-icd( ivk-LPavSaNaa AahuraTMaaNaMaaTMaNa" ) dEvMaNYae_Pare k-MaR Sv>aavMaPare Pa[>auMa( )) 19 ))

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

kecid vikalpa-vasanä ähur ätmänam ätmanaù daivam anye ’pare karma svabhävam apare prabhum SYNONYMS kecit—some of them; vikalpa-vasanäù—those who deny all kinds of duality; ähuù—declare; ätmänam—own self; ätmanaù—of the self; daivam—superhuman; anye—others; apare—someone else; karma—activity; svabhävam—material nature; apare—many other; prabhum—authorities. TRANSLATION Some of the philosophers, who deny all sorts of duality, declare that one’s own self is responsible for his personal happiness and distress. Others say that superhuman powers are responsible, while yet others say that activity is responsible, and the gross materialists maintain that nature is the ultimate cause. PURPORT As referred to above, philosophers like Jaimini and his followers establish that fruitive activity is the root cause of all distress and happiness, and that even if there is a superior authority, some superhuman powerful God or gods, He or they are also under the influence of fruitive activity because they reward result according to one’s action. They say that action is not independent because action is performed by some performer; therefore, the performer himself is the cause of his own happiness or distress. In the Bhagavad-gétä (6.5) also it is confirmed that by one’s mind, freed from material affection, one can deliver himself from the sufferings of material pangs. So one should not entangle oneself in matter by the mind’s material affections. Thus one’s own mind is one’s friend or enemy in one’s material happiness and distress. Atheistic, materialistic Säìkhyaites conclude that material nature is the cause of all causes. According to them, combinations of material elements are Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

the causes of material happiness and distress, and disintegration of matter is the cause of freedom from all material pangs. Gautama and Kaëäda find that atomic combination is the cause of everything, and impersonalists like Añöävakra discover that the spiritual effulgence of Brahman is the cause of all causes. But in the Bhagavad-gétä the Lord Himself declares that He is the source of impersonal Brahman, and therefore He, the Personality of Godhead, is the ultimate cause of all causes. It is also confirmed in the Brahma-saàhitä that Lord Kåñëa is the ultimate cause of all causes. TEXT 20 APa[TaKYaaRdiNadeRXYaaidiTa ke-ZviPa iNaêYa" ) A}aaNauæPa& raJazeR ivMa*Xa SvMaNaqzYaa )) 20 )) apratarkyäd anirdeçyäd iti keñv api niçcayaù atränurüpaà räjarñe vimåça sva-manéñayä SYNONYMS apratarkyät—beyond the power of reasoning; anirdeçyät—beyond the power of thinking; iti—thus; keñu—someone; api—also; niçcayaù—definitely concluded; atra—herein; anurüpam—which of them is right; räja-åñe—O sage amongst the kings; vimåça—judge yourself; sva—by your own; manéñayä—power of intelligence. TRANSLATION There are also some thinkers who believe that no one can ascertain the cause of distress by argumentation, nor know it by imagination, nor express it by words. O sage amongst kings, judge for yourself by thinking over all this with your own intelligence.

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

PURPORT The Vaiñëavites, the devotees of the Lord, do believe, as above explained, that nothing can take place without the sanction of the Supreme Lord. He is the supreme director, for He confirms in the Bhagavad-gétä (15.15) that He, as all-pervading Paramätmä, stays in everyone’s heart and keeps vigilance over all actions and witnesses all activities. The argument of the atheist that one cannot be punished for one’s misdeeds unless proved before a qualified justice is refuted herein, for we accept the perpetual witness and constant companion of the living being. A living being may forget all that he might have done in his past or present life, but one must know that in the same tree of the material body, the individual soul and the Supreme Soul as Paramätmä are sitting like two birds. One of them, the living being, is enjoying the fruits of the tree, whereas the Supreme Being is there to witness the activities. Therefore the Paramätmä feature, the Supreme Soul, is actually the witness of all activities of the living being, and only by His direction can the living being remember or forget what he might have done in the past. He is, therefore, both the all-pervading impersonal Brahman and the localized Paramätmä in everyone’s heart. He is the knower of all past, present and future, and nothing can be concealed from Him. The devotees know this truth, and therefore they discharge their duties sincerely, without being overly anxious for rewards. Besides that, one cannot estimate the Lord’s reactions, either by speculation or by scholarship. Why does He put some into difficulty and not others? He is the supreme knower of the Vedic knowledge, and thus He is the factual Vedäntist. At the same time He is the compiler of the Vedänta. No one is independent of Him, and everyone is engaged in His service in different ways. In the conditioned state, such services are rendered by the living being under force of the material nature, whereas in the liberated state the living being is helped by the spiritual nature in the voluntary loving service of the Lord. There is no incongruity or inebriety in His actions. All are on the path of Absolute Truth. Bhéñmadeva correctly estimated the inconceivable actions of the Lord. The conclusion is, therefore, that the sufferings of the representative of religion and the representative of the earth, as present before Mahäräja Parékñit, were Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

planned to prove that Mahäräja Parékñit was the ideal executive head because he knew well how to give protection to the cows (the earth) and the brähmaëas (religious principles), the two pillars of spiritual advancement. Everyone is under the full control of the Lord. He is quite correct in His action when He desires something to be done by someone, irrespective of the consideration of the particular case. Mahäräja Parékñit was thus put to test for his greatness. Now let us see how he solves it by his sagacious mind. TEXT 21 SaUTa ovac Wv& DaMaeR Pa[vdiTa Sa SaMa]a@( iÜJaSataMaa" ) SaMaaihTaeNa MaNaSaa iv%ed" PaYaRcí TaMa( )) 21 )) süta uväca evaà dharme pravadati sa samräò dvija-sattamäù samähitena manasä vikhedaù paryacañöa tam SYNONYMS sütaù uväca—Süta Gosvämé said; evam—so; dharme—the personality of religion; pravadati—thus having spoken; saù—he; samräö—the Emperor; dvija-sattamäù—O best among the brähmaëas; samähitena—with proper attention; manasä—by the mind; vikhedaù—without any mistake; paryacañöa—counterreplied; tam—unto him. TRANSLATION Süta Gosvämé said: O best among the brähmaëas, the Emperor Parékñit, thus hearing the personality of religion speak, was fully satisfied, and without mistake or regret he gave his reply.

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

PURPORT The statement of the bull, the personality of religion, was full of philosophy and knowledge, and the King was satisfied, since he could understand that the suffering bull was not an ordinary one. Unless one is perfectly conversant with the law of the Supreme Lord, one cannot speak such things touching philosophical truths. The Emperor, being also on an equal level of sagacity, replied to the point, without doubts or mistakes. TEXT 22 raJaaevac DaMa| b]vqiz DaMaRj DaMaaeR_iSa v*zæPaDa*k(- ) YadDaMaRk*-Ta" SQaaNa& SaUck-SYaaiPa TaÙveTa( )) 22 )) räjoväca dharmaà bravéñi dharma-jïa dharmo ’si våña-rüpa-dhåk yad adharma-kåtaù sthänaà sücakasyäpi tad bhavet SYNONYMS räjä uväca—the King said; dharmam—religion; bravéñi—as you speak; dharma-jïa—O one who knows the codes of religion; dharmaù—the personality of religion; asi—you are; våña-rüpa-dhåk—in the disguise of a bull; yat—whatever; adharma-kåtaù—one who acts irreligiously; sthänam—place; sücakasya—of the identifier; api—also; tat—that; bhavet—becomes. TRANSLATION The King said: O you, who are in the form of a bull! You know the truth of religion, and you are speaking according to the principle that the destination intended for the perpetrator of irreligious acts is also intended for one who Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

identifies the perpetrator. You are no other than the personality of religion. PURPORT A devotee’s conclusion is that no one is directly responsible for being a benefactor or mischief-monger without the sanction of the Lord; therefore he does not consider anyone to be directly responsible for such action. But in both the cases he takes it for granted that either benefit or loss is God-sent, and thus it is His grace. In case of benefit, no one will deny that it is God-sent, but in case of loss or reverses one becomes doubtful about how the Lord could be so unkind to His devotee as to put him in great difficulty. Jesus Christ was seemingly put into such great difficulty, being crucified by the ignorant, but he was never angry at the mischief-mongers. That is the way of accepting a thing, either favorable or unfavorable. Thus for a devotee the identifier is equally a sinner, like the mischief-monger. By God’s grace, the devotee tolerates all reverses. Mahäräja Parékñit observed this, and therefore he could understand that the bull was no other than the personality of religion himself. In other words, a devotee has no suffering at all because so-called suffering is also God’s grace for a devotee who sees God in everything. The cow and bull never placed any complaint before the King for being tortured by the personality of Kali, although everyone lodges such complaints before the state authorities. The extraordinary behavior of the bull made the King conclude that the bull was certainly the personality of religion, for no one else could understand the finer intricacies of the codes of religion. TEXT 23 AQava devMaaYaaYaa NaUNa& GaiTarGaaecra ) ceTaSaae vcSaêaiPa >aUTaaNaaiMaiTa iNaêYa" )) 23 )) athavä deva-mäyäyä nünaà gatir agocarä cetaso vacasaç cäpi Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

bhütänäm iti niçcayaù SYNONYMS athavä—alternatively; deva—the Lord; mäyäyäù—energies; nünam—very little; gatiù—movement; agocarä—inconceivable; cetasaù—either by the mind; vacasaù—by words; ca—or; api—also; bhütänäm—of all living beings; iti—thus; niçcayaù—concluded. TRANSLATION Thus it is concluded that the Lord’s energies are inconceivable. No one can estimate them by mental speculation or by word jugglery. PURPORT A question may be raised as to why a devotee should refrain from identifying an actor, although he knows definitely that the Lord is the ultimate doer of everything. Knowing the ultimate doer, one should not pose himself as ignorant of the actual performer. To answer this doubt, the reply is that the Lord is also not directly responsible, for everything is done by His deputed mäyä-çakti, or material energy. The material energy is always provoking doubts about the supreme authority of the Lord. The personality of religion knew perfectly well that nothing can take place without the sanction of the Supreme Lord, and still he was put into doubts by the deluding energy, and thus he refrained from mentioning the supreme cause. This doubtfulness was due to the contamination of both Kali and the material energy. The whole atmosphere of the age of Kali is magnified by the deluding energy, and the proportion of measurement is inexplicable. TEXT 24 TaPa" XaaEc& dYaa SaTYaiMaiTa Paada" k*-Tae k*-Taa" ) ADaMaa|XaEñYaae >aGana" SMaYaSa®MadESTav )) 24 )) Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

tapaù çaucaà dayä satyam iti pädäù kåte kåtäù adharmäàçais trayo bhagnäù smaya-saìga-madais tava SYNONYMS tapaù—austerity; çaucam—cleanliness; dayä—mercy; satyam—truthfulness; iti—thus; pädäù—legs; kåte—in the age of Satya; kåtäù—established; adharma—irreligiosity; aàçaiù—by the parts; trayaù—three combined; bhagnäù—broken; smaya—pride; saìga—too much association with women; madaiù—intoxication; tava—your. TRANSLATION In the age of Satya [truthfulness] your four legs were established by the four principles of austerity, cleanliness, mercy and truthfulness. But it appears that three of your legs are broken due to rampant irreligion in the form of pride, lust for women, and intoxication. PURPORT The deluding energy, or material nature, can act upon the living beings proportionately in terms of the living beings’ falling prey to the deluding attraction of mäyä. Moths are captivated by the glaring brightness of light, and thus they become prey to the fire. Similarly, the deluding energy is always captivating the conditioned souls to become prey to the fire of delusion, and the Vedic scriptures warn the conditioned souls not to become prey to delusion but to get rid of it. The Vedas warn us to go not to the darkness of ignorance but to the progressive path of light. The Lord Himself also warns that the deluding power of material energy is too powerful to overcome, but one who completely surrenders unto the Lord can easily do so. But to surrender unto the lotus feet of the Lord is also not very easy. Such surrender is possible by persons of austerity, cleanliness, mercy and truthfulness. These four principles of advanced civilization were remarkable features in the age of Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Satya. In that age, every human being was practically a qualified brähmaëa of the highest order, and in the social orders of life they were all paramahaàsas, or the topmost in the renounced order. By cultural standing, the human beings were not at all subjected to the deluding energy. Such strong men of character were competent enough to get away from the clutches of mäyä. But gradually, as the basic principles of brahminical culture, namely austerity, cleanliness, mercy and truthfulness, became curtailed by proportionate development of pride, attachment for women and intoxication, the path of salvation or the path of transcendental bliss retreated far, far away from human society. With the progression of the age of Kali, people are becoming very proud, and attached to women and intoxication. By the influence of the age of Kali, even a pauper is proud of his penny, the women are always dressed in an overly attractive fashion to victimize the minds of men, and the man is addicted to drinking wine, smoking, drinking tea and chewing tobacco, etc. All these habits, or so-called advancement of civilization, are the root causes of all irreligiosities, and therefore it is not possible to check corruption, bribery and nepotism. Man cannot check all these evils simply by statutory acts and police vigilance, but he can cure the disease of the mind by the proper medicine, namely advocating the principles of brahminical culture or the principles of austerity, cleanliness, mercy and truthfulness. Modern civilization and economic development are creating a new situation of poverty and scarcity with the result of blackmailing the consumer’s commodities. If the leaders and the rich men of the society spend fifty percent of their accumulated wealth mercifully for the misled mass of people and educate them in God consciousness, the knowledge of Bhägavatam, certainly the age of Kali will be defeated in its attempt to entrap the conditioned souls. We must always remember that false pride, or too high an estimation of one’s own values of life, undue attachment to women or association with them, and intoxication will divert human civilization from the path of peace, however much the people clamor for peace in the world. The preaching of the Bhägavatam principles will automatically render all men austere, clean both inside and outside, merciful to the suffering, and truthful in daily behavior. That is the way of correcting the flaws of human society, which are very prominently exhibited at the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

present moment. TEXT 25 wdaNaq& DaMaR PaadSTae SaTYa& iNavRTaRYaeÛTa" ) Ta& iJaga*+aTYaDaMaaeR_YaMaNa*TaeNaEiDaTa" k-il/" )) 25 )) idänéà dharma pädas te satyaà nirvartayed yataù taà jighåkñaty adharmo ’yam anåtenaidhitaù kaliù SYNONYMS idäném—at the present moment; dharma—O personality of religion; pädaù—leg; te—of you; satyam—truthfulness; nirvartayet—hobbling along somehow or other; yataù—whereby; tam—that; jighåkñati—trying to destroy; adharmaù—the personality of irreligion; ayam—this; anåtena—by deceit; edhitaù—flourishing; kaliù—quarrel personified. TRANSLATION You are now standing on one leg only, which is your truthfulness, and you are somehow or other hobbling along. But quarrel personified [Kali], flourishing by deceit, is also trying to destroy that leg. PURPORT The principles of religion do not stand on some dogmas or man-made formulas, but they stand on four primary regulative observances, namely austerity, cleanliness, mercy and truthfulness. The mass of people must be taught to practice these principles from childhood. Austerity means to accept voluntarily things which may not be very comfortable for the body but are conducive for spiritual realization, for example, fasting. Fasting twice or four times a month is a sort of austerity which may be voluntarily accepted for Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

spiritual realization only, and not for any other purposes, political or otherwise. Fastings which are meant not for self-realization but for some other purposes are condemned in the Bhagavad-gétä (17.5–6). Similarly, cleanliness is necessary both for the mind and for the body. Simply bodily cleanliness may help to some extent, but cleanliness of the mind is necessary, and it is effected by glorifying the Supreme Lord. No one can cleanse the accumulated mental dust without glorifying the Supreme Lord. A godless civilization cannot cleanse the mind because it has no idea of God, and for this simple reason people under such a civilization cannot have good qualifications, however they may be materially equipped. We have to see things by their resultant action. The resultant action of human civilization in the age of Kali is dissatisfaction, so everyone is anxious to get peace of mind. This peace of mind was complete in the Satya age because of the existence of the above-mentioned attributes of the human beings. Gradually these attributes have diminished in the Tretä-yuga to three fourths, in the Dväpara to half, and in this age of Kali to one fourth, which is also gradually diminishing on account of prevailing untruthfulness. By pride, either artificial or real, the resultant action of austerity is spoiled; by too much affection for female association, cleanliness is spoiled; by too much addiction to intoxication, mercy is spoiled; and by too much lying propaganda, truthfulness is spoiled. The revival of bhägavata-dharma can save human civilization from falling prey to evils of all description. TEXT 26 wYa& c >aUiMa>aRGavTaa NYaaiSaTaaeå>ara SaTaq ) é[qMaiÙSTaTPadNYaaSaE" SavRTa" k*-Tak-aETauk-a )) 26 )) iyaà ca bhümir bhagavatä nyäsitoru-bharä saté çrémadbhis tat-pada-nyäsaiù sarvataù kåta-kautukä Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

SYNONYMS iyam—this; ca—and; bhümiù—surface of the earth; bhagavatä—by the Personality of Godhead; nyäsita—being performed personally as well as by others; uru—great; bharä—burden; saté—being so done; çrémadbhiù—by the all-auspicious; tat—that; pada-nyäsaiù—footprints; sarvataù—all around; kåta—done; kautukä—good fortune. TRANSLATION The burden of the earth was certainly diminished by the Personality of Godhead and by others as well. When He was present as an incarnation, all good was performed because of His auspicious footprints. TEXT 27 XaaecTYaé[uk-l/a Saaßq du>aRGaevaeiJ‡TaaSaTaq ) Ab]øaYaivûl/" )) 29 )) taà jighäàsum abhipretya vihäya nåpa-läïchanam tat-päda-mülaà çirasä samagäd bhaya-vihvalaù SYNONYMS tam—him; jighäàsum—willing to kill; abhipretya—knowing it well; vihäya—leaving aside; nåpa-läïchanam—the dress of a king; tat-päda-mülam—at his feet; çirasä—by the head; samagät—fully surrendered; bhaya-vihvalaù—under pressure of fearfulness. TRANSLATION When the personality of Kali understood that the King was willing to kill him, he at once abandoned the dress of a king and, under pressure of fear, completely surrendered to him, bowing his head. PURPORT The royal dress of the personality of Kali is artificial. The royal dress is suitable for a king or kñatriya, but when a lower-class man artificially dresses himself as a king, his real identity is disclosed by the challenge of a bona fide kñatriya like Mahäräja Parékñit. A real kñatriya never surrenders. He accepts the challenge of his rival kñatriya, and he fights either to die or to win. Surrender is unknown to a real kñatriya. In the age of Kali there are so many pretenders dressed and posed like administrators or executive heads, but their real identity is disclosed when they are challenged by a real kñatriya. Therefore when the artificially dressed personality of Kali saw that to fight Mahäräja Parékñit was beyond his ability, he bowed down his head like a subordinate and gave up his royal dress. TEXT 30 Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

PaiTaTa& PaadYaaevsr" k*-PaYaa dqNavTSal/" ) XarYaiQaRTaSTada TaSMaE SQaaNaaiNa k-l/Yae ddaE ) ÛUTa& PaaNa& iñYa" SaUNaa Ya}aaDaMaRêTauivRDa" )) 38 )) süta uväca abhyarthitas tadä tasmai sthänäni kalaye dadau dyütaà pänaà striyaù sünä yaträdharmaç catur-vidhaù SYNONYMS sütaù uväca—Süta Gosvämé said; abhyarthitaù—thus being petitioned; tadä—at that time; tasmai—unto him; sthänäni—places; kalaye—to the personality of Kali; dadau—gave him permission; dyütam—gambling; pänam—drinking; striyaù—illicit association with women; sünä—animal slaughter; yatra—wherever; adharmaù—sinful activities; catuù-vidhaù—four kinds of. TRANSLATION Süta Gosvämé said: Mahäräja Parékñit, thus being petitioned by the personality of Kali, gave him permission to reside in places where gambling, drinking, prostitution and animal slaughter were performed. PURPORT The basic principles of irreligiosity, such as pride, prostitution, intoxication and falsehood, counteract the four principles of religion, namely austerity, cleanliness, mercy and truthfulness. The personality of Kali was given permission to live in four places particularly mentioned by the King, namely the place of gambling, the place of prostitution, the place of drinking and the place of animal slaughter. Çréla Jéva Gosvämé directs that drinking against the principles of scriptures, such as the sauträmaëé-yajïa, association with women outside marriage, and killing animals against the injunctions of scriptures are irreligious. In the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Vedas two different types of injunctions are there for the pravåttas, or those who are engaged in material enjoyment, and for the nivåttas, or those who are liberated from material bondage. The Vedic injunction for the pravåttas is to gradually regulate their activities towards the path of liberation. Therefore, for those who are in the lowest stage of ignorance and who indulge in wine, women and flesh, drinking by performing sauträmaëé-yajïa, association of women by marriage and flesh-eating by sacrifices are sometimes recommended. Such recommendations in the Vedic literature are meant for a particular class of men, and not for all. But because they are injunctions of the Vedas for particular types of persons, such activities by the pravåttas are not considered adharma. One man’s food may be poison for others; similarly, what is recommended for those in the mode of ignorance may be poison for those in the mode of goodness. Çréla Jéva Gosvämé Prabhu, therefore, affirms that recommendations in the scriptures for a certain class of men are never to be considered adharma, or irreligious. But such activities are factually adharma, and they are never to be encouraged. The recommendations in the scriptures are not meant for the encouragement of such adharma, but for regulating the necessary adharma gradually toward the path of dharma. Following in the footsteps of Mahäräja Parékñit, it is the duty of all executive heads of states to see that the principles of religion, namely austerity, cleanliness, mercy and truthfulness, are established in the state, and that the principles of irreligion, namely pride, illicit female association or prostitution, intoxication and falsity, are checked by all means. And to make the best use of a bad bargain, the personality of Kali may be transferred to places of gambling, drinking, prostitution and slaughterhouses, if there are any places like that. Those who are addicted to these irreligious habits may be regulated by the injunctions of the scripture. In no circumstances should they be encouraged by any state. In other words, the state should categorically stop all sorts of gambling, drinking, prostitution and falsity. The state which wants to eradicate corruption by majority may introduce the principles of religion in the following manner: 1. Two compulsory fasting days in a month, if not more (austerity). Even from the economic point of view, such two fasting days in a month in the state Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

will save tons of food, and the system will also act very favorably on the general health of the citizens. 2. There must be compulsory marriage of young boys and girls attaining twenty-four years of age and sixteen years of age respectively. There is no harm in coeducation in the schools and colleges, provided the boys and girls are duly married, and in case there is any intimate connection between a male and female student, they should be married properly without illicit relation. The divorce act is encouraging prostitution, and this should be abolished. 3. The citizens of the state must give in charity up to fifty percent of their income for the purpose of creating a spiritual atmosphere in the state or in human society, both individually and collectively. They should preach the principles of Bhägavatam by (a) karma-yoga, or doing everything for the satisfaction of the Lord, (b) regular hearing of the Çrémad-Bhägavatam from authorized persons or realized souls, (c) chanting of the glories of the Lord congregationally at home or at places of worship, (d) rendering all kinds of service to bhägavatas engaged in preaching Çrémad-Bhägavatam and (e) residing in a place where the atmosphere is saturated with God consciousness. If the state is regulated by the above process, naturally there will be God consciousness everywhere. Gambling of all description, even speculative business enterprise, is considered to be degrading, and when gambling is encouraged in the state, there is a complete disappearance of truthfulness. Allowing young boys and girls to remain unmarried more than the above-mentioned ages and licensing animal slaughterhouses of all description should be at once prohibited. The flesh-eaters may be allowed to take flesh as mentioned in the scriptures, and not otherwise. Intoxication of all description—even smoking cigarettes, chewing tobacco or the drinking of tea—must be prohibited. TEXT 39 PauNaê YaacMaaNaaYa JaaTaæPaMadaTPa[>au" ) TaTaae_Na*Ta& Mad& k-aMa& rJaae vEr& c PaÄMaMa( )) 39 )) Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

punaç ca yäcamänäya jäta-rüpam adät prabhuù tato ’nåtaà madaà kämaà rajo vairaà ca païcamam SYNONYMS punaù—again; ca—also; yäcamänäya—to the beggar; jäta-rüpam—gold; adät—gave away; prabhuù—the King; tataù—whereby; anåtam—falsehood; madam—intoxication; kämam—lust; rajaù—on account of a passionate mood; vairam—enmity; ca—also; païcamam—the fifth one. TRANSLATION The personality of Kali asked for something more, and because of his begging, the King gave him permission to live where there is gold because wherever there is gold there is also falsity, intoxication, lust, envy and enmity. PURPORT Although Mahäräja Parékñit gave Kali permission to live in four places, it was very difficult for him to find the places because during the reign of Mahäräja Parékñit there were no such places. Therefore Kali asked the King to give him something practical which could be utilized for his nefarious purposes. Mahäräja Parékñit thus gave him permission to live in a place where there is gold, because wherever there is gold there are all the above-mentioned four things, and over and above them there is enmity also. So the personality of Kali became gold-standardized. According to Çrémad-Bhägavatam, gold encourages falsity, intoxication, prostitution, envy and enmity. Even a gold-standard exchange and currency is bad. Gold-standard currency is based on falsehood because the currency is not on a par with the reserved gold. The basic principle is falsity because currency notes are issued in value beyond that of the actual reserved gold. This artificial inflation of currency by the authorities encourages prostitution of the state economy. The price of commodities becomes artificially inflated because of bad money, or artificial Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

currency notes. Bad money drives away good money. Instead of paper currency, actual gold coins should be used for exchange, and this will stop prostitution of gold. Gold ornaments for women may be allowed by control, not by quality, but by quantity. This will discourage lust, envy and enmity. When there is actual gold currency in the form of coins, the influence of gold in producing falsity, prostitution, etc., will automatically cease. There will be no need of an anticorruption ministry for another term of prostitution and falsity of purpose. TEXT 40 AMaUiNa PaÄ SQaaNaaiNa ùDaMaRPa[>av" k-il/" ) AaEtareYaeaaGaê§-vTas b*hC^\va" )) 44 )) sa eña etarhy adhyästa äsanaà pärthivocitam pitämahenopanyastaà räjïäraëyaà vivikñatä äste ’dhunä sa räjarñiù kauravendra-çriyollasan gajähvaye mahä-bhägaç cakravarté båhac-chraväù SYNONYMS saù—he; eñaù—this; etarhi—at the present; adhyäste—is ruling over; äsanam—the throne; pärthiva-ucitam—just befitting a king; pitämahena—by the grandfather; upanyastam—being handed over; räjïä—by the King; araëyam—forest; vivikñatä—desiring; äste—is there; adhunä—at present; saù—that; räja-åñiù—the sage amongst the kings; kaurava-indra—the chief amongst the Kuru kings; çriyä—glories; ullasan—spreading; gajähvaye—in Hastinäpura; mahä-bhägaù—the most fortunate; cakravarté—the Emperor; båhat-çraväù—highly famous. TRANSLATION The most fortunate Emperor Mahäräja Parékñit, who was entrusted with the kingdom of Hastinäpura by Mahäräja Yudhiñöhira when he desired to retire to the forest, is now ruling the world with great success due to his being glorified Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

by the deeds of the kings of the Kuru dynasty. PURPORT The prolonged sacrificial ceremonies undertaken by the sages of Naimiñäraëya were begun shortly after the demise of Mahäräja Parékñit. The sacrifice was to continue for one thousand years, and it is understood that in the beginning some of the contemporaries of Baladeva, the elder brother of Lord Kåñëa, also visited the sacrificial place. According to some authorities, the present tense is also used to indicate the nearest margin of time from the past. In that sense, the present tense is applied to the reign of Mahäräja Parékñit here. For a continuous fact, also, present tense can be used. The principles of Mahäräja Parékñit can be still continued, and human society can still be improved if there is determination by the authorities. We can still purge out from the state all the activities of immorality introduced by the personality of Kali if we are determined to take action like Mahäräja Parékñit. He allotted some place for Kali, but in fact Kali could not find such places in the world at all because Mahäräja Parékñit was strictly vigilant to see that there were no places for gambling, drinking, prostitution and animal slaughter. Modern administrators want to banish corruption from the state, but fools as they are, they do not know how to do it. They want to issue licenses for gambling houses, wine and other intoxicating drug houses, brothels, hotel prostitution and cinema houses, and falsity in every dealing, even in their own, and they want at the same time to drive out corruption from the state. They want the kingdom of God without God consciousness. How can it be possible to adjust two contradictory matters? If we want to drive out corruption from the state, we must first of all organize society to accept the principles of religion, namely austerity, cleanliness, mercy and truthfulness, and to make the condition favorable we must close all places of gambling, drinking, prostitution and falsity. These are some of the practical lessons from the pages of Çrémad-Bhägavatam. TEXT 45 Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

wTQaM>aUTaaNau>aavae_YaMai>aMaNYauSauTaae Na*Pa" ) YaSYa Paal/YaTa" +aaEaGavTa" k*-ZauTak-MaRaveTa( Pa[ivíae_Paqh SavRTa" ) Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

YaavdqXaae MahaNauVYaaRMaai>aMaNYav Wk-ra$( )) 5 )) tävat kalir na prabhavet praviñöo ’péha sarvataù yävad éço mahän urvyäm äbhimanyava eka-räö SYNONYMS tävat—so long; kaliù—the personality of Kali; na—cannot; prabhavet—flourish; praviñöaù—entered in; api—even though; iha—here; sarvataù—everywhere; yävat—as long as; éçaù—the lord; mahän—great; urvyäm—powerful; äbhimanyavaù—the son of Abhimanyu; eka-räö—the one emperor. TRANSLATION As long as the great, powerful son of Abhimanyu remains the Emperor of the world, there is no chance that the personality of Kali will flourish. PURPORT As we have already explained, the personality of Kali had entered the jurisdiction of this earth long ago, and he was looking for an opportunity to spread his influence all over the world. But he could not do so satisfactorily due to the presence of Mahäräja Parékñit. That is the way of good government. The disturbing elements like the personality of Kali will always try to extend their nefarious activities, but it is the duty of the able state to check them by all means. Although Mahäräja Parékñit allotted places for the personality of Kali, at the same time he gave no chance for the citizens to be swayed by the personality of Kali. TEXT 6 YaiSMaàhiNa YaùeRv >aGavaNauTSaSaJaR GaaMa( ) Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TadEvehaNauv*taae_SaavDaMaRPa[>av" k-il/" )) 6 )) yasminn ahani yarhy eva bhagavän utsasarja gäm tadaivehänuvåtto ’säv adharma-prabhavaù kaliù SYNONYMS yasmin—on that; ahani—very day; yarhi eva—in the very moment; bhagavän—the Personality of Godhead; utsasarja—left aside; gäm—the earth; tadä—at that time; eva—certainly; iha—in this world; anuvåttaù—followed; asau—he; adharma—irreligion; prabhavaù—accelerating; kaliù—the personality of quarrel. TRANSLATION The very day and moment the Personality of Godhead, Lord Çré Kåñëa, left this earth, the personality of Kali, who promotes all kinds of irreligious activities, came into this world. PURPORT The Personality of Godhead and His holy name, qualities, etc., are all identical. The personality of Kali was not able to enter the jurisdiction of the earth due to the presence of the Personality of Godhead. And similarly, if there is an arrangement for the constant chanting of the holy names, qualities, etc., of the Supreme Personality of Godhead, there is no chance at all for the personality of Kali to enter. That is the technique of driving away the personality of Kali from the world. In modernized human society there are great advancements of material science, and they have invented the radio to distribute sound in the air. So instead of vibrating some nuisance sound for sense enjoyment, if the state arranges to distribute transcendental sound by resounding the holy name, fame and activities of the Lord, as they are authorized in the Bhagavad-gétä or Çrémad-Bhägavatam, then a favorable Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

condition will be created, the principles of religion in the world will be reestablished, and thus the executive heads, who are so anxious to drive away corruption from the world, will be successful. Nothing is bad if properly used for the service of the Lord. TEXT 7 NaaNauÜeií k-il&/ SaMa]a$( Saar® wv Saar>auk(- ) ku-Xal/aNYaaéu iSaÖyiNTa NaeTaraiaUzui>a" )) 10 )) yä yäù kathä bhagavataù kathanéyoru-karmaëaù guëa-karmäçrayäù pumbhiù saàsevyäs tä bubhüñubhiù SYNONYMS Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

yäù—whatever; yäù—and whatsoever; kathäù—topics; bhagavataù—about the Personality of Godhead; kathanéya—were to be spoken by me; uru-karmaëaù—of Him who acts wonderfully; guëa—transcendental qualities; karma—uncommon deeds; äçrayäù—involving; pumbhiù—by persons; saàsevyäù—ought to be heard; täù—all of them; bubhüñubhiù—by those who want their own welfare. TRANSLATION Those who are desirous of achieving complete perfection in life must submissively hear all topics that are connected with the transcendental activities and qualities of the Personality of Godhead, who acts wonderfully. PURPORT The systematic hearing of the transcendental activities, qualities and names of Lord Çré Kåñëa pushes one towards eternal life. Systematic hearing means knowing Him gradually in truth and fact, and this knowing Him in truth and fact means attaining eternal life, as stated in the Bhagavad-gétä. Such transcendental, glorified activities of Lord Çré Kåñëa are the prescribed remedy for counteracting the process of birth, death, old age and disease, which are considered to be material awards for the conditioned living being. The culmination of such a perfectional stage of life is the goal of human life and the attainment of transcendental bliss. TEXT 11 ‰zYa Ocu" SaUTa Jaqv SaMaa" SaaEMYa XaaìTaqivRXad& YaXa" ) YaSTv& Xa&SaiSa k*-Za]buiÖ" ) jaNaeNa vEYaaSaik-XaiBdTaeNa Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

>aeJae %GaeNd]ßJaPaadMaUl/Ma( )) 16 )) sa vai mahä-bhägavataù parékñid yenäpavargäkhyam adabhra-buddhiù jïänena vaiyäsaki-çabditena bheje khagendra-dhvaja-päda-mülam SYNONYMS saù—he; vai—certainly; mahä-bhägavataù—first-class devotee; parékñit—the King; yena—by which; apavarga-äkhyam—by the name of liberation; adabhra—fixed; buddhiù—intelligence; jïänena—by knowledge; vaiyäsaki—the son of Vyäsa; çabditena—vibrated by; bheje—taken to; khaga-indra—Garuòa, the king of the birds; dhvaja—flag; päda-mülam—soles of the feet. TRANSLATION O Süta Gosvämé, please describe those topics of the Lord by which Mahäräja Parékñit, whose intelligence was fixed on liberation, attained the lotus feet of the Lord, who is the shelter of Garuòa, the king of birds. Those topics were vibrated by the son of Vyäsa [Çréla Çukadeva]. PURPORT There is some controversy amongst the students on the path of liberation. Such transcendental students are known as impersonalists and devotees of the Lord. The devotee of the Lord worships the transcendental form of the Lord, whereas the impersonalist meditates upon the glaring effulgence, or the bodily rays of the Lord, known as the brahmajyoti. Here in this verse it is said that Mahäräja Parékñit attained the lotus feet of the Lord by instructions in knowledge delivered by the son of Vyäsadeva, Çréla Çukadeva Gosvämé. Çukadeva Gosvämé was also an impersonalist in the beginning, as he himself has admitted in the Bhägavatam (2.1.9), but later on he was attracted by the transcendental pastimes of the Lord and thus became a devotee. Such devotees Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

with perfect knowledge are called mahä-bhägavatas, or first-class devotees. There are three classes of devotees, namely the präkåta, madhyama, and mahä-bhägavata. The präkåta, or third-class devotees, are temple worshipers without specific knowledge of the Lord and the Lord’s devotees. The madhyama, or the second-class devotee, knows well the Lord, the Lord’s devotees, the neophytes, and the nondevotees also. But the mahä-bhägavata, or the first-class devotee, sees everything in relation with the Lord and the Lord present in everyone’s relation. The mahä-bhägavata, therefore, does not make any distinction, particularly between a devotee and nondevotee. Mahäräja Parékñit was such a mahä-bhägavata devotee because he was initiated by a mahä-bhägavata devotee, Çukadeva Gosvämé. He was equally kind, even to the personality of Kali, and what to speak of others. So there are many instances in the transcendental histories of the world of an impersonalist who has later become a devotee. But a devotee has never become an impersonalist. This very fact proves that on the transcendental steps, the step occupied by a devotee is higher than the step occupied by an impersonalist. It is also stated in the Bhagavad-gétä (12.5) that persons stuck on the impersonal step undergo more sufferings than achievement of reality. Therefore knowledge imparted by Çukadeva Gosvämé unto Mahäräja Parékñit helped him attain the service of the Lord. And this stage of perfection is called apavarga, or the perfect stage of liberation. Simple knowledge of liberation is material knowledge. Actual freedom from material bondage is called liberation, but attainment of the transcendental service of the Lord is called the perfect stage of liberation. Such a stage is attained by knowledge and renunciation, as we have already explained (Bhäg. 1.2.12), and perfect knowledge, as delivered by Çréla Çukadeva Gosvämé, results in the attainment of the transcendental service of the Lord. TEXT 17 Taà" Par& PauauTaYaaeGaiNaïMa( ) Aa:YaaùNaNTaacirTaaePaPaà& Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Paarqi+aTa& >aaGavTaai>araMaMa( )) 17 )) tan naù paraà puëyam asaàvåtärtham äkhyänam atyadbhuta-yoga-niñöham äkhyähy anantäcaritopapannaà pärékñitaà bhägavatäbhirämam SYNONYMS tat—therefore; naù—unto us; param—supreme; puëyam—purifying; asaàvåta-artham—as it is; äkhyänam—narration; ati—very; adbhuta—wonderful; yoga-niñöham—compact in bhakti-yoga; äkhyähi—describe; ananta—the Unlimited; äcarita—activities; upapannam—full of; pärékñitam—spoken to Mahäräja Parékñit; bhägavata—of the pure devotees; abhirämam—particularly very dear. TRANSLATION Thus please narrate to us the narrations of the Unlimited, for they are purifying and supreme. They were spoken to Mahäräja Parékñit, and they are very dear to the pure devotees, being full of bhakti-yoga. PURPORT What was spoken to Mahäräja Parékñit and what is very dear to the pure devotees is Çrémad-Bhägavatam. Çrémad-Bhägavatam is mainly full of the narrations of the activities of the Supreme Unlimited, and therefore it is the science of bhakti-yoga, or the devotional service of the Lord. Thus it is para, or supreme, because although it is enriched with all knowledge and religion, it is specifically enriched with the devotional service of the Lord. TEXT 18 SaUTa ovac Ahae vYa& JaNMa>a*Taae_Û haSMa Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

v*ÖaNauv*tYaaiPa ivl/aeMaJaaTaa" ) daEZku-LYaMaaiDa& ivDauNaaeiTa Xaqga]& MahtaMaaNaaMai>aDaaNaYaaeGa" )) 18 )) süta uväca aho vayaà janma-bhåto ’dya häsma våddhänuvåttyäpi viloma-jätäù dauñkulyam ädhià vidhunoti çéghraà mahattamänäm abhidhäna-yogaù SYNONYMS sütaù uväca—Süta Gosvämé said; aho—how; vayam—we; janma-bhåtaù—promoted in birth; adya—today; ha—clearly; äsma—have become; våddha-anuvåttyä—by serving those who are advanced in knowledge; api—although; viloma-jätäù—born in a mixed caste; dauñkulyam—disqualification of birth; ädhim—sufferings; vidhunoti—purifies; çéghram—very soon; mahat-tamänäm—of those who are great; abhidhäna—conversation; yogaù—connection. TRANSLATION Çré Süta Gosvämé said: O God, although we are born in a mixed caste, we are still promoted in birthright simply by serving and following the great who are advanced in knowledge. Even by conversing with such great souls, one can without delay cleanse oneself of all disqualifications resulting from lower births. PURPORT Süta Gosvämé did not take his birth in a brähmaëa family. He was born in a family of mixed caste, or an uncultured low family. But because of higher association, like Çré Çukadeva Gosvämé and the great åñis of Naimiñäraëya, certainly the disqualification of inferior birth was washed off. Lord Çré Caitanya Mahäprabhu followed this principle in pursuance of the Vedic usages, and by His transcendental association He elevated many lowborn, or Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

those disqualified by birth or action, to the status of devotional service and established them in the position of äcäryas, or authorities. He clearly stated that any man, whatever he may be, whether a brähmaëa or çüdra by birth, or a householder or mendicant in the order of society, if he is conversant with the science of Kåñëa, he can be accepted as an äcärya or guru, a spiritual master. Süta Gosvämé learned the science of Kåñëa from great åñis and authorities like Çukadeva and Vyäsadeva and he was so qualified that even the sages of Naimiñäraëya eagerly wanted to hear from him the science of Kåñëa in the form of Çrémad-Bhägavatam. So he had the double association of great souls by hearing and preaching. Transcendental science, or the science of Kåñëa, has to be learned from the authorities, and when one preaches the science, he becomes still more qualified. So Süta Gosvämé had both the advantages, and thus undoubtedly he was completely freed from all disqualifications of low birth and mental agonies. This verse definitely proves that Çréla Çukadeva Gosvämé did not refuse to teach Süta Gosvämé about the transcendental science nor did the sages of Naimiñäraëya refuse to hear lessons from him because of his inferior birth. This means that thousands of years ago there was no bar to learning or preaching the transcendental science because of inferior birth. The rigidity of the so-called caste system in Hindu society became prominent within only one hundred years or so when the number of dvija-bandhus, or disqualified men in the families of higher castes, increased. Lord Çré Caitanya revived the original Vedic system, and He elevated Öhäkura Haridäsa to the position of nämäcärya, or the authority in preaching the glories of the holy name of the Lord, although His Holiness Çréla Haridäsa Öhäkura was pleased to appear in a family of Mohammedans. Such is the power of pure devotees of the Lord. The Ganges water is accepted as pure, and one can become purified after taking a bath in the waters of the Ganges. But as far as the great devotees of the Lord are concerned, they can purify a degraded soul even by being seen by the lowborn, and what to speak of association. Lord Çré Caitanya Mahäprabhu wanted to purify the whole atmosphere of the polluted world by sending qualified preachers all over the world, and it remains with the Indians to take up this task scientifically and thus do the best kind of humanitarian work. The mental Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

diseases of the present generation are more acute than bodily diseases; it is quite fit and proper to take up the preaching of Çrémad-Bhägavatam all over the world without delay. Mahattamänäm abhidhäna also means dictionary of great devotees, or a book full of the words of great devotees. Such a dictionary of the words of great devotees and those of the Lord are in the Vedas and allied literatures, specifically the Çrémad-Bhägavatam. TEXT 19 ku-Ta" PauNaGa*Ra*XaMa( )) 24 )) Jal/aXaYaMac+aaaUTaPaUvR" SahSaa +auta*@(>YaaMaidRTaaTMaNa" ) b]aøaUd(b]øNa( MaTSarae MaNYaurev c )) 29 )) abhüta-pürvaù sahasä kñut-tåòbhyäm arditätmanaù brähmaëaà praty abhüd brahman matsaro manyur eva ca SYNONYMS abhüta-pürvaù—unprecedented; sahasä—circumstantially; kñut—hunger; tåòbhyäm—as well as by thirst; ardita—being distressed; ätmanaù—of his self; brähmaëam—unto a brähmaëa; prati—against; abhüt—became; brahman—O brähmaëas; matsaraù—envious; manyuù—angry; eva—thus; ca—and. TRANSLATION O brähmaëas, the King’s anger and envy, directed toward the brähmaëa Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

sage, were unprecedented, being that circumstances had made him hungry and thirsty. PURPORT For a king like Mahäräja Parékñit to become angry and envious, especially at a sage and brähmaëa, was undoubtedly unprecedented. The King knew well that brähmaëas, sages, children, women and old men are always beyond the jurisdiction of punishment. Similarly, the king, even though he commits a great mistake, is never to be considered a wrongdoer. But in this case, Mahäräja Parékñit became angry and envious at the sage due to his thirst and hunger, by the will of the Lord. The King was right to punish his subject for coldly receiving him or neglecting him, but because the culprit was a sage and a brähmaëa, it was unprecedented. As the Lord is never envious of anyone, so also the Lord’s devotee is never envious of anyone. The only justification for Mahäräja Parékñit’s behavior is that it was ordained by the Lord. TEXT 30 Sa Tau b]ø‰zer&Sae GaTaaSauMaurGa& åza ) iviNaGaRC^NDaNauZk-ae$ya iNaDaaYa PaurMaaGaTa" )) 30 )) sa tu brahma-åñer aàse gatäsum uragaà ruñä vinirgacchan dhanuñ-koöyä nidhäya puram ägataù SYNONYMS saù—the King; tu—however; brahma-åñeù—of the brähmaëa sage; aàse—on the shoulder; gata-asum—lifeless; uragam—snake; ruñä—in anger; vinirgacchan—while leaving; dhanuù-koöyä—with the front of the bow; nidhäya—by placing it; puram—palace; ägataù—returned. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TRANSLATION While leaving, the King, being so insulted, picked up a lifeless snake with his bow and angrily placed it on the shoulder of the sage. Then he returned to his palace. PURPORT The King thus treated the sage tit for tat, although he was never accustomed to such silly actions. By the will of the Lord, the King, while going away, found a dead snake in front of him, and he thought that the sage, who had coldly received him, thus might be coldly rewarded by being offered a garland of a dead snake. In the ordinary course of dealing, this was not very unnatural, but in the case of Mahäräja Parékñit’s dealing with a brähmaëa sage, this was certainly unprecedented. It so happened by the will of the Lord. TEXT 31 Wz ik&- iNa>a*TaaXaezk-raRkE-" ) rajaga& Pa[aiPaTa& TaaTa& é[uTva Ta}aedMab]vqTa( )) 32 )) tasya putro ’titejasvé viharan bälako ’rbhakaiù räjïäghaà präpitaà tätaà çrutvä tatredam abravét SYNONYMS tasya—his (the sage’s); putraù—son; ati—extremely; tejasvé—powerful; viharan—while playing; bälakaù—with boys; arbhakaiù—who were all childish; räjïä—by the King; agham—distress; präpitam—made to have; tätam—the father; çrutvä—by hearing; tatra—then and there; idam—this; abravét—spoke. TRANSLATION The sage had a son who was very powerful, being a brähmaëa’s son. While he was playing with inexperienced boys, he heard of his father’s distress, which was occasioned by the King. Then and there the boy spoke as follows. PURPORT Due to Mahäräja Parékñit’s good government, even a boy of tender age, who Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

was playing with other inexperienced boys, could become as powerful as a qualified brähmaëa. This boy was known as Çåìgi, and he achieved good training in brahmacarya by his father so that he could be as powerful as a brähmaëa, even at that age. But because the age of Kali was seeking an opportunity to spoil the cultural heritage of the four orders of life, the inexperienced boy gave a chance for the age of Kali to enter into the field of Vedic culture. Hatred of the lower orders of life began from this brähmaëa boy, under the influence of Kali, and thus cultural life began to dwindle day after day. The first victim of brahminical injustice was Mahäräja Parékñit, and thus the protection given by the King against the onslaught of Kali was slackened. TEXT 33 Ahae ADaMaR" Paal/aNaa& Paqvna& bil/>auJaaiMav ) SvaiMaNYaga& Yad( daSaaNaa& ÜarPaaNaa& éuNaaiMav )) 33 )) aho adharmaù pälänäà pévnäà bali-bhujäm iva sväminy aghaà yad däsänäà dvära-pänäà çunäm iva SYNONYMS aho—just look at; adharmaù—irreligion; pälänäm—of the rulers; pévnäm—of one who is brought up; bali-bhujäm—like the crows; iva—like; svämini—unto the master; agham—sin; yat—what is; däsänäm—of the servants; dvära-pänäm—keeping watch at the door; çunäm—of the dogs; iva—like. TRANSLATION [The brähmaëa’s son, Çåìgi, said:] O just look at the sins of the rulers who, like crows and watchdogs at the door, perpetrate sins against their masters, contrary to the principles governing servants.

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

PURPORT The brähmaëas are considered to be the head and brains of the social body, and the kñatriyas are considered to be the arms of the social body. The arms are required to protect the body from all harm, but the arms must act according to the directions of the head and brain. That is a natural arrangement made by the supreme order, for it is confirmed in the Bhagavad-gétä that four social orders or castes, namely the brähmaëas, the kñatriyas, the vaiçyas and the çüdras, are set up according to quality and work done by them. Naturally the son of a brähmaëa has a good chance to become a brähmaëa by the direction of his qualified father, as a son of a medical practitioner has a very good chance to become a qualified medical practitioner. So the caste system is quite scientific. The son must take advantage of the father’s qualification and thus become a brähmaëa or medical practitioner, and not otherwise. Without being qualified, one cannot become a brähmaëa or medical practitioner, and that is the verdict of all scriptures and social orders. Herein Çåìgi, a qualified son of a great brähmaëa, attained the required brahminical power both by birth and by training, but he was lacking in culture because he was an inexperienced boy. By the influence of Kali, the son of a brähmaëa became puffed up with brahminical power and thus wrongly compared Mahäräja Parékñit to crows and watchdogs. The King is certainly the watchdog of the state in the sense that he keeps vigilant eyes over the border of the state for its protection and defense, but to address him as a watchdog is the sign of a less-cultured boy. Thus the downfall of the brahminical powers began as they gave importance to birthright without culture. The downfall of the brähmaëa caste began in the age of Kali. And since brähmaëas are the heads of the social order, all other orders of society also began to deteriorate. This beginning of brahminical deterioration was highly deplored by the father of Çåìgi, as we will find. TEXT 34 b]aøaUTa( PaaPaqYaSaq DaqiÜRJadevGaae>Ya" )) 3 )) adyaiva räjyaà balam åddha-koçaà prakopita-brahma-kulänalo me dahatv abhadrasya punar na me ’bhüt päpéyasé dhér dvija-deva-gobhyaù SYNONYMS adya—this day; eva—on the very; räjyam—kingdom; balam åddha—strength and riches; koçam—treasury; prakopita—ignited by; brahma-kula—by the brähmaëa community; analaù—fire; me dahatu—let it burn me; abhadrasya—inauspiciousness; punaù—again; na—not; me—unto me; abhüt—may occur; päpéyasé—sinful; dhéù—intelligence; dvija—brähmaëas; deva—the Supreme Lord; gobhyaù—and the cows. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TRANSLATION I am uncivilized and sinful due to my neglect of brahminical culture, God consciousness and cow protection. Therefore I wish that my kingdom, strength and riches burn up immediately by the fire of the brähmaëa’s wrath so that in the future I may not be guided by such inauspicious attitudes. PURPORT Progressive human civilization is based on brahminical culture, God consciousness and protection of cows. All economic development of the state by trade, commerce, agriculture and industries must be fully utilized in relation to the above principles, otherwise all so-called economic development becomes a source of degradation. Cow protection means feeding the brahminical culture, which leads towards God consciousness, and thus perfection of human civilization is achieved. The age of Kali aims at killing the higher principles of life, and although Mahäräja Parékñit strongly resisted the domination of the personality of Kali within the world, the influence of the age of Kali came at an opportune moment, and even a strong king like Mahäräja Parékñit was induced to disregard the brahminical culture due to a slight provocation of hunger and thirst. Mahäräja Parékñit lamented the accidental incident, and he desired that all his kingdom, strength and accumulation of wealth would be burned up for not being engaged in brahminical culture, etc. Where wealth and strength are not engaged in the advancement of brahminical culture, God consciousness and cow protection, the state and home are surely doomed by Providence. If we want peace and prosperity in the world, we should take lessons from this verse; every state and every home must endeavor to advance the cause of brahminical culture for self-purification, God consciousness for self-realization and cow protection for getting sufficient milk and the best food to continue a perfect civilization. TEXT 4

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Sa icNTaYaiàTQaMaQaaé*aq+aYaMaaéu Datae )) 14 )) tasyaiva me ’ghasya parävareço vyäsakta-cittasya gåheñv abhékñëam Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

nirveda-mülo dvija-çäpa-rüpo yatra prasakto bhayam äçu dhatte SYNONYMS tasya—his; eva—certainly; me—mine; aghasya—of the sinful; parä—transcendental; avara—mundane; éçaù—controller, the Supreme Lord; vyäsakta—overly attached; cittasya—of the mind; gåheñu—to family affairs; abhékñëam—always; nirveda-mülaù—the source of detachment; dvija-çäpa—cursing by the brähmaëa; rüpaù—form of; yatra—whereupon; prasaktaù—one who is affected; bhayam—fearfulness; äçu—very soon; dhatte—take place. TRANSLATION The Supreme Personality of Godhead, the controller of both the transcendental and mundane worlds, has graciously overtaken me in the form of a brähmaëa’s curse. Due to my being too much attached to family life, the Lord, in order to save me, has appeared before me in such a way that only out of fear I will detach myself from the world. PURPORT Mahäräja Parékñit, although born in a family of great devotees, the Päëòavas, and although securely trained in transcendental attachment for the association of the Lord, still found the allurement of mundane family life so strong that he had to be detached by a plan of the Lord. Such direct action is taken by the Lord in the case of a special devotee. Mahäräja Parékñit could understand this by the presence of the topmost transcendentalists in the universe. The Lord resides with His devotees, and therefore the presence of the great saints indicated the presence of the Lord. The King therefore welcomed the presence of the great åñis as a mark of favor of the Supreme Lord. TEXT 15 Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Ta& MaaePaYaaTa& Pa[iTaYaNTau ivPa[a Ga®a c devq Da*TaictaMaqXae ) iÜJaaePaSa*í" ku-hk-STa+ak-ae va dXaTvl&/ GaaYaTa ivZYa" )) 16 )) punaç ca bhüyäd bhagavaty anante ratiù prasaìgaç ca tad-äçrayeñu mahatsu yäà yäm upayämi såñöià maitry astu sarvatra namo dvijebhyaù SYNONYMS punaù—again; ca—and; bhüyät—let it be; bhagavati—unto Lord Çré Kåñëa; anante—who has unlimited potency; ratiù—attracting; prasaìgaù—association; ca—also; tat—His; äçrayeñu—with those who are His devotees; mahatsu—within the material creation; yäm yäm—wherever; upayämi—I may take; såñöim—my birth; maitré—friendly relation; astu—let it be; sarvatra—everywhere; namaù—my obeisances; dvijebhyaù—unto the brähmaëas. TRANSLATION Again, offering obeisances unto all you brähmaëas, I pray that if I should again take my birth in the material world I will have complete attachment to the unlimited Lord Kåñëa, association with His devotees and friendly relations with all living beings. PURPORT

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

That a devotee of the Lord is the only perfect living being is explained herein by Mahäräja Parékñit. A devotee of the Lord is no one’s enemy, although there may be many enemies of a devotee. A devotee of the Lord does not like to associate with nondevotees, although he has no enmity with them. He desires association with the devotees of the Lord. This is perfectly natural because birds of the same feather mix together. And the most important function of a devotee is to have complete attachment for Lord Çré Kåñëa, the father of all living beings. As a good son of the father behaves in a friendly way with all his other brothers, so also the devotee of the Lord, being a good son of the supreme father, Lord Kåñëa, sees all other living beings in relation with the supreme father. He tries to bring back the upstart sons of the father to a saner stage and to get them to accept the supreme fatherhood of God. Mahäräja Parékñit was certainly going back to Godhead, but even if he were not to go back, he prayed for a pattern of life which is the most perfect way in the material world. A pure devotee does not desire the company of a personality as great as Brahmä, but he prefers the association of a petty living being, provided he is a devotee of the Lord. TEXT 17 wiTa SMa raJaaDYavSaaYaYau¢-" Pa[acqNaMaUle/zu ku-Xaezu Daqr" ) odx(Mau%ae di+aavTSau k*-ZaRGavTPaaìRk-aMaa" )) 20 )) na vä idaà räjarñi-varya citraà bhavatsu kåñëaà samanuvrateñu ye ’dhyäsanaà räja-kiréöa-juñöaà sadyo jahur bhagavat-pärçva-kämäù SYNONYMS na—neither; vä—like this; idam—this; räjarñi—saintly king; varya—the chief; citram—astonishing; bhavatsu—unto all of you; kåñëam—Lord Kåñëa; samanuvrateñu—unto those who are strictly in the line of; ye—who; adhyäsanam—seated on the throne; räja-kiréöa—helmets of kings; juñöam—decorated; sadyaù—immediately; jahuù—gave up; bhagavat—the Personality of Godhead; pärçva-kämäù—desiring to achieve association. TRANSLATION [The sages said:] O chief of all the saintly kings of the Päëòu dynasty who Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

are strictly in the line of Lord Çré Kåñëa! It is not at all astonishing that you give up your throne, which is decorated with the helmets of many kings, to achieve eternal association with the Personality of Godhead. PURPORT Foolish politicians who hold political administrative posts think that the temporary posts they occupy are the highest material gain of life, and therefore they stick to those posts even up to the last moment of life, without knowing that achievement of liberation as one of the associates of the Lord in His eternal abode is the highest gain of life. The human life is meant for achieving this end. The Lord has assured us in the Bhagavad-gétä many times that going back to Godhead, His eternal abode, is the highest achievement. Prahläda Mahäräja, while praying to Lord Nåsiàha, said, “O my Lord, I am very much afraid of the materialistic way of life, and I am not the least afraid of Your present ghastly ferocious feature as Nåsiàhadeva. This materialistic way of life is something like a grinding stone, and we are being crushed by it. We have fallen into this horrible whirlpool of the tossing waves of life, and thus, my Lord, I pray at Your lotus feet to call me back to Your eternal abode as one of Your servitors. This is the summit liberation of this materialistic way of life. I have very bitter experience of the materialistic way of life. In whichever species of life I have taken birth, compelled by the force of my own activities, I have very painfully experienced two things, namely separation from my beloved and meeting with what is not wanted. And to counteract them, the remedies which I undertook were more dangerous than the disease itself. So I drift from one point to another birth after birth, and I pray to You therefore to give me a shelter at Your lotus feet.” The Päëòava kings, who are more than many saints of the world, knew the bitter results of the materialistic way of life. They were never captivated by the glare of the imperial throne they occupied, and they sought always the opportunity of being called by the Lord to associate with Him eternally. Mahäräja Parékñit was the worthy grandson of Mahäräja Yudhiñöhira. Mahäräja Yudhiñöhira gave up the imperial throne to his grandson, and similarly Mahäräja Parékñit, the grandson of Mahäräja Yudhiñöhira, gave up the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

imperial throne to his son Janamejaya. That is the way of all the kings in the dynasty because they are all strictly in the line of Lord Kåñëa. Thus the devotees of the Lord are never enchanted by the glare of materialistic life, and they live impartially, unattached to the objects of the false, illusory materialistic way of life. TEXT 21 SaveR vYa& TaavidhaSMahe_Qa k-le/vr& YaavdSaaE ivhaYa ) l/aek&- Par& ivrJaSk&- ivXaaek&YaaSYaTYaYa& >aaGavTaPa[DaaNa" )) 21 )) sarve vayaà tävad ihäsmahe ’tha kalevaraà yävad asau vihäya lokaà paraà virajaskaà viçokaà yäsyaty ayaà bhägavata-pradhänaù SYNONYMS sarve—all; vayam—of us; tävat—as long as; iha—at this place; äsmahe—shall stay; atha—hereafter; kalevaram—the body; yävat—so long; asau—the King; vihäya—giving up; lokam—the planet; param—the supreme; virajaskam—completely free from mundane contamination; viçokam—completely freed from all kinds of lamentation; yäsyati—returns; ayam—this; bhägavata—devotee; pradhänaù—the foremost. TRANSLATION We shall all wait here until the foremost devotee of the Lord, Mahäräja Parékñit, returns to the supreme planet, which is completely free from all mundane contamination and all kinds of lamentation. PURPORT Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Beyond the limitation of the material creation, which is compared to the cloud in the sky, there is the paravyoma, or the spiritual sky, full of planets called Vaikuëöhas. Such Vaikuëöha planets are also differently known as the Puruñottamaloka, Acyutaloka, Trivikramaloka, Håñékeçaloka, Keçavaloka, Aniruddhaloka, Mädhavaloka, Pradyumnaloka, Saìkarñaëaloka, Çrédharaloka, Väsudevaloka, Ayodhyäloka, Dvärakäloka and many other millions of spiritual lokas wherein the Personality of Godhead predominates; all the living entities there are liberated souls with spiritual bodies as good as that of the Lord. There is no material contamination; everything there is spiritual, and therefore there is nothing objectively lamentable. They are full of transcendental bliss, and are without birth, death, old age and disease. And amongst all the above-mentioned Vaikuëöhalokas, there is one supreme loka called Goloka Våndävana, which is the abode of the Lord Çré Kåñëa and His specific associates. Mahäräja Parékñit was destined to achieve this particular loka, and the great åñis assembled there could foresee this. All of them consulted among themselves about the great departure of the great King, and they wanted to see him up to the last moment because they would no more be able to see such a great devotee of the Lord. When a great devotee of the Lord passes away, there is nothing to be lamented because the devotee is destined to enter into the kingdom of God. But the sorry plight is that such great devotees leave our sight, and therefore there is every reason to be sorry. As the Lord is rarely to be seen by our present eyes, so also are the great devotees. The great åñis, therefore, correctly decided to remain on the spot till the last moment. TEXT 22 Aaé[uTYa Tad*izGaavÙGavaNa( VYaaSaPau}aae Yad*C^Yaa GaaMa$=MaaNaae_NaPae+a" ) Al/+Yail/®ae iNaJal/a>aTauíae Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

v*Taê balE/rvDaUTavez" )) 25 )) taträbhavad bhagavän vyäsa-putro yadåcchayä gäm aöamäno ’napekñaù alakñya-liìgo nija-läbha-tuñöo våtaç ca bälair avadhüta-veñaù SYNONYMS tatra—there; abhavat—appeared; bhagavän—powerful; vyäsa-putraù—son of Vyäsadeva; yadåcchayä—as one desires; gäm—the earth; aöamänaù—while traveling; anapekñaù—disinterested; alakñya—unmanifested; liìgaù—symptoms; nija-läbha—self-realized; tuñöaù—satisfied; våtaù—surrounded; ca—and; bälaiù—by children; avadhüta—neglected by others; veñaù—dressed. TRANSLATION At that moment there appeared the powerful son of Vyäsadeva, who traveled over the earth disinterested and satisfied with himself. He did not manifest any symptoms of belonging to any social order or status of life. He was surrounded with women and children, and he dressed as if others had neglected him. PURPORT The word bhagavän is sometimes used in relation with some of the great devotees of the Lord, like Çukadeva Gosvämé. Such liberated souls are disinterested in the affairs of this material world because they are self-satisfied by the great achievements of devotional service. As explained before, Çukadeva Gosvämé never accepted any formal spiritual master, nor did he undergo any formal reformatory performances. His father, Vyäsadeva, was his natural spiritual master because Çukadeva Gosvämé heard Çrémad-Bhägavatam from him. After this, he became completely self-satisfied. Thus he was not dependent on any formal process. The formal processes are necessary for those who are expected to reach the stage of complete liberation, but Çré Çukadeva Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Gosvämé was already in that status by the grace of his father. As a young boy he was expected to be properly dressed, but he went about naked and was uninterested in social customs. He was neglected by the general populace, and inquisitive boys and women surrounded him as if he were a madman. He thus appears on the scene while traveling on the earth of his own accord. It appears that upon the inquiry of Mahäräja Parékñit, the great sages were not unanimous in their decision as to what was to be done. For spiritual salvation there were many prescriptions according to the different modes of different persons. But the ultimate aim of life is to attain the highest perfectional stage of devotional service to the Lord. As doctors differ, so also sages differ in their different prescriptions. While such things were going on, the great and powerful son of Vyäsadeva appeared on the scene. TEXT 26 Ta& Üyívz| Sauku-MaarPaad‚ k-raeåbaû&Sak-Paael/Gaa}aMa( ) cavaRYaTaa+aaeàSaTauLYak- vaNaNa& k-MbuSauJaaTak-aRk-a MahaSaNae SaaePaivveXa PaUiJaTa" )) 29 )) sa viñëu-räto ’tithaya ägatäya tasmai saparyäà çirasäjahära tato nivåttä hy abudhäù striyo ’rbhakä mahäsane sopaviveça püjitaù SYNONYMS saù—he; viñëu-rätaù—Mahäräja Parékñit (who is always protected by Lord Viñëu); atithaye—to become a guest; ägatäya—one who arrived there; tasmai—unto him; saparyäm—with the whole body; çirasä—with bowed head; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

äjahära—offered obeisances; tataù—thereafter; nivåttäù—ceased; hi—certainly; abudhäù—less intelligent; striyaù—women; arbhakäù—boys; mahä-äsane—exalted seat; sa—he; upaviveça—sat down; püjitaù—being respected. TRANSLATION Mahäräja Parékñit, who is also known as Viñëuräta [one who is always protected by Viñëu], bowed his head to receive the chief guest, Çukadeva Gosvämé. At that time all the ignorant women and boys ceased following Çréla Çukadeva. Receiving respect from all, Çukadeva Gosvämé took his exalted seat. PURPORT On Çukadeva Gosvämé’s arrival at the meeting, everyone, except Çréla Vyäsadeva, Närada and a few others, stood up, and Mahäräja Parékñit, who was glad to receive a great devotee of the Lord, bowed down before him with all the limbs of his body. Çukadeva Gosvämé also exchanged the greetings and reception by embrace, shaking of hands, nodding and bowing down, especially before his father and Närada Muni. Thus he was offered the presidential seat at the meeting. When he was so received by the king and sages, the street boys and less intelligent women who followed him were struck with wonder and fear. So they retired from their frivolous activities, and everything was full of gravity and calm. TEXT 30 Sa Sa&v*TaSTa}a MahaNa( MahqYaSaa& b]øizRraJaizRdevizRSaºE" ) VYaraecTaal&/ >aGavaNa( YaQaeNdu‚ Ga]Rh+aRTaaraiNak-rE" ParqTa" )) 30 )) sa saàvåtas tatra mahän mahéyasäà brahmarñi-räjarñi-devarñi-saìghaiù Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

vyarocatälaà bhagavän yathendur graharkña-tärä-nikaraiù parétaù SYNONYMS saù—Çré Çukadeva Gosvämé; saàvåtaù—surrounded by; tatra—there; mahän—great; mahéyasäm—of the greatest; brahmarñi—saint among the brähmaëas; räjarñi—saint among the kings; devarñi—saint among the demigods; saìghaiù—by the assembly of; vyarocata—well deserved; alam—able; bhagavän—powerful; yathä—as; induù—the moon; graha—planets; åkña—heavenly bodies; tärä—stars; nikaraiù—by the assembly of; parétaù—surrounded by. TRANSLATION Çukadeva Gosvämé was then surrounded by saintly sages and demigods just as the moon is surrounded by stars, planets and other heavenly bodies. His presence was gorgeous, and he was respected by all. PURPORT In the great assembly of saintly personalities, there was Vyäsadeva the brahmarñi, Närada the devarñi, Paraçuräma the great ruler of the kñatriya kings, etc. Some of them were powerful incarnations of the Lord. Çukadeva Gosvämé was not known as brahmarñi, räjarñi or devarñi, nor was he an incarnation like Närada, Vyäsa or Paraçuräma. And yet he excelled them in respects paid. This means that the devotee of the Lord is more honored in the world than the Lord Himself. One should therefore never minimize the importance of a devotee like Çukadeva Gosvämé. TEXT 31 Pa[XaaNTaMaaSaqNaMaku-aaGavTaae_>YauPaeTYa ) Pa[aGavaNa( Pa[qTa" k*-Za" Pa[>aae ) SMaTaRVYa& >aJaNaqYa& va b]Uih YaÜa ivPaYaRYaMa( )) 38 )) yac chrotavyam atho japyaà yat kartavyaà nåbhiù prabho smartavyaà bhajanéyaà vä brühi yad vä viparyayam SYNONYMS yat—whatever; çrotavyam—worth hearing; atho—thereof; japyam—chanted; yat—what also; kartavyam—executed; nåbhiù—by the people in general; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

prabho—O master; smartavyam—that which is remembered; bhajanéyam—worshipable; vä—either; brühi—please explain; yad vä—what it may be; viparyayam—against the principle. TRANSLATION Please let me know what a man should hear, chant, remember and worship, and also what he should not do. Please explain all this to me. TEXT 39 NaUNa& >aGavTaae b]øNa( Ga*hezu Ga*hMaeiDaNaaMa( ) Na l/+YaTae ùvSQaaNaMaiPa GaaedaehNa& KvicTa( )) 39 )) nünaà bhagavato brahman gåheñu gåha-medhinäm na lakñyate hy avasthänam api go-dohanaà kvacit SYNONYMS nünam—because; bhagavataù—of you, who are powerful; brahman—O brähmaëa; gåheñu—in the houses; gåha-medhinäm—of the householders; na—not; lakñyate—are seen; hi—exactly; avasthänam—staying in; api—even; go-dohanam—milking the cow; kvacit—rarely. TRANSLATION O powerful brähmaëa, it is said that you hardly stay in the houses of men long enough to milk a cow. PURPORT Saints and sages in the renounced order of life go to the houses of the householders at the time they milk the cows, early in the morning, and ask some quantity of milk for subsistence. A pound of milk fresh from the milk bag Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

of a cow is sufficient to feed an adult with all vitamin values, and therefore saints and sages live only on milk. Even the poorest of the householders keep at least ten cows, each delivering twelve to twenty quarts of milk, and therefore no one hesitates to spare a few pounds of milk for the mendicants. It is the duty of householders to maintain the saints and sages, like the children. So a saint like Çukadeva Gosvämé would hardly stay at the house of a householder for more than five minutes in the morning. In other words, such saints are very rarely seen in the houses of householders, and Mahäräja Parékñit therefore prayed to him to instruct him as soon as possible. The householders also should be intelligent enough to get some transcendental information from visiting sages. The householder should not foolishly ask a saint to deliver what is available in the market. That should be the reciprocal relation between the saints and the householders. TEXT 40 SaUTa ovac WvMaa>aaizTa" Pa*í" Sa raja ë+aazTa DaMaRjae >aGavaNa( badraYaiad]Maq+aTa" yasyäà sandhäryamäëäyäà yogino bhakti-lakñaëaù äçu sampadyate yoga Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

)) 21 ))

äçrayaà bhadram ékñataù SYNONYMS yasyäm—by such systematic remembrance; sandhäryamäëäyäm—and thus being fixed in the habit of; yoginaù—the mystics; bhakti-lakñaëaù—being practiced to the devotional system; äçu—very soon; sampadyate—attains success; yogaù—connection by devotional service; äçrayam—under the shelter of; bhadram—the all-good; ékñataù—which seeing that. TRANSLATION O King, by this system of remembrance and by being fixed in the habit of seeing the all-good personal conception of the Lord, one can very soon attain devotional service to the Lord, under His direct shelter. PURPORT Success of mystic performances is achieved only by the help of the devotional attitude. Pantheism, or the system of feeling the presence of the Almighty everywhere, is a sort of training of the mind to become accustomed to the devotional conception, and it is this devotional attitude of the mystic that makes possible the successful termination of such mystic attempts. One is not, however, elevated to such a successful status without the tinge of mixture in devotional service. The devotional atmosphere created by pantheistic vision develops into devotional service in later days, and that is the only benefit for the impersonalist. It is confirmed in the Bhagavad-gétä (12.5) that the impersonal way of self-realization is more troublesome because it reaches the goal in an indirect way, although the impersonalist also becomes obsessed with the personal feature of the Lord after a long time. TEXT 22 raJaaevac YaQaa SaNDaaYaRTae b]øNa( DaaraJaeTa NaaNYa}a SaÂed( YaTa AaTMaPaaTa" )) 39 )) sa sarva-dhé-våtty-anubhüta-sarva ätmä yathä svapna-janekñitaikaù taà satyam änanda-nidhià bhajeta nänyatra sajjed yata ätma-pätaù SYNONYMS saù—He (the Supreme Person); sarva-dhé-våtti—the process of realization by all sorts of intelligence; anubhüta—cognizant; sarve—everyone; ätmä—the Supersoul; yathä—as much as; svapna-jana—a person dreaming; ékñita—seen by; ekaù—one and the same; tam—unto Him; satyam—the Supreme Truth; änanda-nidhim—the ocean of bliss; bhajeta—must one worship; na—never; anyatra—anything else; sajjet—be attached; yataù—whereby; ätma-pätaù—degradation of oneself. TRANSLATION One should concentrate his mind upon the Supreme Personality of Godhead, who alone distributes Himself in so many manifestations just as ordinary persons create thousands of manifestations in dreams. One must concentrate the mind on Him, the only all-blissful Absolute Truth. Otherwise one will be Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

misled and will cause his own degradation. PURPORT In this verse, the process of devotional service is indicated by the great Gosvämé, Çréla Çukadeva. He tries to impress upon us that instead of diverting our attention to several branches of self-realization, we should concentrate upon the Supreme Personality of Godhead as the supreme object of realization, worship and devotion. Self-realization is, as it were, offering a fight for eternal life against the material struggle for existence, and therefore by the illusory grace of the external energy, the yogé or the devotee is faced with many allurements which can entangle a great fighter again in the bondage of material existence. A yogé can attain miraculous successes in material achievements, such as aëimä and laghimä, by which one can become more minute than the minutest or lighter than the lightest, or in the ordinary sense, one may achieve material benedictions in the shape of wealth and women. But one is warned against such allurements because entanglement again in such illusory pleasure means degradation of the self and further imprisonment in the material world. By this warning, one should follow one’s vigilant intelligence only. The Supreme Lord is one, and His expansions are various. He is therefore the Supersoul of everything. When a man sees anything, he must know that his seeing is secondary and the Lord’s seeing is primary. One cannot see anything without the Lord’s having first seen it. That is the instruction of the Vedas and the Upaniñads. So whatever we see or do, the Supersoul of all acts of seeing or doing is the Lord. This theory of simultaneous oneness and difference between the individual soul and the Supersoul is propounded by Lord Çré Caitanya Mahäprabhu as the philosophy of acintya-bhedäbheda-tattva(1). The viräö-rüpa, or the gigantic feature of the Supreme Lord, includes everything materially manifested, and therefore the viräö or gigantic feature of the Lord is the Supersoul of all living and nonliving entities. But the viräö-rüpa is also the manifestation of Näräyaëa or Viñëu, and going further on and on one will eventually see that Lord Kåñëa is the ultimate Supersoul of everything that be. The conclusion is that one should Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

unhesitatingly become a worshiper of Lord Kåñëa, or, for that matter, His plenary expansion Näräyaëa, and none else. In the Vedic hymns, it is clearly said that first of all Näräyaëa cast a glance over matter and thus there was creation. Before creation, there was neither Brahmä nor Çiva, and what to speak of others. Çrépäda Çaìkaräcärya has definitely accepted this, that Näräyaëa is beyond the material creation and that all others are within the material creation. The whole material creation, therefore, is one with and different from Näräyaëa, simultaneously, and this supports the acintya-bhedäbheda-tattva(2) philosophy of Lord Çré Caitanya Mahäprabhu. Being an emanation from the glancing potency of Näräyaëa, the whole material creation is nondifferent from Him. But because it is the effect of His external energy (bahiraìgä mäyä) and is aloof from the internal potency (ätma-mäyä), the whole material creation is different from Him at the same time. The example given in this verse very nicely is that of the dreaming man. The dreaming man creates many things in his dream, and thus he himself becomes the entangled seer of the dream and is also affected by the consequences. This material creation is also exactly a dreamlike creation of the Lord, but He, being the transcendental Supersoul, is neither entangled nor affected by the reactions of such a dreamlike creation. He is always in His transcendental position, but essentially He is everything, and nothing is apart from Him. As a part of Him, one should therefore concentrate on Him only, without deviation; otherwise one is sure to be overcome by the potencies of the material creation, one after another. It is confirmed in the Bhagavad-gétä (9.7) as follows: sarva-bhütäni kaunteya prakåtià yänti mämikäm kalpa-kñaye punas täni kalpädau visåjämy aham “O son of Kunté, at the end of the millennium every material manifestation enters into My nature, and at the beginning of another millennium, by My potency, I again create.” The human life, however, is an opportunity to get out of this repetition of Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

creation and annihilation. It is a means whereby one may escape the Lord’s external potency and enter into His internal potency. Thus end the Bhaktivedanta purports of the Second Canto, First Chapter, of the Çrémad-Bhägavatam, entitled “The First Step in God Realization.”

Chapter Two The Lord in the Heart

TEXT 1 é[qéuk- ovac Wv& Paura Daara]Ma&STa}a Na ivNdTae_QaaRNa( MaaYaaMaYae vaSaNaYaa XaYaaNa" )) 2 )) çäbdasya hi brahmaëa eña panthä yan nämabhir dhyäyati dhér apärthaiù paribhramaàs tatra na vindate ’rthän mäyämaye väsanayä çayänaù SYNONYMS çäbdasya—of the Vedic sound; hi—certainly; brahmaëaù—of the Vedas; eñaù—these; panthäù—the way; yat—what is; nämabhiù—by different names; dhyäyati—ponders; dhéù—intelligence; apärthaiù—by meaningless ideas; paribhraman—wandering; tatra—there; na—never; vindate—enjoys; arthän—realities; mäyä-maye—in illusory things; väsanayä—by different desires; çayänaù—as if dreaming in sleep. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TRANSLATION The way of presentation of the Vedic sounds is so bewildering that it directs the intelligence of the people to meaningless things like the heavenly kingdoms. The conditioned souls hover in dreams of such heavenly illusory pleasures, but actually they do not relish any tangible happiness in such places. PURPORT The conditioned soul is always engaged in laying out plans for happiness within the material world, even up to the end of the universal limit. He is not even satisfied with available amenities on this planet earth, where he has exploited the resources of nature to the best of his ability. He wants to go to the moon or the planet Venus to exploit resources there. But the Lord has warned us in the Bhagavad-gétä (8.16) about the worthlessness of all the innumerable planets of this universe, as well as those planets within other systems. There are innumerable universes and also innumerable planets in each of them. But none of them is immune to the chief miseries of material existence, namely the pangs of birth, the pangs of death, the pangs of old age and the pangs of disease. The Lord says that even the topmost planet, known as the Brahmaloka or Satyaloka, (and what to speak of other planets, like the heavenly planets) is not a happy land for residential purposes, due to the presence of material pangs, as above mentioned. Conditioned souls are strictly under the laws of fruitive activities, and as such they sometimes go up to Brahmaloka and again come down to Pätälaloka, as if they were unintelligent children on a merry-go-round. The real happiness is in the kingdom of God, where no one has to undergo the pangs of material existence. Therefore, the Vedic ways of fruitive activities for the living entities are misleading. One thinks of a superior way of life in this country or that, or on this planet or another, but nowhere in the material world can he fulfill his real desire of life, namely eternal life, full intelligence and complete bliss. Indirectly, Çréla Çukadeva Gosvämé affirms that Mahäräja Parékñit, in the last stage of life, should not desire to transfer himself to the so-called heavenly planets, but should prepare himself for going back home, back to Godhead. None of the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

material planets, nor the amenities available there for living conditions, is everlasting; therefore one must have a factual reluctance to enjoy such temporary happiness as they afford. TEXT 3 ATa" k-ivNaaRMaSau YaavdQaR" SYaadPa[Mataae VYavSaaYabuiÖ" ) iSaÖe_NYaQaaQaeR Na YaTaeTa Ta}a Pairé[Ma& Ta}a SaMaq+aMaaaGavaNaNaNTa" ) Ta& iNav*RTaae iNaYaTaaQaaeR >aJaeTa Sa&SaarheTaUParMaê Ya}a )) 6 )) evaà sva-citte svata eva siddha ätmä priyo ’rtho bhagavän anantaù taà nirvåto niyatärtho bhajeta saàsära-hetüparamaç ca yatra SYNONYMS evam—thus; sva-citte—in one’s own heart; svataù—by His omnipotency; eva—certainly; siddhaù—fully represented; ätmä—the Supersoul; priyaù—very dear; arthaù—substance; bhagavän—the Supreme Personality of Godhead; anantaù—the eternal unlimited; tam—unto Him; nirvåtaù—being detached from the world; niyata—permanent; arthaù—the supreme gain; bhajeta—one must worship; saàsära-hetu—the cause of the conditioned state of existence; uparamaù—cessation; ca—certainly; yatra—in which. TRANSLATION Thus being fixed, one must render service unto the Supersoul situated in Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

one’s own heart by His omnipotency. Because He is the Almighty Personality of Godhead, eternal and unlimited, He is the ultimate goal of life, and by worshiping Him one can end the cause of the conditioned state of existence. PURPORT As confirmed in Bhagavad-gétä (18.61), the Supreme Personality of Godhead Çré Kåñëa is the all-pervading omnipresent Supersoul. Therefore one who is a yogé can worship only Him because He is the substance and not illusion. Every living creature is engaging in the service of something else. A living being’s constitutional position is to render service, but in the atmosphere of mäyä, or illusion, or the conditional state of existence, the conditioned soul seeks the service of illusion. A conditioned soul works in the service of his temporary body, bodily relatives like the wife and children, and the necessary paraphernalia for maintaining the body and bodily relations, such as the house, land, wealth, society and country, but he does not know that all such renderings of service are totally illusory. As we have discussed many times before, this material world is itself an illusion, like a mirage in the desert. In the desert there is an illusion of water, and the foolish animals become entrapped by such an illusion and run after water in the desert, although there is no water at all. But because there is no water in the desert, one does not conclude that there is no water at all. The intelligent person knows well that there is certainly water, water in the seas and oceans, but such vast reservoirs of water are far, far away from the desert. One should therefore search for water in the vicinity of seas and oceans and not in the desert. Every one of us is searching after real happiness in life, namely eternal life, eternal or unlimited knowledge and unending blissful life. But foolish people who have no knowledge of the substance search after the reality of life in the illusion. This material body does not endure eternally, and everything in relation with this temporary body, such as the wife, children, society and country, also changes along with the change of body. This is called saàsära, or repetition of birth, death, old age and disease. We would like to find a solution for all these problems of life, but we do not know the way. Herein it is suggested that anyone who wants to make an end to these miseries of life, namely repetition Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

of birth, death, disease, and old age, must take to this process of worshiping the Supreme Lord and not others, as it is also ultimately suggested in the Bhagavad-gétä (18.65). If we at all want to end the cause of our conditioned life, we must take to the worship of Lord Çré Kåñëa, who is present in everyone’s heart by His natural affection for all living beings, who are actually the parts and parcels of the Lord (Bg. 18.61). The baby in the lap of his mother is naturally attached to the mother, and the mother is attached to the child. But when the child grows up and becomes overwhelmed by circumstances, he gradually becomes detached from the mother, although the mother always expects some sort of service from the grown-up child and is equally affectionate toward her child, even though the child is forgetful. Similarly, because we are all part and parcel of the Lord, the Lord is always affectionate to us, and He always tries to get us back home, back to Godhead. But we, the conditioned souls, do not care for Him and run instead after the illusory bodily connections. We must therefore extricate ourselves from all illusory connections of the world and seek reunion with the Lord, trying to render service unto Him because He is the ultimate truth. Actually we are hankering after Him as the child seeks the mother. And to search out the Supreme Personality of Godhead, we need not go anywhere else, because the Lord is within our hearts. This does not suggest, however, that we should not go to the places of worship, namely the temples, churches and mosques. Such holy places of worship are also occupied by the Lord because the Lord is omnipresent. For the common man these holy places are centers of learning about the science of God. When the temples are devoid of activities, the people in general become uninterested in such places, and consequently the mass of people gradually become godless, and a godless civilization is the result. Such a hellish civilization artificially increases the conditions of life, and existence becomes intolerable for everyone. The foolish leaders of a godless civilization try to devise various plans to bring about peace and prosperity in the godless world under a patent trademark of materialism, and because such attempts are illusory only, the people elect incompetent, blind leaders, one after another, who are incapable of offering solutions. If we want at all to end this anomaly of a godless civilization, we must follow the principles of revealed scriptures like Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

the Çrémad-Bhägavatam and follow the instruction of a person like Çré Çukadeva Gosvämé who has no attraction for material gain. TEXT 7 k-STaa& TvNaad*TYa ParaNauicNTaa‚ Ma*Tae PaéUNaSaTaq& NaaMa ku-YaaRTa( ) PaXYaÅNa& PaiTaTa& vETara®Sa&SaUicTa>aUYaRNauGa]hMa( ) wR+aeTa icNTaaMaYaMaeNaMaqìr& YaavNMaNaae DaaraavYaeTa( Paadaid YaavÖiSaTa& Gada>a*Ta" ) iJaTa& iJaTa& SQaaNaMaPaaeù DaarYaeTa( Par& Par& éuÖyiTa DaqYaRQaa YaQaa )) 13 )) ekaikaço ’ìgäni dhiyänubhävayet pädädi yävad dhasitaà gadäbhåtaù jitaà jitaà sthänam apohya dhärayet paraà paraà çuddhyati dhér yathä yathä SYNONYMS eka-ekaçaù—one to one, or one after another; aìgäni—limbs; dhiyä—by attention; anubhävayet—meditate upon; päda-ädi—legs, etc.; yävat—until; hasitam—smiling; gadä-bhåtaù—the personality of Godhead; jitam jitam—gradually controlling the mind; sthänam—place; apohya—leaving; dhärayet—meditate upon; param param—higher and higher; çuddhyati—purified; dhéù—intelligence; yathä yathä—as much as. TRANSLATION The process of meditation should begin from the lotus feet of the Lord and progress to His smiling face. The meditation should be concentrated upon the lotus feet, then the calves, then the thighs, and in this way higher and higher. The more the mind becomes fixed upon the different parts of the limbs, one after another, the more the intelligence becomes purified. PURPORT The process of meditation recommended in the Çrémad-Bhägavatam is not Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

to fix one’s attention on something impersonal or void. The meditation should concentrate on the person of the Supreme Godhead, either in His viräö-rüpa, the gigantic universal form, or in His sac-cid-änanda-vigraha [Bs. 5.1], as described in the scriptures. There are authorized descriptions of Viñëu forms, and there are authorized representations of Deities in the temples. Thus one can practice meditating upon the Deity, concentrating his mind on the lotus feet of the Lord and gradually rising higher and higher, up to His smiling face. According to the Bhägavata school, the Lord’s räsa dancing is the smiling face of the Lord. Since it is recommended in this verse that one should gradually progress from the lotus feet up to the smiling face, we shall not jump at once to understand the Lord’s pastimes in the räsa dance. It is better to practice concentrating our attention by offering flowers and tulasi to the lotus feet of the Lord. In this way, we gradually become purified by the arcanä process. We dress the Lord, bathe Him, etc., and all these transcendental activities help us purify our existence. When we reach the higher standard of purification, if we see the smiling face of the Lord or hear the räsa dance pastimes of the Lord, then we can relish His activities. In the Çrémad-Bhägavatam, therefore, the räsa dance pastimes are delineated in the Tenth Canto (Chapters 29–34). The more one concentrates on the transcendental form of the Lord, either on the lotus feet, the calves, the thighs or the chest, the more one becomes purified. In this verse it is clearly stated, “the more the intelligence becomes purified,” which means the more one becomes detached from sense gratification. Our intelligence in the present conditioned state of life is impure due to being engaged in sense gratification. The result of meditation on the transcendental form of the Lord will be manifested by one’s detachment from sense gratification. Therefore, the ultimate purpose of meditation is purification of one’s intelligence. Those who are too engrossed in sense gratification cannot be allowed to participate in arcanä or to touch the transcendental form of the Rädhä-Kåñëa or Viñëu Deities. For them it is better to meditate upon the gigantic viräö-rüpa of the Lord, as recommended in the next verse. The impersonalists and the voidists are therefore recommended to meditate upon the universal form of Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

the Lord, whereas the devotees are recommended to meditate on the Deity worship in the temple. Because the impersonalists and the voidists are not sufficiently purified in their spiritual activities, arcanä is not meant for them. TEXT 14 Yaavà JaaYaeTa Paravre_iSMaNa( ivìeìre d]íir >ai¢-YaaeGa" ) TaavTa( SQavqYa" PauåzSYa æPa& i§-YaavSaaNae Pa[YaTa" SMareTa )) 14 )) yävan na jäyeta parävare ’smin viçveçvare drañöari bhakti-yogaù tävat sthavéyaù puruñasya rüpaà kriyävasäne prayataù smareta SYNONYMS yävat—as long as; na—does not; jäyeta—develop; para—transcendental; avare—mundane; asmin—in this form of; viçva-éçvare—the Lord of all worlds; drañöari—unto the seer; bhakti-yogaù—devotional service; tävat—so long; sthavéyaù—the gross materialist; puruñasya—of the viräö-puruña; rüpam—universal form; kriyä-avasäne—at the end of one’s prescribed duties; prayataù—with proper attention; smareta—one should remember. TRANSLATION Unless the gross materialist develops a sense of loving service unto the Supreme Lord, the seer of both the transcendental and material worlds, he should remember or meditate upon the universal form of the Lord at the end of his prescribed duties. PURPORT

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

The Supreme Lord is the seer of all worlds, both material and transcendental. In other words, the Supreme Lord is the ultimate beneficiary and enjoyer of all worlds, as confirmed in the Bhagavad-gétä (5.29). The spiritual world is the manifestation of His internal potency, and the material world is the manifestation of His external potency. The living entities are also His marginal potency, and by their own choice they can live in either the transcendental or material worlds. The material world is not a fit place for living entities because they are spiritually one with the Lord and in the material world the living entities become conditioned by the laws of the material world. The Lord wants all living entities, who are His parts and parcels, to live with Him in the transcendental world, and for enlightening conditioned souls in the material world, all the Vedas and the revealed scriptures are there—expressly to recall the conditioned souls back home, back to Godhead. Unfortunately, the conditioned living entities, although suffering continually the threefold miseries of conditioned life, are not very serious about going back to Godhead. It is due to their misguided way of living, complicated by sins and virtues. Some of them who are virtuous by deeds begin to reestablish the lost relation with the Lord, but they are unable to understand the personal feature of the Lord. The real purpose of life is to make contact with the Lord and be engaged in His service. That is the natural position of living entities. But those who are impersonalists and are unable to render any loving service to the Lord have been advised to meditate upon His impersonal feature, the viräö-rüpa, or universal form. Some way or other, one must try to reestablish one’s forgotten relation with the Lord if one at all desires to gain real happiness in life, and to reclaim his natural unfettered condition. For the less intelligent beginners, meditation on the impersonal feature, the viräö-rüpa, or universal form of the Lord, will gradually qualify one to rise to personal contact. One is advised herewith to meditate upon the viräö-rüpa specified in the previous chapters in order to understand how the different planets, seas, mountains, rivers, birds, beasts, human beings, demigods and all that we can conceive are but different parts and limbs of the Lord’s viräö form. This sort of thinking is also a type of meditation on the Absolute Truth, and as soon as such meditation begins, one develops one’s godly Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

qualities, and the whole world appears to be a happy and peaceful residence for all the people of the world. Without such meditation on God, either personal or impersonal, all good qualities of the human being become covered with misconceptions regarding his constitutional position, and without such advanced knowledge, the whole world becomes a hell for the human being. TEXT 15 iSQar& Sau%& caSaNaMaaiSQaTaae YaiTa‚ YaRda iJahaSauirMaMa® l/aek-Ma( ) k-ale/ c deXae c MaNaae Na SaÂYaeTa( Pa[aaGaviTa >ai¢-YaaeGaae YaTaae >aveTa( )) 33 )) na hy ato ’nyaù çivaù panthä viçataù saàsåtäv iha väsudeve bhagavati bhakti-yogo yato bhavet SYNONYMS na—never; hi—certainly; ataù—beyond this; anyaù—any other; çivaù—auspicious; panthäù—means; viçataù—wandering; saàsåtau—in the material world; iha—in this life; väsudeve—unto Lord Väsudeva, Kåñëa; bhagavati—the Personality of Godhead; bhakti-yogaù—direct devotional service; yataù—wherein; bhavet—may result in. TRANSLATION For those who are wandering in the material universe, there is no more auspicious means of deliverance than what is aimed at in the direct devotional service of Lord Kåñëa. PURPORT As will be clarified in the next verse, devotional service, or direct bhakti-yoga, is the only absolute and auspicious means of deliverance from the grip of material existence. There are many indirect methods for deliverance from the clutches of material existence, but none of them is as easy and auspicious as bhakti-yoga. The means of jïäna and yoga and other allied disciplines are not independent in delivering a performer. Such activities help Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

one to reach the stage of bhakti-yoga after many, many years. In the Bhagavad-gétä (12.5) it is said that those who are attached to the impersonal feature of the Absolute are liable to many troubles in the pursuit of their desired goal, and the empiricist philosophers, searching after the Absolute Truth, realize the importance of Väsudeva realization as all in all after many, many births (Bg. 7.19). As far as yoga systems are concerned, it is also said in the Bhagavad-gétä (6.47) that amongst the mystics who pursue the Absolute Truth, the one who is always engaged in the service of the Lord is the greatest of all. And the last instruction in the Bhagavad-gétä (18.66) advises fully surrendering unto the Lord, leaving aside all other engagements or different processes for self-realization and liberation from material bondage. And the purport of all Vedic literatures is to induce one to accept the transcendental loving service of the Lord by all means. As already explained in the texts of Çrémad-Bhägavatam (First Canto), either direct bhakti-yoga or the means which ultimately culminate in bhakti-yoga, without any tinge of fruitive activity, constitutes the highest form of religion. Everything else is simply a waste of time for the performer. Çréla Çrédhara Svämé and all other äcäryas, like Jéva Gosvämé, agree that bhakti-yoga is not only easy, simple, natural and free from trouble, but is the only source of happiness for the human being. TEXT 34 >aGavaNa( b]ø k-aTSNYaeRNa i}arNvq+Ya MaNaqzYaa ) TadDYavSYaTa( kU-$=SQaae riTaraTMaNa( YaTaae >aveTa( )) 34 )) bhagavän brahma kärtsnyena trir anvékñya manéñayä tad adhyavasyat küöa-stho ratir ätman yato bhavet SYNONYMS Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

bhagavän—the great personality Brahmä; brahma—the Vedas; kärtsnyena—by summarization; triù—three times; anvékñya—scrutinizingly examined; manéñayä—with scholarly attention; tat—that; adhyavasyat—ascertained it; küöa-sthaù—with concentration of the mind; ratiù—attraction; ätman (ätmani)—unto the Supreme Personality of Godhead Çré Kåñëa; yataù—by which; bhavet—it so happens. TRANSLATION The great personality Brahmä, with great attention and concentration of the mind, studied the Vedas three times, and after scrutinizingly examining them, he ascertained that attraction for the Supreme Personality of Godhead Çré Kåñëa is the highest perfection of religion. PURPORT Çré Çukadeva Gosvämé is referring to the highest Vedic authority, Lord Brahmä, who is the qualitative incarnation of Godhead. The Vedas were taught to Brahmäjé in the beginning of the material creation. Although Brahmäjé was to hear Vedic instructions directly from the personality of Godhead, in order to satisfy the inquisitiveness of all prospective students of the Vedas, Brahmäjé, just like a scholar, studied the Vedas three times, as generally done by all scholars. He studied with great attention, concentrating on the purpose of the Vedas, and after scrutinizingly examining the whole process, he ascertained that becoming a pure, unalloyed devotee of the Supreme Personality of Godhead Çré Kåñëa is the topmost perfection of all religious principles. Aid this is the last instruction of the Bhagavad-gétä directly presented by the Personality of Godhead. The Vedic conclusion is thus accepted by all äcäryas, and those who are against this conclusion are only veda-väda-ratas, as explained in the Bhagavad-gétä (2.42). TEXT 35 >aGavaNa( SavR>aUTaezu l/i+aTa" SvaTMaNaa hir" ) Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

d*XYaEbuRÖyaidi>ad]Ría l/+aacrNa( YaJaeTa( ) k-aMak-aMaae YaJaeTa( SaaeMaMak-aMa" Pauåz& ParMa( )) 9 )) räjya-kämo manün devän niråtià tv abhicaran yajet käma-kämo yajet somam akämaù puruñaà param SYNONYMS räjya-kämaù—anyone desiring an empire or kingdom; manün—the Manus, semi-incarnations of God; devän—demigods; niråtim—demons; tu—but; abhicaran—desiring victory over the enemy; yajet—should worship; käma-kämaù—one who desires sense gratification; yajet—should worship; somam—the demigod named Candra; akämaù—one who has no material desires to be fulfilled; puruñam—the Supreme Personality of Godhead; param—the Supreme. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TRANSLATION One who desires domination over a kingdom or an empire should worship the Manus. One who desires victory over an enemy should worship the demons, and one who desires sense gratification should worship the moon. But one who desires nothing of material enjoyment should worship the Supreme Personality of Godhead. PURPORT For a liberated person, all the enjoyments listed above are considered to be absolutely useless. Only those who are conditioned by the material modes of external energy are captivated by different types of material enjoyment. In other words, the transcendentalist has no material desires to be fulfilled, whereas the materialist has all types of desires to be fulfilled. The Lord has proclaimed that the materialists, who desire material enjoyment and thus seek the favor of different demigods, as above mentioned, are not in control of their senses and so give themselves to nonsense. One should therefore not desire any sort of material enjoyment, being sensible enough to worship the Supreme Personality of Godhead. The leaders of nonsensical persons are still more nonsensical because they preach openly and foolishly that one can worship any form of demigod and get the same result. This sort of preaching is not only against the teachings of the Bhagavad-gétä, or those of the Çrémad-Bhägavatam, but is also foolish, just as it is foolish to claim that with the purchase of any travel ticket one may reach the same destination. No one can reach Bombay from Delhi by purchasing a ticket for Baroda. It is clearly defined herein that persons impregnated with different desires have different modes of worship, but one who has no desire for material enjoyment should worship the Supreme Lord, Çré Kåñëa, the Personality of Godhead. And this worshiping process is called devotional service. Pure devotional service means service to the Lord without any tinge of material desires, including desire for fruitive activity and empiric speculation. For fulfillment of material desires one may worship the Supreme Lord, but the result of such worship is different, as will be explained in the next verse. Generally the Lord does not fulfill anyone’s material desires Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

for sense enjoyment, but He awards such benedictions to worshipers of the Lord, for they ultimately come to the point of not desiring material enjoyment. The conclusion is that one must minimize the desires for material enjoyment, and for this one should worship the Supreme Personality of Godhead, who is described here as param, or beyond anything material. Çrépäda Çaìkaräcärya has also stated, näräyaëaù paro ’vyaktät: the Supreme Lord is beyond the material encirclement. TEXT 10 Ak-aMa" SavRk-aMaae va Maae+ak-aMa odarDaq" ) Taqv]eai¢-YaaeGaeNa YaJaeTa Pauåz& ParMa( )) 10 )) akämaù sarva-kämo vä mokña-käma udära-dhéù tévreëa bhakti-yogena yajeta puruñaà param SYNONYMS akämaù—one who has transcended all material desires; sarva-kämaù—one who has the sum total of material desires; vä—either; mokña-kämaù—one who desires liberation; udära-dhéù—with broader intelligence; tévreëa—with great force; bhakti-yogena—by devotional service to the Lord; yajeta—should worship; puruñam—the Lord; param—the supreme whole. TRANSLATION A person who has broader intelligence, whether he be full of all material desire, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead. PURPORT The Supreme Personality of Godhead Lord Çré Kåñëa is described in the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Bhagavad-gétä as puruñottama, or the Supreme Personality. It is He only who can award liberation to the impersonalists by absorbing such aspirants in the brahmajyoti, the bodily rays of the Lord. The brahmajyoti is not separate from the Lord, as the glowing sun ray is not independent of the sun disc. Therefore one who desires to merge into the supreme impersonal brahmajyoti must also worship the Lord by bhakti-yoga, as recommended here in the Çrémad-Bhägavatam. Bhakti-yoga is especially stressed here as the means of all perfection. In the previous chapters it has been stated that bhakti-yoga is the ultimate goal of both karma-yoga and jïäna-yoga, and in the same way in this chapter it is emphatically declared that bhakti-yoga is the ultimate goal of the different varieties of worship of the different demigods. Bhakti-yoga, thus being the supreme means of self-realization, is recommended here. Everyone must therefore seriously take up the methods of bhakti-yoga, even though one aspires for material enjoyment or liberation from material bondage. Akämaù is one who has no material desire. A living being, naturally being the part and parcel of the supreme whole puruñaà pürëam, has as his natural function to serve the Supreme Being, just as the parts and parcels of the body, or the limbs of the body, are naturally meant to serve the complete body. Desireless means, therefore, not to be inert like the stone, but to be conscious of one’s actual position and thus desire satisfaction only from the Supreme Lord. Çréla Jéva Gosvämé has explained this desirelessness as bhajanéya-parama-puruña-sukha-mätra-sva-sukhatvam in his Sandarbha. This means that one should feel happy only by experiencing the happiness of the Supreme Lord. This intuition of the living being is sometimes manifested even during the conditioned stage of a living being in the material world, and such intuition is expressed in the manner of altruism, philanthropy, socialism, communism, etc., by the undeveloped minds of less intelligent persons. In the mundane field such an outlook of doing good to others in the form of society, community, family, country or humanity is a partial manifestation of the same original feeling in which a pure living entity feels happiness by the happiness of the Supreme Lord. Such superb feelings were exhibited by the damsels of Vrajabhümi for the happiness of the Lord. The gopés loved the Lord without any return, and this is the perfect exhibition of the akämaù spirit. Käma spirit, Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

or the desire for one’s own satisfaction, is fully exhibited in the material world, whereas the spirit of akämaù is fully exhibited in the spiritual world. Thoughts of becoming one with the Lord, or being merged in the brahmajyoti, can also be exhibitions of käma spirit if they are desires for one’s own satisfaction to be free from the material miseries. A pure devotee does not want liberation so that he may be relieved from the miseries of life. Even without so-called liberation, a pure devotee is aspirant for the satisfaction of the Lord. Influenced by the käma spirit, Arjuna declined to fight in the Kurukñetra battlefield because he wanted to save his relatives for his own satisfaction. But being a pure devotee, he agreed to fight on the instruction of the Lord because he came to his senses and realized that satisfaction of the Lord at the cost of his own satisfaction was his prime duty. Thus he became akäma. That is the perfect stage of a perfect living being. Udära-dhéù means one who has a broader outlook. people with desires for material enjoyment worship small demigods, and such intelligence is condemned in the Bhagavad-gétä (7.20) as håta jïäna, the intelligence of one who has lost his senses. One cannot obtain any result from demigods without getting sanction from the Supreme Lord. Therefore a person with a broader outlook can see that the ultimate authority is the Lord, even for material benefits. Under the circumstances, one with a broader outlook, even with the desire for material enjoyment or for liberation, should take to the worship of the Lord directly. And everyone, whether an akäma or sakäma or mokña-käma, should worship the Lord with great expedience. This implies that bhakti-yoga may be perfectly administered without any mixture of karma and jïäna. As the unmixed sun ray is very forceful and is therefore called tévra, similarly unmixed bhakti-yoga of hearing, chanting, etc., may be performed by one and all regardless of inner motive. TEXT 11 WTaavaNaev YaJaTaaiMah iNa"é[eYaSaaedYa" ) >aGavTYacl/ae >aavae Yad( >aaGavTaSa®Ta" )) 11 )) Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

etävän eva yajatäm iha niùçreyasodayaù bhagavaty acalo bhävo yad bhägavata-saìgataù SYNONYMS etävän—all these different kinds of worshipers; eva—certainly; yajatäm—while worshiping; iha—in this life; niùçreyasa—the highest benediction; udayaù—development; bhagavati—unto the Supreme Personality of Godhead; acalaù—unflinching; bhävaù—spontaneous attraction; yat—which; bhägavata—the pure devotee of the Lord; saìgataù—association. TRANSLATION All the different kinds of worshipers of multidemigods can attain the highest perfectional benediction, which is spontaneous attraction unflinchingly fixed upon the Supreme Personality of Godhead, only by the association of the pure devotee of the Lord. PURPORT All living entities in different statuses of life within the material creation, beginning from the first demigod, Brahmä, down to the small ant, are conditioned under the law of material nature, or the external energy of the Supreme Lord. The living entity in his pure state is conscious of the fact that he is a part and parcel of the Lord, but when he is thrown into the material world on account of his desire to lord it over material energy, he becomes conditioned by the three modes of material nature and thus struggles for existence for the highest benefit. This struggle for existence is something like following the will-o’-the-wisp under the spell of material enjoyment. All plans for material enjoyment, either by worship of different demigods as described in the previous verses of this chapter or by modernized advancement of scientific knowledge without the help of God or demigod, are illusory only, for despite all such plans for happiness, the conditioned living being within the compass Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

of material creation can never solve the problems of life, namely birth, death, old age and disease. The history of the universe is full of such planmakers, and many kings and emperors come and go, leaving a planmaking story only. But the prime problems of life remain unsolved despite all endeavors by such planmakers. Actually human life is meant for making a solution to the problems of life. One can never solve such problems by satisfying the different demigods, by different modes of worship, or by so-called scientific advancement in knowledge without the help of God or the demigods. Apart from the gross materialists, who care very little either for God or for the demigods, the Vedas recommend worship of different demigods for different benefits, and so the demigods are neither false nor imaginary. The demigods are as factual as we are, but they are much more powerful due to their being engaged in the direct service of the Lord in managing different departments in the universal government. The Bhagavad-gétä affirms this, and the different planets of the demigods are mentioned there, including the one of the supreme demigod, Lord Brahmä. The gross materialists do not believe in the existence of God or the demigods. Nor do they believe that different planets are dominated by different demigods. They are creating a great commotion about reaching the closest celestial body, Candraloka, or the moon, but even after much mechanical research they have only very scanty information of this moon, and in spite of much false advertisement for selling land on the moon, the puffed-up scientists or gross materialists cannot live there, and what to speak of reaching the other planets, which they are unable even to count. However, the followers of the Vedas have a different method of acquiring knowledge. They accept the statements of the Vedic literatures as authority in toto, as we have already discussed in Canto One, and therefore they have full and reasonable knowledge of God and demigods and of their different residential planets situated within the compass of the material world and beyond the limit of the material sky. The most authentic Vedic literature, accepted by the great Indian äcäryas like Çaìkara, Rämänuja, Madhva, Viñëusvämé, Nimbärka and Caitanya and studied by all important personalities of the world, is the Bhagavad-gétä, in which the worship of the demigods and their respective Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

residential planets are mentioned. The Bhagavad-gétä (9.25) affirms: yänti deva-vratä devän pitèn yänti pitå-vratäù bhütäni yänti bhütejyä yänti mad-yäjino ’pi mäm “The worshipers of demigods reach the respective planets of the demigods, and the worshipers of forefathers reach the planets of the forefathers. The gross materialist remains in the different material planets, but the devotees of the Lord reach the kingdom of God.” We also have information from the Bhagavad-gétä that all the planets within the material world, including Brahmaloka, are but temporarily situated, and after a fixed period they are all annihilated. Therefore the demigods and their followers are all annihilated at the period of devastation, but one who reaches the kingdom of God gets a permanent share in eternal life. That is the verdict of Vedic literature. The worshipers of the demigods have one facility more than the unbelievers due to their being convinced of the Vedic version, by which they can get information of the benefit of worshiping the Supreme Lord in the association of the devotees of the Lord. The gross materialist, however, without any faith in the Vedic version, remains eternally in darkness, driven by a false conviction on the basis of imperfect experimental knowledge, or so-called material science, which can never reach into the realm of transcendental knowledge. Therefore unless the gross materialists or the worshipers of the temporary demigods come in contact with a transcendentalist like the pure devotee of the Lord, their attempts are simply a waste of energy. Only by the grace of the divine personalities, the pure devotees of the Lord, can one achieve pure devotion, which is the highest perfection of human life. Only a pure devotee of the Lord can show one the right way of progressive life. Otherwise both the materialistic way of life, without any information of God or the demigods, and the life engaged in the worship of demigods, in pursuit of temporary material enjoyments, are different phases of phantasmagoria. They are nicely explained in the Bhagavad-gétä also, but the Bhagavad-gétä can be understood in the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

association of pure devotees only, and not by the interpretations of politicians or dry philosophical speculators. TEXT 12 jaNa& YadaPa[iTaiNav*taGauaVYaaôTa& raJaa iNaXaMYa >arTazR>a" ) ik-MaNYaTPa*ívaNa( >aUYaae vEYaaSaik-Ma*iz& k-ivMa( )) 13 )) çaunaka uväca ity abhivyähåtaà räjä niçamya bharatarñabhaù kim anyat påñöavän bhüyo vaiyäsakim åñià kavim SYNONYMS çaunakaù uväca—Çaunaka said; iti—thus; abhivyähåtam—all that was spoken; räjä—the King; niçamya—by hearing; bharata-åñabhaù—Mahäräja Parékñit; kim—what; anyat—more; påñöavän—did he inquire from him; bhüyaù—again; vaiyäsakim—unto the son of Vyäsadeva; åñim—one who is well versed; kavim—poetic. TRANSLATION Çaunaka said: The son of Vyäsadeva, Çréla Çukadeva Gosvämé, was a highly learned sage and was able to describe things in a poetic manner. What did Mahäräja Parékñit again inquire from him after hearing all that he had said? PURPORT A pure devotee of the Lord automatically develops all godly qualities, and Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

some of the prominent features of those qualities are as follows: he is kind, peaceful, truthful, equable, faultless, magnanimous, mild, clean, nonpossessive, a well-wisher to all, satisfied, surrendered to Kåñëa, without hankering, simple, fixed, self-controlled, a balanced eater, sane, mannerly, prideless, grave, sympathetic, friendly, poetic, expert and silent. Out of these twenty-six prominent features of a devotee, as described by Kåñëadäsa Kaviräja in his Caitanya-caritämåta, the qualification of being poetic is especially mentioned herein in relation to Çukadeva Gosvämé. The presentation of Çrémad-Bhägavatam by his recitation is the highest poetic contribution. He was a self-realized learned sage. In other words, he was a poet amongst the sages. TEXT 14 WTaC^ué[UzTaa& ivÜNa( SaUTa Naae_hRiSa >aaizTauMa( ) k-Qaa hirk-Qaaedk-aR" SaTaa& SYau" SadiSa Da]uvMa( )) 14 )) etac chuçrüñatäà vidvan süta no ’rhasi bhäñitum kathä hari-kathodarkäù satäà syuù sadasi dhruvam SYNONYMS etat—this; çuçrüñatäm—of those eager to hear; vidvan—O learned; süta—Süta Gosvämé; naù—unto us; arhasi—may you do it; bhäñitum—just to explain it; kathäù—topics; hari-kathä-udarkäù—result in the topics of the Lord; satäm—of the devotees; syuù—may be; sadasi—in the assembly of; dhruvam—certainly. TRANSLATION O learned Süta Gosvämé! Please continue to explain such topics to us because we are all eager to hear. Besides that, topics which result in the discussion of the Lord Hari should certainly be discussed in the assembly of Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

devotees. PURPORT As we have already quoted above from the Bhakti-rasämåta-sindhu of Rüpa Gosvämé, even mundane things, if dovetailed in the service of the Lord Çré Kåñëa, are accepted as transcendental. For example, the epics or the histories of Rämäyaëa and Mahäbhärata, which are specifically recommended for the less intelligent classes (women, çüdras and unworthy sons of the higher castes), are also accepted as Vedic literature because they are compiled in connection with the activities of the Lord. Mahäbhärata is accepted as the fifth division of the Vedas after its first four divisions, namely Säma, Yajur, Åg and Atharva. The less intelligent do not accept Mahäbhärata as part of the Vedas, but great sages and authorities accept it as the fifth division of the Vedas. Bhagavad-gétä is also part of the Mahäbhärata, and it is full of the Lord’s instruction for the less intelligent class of men. Some less intelligent men say that Bhagavad-gétä is not meant for householders, but such foolish men forget that Bhagavad-gétä was explained to Arjuna, a gåhastha (family man), and spoken by the Lord in His role as a gåhastha. So Bhagavad-gétä, although containing the high philosophy of the Vedic wisdom, is for the beginners in the transcendental science, and Çrémad-Bhägavatam is for graduates and postgraduates in the transcendental science. Therefore literatures like Mahäbhärata, the, puräëas and similar other literatures which are full of the pastimes of the Lord, are all transcendental literatures, and they should be discussed with full confidence in the society of great devotees. The difficulty is that such literatures, when discussed by professional men, appear to be mundane literature like histories or epics because there are so many historical facts and figures. It is said here, therefore, that such literatures should be discussed in the assembly of devotees. Unless they are discussed by devotees, such literatures cannot be relished by the higher class of men. So the conclusion is that the Lord is not impersonal in the ultimate issue. He is the Supreme Person, and He has His different activities. He is the leader of all living entities, and He descends at His will and by His personal energy to reclaim the fallen souls. Thus He plays exactly like the social, political or Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

religious leaders. Because such roles ultimately culminate in the discussion of topics of the Lord, all such preliminary topics are also transcendental. That is the way of spiritualizing the civic activities of human society. Men have inclinations for studying history and many other mundane literatures—stories, fiction, dramas, magazines, newspapers, etc.—so let them be dovetailed with the transcendental service of the Lord, and all of them will turn to the topics relished by all devotees. The propaganda that the Lord is impersonal, that He has no activity and that He is a dumb stone without any name and form has encouraged people to become godless, faithless demons, and the more they deviate from the transcendental activities of the Lord, the more they become accustomed to mundane activities that only clear their path to hell instead of return them home, back to Godhead.*(3) Çrémad-Bhägavatam begins from the history of the Päëòavas (with necessary politics and social activities), and yet Çrémad-Bhägavatam is said to be the Päramahaàsa-saàhitä, or the Vedic literature meant for the topmost transcendentalist, and it describes paraà jïänam, the highest transcendental knowledge. pure devotees of the Lord are all paramahaàsas, and they are like the swans, who know the art of sucking milk out of a mixture of milk and water. TEXT 15 Sa vE >aaGavTaae raJaa PaaaazSae >aaGavTaPa[DaaNa" ) Yadah vEYaaSaik-raTMaivÛa‚ ivXaardae Na*PaiTa& SaaDau Pa*í" )) 25 )) athäbhidhehy aìga mano-’nukülaà prabhäñase bhägavata-pradhänaù yad äha vaiyäsakir ätma-vidyäviçärado nåpatià sädhu påñöaù SYNONYMS atha—therefore; abhidhehi—please explain; aìga—O Süta Gosvämé; manaù—mind; anukülam—favorable to our mentality; prabhäñase—you do speak; bhägavata—the great devotee; pradhänaù—the chief; yat äha—what he spoke; vaiyäsakiù—Çukadeva Gosvämé; ätma-vidyä—transcendental knowledge; viçäradaù—expert; nåpatim—unto the King; sädhu—very good; påñöaù—being asked. TRANSLATION O Süta Gosvämé, your words are pleasing to our minds. Please therefore explain this to us as it was spoken by the great devotee Çukadeva Gosvämé, who is very expert in transcendental knowledge, and who spoke to Mahäräja Parékñit upon being asked. PURPORT Knowledge explained by the previous äcärya like Çukadeva Gosvämé and followed by the next like Süta Gosvämé is always powerful transcendental knowledge, and it is therefore penetrating and useful to all submissive students. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Thus end the Bhaktivedanta purports of the Second Canto, Third Chapter, of the Çrémad-Bhägavatam, entitled “Pure Devotional Service: The Change in Heart.”

Chapter Four The Process of Creation

TEXT 1 SaUTa ovac vEYaaSake-iriTa vcSTatviNaêYaMaaTMaNa" ) oPaDaaYaR MaiTa& k*-ZaUirXaSTvek-" ku-vRNa( k-MaaRia" )) 9 )) yathä guëäàs tu prakåter yugapat kramaço ’pi vä bibharti bhüriças tv ekaù kurvan karmäëi janmabhiù SYNONYMS yathä—as they are; guëän—the modes of; tu—but; prakåteù—of the material energy; yugapat—simultaneously; kramaçaù—gradually; api—also; vä—either; bibharti—maintains; bhüriçaù—many forms; tu—but; ekaù—the supreme one; kurvan—acting; karmäëi—activities; janmabhiù—by incarnations. TRANSLATION The Supreme Personality of Godhead is one, whether He alone acts with the modes of material nature, or simultaneously expands in many forms, or expands consecutively to direct the modes of nature. TEXT 10 ivicik-iTSaTaMaeTaNMae b]vqTau >aGavaNa( YaQaa ) Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

XaaBde b]øiavaYaai%l/SatvMaUTaRYae ) Pau&Saa& PauNa" PaarMah&SYa Aaé[Mae VYaviSQaTaaNaaMaNauMa*GYadaéuze

)) 13 ))

bhüyo namaù sad-våjina-cchide ’satäm asambhaväyäkhila-sattva-mürtaye puàsäà punaù päramahaàsya äçrame vyavasthitänäm anumågya-däçuñe SYNONYMS bhüyaù—again; namaù—my obeisances; sat—of the devotees or the pious; våjina—distresses; chide—the liberator; asatäm—of the atheists, the nondevotee-demons; asambhaväya—cessation of further unhappiness; akhila—complete; sattva—goodness; mürtaye—unto the Personality; puàsäm—of the transcendentalists; punaù—again; päramahaàsye—the highest stage of spiritual perfection; äçrame—in the status; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

vyavasthitänäm—particularly situated; anumågya—the destination; däçuñe—one who delivers. TRANSLATION I again offer my respectful obeisances unto the form of complete existence and transcendence, who is the liberator of the pious devotees from all distresses and the destroyer of the further advances in atheistic temperament of the nondevotee-demons. For the transcendentalists who are situated in the topmost spiritual perfection, He grants their specific destinations. PURPORT Lord Çré Kåñëa is the complete form of all existence, both material and spiritual. Akhila means complete, or that which is not khila, inferior. As stated in the Bhagavad-gétä, there are two kinds of nature (prakåti), namely the material nature and the spiritual nature, or the external and internal potencies of the Lord. The material nature is called aparä, or inferior, and the spiritual nature is called superior or transcendental. Therefore the form of the Lord is not of the inferior, material nature. He is complete transcendence. And He is mürti, or having transcendental form. The less intelligent men, who are unaware of His transcendental form, describe Him as impersonal Brahman. But Brahman is simply the rays of His transcendental body (yasya prabhä [Bs. 5.40]). The devotees, who are aware of His transcendental form, render Him service; therefore the Lord also reciprocates by His causeless mercy and thus delivers His devotees from all distresses. The pious men who follow the rulings of the Vedas are also dear to Him, and therefore the pious men of this world are also protected by Him. The impious and the nondevotees are against the principles of the Vedas, and so such persons are always hampered from making advances in their nefarious activities. Some of them, who are specially favored by the Lord, are killed by Him personally, as in the cases of Rävaëa, Hiraëyakaçipu and Kaàsa, and thus such demons get salvation and are thereby checked from further progress in their demoniac activities. Just like a kind father, either in His favor upon the devotees or His punishment of the demons He is ever kind to everyone because He is the complete existence for all Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

individual existence. The paramahaàsa stage of existence is the highest perfectional stage of spiritual values. According to Çrématé Kuntédevé, the Lord is factually understood by the paramahaàsas only. As there is gradual realization of the transcendence from impersonal Brahman to localized Paramätmä to the Personality of Godhead, Puruñottama, Lord Kåñëa, similarly there is gradual promotion of one’s situation in the spiritual life of sannyäsa. Kuöécaka, bahüdaka, parivräjakäcärya and paramahaàsa are gradual progressive stages in the renounced order of life, sannyäsa, and Queen Kuntédevé, the mother of the Päëòavas, has spoken about them in her prayers for Lord Kåñëa (Canto One, Chapter Eight). The paramahaàsas are generally found among both the impersonalists and the devotees, but according to Çrémad-Bhägavatam (as clearly stated by Kuntédevé), pure bhakti-yoga is understood by the paramahaàsas, and Kuntédevé has especially mentioned that the Lord descends (pariträëäya sädhünäm) especially to award bhakti-yoga to the paramahaàsas. So ultimately the paramahaàsas, in the true sense of the term, are unalloyed devotees of the Lord. Çréla Jéva Gosvämé has directly accepted that the highest destination is bhakti-yoga, by which one accepts the transcendental loving service of the Lord. Those who accept the path of bhakti-yoga are the factual paramahaàsas. Since the Lord is very kind to everyone, the impersonalists, who accept bhakti as the means of merging in the existence of the Lord in His impersonal brahmajyoti, are also awarded their desired destination. He has assured everyone in the Bhagavad-gétä (4.11): ye yathä mäà prapadyante. According to Çréla Viçvanätha Cakravarté, there are two classes of paramahaàsas, namely the brahmänandés (impersonalists) and the premänandés (devotees), and both are awarded their desired destinations, although the premänandés are more fortunate than the brahmänandés. But both the brahmänandés and the premänandés are transcendentalists, and they have nothing to do with the inferior, material nature full of the existential miseries of life. TEXT 14

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

NaMaae NaMaSTae_STv*z>aaYa SaaTvTaa& ivdUrk-aïaYa Mauhu" ku-YaaeiGaNaaMa( ) iNarSTaSaaMYaaiTaXaYaeNa raDaSaa SvDaaMaiNa b]øia‚ ivRTaKYaRil/®ae >aGavaNa( Pa[SaqdTaaMa( )) 19 )) sa eña ätmätmavatäm adhéçvaras trayémayo dharmamayas tapomayaù gata-vyalékair aja-çaìkarädibhir vitarkya-liìgo bhagavän prasédatäm SYNONYMS saù—He; eñaù—it is; ätmä—the Supersoul; ätmavatäm—of the self-realized souls; adhéçvaraù—the Supreme Lord; trayé-mayaù—personified Vedas; dharma-mayaù—personified religious scripture; tapaù-mayaù—personified austerity; gata-vyalékaiù—by those who are above all pretensions; aja—Brahmäjé; çaìkara-ädibhiù—by Lord Çiva and others; vitarkya-liìgaù—one who is observed with awe and veneration; bhagavän—the personality of Godhead; prasédatäm—be kind toward me. TRANSLATION He is the Supersoul and the Supreme Lord of all self-realized souls. He is the personification of the Vedas, religious scriptures and austerities. He is worshiped by Lord Brahmä and Çiva and all those who are transcendental to all pretensions. Being so revered with awe and veneration, may that Supreme Absolute be pleased with me. PURPORT The Supreme Lord, the Personality of Godhead, although the Lord of all followers of different paths of self-realization, is knowable only by those who are above all pretensions. Everyone is searching for eternal peace or eternal life, and with an aim to this destination everyone is either studying the Vedic scriptures or other religious scriptures or undergoing severe austerity as empiric philosophers, as mystics yogés or as unalloyed devotees, etc. But the Supreme Lord is perfectly realized only by the devotees because they are above Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

all pretensions. Those who are on the path of self-realization are generally classified as karmés, jïänés, yogés, or devotees of the Lord. The karmés, who are much attracted by the fruitive activities of the Vedic rituals, are called bhukti-kämé, or those who desire material enjoyment. The jïänés, who try to become one with the Supreme by mental speculation, are called mukti-kämé, or those who desire liberation from material existence. The mystic yogés, who practice different types of austerities for attainment of eight kinds of material perfection and who ultimately meet the Supersoul (Paramätmä) in trance, are called siddhi-kämé, or those who desire the perfection of becoming finer than the finest, becoming heavier than the heaviest, getting everything desired, having control over everyone, creating everything liked, etc. All these are abilities of a powerful yogé. But the devotees of the Lord do not want anything like that for self-satisfaction. They want only to serve the Lord because the Lord is great and as living entities they are eternally subordinate parts and parcels of the Lord. This perfect realization of the self by the devotee helps him to become desireless, to desire nothing for his personal self, and thus the devotees are called niñkämé, without any desire. A living entity, by his constitutional position, cannot be void of all desires (the bhukti-kämé, mukti-kämé and siddhi-kämé all desire something for personal satisfaction), but the niñkämé devotees of the Lord desire everything for the satisfaction of the Lord. They are completely dependent on the orders of the Lord and are always ready to discharge their duty for the satisfaction of the Lord. In the beginning Arjuna placed himself as one of those who desire self-satisfaction, for he desired not to fight in the Battle of Kurukñetra, but to make him desireless the Lord preached the Bhagavad-gétä, in which the ways of karma-yoga, jïäna-yoga, haöha-yoga and also bhakti-yoga were explained. Because Arjuna was without any pretension, he changed his decision and satisfied the Lord by agreeing to fight (kariñye vacanaà tava) [Bg. 18.73], and thus he became desireless. The examples of Brahmä and Lord Çiva are specifically cited here because Brahmäjé, Lord Çiva, Çrématé Lakñméjé and the four Kumäras (Sanaka, Sanätana, etc.) are leaders of the four desireless Vaiñëava sampradäyas. They are all freed from all pretensions. Çréla Jéva Gosvämé interprets the word Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

gata-vyalékaiù as projjhita-kaitavaiù, or those who are freed from all pretensions (the unalloyed devotees only). In the Caitanya-caritämåta (Madhya 19.149) it is said: kåñëa-bhakta——niñkäma, ata eva ’çänta’ bhukti-mukti-siddhi-kämé, sakali ’açänta’ Those who are after fruitive results for their pious activities, those who desire salvation and identity with the Supreme, and those who desire material perfections of mystic power are all restless because they want something for themselves, but the devotee is completely peaceful because he has no demand for himself and is always ready to serve the desire of the Lord. The conclusion is, therefore, that the Lord is for everyone because no one can achieve the result of his respective desires without His sanction, but as stated by the Lord in Bhagavad-gétä (8.9), all such results are awarded by Him only, for the Lord is adhéçvara (the original controller) of everyone, namely the Vedäntists, the great karma-käëòéyas, the great religious leaders, the great performers of austerity and all who are striving for spiritual advancement. But ultimately He is realized by the pretensionless devotees only. Therefore special stress is given to the devotional service of the Lord by Çréla Çukadeva Gosvämé. TEXT 20 ié[Ya" PaiTaYaRjPaiTa" Pa[JaaPaiTa‚ iDaRYaa& PaiTal/aeRk-PaiTaDaRraPaiTa" ) PaiTaGaRiTaêaNDak-v*iZaGavaNa( SaTaa& PaiTa" )) 20 )) çriyaù patir yajïa-patiù prajä-patir dhiyäà patir loka-patir dharä-patiù patir gatiç cändhaka-våñëi-sätvatäà prasédatäà me bhagavän satäà patiù

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

SYNONYMS çriyaù—all opulence; patiù—the owner; yajïa—of sacrifice; patiù—the director; prajä-patiù—the leader of all living entities; dhiyäm—of intelligence; patiù—the master; loka-patiù—the proprietor of all planets; dharä—earth; patiù—the supreme; patiù—head; gatiù—destination; ca—also; andhaka—one of the kings of the Yadu dynasty; våñëi—the first king of the Yadu dynasty; sätvatäm—the Yadus; prasédatäm—be merciful; me—upon me; bhagavän—Lord Çré Kåñëa; satäm—of all devotees; patiù—the Lord. TRANSLATION May Lord Çré Kåñëa, who is the worshipable Lord of all devotees, the protector and glory of all the kings like Andhaka and Våñëi of the Yadu dynasty, the husband of all goddesses of fortune, the director of all sacrifices and therefore the leader of all living entities, the controller of all intelligence, the proprietor of all planets, spiritual and material, and the supreme incarnation on the earth (the supreme all in all), be merciful upon me. PURPORT Since Çukadeva Gosvämé is one of the prominent gata-vyalékas, who are freed from all misconceptions, he therefore expresses his own realized perception of Lord Çré Kåñëa as being the sum total of all perfection, the personality of Godhead. Everyone is seeking the favor of the goddess of fortune, but people do not know that Lord Çré Kåñëa is the beloved husband of all goddesses of fortune. In the Brahma-saàhitä it is said that the Lord, in His transcendental abode Goloka Våndävana, is accustomed to herding the surabhi cows and is served there by hundreds of thousands of goddesses of fortune. All these goddesses of fortune are manifestations of His transcendental pleasure potency (hlädiné-çakti) in His internal energy, and when the Lord manifested Himself on this earth He partially displayed the activities of His pleasure potency in His räsa-lélä just to attract the conditioned souls, who are all after the phantasmagoria pleasure potency in degraded sex enjoyment. The pure Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

devotees of the Lord like Çukadeva Gosvämé, who was completely detached from the abominable sex life of the material world, discussed this act of the Lord’s pleasure potency certainly not in relation to sex, but to relish a transcendental taste inconceivable to the mundaners who are after sex life. Sex life in the mundane world is the root-cause of being conditioned by the shackles of illusion, and certainly Çukadeva Gosvämé was never interested in the sex life of the mundane world. Nor does the manifestation of the Lord’s pleasure potency have any connection with such degraded things. Lord Caitanya was a strict sannyäsé, so much so that He did not allow any woman to come near Him, not even to bow down and offer respects. He never even heard the prayers of the deva-däsés offered in the temple of Jagannätha because a sannyäsé is forbidden to hear songs sung by the fair sex. Yet even in the rigid position of a sannyäsé He recommended the mode of worship preferred by the gopés of Våndävana as the topmost loving service possible to be rendered to the Lord. And Çrématé Rädhäräëé is the principal head of all such goddesses of fortune, and therefore She is the pleasure counterpart of the Lord and is nondifferent from Kåñëa. In the Vedic rituals there are recommendations for performing different types of sacrifice in order to achieve the greatest benefit in life. Such benedictions as the results of performing great sacrifices are, after all, favors given by the goddess of fortune, and the Lord, being the husband or lover of the goddess of fortune, is factually the Lord of all sacrifices also. He is the final enjoyer of all kinds of yajïa; therefore Yajïa-pati is another name of Lord Viñëu. It is recommended in the Bhagavad-gétä that everything be done for the Yajïa-pati (yajïärtät karmaëaù), for otherwise one’s acts will be the cause of conditioning by the law of material nature. Those who are not freed from all misconceptions (vyalékam) perform sacrifices to please the minor demigods, but the devotees of the Lord know very well that Lord Çré Kåñëa is the supreme enjoyer of all performances of sacrifice; therefore they perform the saìkértana-yajïa (çravaëaà kértanaà viñëoù [SB 7.5.23]), which is especially recommended in this age of Kali. In Kali-yuga, performance of other types of sacrifice is not feasible due to insufficient arrangements and inexpert priesthood. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

We have information from the Bhagavad-gétä (3.10–11) that Lord Brahmä, after giving rebirth to the conditioned souls within the universe, instructed them to perform sacrifices and to lead a prosperous life. With such sacrificial performances the conditioned souls will never be in difficulty in keeping body and soul together. Ultimately they can purify their existence. They will find natural promotion into spiritual existence, the real identity of the living being. A conditioned soul should never give up the practice of sacrifice, charity and austerity, in any circumstances. The aim of all such sacrifices is to please the Yajïa-pati, the Personality of Godhead; therefore the Lord is also Prajä-pati. According to the Kaöha Upaniñad, the one Lord is the leader of the innumerable living entities. The living entities are maintained by the Lord (eko bahünäà yo vidadhäti kämän). The Lord is therefore called the supreme Bhüta-bhåt, or maintainer of all living beings. Living beings are proportionately endowed with intelligence in terms of their previous activities. All living beings are not equally endowed with the same quality of intelligence because behind such development of intelligence is the control of the Lord, as declared in the Bhagavad-gétä (15.15). As Paramätmä, Supersoul, the Lord is living in everyone’s heart, and from Him only does one’s power of remembrance, knowledge and forgetfulness follow (mattaù småtir jïänam apohanaà ca). One person can sharply remember past activities by the grace of the Lord while others cannot. One is highly intelligent by the grace of the Lord, and one is a fool by the same control. Therefore the Lord is Dhiyäm-pati, or the Lord of intelligence. The conditioned souls strive to become lords of the material world. Everyone is trying to lord it over the material nature by applying his highest degree of intelligence. This misuse of intelligence by the conditioned soul is called madness. One’s full intelligence should be applied to get free from the material clutches. But the conditioned soul, due to madness only, engages his full energy and intelligence in sense gratification, and to achieve this end of life he willfully commits all sorts of misdeeds. The result is that instead of attaining an unconditional life of full freedom, the mad conditioned soul is entangled again and again in different types of bondage in material bodies. Everything we see in the material manifestation is but the creation of the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Lord. Therefore He is the real proprietor of everything in the universes. The conditioned soul can enjoy a fragment of this material creation under the control of the Lord, but not self-sufficiently. That is the instruction in the Éçopaniñad. One should be satisfied with things awarded by the Lord of the universe. It is out of madness only that one tries to encroach upon another’s share of material possessions. The Lord of the universe, out of His causeless mercy upon the conditioned souls, descends by His own energy (ätma-mäyä) to reestablish the eternal relation of the conditioned souls with Him. He instructs all to surrender unto Him instead of falsely claiming to be enjoyers for a certain limit under His control. When He so descends He proves how much greater is His ability to enjoy, and He exhibits His power of enjoyment by (for instance) marrying sixteen thousand wives at once. The conditioned soul is very proud of becoming the husband of even one wife, but the Lord laughs at this; the intelligent man can know who is the real husband. Factually, the Lord is the husband of all the women in His creation, but a conditioned soul under the control of the Lord feels proud to be the husband of one or two wives. All these qualifications as the different types of pati mentioned in this verse are meant for Lord Çré Kåñëa, and Çukadeva Gosvämé has therefore especially mentioned the pati and gati of the Yadu dynasty. The members of the Yadu dynasty knew that Lord Çré Kåñëa is everything, and all of them intended to return to Lord Kåñëa after He had finished His transcendental pastimes on the earth. The Yadu dynasty was annihilated by the will of the Lord because its members had to return home with the Lord. The annihilation of the Yadu dynasty was a material show created by the Supreme Lord; otherwise the Lord and the members of the Yadu dynasty are all eternal associates. The Lord is therefore the guide of all devotees, and as such, Çukadeva Gosvämé offered Him due respects with love-laden feelings. TEXT 21 Yadx(g]Yai>aDYaaNaSaMaaiDaDaaETaYaa iDaYaaNauPaXYaiNTa ih TatvMaaTMaNa" ) Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

vdiNTa cETaTa( k-vYaae YaQaaåc& Sa Mae Mauku-Ndae >aGavaNa( Pa[SaqdTaaMa( )) 21 )) yad-aìghry-abhidhyäna-samädhi-dhautayä dhiyänupaçyanti hi tattvam ätmanaù vadanti caitat kavayo yathä-rucaà sa me mukundo bhagavän prasédatäm SYNONYMS yat-aìghri—whose lotus feet; abhidhyäna—thinking of, at every second; samädhi—trance; dhautayä—being washed off; dhiyä—by such clean intelligence; anupaçyanti—does see by following authorities; hi—certainly; tattvam—the Absolute Truth; ätmanaù—of the Supreme Lord and of oneself; vadanti—they say; ca—also; etat—this; kavayaù—philosophers or learned scholars; yathä-rucam—as he thinks; saù—He; me—mine; mukundaù—Lord Kåñëa (who gives liberation); bhagavän—the Personality of Godhead; prasédatäm—be pleased with me. TRANSLATION It is the Personality of Godhead Çré Kåñëa who gives liberation. By thinking of His lotus feet at every second, following in the footsteps of authorities, the devotee in trance can see the Absolute Truth. The learned mental speculators, however, think of Him according to their whims. May the Lord be pleased with me. PURPORT The mystic yogés, after a strenuous effort to control the senses, may be situated in a trance of yoga just to have a vision of the Supersoul within everyone, but the pure devotee, simply by remembering the Lord’s lotus feet at every second, at once becomes established in real trance because by such realization his mind and intelligence are completely cleansed of the diseases of material enjoyment. The pure devotee thinks himself fallen into the ocean of Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

birth and death and incessantly prays to the Lord to lift him up. He only aspires to become a speck of transcendental dust at the lotus feet of the Lord. The pure devotee, by the grace of the Lord, absolutely loses all attraction for material enjoyment, and to keep free from contamination he always thinks of the lotus feet of the Lord. King Kulaçekhara, a great devotee of the Lord, prayed: kåñëa tvadéya-pada-paìkaja-païjaräntam adyaiva me viçatu mänasa-räja-haàsaù präëa-prayäëa-samaye kapha-väta-pittaiù kaëöhävarodhana-vidhau smaraëaà kutas te “My Lord Kåñëa, I pray that the swan of my mind may immediately sink down to the stems of the lotus feet of Your Lordship and be locked in their network; otherwise at the time of my final breath, when my throat is choked up with cough, how will it be possible to think of You?” There is an intimate relationship between the swan and the lotus stem. So the comparison is very appropriate: without becoming a swan, or paramahaàsa, one cannot enter into the network of the lotus feet of the Lord. As stated in the Brahma-saàhitä, the mental speculators, even by dint of learned scholarship, cannot even dream of the Absolute Truth by speculating over it for eternity. The Lord reserves the right of not being exposed to such mental speculators. And because they cannot enter into network stem of the lotus stem of the Lord, all material speculators differ in conclusions, and at the end they make a useless compromise by saying, “as many conclusions, as many ways,” according to one’s own inclination. (yathä-rucam). But the Lord is not like a shopkeeper trying to please all sorts of customers in the mental speculator exchange. The Lord is what He is, the Absolute Personality of Godhead, and He demands absolute surrender unto Him only. The pure devotee, however, by following the ways of previous äcäryas, or authorities, can see the Supreme Lord through the transparent medium of a bona fide spiritual master (anupaçyanti). The pure devotee never tries to see the Lord by mental speculation, but by following in the footsteps of the äcäryas (mahäjano yena gataù sa panthäù). Therefore there is no difference of conclusions Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

amongst the Vaiñëava äcäryas regarding the Lord and the devotees. Lord Caitanya asserts that the living entity (jéva) is eternally the servitor of the Lord and that he is simultaneously one with and different from the Lord. This tattva of Lord Caitanya’s is shared by all four sampradäyas of the Vaiñëava school (all accepting eternal servitude to the Lord even after salvation), and there is no authorized Vaiñëava äcärya who may think of the Lord and himself as one. This humbleness of the pure devotee, who is one hundred percent engaged in His service, puts the devotee of the Lord in a trance by which to realize everything, because to the sincere devotee of the Lord, the Lord reveals Himself, as stated in the Bhagavad-gétä (10.10). The Lord, being the Lord of intelligence in everyone (even in the nondevotee), favors His devotee with proper intelligence so that automatically the pure devotee is enlightened with the factual truth about the Lord and His different energies. the Lord is revealed not by one’s speculative power or by one’s verbal jugglery over the Absolute Truth. Rather, He reveals Himself to a devotee when He is fully satisfied by the devotee’s service attitude. Çukadeva Gosvämé is not a mental speculator or compromiser of the theory of “as many ways, as many conclusions.” Rather, he prays to the Lord only, invoking His transcendental pleasure. That is the way of knowing the Lord. TEXT 22 Pa[caeidTaa YaeNa Paura SarSvTaq ivTaNvTaaJaSYa SaTaq& SMa*iTa& ôid ) Svl/+aaUTa( ik-l/aSYaTa" Sa Mae ‰zqa" Pa[SaqdTaaMa( )) 22 )) pracoditä yena purä sarasvaté vitanvatäjasya satéà småtià hådi sva-lakñaëä prädurabhüt kiläsyataù sa me åñéëäm åñabhaù prasédatäm Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

SYNONYMS pracoditä—inspired; yena—by whom; purä—in the beginning of creation; sarasvaté—the goddess of learning; vitanvatä—amplified; ajasya—of Brahmä, the first created living being; satém småtim—potent memory; hådi—in the heart; sva—in his own; lakñaëä—aiming at; prädurabhüt—was generated; kila—as if; äsyataù—from the mouth; saù—he; me—unto me; åñéëäm—of the teachers; åñabhaù—the chief; prasédatäm—be pleased. TRANSLATION May the Lord, who in the beginning of the creation amplified the potent knowledge of Brahmä from within his heart and inspired him with full knowledge of creation and of His own Self, and who appeared to be generated from the mouth of Brahmä, be pleased with me. PURPORT As we have already discussed hereinbefore, the Lord, as the Supersoul of all living beings from Brahmä to the insignificant ant, endows all with the required knowledge potent in every living being. A living being is sufficiently potent to possess knowledge from the Lord in the proportion of fifty sixty-fourths, or seventy-eight percent of the full knowledge acquirable. Since the living being is constitutionally part and parcel of the Lord, he is unable to assimilate all the knowledge that the Lord possesses Himself. In the conditioned state, the living being is subject to forget everything after a change of body known as death. This potent knowledge is again inspired by the Lord from within the heart of every living being, and it is known as the awakening of knowledge, for it is comparable to awakening from sleep or unconsciousness. This awakening of knowledge is under the full control of the Lord, and therefore we find in the practical world different grades of knowledge in different persons. This awakening of knowledge is neither an automatic nor a material interaction. The supply source is the Lord Himself (dhiyäà patiù), for even Brahmä is also subject to this regulation of the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

supreme creator. In the beginning of the creation, Brahmä is born first without any father and mother because before Brahmä there were no other living beings. Brahmä is born from the lotus which grows from the abdomen of the Garbhodakaçäyé Viñëu, and therefore he is known as Aja. This Brahmä, or Aja, is also a living being, part and parcel of the Lord, but being the most pious devotee of the Lord, Brahmä is inspired by the Lord to create, subsequent to the main creation by the Lord, through the agency of material nature. Therefore neither the material nature nor Brahmä is independent of the Lord. The material scientists can merely observe the reactions of the material nature without understanding the direction behind such activities, as a child can see the action of electricity without any knowledge of the powerhouse engineer. This imperfect knowledge of the material scientist is due to a poor fund of knowledge. The Vedic knowledge was therefore first impregnated within Brahmä, and it appears that Brahmä distributed the Vedic knowledge. Brahmä is undoubtedly the speaker of the Vedic knowledge, but actually he was inspired by the Lord to receive such transcendental knowledge, as it directly descends from the Lord. The Vedas are therefore called apauruñeya, or not imparted by any created being. Before the creation the Lord was there (näräyaëaù paro ’vyaktät), and therefore the words spoken by the Lord are vibrations of transcendental sound. There is a gulf of difference between the two qualities of sound, namely präkåta and apräkåta. The physicist can deal only with the präkåta sound, or sound vibrated in the material sky, and therefore we must know that the Vedic sounds recorded in symbolic expressions cannot be understood by anyone within the universe unless and until one is inspired by the vibration of supernatural (apräkåta) sound, which descends in the chain of disciplic succession from the Lord to Brahmä, from Brahmä to Närada, from Närada to Vyäsa and so on. No mundane scholar can translate or reveal the true import of the Vedic mantras (hymns). They cannot be understood unless one is inspired or initiated by the authorized spiritual master. The original spiritual master is the Lord Himself, and the succession comes down through the sources of paramparä, as clearly stated in the Fourth Chapter of the Bhagavad-gétä. So unless one receives the transcendental knowledge from the authorized paramparä, one should be considered useless Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

(viphalä matäù), even though one may be greatly qualified in the mundane advancements of arts or science. Çukadeva Gosvämé is praying from the Lord by dint of being inspired from within by the Lord so that he could rightly explain the facts and figures of creation as inquired by Mahäräja Parékñit. A spiritual master is not a theoretical speculator, like the mundane scholar, but is çrotriyaà brahma-niñöham [MU 1.2.12(8)]. TEXT 23 >aUTaEMaRhiÙYaR wMaa" Paurae iv>au‚ iNaRMaaRYa XaeTae YadMaUzu PaUåz" ) >au»e GauaUTa>aavNa PaUvRJa ) Tad( ivJaaNaqih YaJjaNaMaaTMaTatviNadXaRNaMa( )) 1 )) närada uväca deva-deva namas te ’stu bhüta-bhävana pürvaja tad vijänéhi yaj jïänam ätma-tattva-nidarçanam SYNONYMS näradaù uväca—Çré Närada said; deva—of all demigods; deva—the demigod; namaù—obeisances; te—unto you as; astu—are; bhüta-bhävana—the generator of all living beings; pürva-ja—the firstborn; tat vijänéhi—please explain that knowledge; yat jïänam—which knowledge; ätma-tattva—transcendental; nidarçanam—specifically directs. TRANSLATION Çré Närada Muni asked Brahmäjé: O chief amongst the demigods, O firstborn living entity, I beg to offer my respectful obeisances unto you. Please tell me that transcendental knowledge which specifically directs one to the truth of the individual soul and the Supersoul. PURPORT Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

The perfection of the paramparä system, or the path of disciplic succession, is further confirmed. In the previous chapter it has been established that Brahmäjé, the firstborn living entity, received knowledge directly from the Supreme Lord, and the same knowledge was imparted to Närada, the next disciple. Närada asked to receive the knowledge, and Brahmäjé imparted it upon being asked. Therefore, asking for transcendental knowledge from the right person and receiving it properly is the regulation of the disciplic succession. This process is recommended in the Bhagavad-gétä (4.2). The inquisitive student must approach a qualified spiritual master to receive transcendental knowledge by surrender, submissive inquiries and service. Knowledge received by submissive inquiries and service is more effective than knowledge received in exchange for money. A spiritual master in the line of disciplic succession from Brahmä and Närada has no demand for dollars and cents. A bona fide student has to satisfy him by sincere service to obtain knowledge of the relation and nature of the individual soul and the Supersoul. TEXT 2 Yad]UPa& YadiDaïaNa& YaTa" Sa*íiMad& Pa[>aae ) YaTSa&SQa& YaTPar& YaÀ TaTa( Tatv& vd TatvTa" )) 2 )) yad rüpaà yad adhiñöhänaà yataù såñöam idaà prabho yat saàsthaà yat paraà yac ca tat tattvaà vada tattvataù SYNONYMS yat—what; rüpam—the symptoms of manifestation; yat—what; adhiñöhänam—background; yataù—from where; såñöam—created; idam—this world; prabho—O my father; yat—in which; saàstham—conserved; yat—what; param—under control; yat—what are; ca—and; tat—of this; tattvam—the symptoms; vada—please describe; tattvataù—factually. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TRANSLATION My dear father, please describe factually the symptoms of this manifest world. What is its background? How is it created? How is it conserved? And under whose control is all this being done? PURPORT The inquiries by Närada Muni on the basis of factual cause and effect appear very reasonable. The atheists, however, put forward many self-made theories without any touch of cause and effect. The manifested world, as well as the spirit soul, is still unexplained by the godless atheists through the medium of experimental knowledge, although they have put forward many theories manufactured by their fertile brains. Contrary to such mental speculative theories of creation, however, Närada Muni wanted to know all the facts of creation in truth, and not by theories. Transcendental knowledge regarding the soul and the Supersoul includes knowledge of the phenomenal world and the basis of its creation. In the phenomenal world three things are factually observed by any intelligent man: the living beings, the manifest world, and the ultimate control over them. The intelligent man can see that neither the living entity nor the phenomenal world are creations of chance. The symmetry of creation and its regulative actions and reactions suggests the plan of an intelligent brain behind them, and by genuine inquiry one may find out the ultimate cause with the help of one who knows them factually. TEXT 3 Sav| ùeTad( >avaNa( ved >aUTa>aVYa>avTPa[>au" ) k-raMal/k-vd( ivì& ivjaNaaviSaTa& Tav )) 3 )) sarvaà hy etad bhavän veda bhüta-bhavya-bhavat-prabhuù Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

karämalaka-vad viçvaà vijïänävasitaà tava SYNONYMS sarvam—all and everything; hi—certainly; etat—this; bhavän—your good self; veda—know; bhüta—all that is created or born; bhavya—all that will be created or born; bhavat—all that is being created; prabhuù—you, the master of everything; kara-ämalaka-vat—just like a walnut within your grip; viçvam—the universe; vijïäna-avasitam—within your knowledge scientifically; tava—your. TRANSLATION My dear father, all this is known to you scientifically because whatever was created in the past, whatever will be created in the future, or whatever is being created at present, as well as everything within the universe, is within your grip, just like a walnut. PURPORT Brahmä is the direct creator of the manifested universe and everything within the universe. He therefore knows what happened in the past, what will happen in the future, and what is happening at present. Three principal items, namely the living being, the phenomenal world and the controller, are all in continuous action—past, present and future—and the direct manager is supposed to know everything of such actions and reactions, as one knows about a walnut within the grip of one’s palm. The direct manufacturer of a particular thing is supposed to know how he learned the art of manufacturing, where he got the ingredients, how he set it up and how the products in the manufacturing process are being turned out. Because Brahmä is the firstborn living being, naturally he is supposed to know everything about creative functions. TEXT 4 Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

YaiÜjaNaae YadaDaarae YaTParSTv& YadaTMak-" ) Wk-" Sa*JaiSa >aUTaaiNa >aUTaErevaTMaMaaYaYaa )) 4 )) yad-vijïäno yad-ädhäro yat-paras tvaà yad-ätmakaù ekaù såjasi bhütäni bhütair evätma-mäyayä SYNONYMS yat-vijïänaù—the source of knowledge; yat-ädhäraù—under whose protection; yat-paraù—under whose subordination; tvam—you; yat-ätmakaù—in what capacity; ekaù—alone; såjasi—you are creating; bhütäni—the living entities; bhütaiù—with the help of the material elements; eva—certainly; ätma—self; mäyayä—by potency. TRANSLATION My dear father, what is the source of your knowledge? Under whose protection are you standing? And under whom are you working? What is your real position? Do you alone create all entities with material elements by your personal energy? PURPORT It was known to Çré Närada Muni that Lord Brahmä attained creative energy by undergoing severe austerities. As such, he could understand that there was someone else superior to Brahmäjé who invested Brahmä with the power of creation. Therefore he asked all the above questions. Discoveries of progressive scientific achievements are therefore not independent. The scientist has to attain the knowledge of a thing already existing by means of the wonderful brain made by someone else. A scientist can work with the help of such an awarded brain, but it is not possible for the scientist to create his own or a similar brain. Therefore no one is independent in the matter of any Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

creation, nor is such creation automatic. TEXT 5 AaTMaNa( >aavYaSae TaaiNa Na Para>aavYaNa( SvYaMa( ) AaTMaXai¢-Maví>Ya Oairva©-Ma" )) 5 )) ätman bhävayase täni na paräbhävayan svayam ätma-çaktim avañöabhya ürëanäbhir iväklamaù SYNONYMS ätman (ätmani)—by self; bhävayase—manifest; täni—all those; na—not; paräbhävayan—being defeated; svayam—yourself; ätma-çaktim—self-sufficient power; avañöabhya—being employed; ürëa-näbhiù—the spider; iva—like; aklamaù—without help. TRANSLATION As the spider very easily creates the network of its cobweb and manifests its power of creation without being defeated by others, so also you yourself, by employment of your self-sufficient energy, create without any other’s help. PURPORT The best example of self-sufficiency is the sun. The sun does not require to be illuminated by any other body. Rather, it is the sun which helps all other illuminating agents, for in the presence of the sun no other illuminating agent becomes prominent. Närada compared the position of Brahmä to the self-sufficiency of the spider, who creates its own field of activities without any other’s help by employment of its own energetic creation of saliva. TEXT 6 Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Naah& ved Par& ùiSMaàaPar& Na SaMa& iv>aae ) NaaMaæPaGauaaRVYa& SadSaTa( ik-iÄdNYaTa" )) 6 )) nähaà veda paraà hy asmin näparaà na samaà vibho näma-rüpa-guëair bhävyaà sad-asat kiïcid anyataù SYNONYMS na—do not; aham—myself; veda—know; param—superior; hi—for; asmin—in this world; na—neither; aparam—inferior; na—nor; samam—equal; vibho—O great one; näma—name; rüpa—characteristics; guëaiù—by qualification; bhävyam—all that is created; sat—eternal; asat—temporary; kiïcit—or anything like that; anyataù—from any other source. TRANSLATION Whatever we can understand by the nomenclature, characteristics and features of a particular thing—superior, inferior or equal, eternal or temporary—is not created from any source other than that of Your Lordship, thou so great. PURPORT The manifested world is full of varieties of created beings in others. In human society the human being is considered to be the superior living being, and amongst the human beings there are also different varieties: good, bad, equal, etc. But Närada Muni took for granted that none of them has any source of generation besides his father, Brahmäjé. Therefore he wanted to know all about them from Lord Brahmä. TEXT 7 Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Sa >avaNacrd( gaaer& YaTa( TaPa" SauSaMaaihTa" ) TaeNa %edYaSae NaSTv& ParaXaªa& c YaC^iSa )) 7 )) sa bhavän acarad ghoraà yat tapaù susamähitaù tena khedayase nas tvaà parä-çaìkäà ca yacchasi SYNONYMS saù—he; bhavän—your good self; acarat—undertook; ghoram—severe; yat tapaù—meditation; su-samähitaù—in perfect discipline; tena—for that reason; khedayase—gives pain; naù—ourselves; tvam—your good self; parä—the ultimate truth; çaìkäm—doubts; ca—and; yacchasi—giving us a chance. TRANSLATION Yet we are moved to wonder about the existence of someone more powerful than you when we think of your great austerities in perfect discipline, although your good self is so powerful in the matter of creation. PURPORT Following in the footsteps of Çré Närada Muni, one should not blindly accept his spiritual master as God Himself. A spiritual master is duly respected on a par with God, but a spiritual master claiming to be God Himself should at once be rejected. Närada Muni accepted Brahmä as the Supreme due to Lord Brahmä’s wonderful acts in creation, but doubts arose in him when he saw that Lord Brahmä also worshiped some superior authority. The Supreme is supreme, and He has no worshipable superior. The ahaìgrahopäsitä, or the one who worships himself with the idea of becoming God Himself, is misleading, but the intelligent disciple can at once detect that the Supreme God does not need to worship anyone, including Himself, in order to become God. Ahaìgrahopäsanä may be one of the processes for transcendental realization, but the ahaìgrahopäsitä can never be God Himself. No one becomes God by Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

undergoing a process of transcendental realization. Närada Muni thought of Brahmäjé as the Supreme Person, but when he saw Brahmäjé engaged in the process of transcendental realization, doubts arose in him. So he wanted to be clearly informed. TEXT 8 WTaNMae Pa*C^Ta" Sav| SavRj Sak-le/ìr ) ivJaaNaqih YaQaEvedMah& buDYae_NauXaaiSaTa" )) 8 )) etan me påcchataù sarvaà sarva-jïa sakaleçvara vijänéhi yathaivedam ahaà budhye ’nuçäsitaù SYNONYMS etat—all those; me—unto me; påcchataù—inquisitive; sarvam—all that is inquired; sarva-jïa—one who knows everything; sakala—over all; éçvara—the controller; vijänéhi—kindly explain; yathä—as; eva—they are; idam—this; aham—myself; budhye—can understand; anuçäsitaù—just learning from you. TRANSLATION My dear father, you know everything, and you are the controller of all. Therefore may all that I have inquired from you be kindly instructed to me so that I may be able to understand it as your student. PURPORT The inquiries made by Närada Muni are very important for everyone concerned, and as such Närada requested Brahmäjé to deem them suitable so that all others who may come in the line of disciplic succession of the Brahma-sampradäya may also know them properly without any difficulty. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TEXT 9 b]øaevac SaMYak(- k-aåiaav& c MaaYaeXaae MaaYaYaa SvYaa ) AaTMaNa( Yad*C^Yaa Pa[aá& ivbu>aUzuåPaadde )) 21 ))

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

kälaà karma svabhävaà ca mäyeço mäyayä svayä ätman yadåcchayä präptaà vibubhüñur upädade SYNONYMS kälam—eternal time; karma—the fate of the living entity; svabhävam—nature; ca—also; mäyä—potency; éçaù—the controller; mäyayä—by the energy; svayä—of His own; ätman (ätmani)—unto His Self; yadåcchayä—independently; präptam—being merged in; vibubhüñuù—appearing differently; upädade—accepted for being created again. TRANSLATION The Lord, who is the controller of all energies, thus creates, by His own potency, eternal time, the fate of all living entities, and their particular nature, for which they were created, and He again merges them independently. PURPORT The creation of the material world, wherein the conditioned souls are allowed to act subordinately by the Supreme Lord, takes place again and again after being repeatedly annihilated. The material creation is something like a cloud in the unlimited sky. The real sky is the spiritual sky, eternally filled with the rays of the brahmajyoti, and a portion of this unlimited sky is covered by the mahat-tattva cloud of the material creation, in which the conditioned souls, who want to lord it against the will of the Lord, are put into play as they desire under the control of the Lord by the agency of His external energy. As the rainy season appears and disappears regularly, the creation takes place and is again annihilated under the control of the Lord, as confirmed in the Bhagavad-gétä (8.19). So the creation and annihilation of the material worlds is a regular action of the Lord just to allow the conditioned souls to play as they like and thereby create their own fate of being differently created again in Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

terms of their independent desires at the time of annihilation. The creation, therefore, takes place at a historical date (as we are accustomed to think of everything which has a beginning in our tiny experience). The process of creation and annihilation is called anädi, or without reference to date regarding the time the creation first took place, because the duration of even a partial creation is 8,640,000,000 years. The law of creation is, however, as mentioned in the Vedic literatures, that it is created at certain intervals and is again annihilated by the will of the Lord. The whole material or even the spiritual creation is a manifestation of the energy of the Lord, just as the light and heat of a fire are different manifestations of the fire’s energy. The Lord therefore exists in His impersonal form by such expansion of energy, and the complete creation rests on His impersonal feature. Nonetheless He keeps Himself distinct from such creation as the pürëam (or complete), and so no one should wrongly think that His personal feature is not existent due to His impersonal unlimited expansions. The impersonal expansion is a manifestation of His energy, and He is always in His personal feature despite His innumerable unlimited expansions of impersonal energies (Bg. 9.5–7). For human intelligence it is very difficult to conceive how the whole creation rests on His expansion of energy, but the Lord has given a very good example in the Bhagavad-gétä. It is said that although the air and the atoms rest within the huge expansion of the sky, which is like the resting reservoir of everything materially created, still the sky remains separate and unaffected. Similarly although the Supreme Lord maintains everything created by His expansion of energy, He always remains separate. This is accepted even by Çaìkaräcärya, the great advocate of the impersonal form of the Absolute. He says näräyaëaù paro ’vyaktät, or Näräyaëa exists separately, apart from the impersonal creative energy. The whole creation thus merges within the body of transcendental Näräyaëa at the time of annihilation, and the creation emanates from His body again with the same unchanging categories of fate and individual nature. The individual living entities, being parts and parcels of the Lord, are sometimes described as ätmä, qualitatively one in spiritual constitution. But because such living entities are apt to be attracted to the material creation, actively and subjectively, they are therefore different from the Lord. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TEXT 22 k-al/ad( GauaavTa" ) k-MaRarDa" Saá Saáaeß| JagaNaaidi>a" )) 36 )) yasyehävayavair lokän kalpayanti manéñiëaù kaöy-ädibhir adhaù sapta saptordhvaà jaghanädibhiù SYNONYMS yasya—whose; iha—in the universe; avayavaiù—by the limbs of the body; lokän—all the planets; kalpayanti—imagine; manéñiëaù—great philosophers; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

kaöi-ädibhiù—down from the waist; adhaù—downwards; sapta—seven systems; sapta ürdhvam—and seven systems upwards; jaghana-ädibhiù—front portion. TRANSLATION Great philosophers imagine that the complete planetary systems in the universe are displays of the different upper and lower limbs of the universal body of the Lord. PURPORT The word kalpayanti, or “imagine,” is significant. The viräö universal form of the Absolute is an imagination of the speculative philosophers who are unable to adjust to the eternal two-handed form of Lord Çré Kåñëa. Although the universal form, as imagined by the great philosophers, is one of the features of the Lord, it is more or less imaginary. It is said that the seven upper planetary systems are situated above the waist of the universal form, whereas the lower planetary systems are situated below His waist. The idea impressed herein is that the Supreme Lord is conscious of every part of His body, and nowhere in the creation is there anything beyond His control. TEXT 37 PauåzSYa Mau%& b]ø +a}aMaeTaSYa bahv" ) OvaeRvŒXYaae >aGavTa" PaÙya& éUd]ae VYaJaaYaTa )) 37 )) puruñasya mukhaà brahma kñatram etasya bähavaù ürvor vaiçyo bhagavataù padbhyäà çüdro vyajäyata SYNONYMS puruñasya—of the Supreme Personality of Godhead; mukham—mouth; brahma—is the brähmaëas; kñatram—the royal order; etasya—of Him; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

bähavaù—the arms; ürvoù—the thighs; vaiçyaù—are the mercantile men; bhagavataù—of the Personality of Godhead; padbhyäm—from His legs; çüdraù—the laborer class; vyajäyata—became manifested. TRANSLATION The brähmaëas represent His mouth, the kñatriyas His arms, the vaiçyas His thighs, and the çüdras are born of His legs. PURPORT All living beings are stated to be the parts and parcels of the Supreme Lord, and how they are so is explained in this verse. The four divisions of human society, namely the intelligent class (the brähmaëas), the administrative class (the kñatriyas), the mercantile class (the vaiçyas), and the laborer class (the çüdras), are all in different parts of the body of the Lord. As such, no one is different from the Lord. The mouth of the body and the legs of the body are nondifferent constitutionally, but the mouth or the head of the body is qualitatively more important than the legs. At the same time, the mouth, the legs, the arms and the thighs are all component parts of the body. These limbs of the body of the Lord are meant to serve the complete whole. The mouth is meant for speaking and eating, the arms are meant for the protection of the body, the legs are meant for carrying the body, and the waist of the body is meant for maintaining the body. The intelligent class in society, therefore, must speak on behalf of the body, as well as accept foodstuff to satisfy the hunger of the body. The hunger of the Lord is to accept the fruits of sacrifice. The brähmaëas, or the intelligent class, must be very expert in performing such sacrifices, and the subordinate classes must join in such sacrifices. To speak for the Supreme Lord means to glorify the Lord by means of propagating the knowledge of the Lord as it is, broadcasting the factual nature of the Lord and the factual position of all other parts of the whole body. The brähmaëas, therefore, are required to know the Vedas, or the ultimate source of knowledge. Veda means knowledge, and anta means the end of it. According to Bhagavad-gétä, the Lord is the source of everything (ahaà sarvasya prabhavaù), and thus the end of all knowledge (Vedänta) is to know the Lord, Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

to know our relationship with Him and to act according to that relationship only. The parts of the body are related to the body; similarly, the living being must know his relationship with the Lord. The human life is especially meant for this purpose, namely to know the factual relationship of every living being with the Supreme Lord. Without knowing this relationship, the human life is spoiled. The intelligent class of men, the brähmaëas, are therefore especially responsible for broadcasting this knowledge of our relationship with the Lord and leading the general mass of people to the right path. The administrative class is meant for protecting the living beings so that they can serve this purpose; the mercantile class is meant for producing food grains and distributing them to the complete human society so that the whole population is given a chance to live comfortably and discharge the duties of human life. The mercantile class is also required to give protection to the cows in order to get sufficient milk and milk products, which alone can give the proper health and intelligence to maintain a civilization perfectly meant for knowledge of the ultimate truth. And the laborer class, who are neither intelligent nor powerful, can help by physical services to the other higher classes and thus be benefited by their cooperation. Therefore the universe is a complete unit in relationship with the Lord, and without this relationship with the Lord the whole human society is disturbed and is without any peace and prosperity. This is confirmed in the Vedas: brähmaëo ’sya mukham äséd, bähü räjanyaù kåtaù. TEXT 38 >aUl/aeRk-" k-iLPaTa" PaÙya& >auvl/aeRk-ae_SYa Naai>aTa" ) ôda Svl/aeRk- orSaa Mahl/aeRk-ae MahaTMaNa" )) 38 )) bhürlokaù kalpitaù padbhyäà bhuvarloko ’sya näbhitaù hådä svarloka urasä maharloko mahätmanaù Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

SYNONYMS bhüù—the lower planetary systems up to the stratum of the earth; lokaù—the planets; kalpitaù—it is so imagined or said; padbhyäm—out of the legs; bhuvaù—the upper; lokaù—the planetary system; asya—of Him (the Lord); näbhitaù—from the navel abdomen; hådä—by the heart; svarlokaù—the planetary systems occupied by the demigods; urasä—by the chest; maharlokaù—the planetary system occupied by great sages and saints; mahä-ätmanaù—of the Supreme Personality of Godhead. TRANSLATION The lower planetary systems, up to the limit of the earthly stratum, are said to be situated in His legs. The middle planetary systems, beginning from Bhuvarloka, are situated in His navel. And the still higher planetary systems, occupied by the demigods and highly cultured sages and saints, are situated in the chest of the Supreme Lord. PURPORT There are fourteen spheres of planetary systems within this universe. The lower systems are called Bhürloka, the middle systems are called Bhuvarloka, and the higher planetary systems, up to Brahmaloka, the highest planetary system of the universe, are called Svarloka. And all of them are situated on the body of the Lord. In other words, no one within this universe is without a relationship with the Lord. TEXT 39 Ga]qvaYaa& JaNal/aek-ae_SYa TaPaael/aek-" STaNaÜYaaTa( ) MaUDaRi>a" SaTYal/aek-STau b]øl/aek-" SaNaaTaNa" )) 39 )) gréväyäà janaloko ’sya tapolokaù stana-dvayät Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

mürdhabhiù satyalokas tu brahmalokaù sanätanaù SYNONYMS gréväyäm—up to the neck; janalokaù—the Janaloka planetary system; asya—of Him; tapolokaù—the Tapoloka planetary system; stana-dvayät—beginning from the breast; mürdhabhiù—by the head; satyalokaù—the Satyaloka planetary system; tu—but; brahmalokaù—the spiritual planets; sanätanaù—eternal. TRANSLATION From the forefront of the chest up to the neck of the universal form of the Lord are situated the planetary systems named Janaloka and Tapoloka, whereas Satyaloka, the topmost planetary system, is situated on the head of the form. The spiritual planets, however, are eternal. PURPORT Many times in these pages we have discussed the spiritual planets situated beyond the material sky, and the description is corroborated in this verse. The word sanätana is significant. This very idea of eternity is expressed in the Bhagavad-gétä (8.20), where it is said that beyond the material creation is the spiritual sky, where everything is eternal. Sometimes Satyaloka, the planet in which Brahmä resides, is also called Brahmaloka. But the Brahmaloka mentioned here is not the same as the Satyaloka planetary system. This Brahmaloka is eternal, whereas the Satyaloka planetary system is not eternal. And to distinguish between the two, the adjective sanätana has been used in this case. According to Çréla Jéva Gosvämé, this Brahmaloka is the loka or abode of Brahman, or the Supreme Lord. In the spiritual sky all the planets are as good as the Lord Himself. The Lord is all spirit, and His name, fame, glories, qualities, pastimes, etc., are all nondifferent from Him because He is absolute. As such, the planets in the kingdom of God are also nondifferent from Him. In those planets there is no difference between the body and the soul, nor is there Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

any influence of time as we experience it in the material world. And in addition to there being no influence of time, the planets in, Brahmaloka, due to being spiritual, are never annihilated. All variegatedness in the spiritual planets is also one with the Lord, and therefore the Vedic aphorism ekam evädvitéyam is fully realized in that sanätana atmosphere of spiritual variegatedness. This material world is only a shadow phantasmagoria of the spiritual kingdom of the Lord, and because it is a shadow it is never eternal; the variegatedness in the material world of duality (spirit and matter) cannot be compared to that of the spiritual world. Because of a poor fund of knowledge, less intelligent persons sometimes mistake the conditions of the shadow world to be equivalent to those of the spiritual world, and thus they mistake the Lord and His pastimes in the material world to be one with the conditioned souls and their activities. The Lord condemns such less intelligent persons in the Bhagavad-gétä (9.11): avajänanti mäà müòhä mänuñéà tanum äçritam paraà bhävam ajänanto mama bhüta-maheçvaram Whenever the Lord incarnates, He does so in His full internal potency (ätma-mäyä), and less intelligent persons mistake Him to be one of the material creations. Çréla Çrédhara Svämé, therefore, rightly commenting on this verse, says that the Brahmaloka mentioned here is Vaikuëöha, the kingdom of God, which is sanätana, or eternal, and is therefore not exactly like the material creations described above. The viräö universal form of the Lord is an imagination for the material world. It has nothing to do with the spiritual world, or the kingdom of God. TEXTS 40–41 TaTk-$ya& caTal&/ œáMaUå>Yaa& ivTal&/ iv>aae" ) JaaNau>Yaa& SauTal&/ éuÖ& Jaºa>Yaa& Tau Tal/aTal/Ma( )) 40 )) MahaTal&/ Tau GauLf-a>Yaa& Pa[Pada>Yaa& rSaaTal/Ma( ) Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

PaaTaal&/ PaadTal/Ta wiTa l/aek-MaYa" PauMaaNa( )) 41 )) tat-kaöyäà cätalaà kÿptam ürubhyäà vitalaà vibhoù jänubhyäà sutalaà çuddhaà jaìghäbhyäà tu talätalam mahätalaà tu gulphäbhyäà prapadäbhyäà rasätalam pätälaà päda-talata iti lokamayaù pumän

tat—in His; kaöyäm—waist; ca—also; atalam—the first planetary system below the earth; kÿptam—situated; ürubhyäm—on the thighs; vitalam—the second planetary system below; vibhoù—of the Lord; jänubhyäm—on the ankles; sutalam—the third planetary system below; çuddham—purified; jaìghäbhyäm—on the joints; tu—but; talätalam—the fourth planetary system below; mahätalam—the fifth planetary system below; tu—but; gulphäbhyäm—situated on the calves; prapadäbhyäm—on the upper or front portion of the feet; rasätalam—the sixth planetary system below; pätälam—the seventh planetary system below; päda-talataù—on the bottom or soles of the feet; iti—thus; loka-mayaù—full of planetary systems; pumän—the Lord. TRANSLATION My dear son Närada, know from me that there are seven lower planetary systems out of the total fourteen. The first planetary system, known as Atala, is situated on the waist; the second, Vitala, is situated on the thighs; the third, Sutala, on the knees; the fourth, Talätala, on the shanks; the fifth, Mahätala, on the ankles; the sixth, Rasätala, on the upper portion of the feet; and the seventh, Pätäla, on the soles of the feet. Thus the viräö form of the Lord is full of all planetary systems. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

PURPORT Modern enterprisers (the astronauts who travel in space) may take information from Çrémad-Bhägavatam that in space there are fourteen divisions of planetary systems. The situation is calculated from the earthly planetary system, which is called Bhürloka. Above Bhürloka is Bhuvarloka, and the topmost planetary system is called Satyaloka. These are the upper seven lokas, or planetary systems. And similarly, there are seven lower planetary systems, known as Atala, Vitala, Sutala, Talätala, Mahätala, Rasätala and Pätäla lokas. All these planetary systems are scattered over the complete universe, which occupies an area of two billion times two billion square miles. The modern astronauts can travel only a few thousand miles away from the earth, and therefore their attempt to travel in the sky is something like child’s play on the shore of an expansive ocean. The moon is situated in the third status of the upper planetary system, and in the Fifth Canto of Çrémad-Bhägavatam we shall be able to know the distant situation of the various planets scattered over the vast material sky. There are innumerable universes beyond the one in which we are put, and all these material universes cover only an insignificant portion of the spiritual sky, which is described above as sanätana Brahmaloka. The Supreme Lord very kindly invites the intelligent human beings to return home, back to Godhead, in the following verse of the Bhagavad-gétä (8.16): ä-brahma-bhuvanäl lokäù punar ävartino ’rjuna mäm upetya tu kaunteya punar janma na vidyate Beginning from Satyaloka, the topmost planet of the universe, situated just below the eternal Brahmaloka, as described above, all the planets are material. And one’s situation in any of the many material planets is still subject to the laws of material nature, namely birth, death, old age and disease. But one can get complete liberation from all the above-mentioned material pangs when one enters into the eternal Brahmaloka sanätana atmosphere, the kingdom of God. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Therefore liberation, as contemplated by the speculative philosophers and the mystics, is possible only when one becomes a devotee of the Lord. Anyone who is not a devotee cannot enter into the kingdom of God. Only by attainment of a service attitude in the transcendental position can one enter into the kingdom of Godhead. Therefore the speculative philosophers, as well as the mystics, must first of all be attracted to the devotional cult before they can factually attain liberation. TEXT 42 >aUl/aeRk-" k-iLPaTa" PaÙya& >auvl/aeRk-ae_SYa Naai>aTa" ) Svl/aeRk-" k-iLPaTaae MaUDNaaR wiTa va l/aek-k-LPaNaa )) 42 )) bhürlokaù kalpitaù padbhyäà bhuvarloko ’sya näbhitaù svarlokaù kalpito mürdhnä iti vä loka-kalpanä SYNONYMS bhürlokaù—the entire planetary system from Pätäla to the earthly planetary system; kalpitaù—imagined; padbhyäm—situated on the legs; bhuvarlokaù—the Bhuvarloka planetary system; asya—of the universal form of the Lord; näbhitaù—out of the navel abdomen; svarlokaù—the higher planetary system, beginning with the heavenly planets; kalpitaù—imagined; mürdhnä—from the chest to the head; iti—thus; vä—either; loka—the planetary systems; kalpanä—imagination. TRANSLATION Others may divide the whole planetary system into three divisions, namely the lower planetary systems on the legs [up to the earth], the middle planetary systems on the navel, and the upper planetary systems [Svarloka] from the chest to the head of the Supreme Personality. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

PURPORT The three divisions of the complete planetary systems are here mentioned; fourteen are imagined by others, and that is also explained. Thus end the Bhaktivedanta purports of the Second Canto, Fifth Chapter, of the Çrémad-Bhägavatam, entitled “The Cause of All Causes.”

Chapter Six Puruña-sükta Confirmed

TEXT 1 b]øaevac vaca& vöeMauR%& +ae}a& ^NdSaa& Saá DaaTav" ) hVYak-VYaaMa*TaaàaNaa& iJaûa SavRrSaSYa c )) 1 )) brahmoväca väcäà vahner mukhaà kñetraà chandasäà sapta dhätavaù havya-kavyämåtännänäà jihvä sarva-rasasya ca SYNONYMS brahmä uväca—Lord Brahmä said; väcäm—of the voice; vahneù—of fire; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

mukham—the mouth; kñetram—the generating center; chandasäm—of the Vedic hymns, such as Gäyatré; sapta—seven; dhätavaù—skin and six other layers; havya-kavya—offerings for the demigods and the forefathers; amåta—food for human beings; annänäm—of all sorts of foodstuffs; jihvä—the tongue; sarva—all; rasasya—of all delicacies; ca—also. TRANSLATION Lord Brahmä said: The mouth of the viräö-puruña [the universal form of the Lord] is the generating center of the voice, and the controlling deity is fire. His skin and six other layers are the generating centers of the Vedic hymns, and His tongue is the productive center of different foodstuffs and delicacies for offering to the demigods, the forefathers and the general mass of people. PURPORT The opulences of the universal form of the Lord are described herein. It is said that His mouth is the generating center of all kinds of voices, and its controlling deity is the fire demigod. And His skin and other six layers of bodily construction are the representative generating centers of the seven kinds of Vedic hymns, like the Gäyatré. Gäyatré is the beginning of all Vedic mantras, and it is explained in the first volume of Çrémad-Bhägavatam. Since the generating centers are the different parts of the universal form of the Lord, and since the form of the Lord is transcendental to the material creation, it is to be understood that the voice, the tongue, the skin, etc., suggest that the Lord in His transcendental form is not without them. The material voice, or the energy of taking in foodstuff, is generated originally from the Lord; such actions are but perverted reflections of the original reservoirs—the transcendental situation is not without spiritual variegatedness. In the spiritual world, all the perverted forms of material variegatedness are fully represented in their original spiritual identity. The only difference is that material activities are contaminated by the three modes of material nature, whereas the potencies in the spiritual world are all pure because they are engaged in the unalloyed transcendental loving service of the Lord. In the spiritual world, the Lord is the sublime enjoyer of everything, and Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

the living entities there are all engaged in His transcendental loving service without any contamination of the modes of material nature. The activities in the spiritual world are without any of the inebrieties of the material world, but there is no question of impersonal voidness on the spiritual platform, as suggested by the impersonalists. Devotional service is defined in the Närada-païcarätra as follows: sarvopädhi-vinirmuktaà tat-paratvena nirmalam håñékeëa håñékeçasevanaà bhaktir ucyate [Cc. Madhya 19.170] Originally, since all the senses are produced of the Lord’s reservoir of senses, the sensual activities of the material world are to be purified by the process of devotional service, and thus the perfection of life can be attained simply by purifying the present position of our material activities. And the purifying process begins from the stage of being liberated from the conception of different designations. Every living entity is engaged in some sort of service, either for the self, or for the family, or for the society, country, etc., but, unfortunately, all such services are rendered due to material attachment. The attachments of the material affinity may be simply changed to the service of the Lord, and thus the treatment of being freed from material attachment begins automatically. The process of liberation is therefore easier through devotional service than by any other methods, for in the Bhagavad-gétä (12.5) it is said that one is subjected to various kinds of tribulations if one is impersonally attached: kleço ’dhikataras teñäm avyaktäsakta-cetasäm. TEXT 2 SavaRSaUNaa& c vaYaaeê TaàaSae ParMaaYaa]ivÛuTaaMa( )) 5 )) romäëy udbhijja-jäténäà yair vä yajïas tu sambhåtaù keça-çmaçru-nakhäny asya çilä-lohäbhra-vidyutäm SYNONYMS romäëi—hairs on the body; udbhijja—vegetables; jäténäm—of the kingdoms; yaiù—by which; vä—either; yajïaù—sacrifices; tu—but; sambhåtaù—particularly served; keça—hairs on the head; çmaçru—facial hair; nakhäni—nails; asya—of Him; çilä—stones; loha—iron ores; abhra—clouds; vidyutäm—electricity. TRANSLATION The hairs on His body are the cause of all vegetation, particularly of those trees which are required as ingredients for sacrifice. The hairs on His head and face are reservoirs for the clouds, and His nails are the breeding ground of electricity, stones and iron ores. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

PURPORT The polished nails of the Lord generate electricity, and the clouds rest on the hairs of His head. One can therefore collect all sorts of necessities of life from the person of the Lord, and therefore the Vedas affirm that everything that is produced is caused by the Lord. The Lord is the supreme cause of all causes. TEXT 6 bahvae l/aek-Paal/aNaa& Pa[aYaXa" +aeMak-MaRaU>auRv" Svê +aeMaSYa XaraUTaaNaa& iNaDaNaSYa c )

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

odr& ividTa& Pau&Saae ôdYa& MaNaSa" PadMa( )) 11 )) avyakta-rasa-sindhünäà bhütänäà nidhanasya ca udaraà viditaà puàso hådayaà manasaù padam SYNONYMS avyakta—the impersonal feature; rasa-sindhünäm—of the seas and oceans of water; bhütänäm—of those who take birth in the material world; nidhanasya—of the annihilation; ca—also; udaram—His belly; viditam—is known by the intelligent class of men; puàsaù—of the great personality; hådayam—the heart; manasaù—of the subtle body; padam—the place. TRANSLATION The impersonal feature of the Lord is the abode of great oceans, and His belly is the resting place for the materially annihilated living entities. His heart is the abode of the subtle material bodies of living beings. Thus it is known by the intelligent class of men. PURPORT In the Bhagavad-gétä (8.17–18) it is stated that according to human calculations one day of Brahmä is equal to one thousand ages of four millenniums (4,300,000 years) each, and the same period is calculated to be his night also. A Brahmä lives for one hundred such years and then dies. A Brahmä, who is generally a great devotee of the Lord, attains liberation after such a downfall. The universe (called the brahmäëòa, or the round football-like domain controlled by a Brahmä) is thus annihilated, and thus the inhabitants of a particular planet, or of the whole universe, are also annihilated. Avyakta, mentioned here in this verse, means the night of Brahmä, when partial annihilation takes place and the living entities of that particular brahmäëòa, up to the planets of Brahmaloka, along with the big Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

oceans, etc., all repose in the belly of the viräö-puruña. At the end of a Brahmä’s night, the creation again takes place, and the living entities, reserved within the belly of the Lord, are let loose to play their respective parts as if being awakened from a deep slumber. Since the living entities are never destroyed, the annihilation of the material world does not annihilate the existence of the living entities, but until liberation is attained one has to accept one material body after another, again and again. The human life is meant for making a solution to this repeated change of bodies and thereby attaining a place in the spiritual sky, where everything is eternal, blissful and full of knowledge. In other words, the subtle forms of the living entities take place in the heart of the Supreme Being, and such forms take tangible shape at the time of creation. TEXT 12 DaMaRSYa MaMa Tau>Ya& c ku-MaaraavSYa c ) ivjaNaSYa c SatvSYa ParSYaaTMaa ParaYaae ) YadivÛa c ivÛa c PauåzSTaU>aYaaé[Ya" )) 21 )) såté vicakrame viçvam säçanänaçane ubhe yad avidyä ca vidyä ca puruñas tübhayäçrayaù SYNONYMS såté—the destination of the living entities; vicakrame—exists comprehensively; viçvaì—the all-pervading Personality of Godhead; säçana—activities of lording it over; anaçane—activities in devotional service; ubhe—both; yat—what is; avidyä—nescience; ca—as well as; vidyä—factual knowledge; ca—and; puruñaù—the Supreme Person; tu—but; ubhaya—for both of them; äçrayaù—the master. TRANSLATION By His energies, the all-pervading Personality of Godhead is thus comprehensively the master in the activities of controlling and in devotional service. He is the ultimate master of both nescience and factual knowledge of all situations. PURPORT The word viçvaì is significant in this verse. One who travels perfectly in every field of activity is called the puruña or kñetrajïa. These two terms, kñetrajïa and puruña, are equally applicable to both the individual self and the Supreme Self, the Lord. In the Bhagavad-gétä (13.3) the matter is explained as follows: kñetrajïaà cäpi mäà viddhi sarva-kñetreñu bhärata Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

kñetra-kñetrajïayor jïänaà yat taj jïänaà mataà mama kñetra means the place, and one who knows the place is called the kñetrajïa. The individual self knows about his limited field of activities, but the Supreme Self, the Lord, knows about the unlimited field of activities. The individual soul knows about his own thinking, feeling and willing activities, but the Supersoul, or the Paramätmä, the supreme controller, being present everywhere, knows everyone’s thinking, feeling and willing activities, and as such the individual living entity is the minute master of his personal affairs whereas the Supreme Personality of Godhead is the master of everyone’s affairs, past, present and future (vedähaà samatétäni, etc.). Only the ignorant person does not know this difference between the Lord and the living entities. The living entities, as distinguished from incognizant matter, may be qualitatively equal to the Lord in cognizance, but the living entity can never be equal to the Lord in full knowledge of past, present and future. And because the living entity is partially cognizant, he is therefore sometimes forgetful of his own identity. This forgetfulness is specifically manifested in the field of the ekapäd-vibhüti of the Lord, or in the material world, but in the tripäd-vibhüti field of actions, or in the spiritual world, there is no forgetfulness by the living entities, who are free from all kinds of contaminations resulting from the forgetful state of existence. The material body is the symbol of the gross and subtle form of forgetfulness; therefore the whole atmosphere of the material world is called avidyä, or nescience, whereas the whole atmosphere of the spiritual world is called vidyä, or full of knowledge. There are different stages of avidyä, and they are called dharma, artha and mokña. The idea of mokña, or liberation, held by the monist in the matter of oneness of the living entity and the Lord by ultimate merging in one, is also the last stage of materialism or forgetfulness. Knowledge of the qualitative oneness of the self and Superself is partial knowledge and ignorance also because there is no knowledge of quantitative difference, as explained above. The individual self can never be equal to the Lord in cognizance; otherwise he could not be placed in the state of forgetfulness. So, because there is a stage of forgetfulness of the individual selves, or the living Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

entities, there is always a gulf of difference between the Lord and the living entity, as between the part and the whole. The part is never equal to the whole. So the conception of one hundred percent equality of the living being with the Lord is also nescience. In the field of nescience, activities are directed toward lording it over the creation. In the material world, therefore, everyone is engaged in acquiring material opulence to lord it over the material world. Therefore there is always clash and frustration, which are the symptoms of nescience. But in the field of knowledge, there is devotional service to the Lord (bhakti). Therefore there is no chance of being contaminated by the influence of nescience or forgetfulness (avidyä) in the liberated stage of devotional activities. The Lord is thus the proprietor of the fields both of nescience and of cognition, and it remains the choice of the living entity to exist in either of the above regions. TEXT 22 YaSMaadaUTaeiNd]YaGauYaaàil/NaadhMaaSa& MahaTMaNa" ) Naaivd& YajSaM>aaraNa( PauåzavYavaNa*Tae )) 23 )) yadäsya näbhyän nalinäd aham äsaà mahätmanaù nävidaà yajïa-sambhärän puruñävayavän åte SYNONYMS yadä—at the time of; asya—His; näbhyät—from the abdomen; nalinät—from the lotus flower; aham—myself; äsam—took my birth; mahä-ätmanaù—of the great person; na avidam—did not know; yajïa—sacrificial; sambhärän—ingredients; puruña—of the Lord; avayavän—personal bodily limbs; åte—except. TRANSLATION When I was born from the abdominal lotus flower of the Lord [Mahä-Viñëu], the great person, I had no ingredients for sacrificial performances except the bodily limbs of the great Personality of Godhead. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

PURPORT Lord Brahmä, the creator of the cosmic manifestation, is known as Svayambhü, or one who is born without father and mother. The general process is that a living creature is born out of the sex combination of the male father and the female mother. But Brahmä, the firstborn living being, is born out of the abdominal lotus flower of the Mahä-Viñëu plenary expansion of Lord Kåñëa. The abdominal lotus flower is part of the Lord’s bodily limbs, and Brahmä is born out of the lotus flower. Therefore Lord Brahmä is also a part of the Lord’s body. Brahmä, after his appearance in the gigantic hollow of the universe, saw darkness and nothing else. He felt perplexity, and from his heart he was inspired by the Lord to undergo austerity, thereby acquiring the ingredients for sacrificial performances. But there was nothing besides the two of them, namely the Personality of Mahä-Viñëu and Brahmä himself, born of the bodily part of the Lord. For sacrificial performances many ingredients were in need, especially animals. The animal sacrifice is never meant for killing the animal, but for achieving the successful result of the sacrifice. The animal offered in the sacrificial fire is, so to speak, destroyed, but the next moment it is given a new life by dint of the Vedic hymns chanted by the expert priest. When such an expert priest is not available, the animal sacrifice in the fire of the sacrificial altar is forbidden. Thus Brahmä created even the sacrificial ingredients out of the bodily limbs of the Garbhodakaçäyé Viñëu, which means that the cosmic order was created by Brahmä himself. Also, nothing is created out of nothing, but everything is created from the person of the Lord. The Lord says in the Bhagavad-gétä (10.8), ahaà sarvasya prabhavo mattaù sarvaà pravartate. “Everything is made from My bodily limbs, and I am therefore the original source of all creations.” The impersonalists argue that there is no use in worshiping the Lord when everything is nothing but the Lord Himself. The personalist, however, worships the Lord out of a great sense of gratitude, utilizing the ingredients born out of the bodily limbs of the Lord. The fruits and flowers are available from the body of the earth, and yet mother earth is worshiped by the sensible devotee with ingredients born from the earth. Similarly, mother Ganges is Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

worshiped by the water of the Ganges, and yet the worshiper enjoys the result of such worship. Worship of the Lord is also performed by the ingredients born from the bodily limbs of the Lord, and yet the worshiper, who is himself a part of the Lord, achieves the result of devotional service to the Lord. While the impersonalist wrongly concludes that he is the Lord himself, the personalist, out of a great gratitude, worships the Lord in devotional service, knowing perfectly well that nothing is different from the Lord. The devotee therefore endeavors to apply everything in the service of the Lord because he knows that everything is the property of the Lord and that no one can claim anything as one’s own. This perfect conception of oneness helps the worshiper in being engaged in His loving service, whereas the impersonalist, being falsely puffed up, remains a nondevotee forever, without being recognized by the Lord. TEXT 24 Taezu YajSYa PaXav" SavNaSPaTaYa" ku-Xaa" ) wd& c devYaJaNa& k-al/êaeåGaua]aTar wMae Pa[JaaNaa& PaTaYaae Nav ) AYaJaNa( VYa¢-MaVYa¢&- Pauåz& SauSaMaaihTaa" )) 29 )) tatas te bhrätara ime prajänäà patayo nava ayajan vyaktam avyaktaà puruñaà su-samähitäù SYNONYMS tataù—thereafter; te—your; bhrätaraù—brothers; ime—these; prajänäm—of the living creatures; patayaù—masters; nava—nine; ayajan—performed; vyaktam—manifested; avyaktam—nonmanifested; puruñam—personalities; su-samähitäù—with proper rituals. TRANSLATION My dear son, thereafter your nine brothers, who are the masters of living creatures, performed the sacrifice with proper rituals to satisfy both the manifested and nonmanifested personalities. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

PURPORT The manifested personalities are the demigods like the ruler of the heavenly kingdom, Indra, and his associates; and the nonmanifested personality is the Lord Himself. The manifested personalities are mundane controllers of the material affairs, whereas the nonmanifested Personality of Godhead is transcendental, beyond the range of the material atmosphere. In this age of Kali the manifested demigods are also not to be seen, for space travel has completely stopped. So both the powerful demigods and the Supreme Personality of Godhead are nonmanifested to the covered eyes of the modern man. Modern men want to see everything with their eyes, although they are not sufficiently qualified. Consequently, they disbelieve in the existence of the demigods or of the Supreme God. They should see through the pages of authentic scriptures and should not simply believe their unqualified eyes. Even in these days, God can also be seen by qualified eyes tinged with the ointment of love of God. TEXT 30 TaTaê MaNav" k-ale/ wRiJare ‰zYaae_Pare ) iPaTarae ivbuDaa dETYaa MaNauZYaa" §-Taui>aivR>auMa(

)) 30 ))

tataç ca manavaù käle éjire åñayo ’pare pitaro vibudhä daityä manuñyäù kratubhir vibhum SYNONYMS tataù—thereafter; ca—also; manavaù—the Manus, the fathers of mankind; käle—in due course of time; éjire—worshiped; åñayaù—great sages; apare—others; pitaraù—the forefathers; vibudhäù—the learned scholars; daityäù—great devotees of the demigods; manuñyäù—mankind; kratubhiù Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

vibhum—by performance of sacrifices to please the Supreme Lord. TRANSLATION Thereafter, the Manus, the fathers of mankind, the great sages, the forefathers, the learned scholars, the Daityas and mankind performed sacrifices meant to please the Supreme Lord. PURPORT The daityas are devotees of the demigods because they want to derive the greatest possible material facilities from them. The devotees of the Lord are eka-niñöha, or absolutely attached to the devotional service of the Lord. Therefore they have practically no time to seek the benefits of material facilities. Because of their realization of their spiritual identity, they are more concerned with spiritual emancipation than with material comforts. TEXT 31 NaaraYaaGaviTa Taidd& ivìMaaihTaMa( ) Ga*hqTaMaaYaaeåGauaGavTae NaMa" )) 38 )) yasyävatära-karmäëi gäyanti hy asmad-ädayaù na yaà vidanti tattvena tasmai bhagavate namaù SYNONYMS yasya—whose; avatära—incarnation; karmäëi—activities; gäyanti—chant in glorification; hi—indeed; asmat-ädayaù—persons like us; na—do not; yam—whom; vidanti—know; tattvena—cent percent as He is; tasmai—unto Him; bhagavate—unto the personality of Godhead Çré Kåñëa; namaù—respectful obeisances. TRANSLATION Let us offer our respectful obeisances unto that Supreme Personality of Godhead, whose incarnations and activities are chanted by us for glorification, though He can hardly be fully known as He is. PURPORT It is said that the transcendental name, form, quality, pastimes, paraphernalia, personality, etc., cannot possibly be perceived by the gross materialistic senses. But when the senses are purified by the process of hearing, chanting, remembering, and worshiping the lotus feet of the holy Deity, etc., the Lord reveals Himself proportionately to the advancement of the quality of devotional service (ye yathä mäà prapadyante). One should not expect the Lord to be an order-supplying agent who must be present before us as soon as we desire to see Him. We must be ready to undergo the prescribed devotional Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

duties, following the path shown by the predecessors in the disciplic succession from Brahmä, Närada and similar authorities. As the senses are progressively purified by bona fide devotional service, the Lord reveals His identity according to the spiritual advancement of the devotee. But one who is not in the line of devotional service can hardly perceive Him simply by calculations and philosophical speculations. Such a hard worker can present a jugglery of words before an audience, but can never know the Supreme Personality of Godhead in His personal feature. The Lord has clearly stated in the Bhagavad-gétä that one can know Him only by devotional service. No one can know the Lord by any puffed-up material process of challenge, but the humble devotee can please the Lord by his earnest devotional activities. Thus the Lord reveals Himself proportionately before the devotee. Lord Brahmä therefore offers his respectful obeisances as a bona fide spiritual master and advises us to follow the process of çravaëa and kértana. Simply by this process, or simply by hearing and chanting the glories of the activities of the Lord’s incarnation, one can certainly see within himself the identity of the Lord. We have already discussed this subject in volume one of Çrémad-Bhägavatam, in connection with this verse: tac chraddadhänä munayo jïäna-vairägya-yuktayä paçyanty ätmani cätmänaà bhaktyä çruta-gåhétayä (Bhäg. 1.2.12) The conclusion is that one cannot know the Supreme Personality of Godhead fully by any method, but He can be seen and felt partially by the devotional service process of hearing, chanting, etc. TEXT 39 Sa Wz AaÛ" Pauåz" k-LPae k-LPae Sa*JaTYaJa" ) AaTMaaTMaNYaaTMaNaaTMaaNa& Sa Sa&YaC^iTa PaaiTa c )) 39 )) Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

sa eña ädyaù puruñaù kalpe kalpe såjaty ajaù ätmätmany ätmanätmänaà sa saàyacchati päti ca SYNONYMS saù—He; eñaù—the very; ädyaù—the original Personality of Godhead; puruñaù—the Mahä-Viñëu incarnation, a plenary portion of Govinda, Lord Kåñëa; kalpe kalpe—in each and every millennium; såjati—creates; ajaù—the unborn; ätmä—self; ätmani—upon the self; ätmanä—by His own self; ätmänam—own self; saù—He; saàyacchati—absorbs; päti—maintains; ca—also. TRANSLATION That supreme original Personality of Godhead, Lord Çré Kåñëa, expanding His plenary portion as Mahä-Viñëu, the first incarnation, creates this manifested cosmos, but He is unborn. The creation, however, takes place in Him, and the material substance and manifestations are all Himself. He maintains them for some time and absorbs them into Himself again. PURPORT The creation is nondifferent from the Lord, and still He is not in the creation. This is explained in the Bhagavad-gétä (9.4) as follows: mayä tatam idaà sarvaà jagad avyakta-mürtinä mat-sthäni sarva-bhütäni na cähaà teñv avasthitaù The impersonal conception of the Absolute Truth is also a form of the Lord called avyakta-mürti. Mürti means “form,” but because His impersonal feature is inexplicable to our limited senses, He is the avyakta-mürti form, and in that inexplicable form of the Lord the whole creation is resting; or, in other words, Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

the whole creation is the Lord Himself, and the creation is also nondifferent from Him, but simultaneously He, as the original Personality of Godhead Çré Kåñëa, is aloof from the created manifestation. The impersonalist gives stress to the impersonal form or feature of the Lord and does not believe in the original personality of the Lord, but the Vaiñëavas accept the original form of the Lord, of whom the impersonal form is merely one of the features. The impersonal and personal conceptions of the Lord are existing simultaneously, and this fact is clearly described both in the Bhagavad-gétä and in the Çrémad-Bhägavatam, and also in other Vedic scriptures. Inconceivable to human intelligence, the idea must simply be accepted on the authority of the scriptures, and it can only be practically realized by the progress of devotional service unto the Lord, and never by mental speculation or inductive logic. The impersonalists depend more or less on inductive logic, and therefore they always remain in darkness about the original Personality of Godhead Çré Kåñëa. Their conception of Kåñëa is not clear, although everything is clearly mentioned in all the Vedic scriptures. A poor fund of knowledge cannot comprehend the existence of an original personal form of the Lord when He is expanded in everything. This imperfectness is due, more or less, to the material conception that a substance distributed widely in parts can no longer exist in the original form. The original personality of Godhead (ädyaù), Govinda, expands Himself as the Mahä-Viñëu incarnation and rests in the Causal Ocean, which He Himself creates. The Brahma-saàhitä (5.47) confirms this as follows: yaù käraëärëava-jale bhajati sma yoganidräm ananta-jagad-aëòa-saroma-küpaù ädhära-çaktim avalambya paräà sva-mürtià govindam ädi-puruñaà tam ahaà bhajämi Lord Brahmäjé says in his Brahma-saàhitä, “I worship the primeval Lord Govinda, who lies down in the Causal Ocean in His plenary portion as Mahä-Viñëu, with all the universes generating from the pores of hair on His transcendental body, and who accepts the mystic slumber of eternity.” So this Mahä-Viñëu is the first incarnation in the creation, and from Him Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

all the universes are generated and all material manifestations are produced, one after another. The Causal Ocean is created by the Lord as the mahat-tattva, as a cloud in the spiritual sky, and is only a part of His different manifestations. The spiritual sky is an expansion of His personal rays, and He is the mahat-tattva cloud also. He lies down and generates the universes by His breathing, and again, by entering into each universe as Garbhodakaçäyé Viñëu, He creates Brahmä, Çiva and many other demigods for maintenance of the universe and again absorbs the whole thing into His person as confirmed in the Bhagavad-gétä (9.7): sarva-bhütäni kaunteya prakåtià yänti mämikäm kalpa-kñaye punas täni kalpädau visåjämy aham “O son of Kunté, when the kalpa, or the duration of the life of Brahmä, is ended, then all the created manifestations enter into My prakåti, or energy, and again, when I desire, the same creation takes place by My personal energy.” The conclusion is that these are all but displays of the Lord’s inconceivable personal energies, of which no one can have any full information. This point we have already discussed. TEXTS 40–41 ivéuÖ& ke-vl&/ jaNa& Pa[TYak(- SaMYaGaviSQaTaMa( ) SaTYa& PaUaUTa‚ kU-ZMaaaUMan" ) AaPaqYaTaa& k-araTMaGaiTa& SvMaa}ae ) Oce YaYaaTMaXaMal&/ Gauak-a¿Ta Aah Tauíae dtaae MaYaahiMaiTa Yad( >aGavaNa( Sa dta" ) YaTPaadPaªJaParaGaPaiv}adeha Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

YaaeGaiÖRMaaPauå>aYaq& YaduhEhYaaÛa" )) 4 )) atrer apatyam abhikäìkñata äha tuñöo datto mayäham iti yad bhagavän sa dattaù yat-päda-paìkaja-paräga-pavitra-dehä yogarddhim äpur ubhayéà yadu-haihayädyäù SYNONYMS atreù—of the sage Atri; apatyam—issue; abhikäìkñataù—having prayed for; äha—said it; tuñöaù—being satisfied; dattaù—given over; mayä—by me; aham—myself; iti—thus; yat—because; bhagavän—the Personality of Godhead; saù—He; dattaù—Dattätreya; yat-päda—one whose feet; paìkaja—lotus; paräga—dust; pavitra—purified; dehäù—body; yoga—mystic; åddhim—opulence; äpuù—got; ubhayém—for both the worlds; yadu—the father of the Yadu dynasty; haihaya-ädyäù—and others, like King Haihaya. TRANSLATION The great sage Atri prayed for offspring, and the Lord, being satisfied with him, promised to incarnate as Atri’s son, Dattätreya [Datta, the son of Atri]. And by the grace of the lotus feet of the Lord, many Yadus, Haihayas, etc., became so purified that they obtained both material and spiritual blessings. PURPORT Transcendental relations between the Personality of Godhead and the living entities are eternally established in five different affectionate humors, which are known as çänta, däsya, sakhya, vätsalya and mädhurya. The sage Atri was related with the Lord in the affectionate vätsalya humor, and therefore, as a result of his devotional perfection, he was inclined to have the Personality of Godhead as his son. The Lord accepted his prayer, and He gave Himself as the son of Atri. Such a relation of sonhood between the Lord and His pure devotees can be cited in many instances. And because the Lord is unlimited, He has an unlimited number of father-devotees. Factually the Lord is the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

father of all living entities, but out of transcendental affection and love between the Lord and His devotees, the Lord takes more pleasure in becoming the son of a devotee than in becoming one’s father. The father actually serves the son, whereas the son only demands all sorts of services from the father; therefore a pure devotee who is always inclined to serve the Lord wants Him as the son, and not as the father. The Lord also accepts such service from the devotee, and thus the devotee becomes more than the Lord. The impersonalists desire to become one with the Supreme, but the devotee becomes more than the Lord, surpassing the desire of the greatest monist. Parents and other relatives of the Lord achieve all mystic opulences automatically because of their intimate relationship with the Lord. Such opulences include all details of material enjoyment, salvation and mystic powers. Therefore, the devotee of the Lord does not seek them separately, wasting his valuable time in life. The valuable time of one’s life must therefore be fully engaged in the transcendental loving service of the Lord. Then other desirable achievements are automatically gained. But even after obtaining such achievements, one should be on guard against the pitfall of offenses at the feet of the devotees. The vivid example is Haihaya, who achieved all such perfection in devotional service but, because of his offense at the feet of a devotee, was killed by Lord Paraçuräma. The Lord became the son of the great sage Atri and became known as Dattätreya. TEXT 5 Taá& TaPaae ivivDal/aek-iSaSa*+aYaa Mae AadaE SaNaaTa( SvTaPaSa" Sa cTau"SaNaae_>aUTa( ) Pa[a¡-LPaSaMâvivNaíiMahaTMaTatv& SaMYaGa( JaGaad MauNaYaae Yadc+aTaaTMaNa( )) 5 )) taptaà tapo vividha-loka-sisåkñayä me ädau sanät sva-tapasaù sa catuù-sano ’bhüt präk-kalpa-samplava-vinañöam ihätma-tattvaà Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

samyag jagäda munayo yad acakñatätman SYNONYMS taptam—having undergone austerities; tapaù—penance; vividha-loka—different planetary systems; sisåkñayä—desiring to create; me—of mine; ädau—at first; sanät—from the Personality of Godhead; sva-tapasaù—by dint of my own penances; saù—He (the Lord); catuù-sanaù—the four bachelors named Sanat-kumära, Sanaka, Sanandana and Sanätana; abhüt—appeared; präk—previous; kalpa—creation; samplava—in the inundation; vinañöam—devastated; iha—in this material world; ätma—the spirit; tattvam—truth; samyak—in complete; jagäda—became manifested; munayaù—sages; yat—that which; acakñata—saw clearly; ätman—the spirit. TRANSLATION To create different planetary systems I had to undergo austerities and penance, and the Lord, thus being pleased with me, incarnated in four sanas [Sanaka, Sanat-kumära, Sanandana and Sanätana]. In the previous creation the spiritual truth was devastated, but the four sanas explained it so nicely that the truth at once became clearly perceived by the sages. PURPORT The Viñëu-sahasra-näma prayers mention the Lord’s name as sanät and sanätanatama. The Lord and the living entities are both qualitatively sanätana, or eternal, but the Lord is sanätana-tama or the eternal in the superlative degree. The living entities are positively sanätana, but not superlatively, because the living entities are apt to fall to the atmosphere of noneternity. Therefore, the living entities are quantitatively different from the superlative sanätana, the Lord. The word san is also used in the sense of charity; therefore when everything is given up in charity unto the Lord, the Lord reciprocates by giving Himself unto the devotee. This is also confirmed in the Bhagavad-gétä (4.11): ye yathä Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

mäà prapadyante. Brahmäjé wanted to create the whole cosmic situation as it was in the previous millennium, and because, in the last devastation, knowledge of the Absolute Truth was altogether erased from the universe, he desired that the same knowledge again be renovated; otherwise there would be no meaning in the creation. Because transcendental knowledge is a prime necessity, the ever-conditioned souls are given a chance for liberation in every millennium of creation. This mission of Brahmäjé was fulfilled by the grace of the Lord when the four sanas, namely Sanaka, Sanat-kumära, Sanandana and Sanätana, appeared as his four sons. These four sanas were incarnations of the knowledge of the Supreme Lord, and as such they explained transcendental knowledge so explicitly that all the sages could at once assimilate this knowledge without the least difficulty. By following in the footsteps of the four Kumäras, one can at once see the Supreme Personality of Godhead within oneself. TEXT 6 DaMaRSYa d+aduihTaYaRJaiNaí MaUTYaa| NaaraYaaGavTaae iNaYaMaavl/aePa& deVYaSTvNa®Pa*TaNaa gai$=Tau& Na Xaeku-" )) 6 )) dharmasya dakña-duhitary ajaniñöa mürtyäà näräyaëo nara iti sva-tapaù-prabhävaù dåñövätmano bhagavato niyamävalopaà devyas tv anaìga-påtanä ghaöituà na çekuù SYNONYMS dharmasya—of Dharma (the controller of religious principles); dakña—Dakña, one of the Prajäpatis; duhitari—unto the daughter; ajaniñöa—took birth; mürtyäm—of the name Mürti; näräyaëaù—Näräyaëa; naraù—Nara; iti—thus; sva-tapaù—personal penances; prabhävaù—strength; dåñövä—by seeing; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

ätmanaù—of His own; bhagavataù—of the Personality of Godhead; niyama-avalopam—breaking the vow; devyaù—celestial beauties; tu—but; anaìga-påtanäù—companion of Cupid; ghaöitum—to happen; na—never; çekuù—made possible. TRANSLATION To exhibit His personal way of austerity and penance, He appeared in twin forms as Näräyaëa and Nara in the womb of Mürti, the wife of Dharma and the daughter of Dakña. Celestial beauties, the companions of Cupid, went to try to break His vows, but they were unsuccessful, for they saw that many beauties like them were emanating from Him, the Personality of Godhead. PURPORT The Lord, being the source of everything that be, is the origin of all austerities and penances also. Great vows of austerity are undertaken by sages to achieve success in self-realization. Human life is meant for such tapasya, with the great vow of celibacy, or brahmacarya. In the rigid life of tapasya, there is no place for the association of women. And because human life is meant for tapasya, for self-realization, factual human civilization, as conceived by the system of sanätana-dharma or the school of four castes and four orders of life, prescribes rigid dissociation from woman in three stages of life. In the order of gradual cultural development, one’s life may be divided into four divisions: celibacy, household life, retirement, and renunciation. During the first stage of life, up to twenty-five years of age, a man may be trained as a brahmacäré under the guidance of a bona fide spiritual master just to understand that woman is the real binding force in material existence. If one wants to get freedom from the material bondage of conditional life, he must get free from the attraction for the form of woman. Woman, or the fair sex, is the enchanting principle for the living entities, and the male form, especially in the human being, is meant for self-realization. The whole world is moving under the spell of womanly attraction, and as soon as a man becomes united with a woman, he at once becomes a victim of material bondage under a tight knot. The desires for lording it over the material world, under the intoxication of a false sense of Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

lordship, specifically begin just after the man’s unification with a woman. The desires for acquiring a house, possessing land, having children and becoming prominent in society, the affection for community and the place of birth, and the hankering for wealth, which are all like phantasmagoria or illusory dreams, encumber a human being, and he is thus impeded in his progress toward self-realization, the real aim of life. The brahmacäri, or a boy from the age of five years, especially from the higher castes, namely from the scholarly parents (the brähmaëas), the administrative parents (the kñatriyas), or the mercantile or productive parents (the vaiçyas), is trained until twenty-five years of age under the care of a bona fide guru or teacher, and under strict observance of discipline he comes to understand the values of life along with taking specific training for a livelihood. The brahmacäré is then allowed to go home and enter householder life and get married to a suitable woman. But there are many brahmacärés who do not go home to become householders but continue the life of naiñöhika-brahmacärés, without any connection with women. They accept the order of sannyäsa, or the renounced order of life, knowing well that combination with women is an unnecessary burden that checks self-realization. Since sex desire is very strong at a certain stage of life, the guru may allow the brahmacäré to marry; this license is given to a brahmacäré who is unable to continue the way of naiñöhika-brahmacarya, and such discriminations are possible for the bona fide guru. A program of so-called family planning is needed. The householder who associates with woman under scriptural restrictions, after a thorough training of brahmacarya, cannot be a householder like cats and dogs. Such a householder, after fifty years of age, would retire from the association of woman as a vänaprastha to be trained to live alone without the association of woman. When the practice is complete, the same retired householder becomes a sannyäsé, strictly separate from woman, even from his married wife. Studying the whole scheme of disassociation from women, it appears that a woman is a stumbling block for self-realization, and the Lord appeared as Näräyaëa to teach the principle of womanly disassociation with a vow in life. The demigods, being envious of the austere life of the rigid brahmacärés, would try to cause them to break their vows by dispatching soldiers of Cupid. But in the case of the Lord, it became Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

an unsuccessful attempt when the celestial beauties saw that the Lord can produce innumerable such beauties by His mystic internal potency and that there was consequently no need to be attracted by others externally. There is a common proverb that a confectioner is never attracted by sweetmeats. The confectioner, who is always manufacturing sweetmeats, has very little desire to eat them; similarly, the Lord, by His pleasure potential powers, can produce innumerable spiritual beauties and not be the least attracted by the false beauties of material creation. One who does not know alleges foolishly that Lord Kåñëa enjoyed women in His räsa-lélä in Våndävana, or with His sixteen thousand married wives at Dvärakä. TEXT 7 k-aMa& dhiNTa k*-iTaNaae NaNau raezd*íya raez& dhNTaMauTa Tae Na dhNTYaSaùMa( ) Saae_Ya& YadNTarMal&/ Pa[ivXaNa( ib>aeiTa k-aMa" k-Qa& Nau PauNarSYa MaNa" é[YaeTa )) 7 )) kämaà dahanti kåtino nanu roña-dåñöyä roñaà dahantam uta te na dahanty asahyam so ’yaà yad antaram alaà praviçan bibheti kämaù kathaà nu punar asya manaù çrayeta SYNONYMS kämam—lust; dahanti—chastise; kåtinaù—great stalwarts; nanu—but; roña-dåñöyä—by wrathful glance; roñam—wrath; dahantam—being overwhelmed; uta—although; te—they; na—cannot; dahanti—subjugate; asahyam—intolerable; saù—that; ayam—Him; yat—because; antaram—within; alam—however; praviçan—entering; bibheti—is afraid of; kämaù—lust; katham—how; nu—as a matter of fact; punaù—again; asya—His; manaù—mind; çrayeta—take shelter of. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TRANSLATION Great stalwarts like Lord Çiva can, by their wrathful glances, overcome lust and vanquish him, yet they cannot be free from the overwhelming effects of their own wrath. Such wrath can never enter into the heart of Him [the Lord], who is above all this. So how can lust take shelter in His mind? PURPORT When Lord Çiva was engaged in severely austere meditation, Cupid, the demigod of lust, threw his arrow of sex desire. Lord Çiva, thus being angry at him, glanced at Cupid in great wrath, and at once the body of Cupid was annihilated. Although Lord Çiva was so powerful, he was unable to get free from the effects of such wrath. But in the behavior of Lord Viñëu there is no incident of such wrath at any time. On the contrary, Bhågu Muni tested the tolerance of the Lord by purposely kicking His chest, but instead of being angry at Bhågu Muni the Lord begged his pardon, saying that Bhågu Muni’s leg might have been badly hurt because His chest is too hard. The Lord has the sign of the foot of bhågupäda as the mark of tolerance. The Lord, therefore, is never affected by any kind of wrath, so how can there be any place for lust, which is less strong than wrath? When lust or desire is not fulfilled, there is the appearance of wrath, but in the absence of wrath how can there be any place for lust? The Lord is known as äpta-käma, or one who can fulfill His desires by Himself. He does not require anyone’s help to satisfy His desires. The Lord is unlimited, and therefore His desires are also unlimited. All living entities but the Lord are limited in every respect; how then can the limited satisfy the desires of the unlimited? The conclusion is that the Absolute Personality of Godhead has neither lust nor anger, and even if there is sometimes a show of lust and anger by the Absolute, it should be considered an absolute benediction. TEXT 8

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

ivÖ" SaPaTNYauidTaPai}ai>ariNTa rajae bal/ae_iPa SaàuPaGaTaSTaPaSae vNaaiNa ) TaSMaa Adad( Da]uvGaiTa& Ga*aUvuåXaTaq" ìSaTaae_SYa NaSTa" )) 11 )) satre mamäsa bhagavän haya-çérañätho säkñät sa yajïa-puruñas tapanéya-varëaù chandomayo makhamayo ’khila-devatätmä väco babhüvur uçatéù çvasato ’sya nastaù SYNONYMS satre—in the sacrificial ceremony; mama—of mine; äsa—appeared; bhagavän—the Personality of Godhead; haya-çérañä—with His horselike head; atha—thus; säkñät—directly; saù—He; yajïa-puruñaù—the person who is pleased by performances of sacrifice; tapanéya—golden; varëaù—hue; chandaù-mayaù—personified Vedic hymns; makha-mayaù—personified sacrifices; akhila—all that be; devatä-ätmä—the soul of the demigods; väcaù—sounds; babhüvuù—become audible; uçatéù—very pleasing to hear; çvasataù—while breathing; asya—His; nastaù—through the nostrils. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TRANSLATION The Lord appeared as the Hayagréva incarnation in a sacrifice performed by me [Brahmä]. He is the personified sacrifices, and the hue of His body is golden. He is the personified Vedas as well, and the Supersoul of all demigods. When He breathed, all the sweet sounds of the Vedic hymns came out of His nostrils. PURPORT The Vedic hymns are generally meant for sacrifices performed by fruitive workers who also want to satisfy the demigods to achieve their fruitive result. But the Lord is the personified sacrifices and personified Vedic hymns. Therefore one who is directly a devotee of the Lord is a person who has automatically both served the purposes of sacrifices and pleased the demigods. The devotees of the Lord may not perform any sacrifice or may not please the demigods as per Vedic injunctions, and still the devotees are on a higher level than the fruitive workers or the worshipers of different demigods. TEXT 12 MaTSYaae YauGaaNTaSaMaYae MaNauNaaePal/BDa" +aaeaYaha Sa Na*iSa&hæPa& k*-Tva >a]Mad(>a]uku-i$=d&í\k-ral/v£-Ma( ) dETYaeNd]Maaéu GadYaai>aPaTaNTaMaara‚ dUraE iNaPaaTYa ivddar Na%E" Sfu-rNTaMa( )) 14 )) trai-piñöaporu-bhaya-hä sa nåsiàha-rüpaà kåtvä bhramad-bhrukuöi-daàñöra-karäla-vaktram daityendram äçu gadayäbhipatantam äräd ürau nipätya vidadära nakhaiù sphurantam

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

SYNONYMS trai-piñöapa—the demigods; uru-bhaya-hä—one who vanquishes great fears; saù—He (the Personality of Godhead); nåsiàha-rüpam—assuming the incarnation Nåsiàha; kåtvä—doing so; bhramat—by rolling; bhru-kuöi—eyebrows; daàñöra—teeth; karäla—greatly fearful; vaktram—mouth; daitya-indram—the king of the demons; äçu—immediately; gadayä—with club in hand; abhipatantam—while falling down; ärät—nearby; ürau—on the thighs; nipätya—placing on; vidadära—pierced; nakhaiù—by the nails; sphurantam—while challenging. TRANSLATION The Personality of Godhead assumed the incarnation of Nåsiàhadeva in order to vanquish the great fears of the demigods. He killed the king of the demons [Hiraëyakaçipu], who challenged the Lord with a club in his hand, by placing the demon on His thighs and piercing him with His nails, rolling His eyebrows in anger and showing His fearful teeth and mouth. PURPORT The history of Hiraëyakaçipu and his great devotee-son Prahläda Mahäräja is narrated in the Seventh Canto of Çrémad-Bhägavatam. Hiraëyakaçipu became very powerful by material achievements and thought himself to be immortal by the grace of Brahmäjé. Brahmäjé declined to award him the benediction of immortality because he himself is not an immortal being. But Hiraëyakaçipu derived Brahmäjé’s benediction in a roundabout way, almost equal to becoming an immortal being. Hiraëyakaçipu was sure that he would not be killed by any man or demigod or by any kind of known weapon, nor would he die in day or night. The Lord, however, assumed the incarnation of half-man and half-lion, which was beyond the imagination of a materialistic demon like Hiraëyakaçipu, and thus, keeping pace with the benediction of Brahmäjé, the Lord killed him. He killed him on His lap, so that he was killed neither on the land nor on the water nor in the sky. The demon was pierced by Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Nåsiàha’s nails, which were beyond the human weapons imaginable by Hiraëyakaçipu. The literal meaning of Hiraëyakaçipu is one who is after gold and soft bedding, the ultimate aim of all materialistic men. Such demonic men, who have no relationship with God, gradually become puffed up by material acquisitions and begin to challenge the authority of the Supreme Lord and torture those who are devotees of the Lord. Prahläda Mahäräja happened to be the son of Hiraëyakaçipu, and because the boy was a great devotee, his father tortured him to the best of his ability. In this extreme situation, the Lord assumed the incarnation of Nåsiàhadeva, and just to finish the enemy of the demigods, the Lord killed Hiraëyakaçipu in a manner beyond the demon’s imagination. Materialistic plans of godless demons are always frustrated by the all-powerful Lord. TEXT 15 ANTa"SarSYauåble/Na Pade Ga*hqTaae Ga]aheaGavaNa( k*-PaYaaeÂhar )) 16 )) çrutvä haris tam araëärthinam aprameyaç cakräyudhaù patagaräja-bhujädhirüòhaù cakreëa nakra-vadanaà vinipäöya tasmäd dhaste pragåhya bhagavän kåpayojjahära SYNONYMS çrutvä—by hearing; hariù—the Personality of Godhead; tam—him; araëa-arthinam—one who is in need of help; aprameyaù—the unlimitedly powerful Lord; cakra—wheel; äyudhaù—equipped with His weapon; pataga-räja—the king of the birds (Garuòa); bhuja-adhirüòhaù—being seated on the wings of; cakreëa—by the wheel; nakra-vadanam—the mouth of the crocodile; vinipäöya—cutting in two; tasmät—from the mouth of the crocodile; haste—in the hands; pragåhya—taking hold of the trunk; bhagavän—the Personality of Godhead; kåpayä—out of causeless mercy; ujjahära—delivered him. TRANSLATION The Personality of Godhead, after hearing the elephant’s plea, felt that the elephant needed His immediate help, for he was in great distress. Thus at once the Lord appeared there on the wings of the king of birds, Garuòa, fully equipped with His weapon, the wheel [cakra]. With the wheel He cut to pieces the mouth of the crocodile to save the elephant, and He delivered the elephant by lifting him by his trunk. PURPORT The Lord resides in His Vaikuëöha planet. No one can estimate how far away this planet is situated. It is said, however, that anyone trying to reach that planet by airships or by mindships, traveling for millions of years, will find it still unknown. Modern scientists have invented airships which are material, and the yogés make a still finer material attempt to travel by mindships. The Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

yogés can reach any distant place very quickly with the help of mindships. But neither the airship nor the mindship has access to the kingdom of God in the Vaikuëöhaloka, situated far beyond the material sky. Since this is the situation, how was it possible for the prayers of the elephant to be heard from such an unlimitedly distant place, and how could the Lord at once appear on the spot? These things cannot be calculated by human imagination. All this was possible by the unlimited power of the Lord, and therefore the Lord is described here as aprameya, for not even the best human brain can estimate His powers and potencies by mathematical calculation. The Lord can hear from such a distant place, He can eat from there, and He can appear simultaneously in all places at a moment’s notice. Such is the omnipotency of the Lord. TEXT 17 JYaaYaaNa( Gauaui>aNaR caLYa" )) 17 )) jyäyän guëair avarajo ’py aditeù sutänäà lokän vicakrama imän yad athädhiyajïaù kñmäà vämanena jagåhe tripada-cchalena yäcïäm åte pathi caran prabhubhir na cälyaù SYNONYMS jyäyän—the greatest; guëaiù—by qualities; avarajaù—transcendental; api—although He is so; aditeù—of Aditi; sutänäm—of all the sons (known as Ädityas); lokän—all the planets; vicakrame—surpassed; imän—in this universe; yat—one who; atha—therefore; adhiyajïaù—the Supreme Personality of Godhead; kñmäm—all the lands; vämanena—in the incarnation of Vämana; jagåhe—accepted; tripada—three steps; chalena—by pretension; yäcïäm—begging; åte—without; pathi caran—passing over the right path; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

prabhubhiù—by authorities; na—never to be; cälyaù—to be bereft of. TRANSLATION The Lord, although transcendental to all material modes, still surpassed all the qualities of the sons of Aditi, known as the Ädityas. The Lord appeared as the youngest son of Aditi. And because He surpassed all the planets of the universe, He is the Supreme Personality of Godhead. On the pretense of asking for a measurement of three footsteps of land, He took away all the lands of Bali Mahäräja. He asked simply because without begging, no authority can take one’s rightful possession. PURPORT The history of Bali Mahäräja and his charity to Vämanadeva is described in the Eighth Canto of Çrémad-Bhägavatam. Bali Mahäräja conquered all the planets of the universe by rightful possession. A king can conquer other kings by strength, and such possession is considered to be rightful. So Bali Mahäräja possessed all the lands of the universe, and he happened to be charitably disposed toward the brähmaëas. The Lord therefore pretended to be a beggar brähmaëa, and He asked Bali Mahäräja for a measurement of three footsteps of land. The Lord, as the proprietor of everything, could take from Bali Mahäräja all the land he possessed, but he did not do so because Bali Mahäräja possessed all those lands by king’s rights. When Bali Mahäräja was asked by Lord Vämana for such small charity, Bali Mahäräja’s spiritual master, namely Çukräcärya, objected to this proposal because he knew that Vämanadeva was Viñëu Himself, pretending to be a beggar. Bali Mahäräja did not agree to abide by the order of his spiritual master when he understood that the beggar was Viñëu Himself, and he at once agreed to give Him in charity the land requested. By this agreement Lord Vämana covered all the lands of the universe with His first two steps and then asked Bali Mahäräja where to place the third step. Bali Mahäräja was very glad to receive the Lord’s remaining step upon his head, and thus Bali Mahäräja, instead of losing everything he possessed, was blessed by the Lord’s becoming his constant companion and doorman. So, by giving everything to the cause of the Lord, one does not lose Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

anything, but he gains everything that he could never otherwise expect. TEXT 18 NaaQaaeR ble/rYaMauå§-MaPaadXaaEc‚ MaaPa" iXa%aDa*TavTaae ivbuDaaiDaPaTYaMa( ) Yaae vE Pa[iTaé[uTaMa*Tae Na ick-IzRdNYa‚ daTMaaNaMa® MaNaSaa hrYae_i>aMaeNae )) 18 )) närtho baler ayam urukrama-päda-çaucam äpaù çikhä-dhåtavato vibudhädhipatyam yo vai pratiçrutam åte na cikérñad anyad ätmänam aìga manasä haraye ’bhimene SYNONYMS na—never; arthaù—of any value in comparison with; baleù—of strength; ayam—this; urukrama-päda-çaucam—the water washed from the feet of the personality of Godhead; äpaù—water; çikhä-dhåtavataù—of one who has kept it on his head; vibudha-adhipatyam—supremacy over the kingdom of the demigods; yaù—one who; vai—certainly; pratiçrutam—what was duly promised; åte na—besides that; cikérñat—tried for; anyat—anything else; ätmänam—even his personal body; aìga—O Närada; manasä—within his mind; haraye—unto the Supreme Lord; abhimene—dedicated. TRANSLATION Bali Mahäräja, who put on his head the water washed from the lotus feet of the Lord, did not think of anything besides his promise, in spite of being forbidden by his spiritual master. The king dedicated his own personal body to fulfill the measurement of the Lord’s third step. For such a personality, even the kingdom of heaven, which he conquered by his strength, was of no value. PURPORT Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Bali Mahäräja, by gaining the transcendental favor of the Lord in exchange for his great material sacrifice, was able to have a place in Vaikuëöhaloka with equal or greater facilities of eternal enjoyment; therefore he was not at all the loser by sacrificing the kingdom of heaven, which he had possessed by his material strength. In other words, when the Lord snatches away one’s hard-earned material possessions and favors one with His personal transcendental service for eternal life, bliss and knowledge, such taking away by the Lord should be considered a special favor upon such a pure devotee. Material possessions, however alluring they may be, cannot be permanent possessions. Therefore one has to voluntarily give up such possessions, or one has to leave such possessions at the time of quitting this material body. The sane man knows that all material possessions are temporary and that the best use of such possessions is to engage them in the service of the Lord so that the Lord may be pleased with him and award him a permanent place in His paraà dhäma. In the Bhagavad-gétä (15.5–6), the paraà dhäma of the Lord is described as follows: nirmäna-mohä jita-saìga-doñä adhyätma-nityä vinivåtta-kämäù dvandvair vimuktäù sukha-duùkha-saàjïair gacchanty amüòhäù padam avyayaà tat na tad bhäsayate süryo na çaçäìko na pävakaù yad gatvä na nivartante tad dhäma paramaà mama One who possesses more in this material world, in the shape of houses, land, children, society, friendship and wealth, possesses these things only for the time being. One cannot possess all this illusory paraphernalia, created by mäyä, permanently. Such a possessor is more illusioned in the matter of his self-realization; therefore one should possess less or nothing, so that one may be free from artificial prestige. We are contaminated in the material world by Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

association with the three modes of material nature. Therefore, the more one spiritually advances by devotional service to the Lord, in exchange for his temporary possessions, the more one is freed from the attachment of material illusion. To achieve this stage of life one must be firmly convinced about spiritual existence and its permanent effects. To know exactly the permanency of spiritual existence, one must voluntarily practice possessing less or only the minimum to maintain one’s material existence without difficulty. One should not create artificial needs. That will help one be satisfied with the minimum. Artificial needs of life are activities of the senses. The modern advancement of civilization is based on these activities of the senses, or, in other words, it is a civilization of sense gratification. Perfect civilization is the civilization of ätmä, or the soul proper. The civilized man of sense gratification is on an equal level with animals because animals cannot go beyond the activities of the senses. Above the senses is the mind. The civilization of mental speculation is also not the perfect stage of life because above the mind is the intelligence, and the Bhagavad-gétä gives us information of the intellectual civilization. The Vedic literatures give different directions for the human civilization, including the civilization of the senses, of the mind, of the intelligence, and of the soul proper. The Bhagavad-gétä primarily deals with the intelligence of man, leading one to the progressive path of civilization of the spirit soul. And Çrémad-Bhägavatam is the complete human civilization dealing with the subject matter of the soul proper. As soon as a man is raised to the status of the civilization of the soul, he is fit to be promoted to the kingdom of God, which is described in the Bhagavad-gétä as per the above verses. The primary information of the kingdom of God informs us that there is no need of sun, moon or electricity, which are all necessary in this material world of darkness. And the secondary information of the kingdom of God explains that anyone able to reach that kingdom by adoption of the civilization of the soul proper, or, in other words, by the method of bhakti-yoga, attains the highest perfection of life. One is then situated in the permanent existence of the soul, with full knowledge of transcendental loving service for the Lord. Bali Mahäräja accepted this civilization of the soul in exchange for his great material possessions and thus became fit for promotion to the kingdom of God. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

The kingdom of heaven, which he achieved by dint of his material power, was considered most insignificant in comparison with the kingdom of God. Those who have attained the comforts of a material civilization made for sense gratification should try to attain the kingdom of God by following in the footsteps of Bali Mahäräja, who exchanged his acquired material strength, adopting the process of bhakti-yoga as recommended in the Bhagavad-gétä and further explained in the Çrémad-Bhägavatam. TEXT 19 Tau>Ya& c Naard >a*Xa& >aGavaNa( ivv*Ö‚ >aaveNa SaaDauPairTauí ovac YaaeGaMa( ) jaNa& c >aaGavTaMaaTMaSaTatvdqPa& YaÜaSaudevXaraiTaR ) duíezu raJaSau dMa& VYadDaaTa( Svk-IiTa| SaTYae i}aPa*ï oXaTaq& Pa[QaYa&êir}aE" )) 20 )) cakraà ca dikñv avihataà daçasu sva-tejo manvantareñu manu-vaàça-dharo bibharti duñöeñu räjasu damaà vyadadhät sva-kértià satye tri-påñöha uçatéà prathayaàç caritraiù SYNONYMS cakram—the Sudarçana wheel of the Lord; ca—as well as; dikñu—in all directions; avihatam—without being deterred; daçasu—ten sides; sva-tejaù—personal strength; manvantareñu—in different incarnations of Manu; manu-vaàça-dharaù—as the descendant of the Manu dynasty; bibharti—rules over; duñöeñu—unto the miscreants; räjasu—upon the kings of that type; damam—subjection; vyadadhät—performed; sva-kértim—personal glories; satye—in the Satyaloka planet; tri-påñöhe—the three planetary systems; uçatém—glorious; prathayan—established; caritraiù—characteristics. TRANSLATION As the incarnation of Manu, the Lord became the descendant of the Manu Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

dynasty and ruled over the miscreant kingly order, subduing them by His powerful wheel weapon. Undeterred in all circumstances, His rule was characterized by His glorious fame, which spread over the three lokas, and above them to the planetary system of Satyaloka, the topmost in the universe. PURPORT We have already discussed the incarnations of Manu in the First Canto. In one day of Brahmä there are fourteen Manus, changing one after another. In that way there are 420 Manus in a month of Brahmä and 5,040 Manus in one year of Brahmä. Brahmä lives for one hundred years according to his calculation, and as such there are 504,000 Manus in the jurisdiction of one Brahmä. There are innumerable Brahmäs, and all of them live only during one breathing period of Mahä-Viñëu. So we can just imagine how the incarnations of the Supreme Lord work all over the material worlds, which comprehend only one-fourth of the total energy of the Supreme Personality of Godhead. The manvantara incarnation chastises all the miscreant rulers of different planets with as much power as that of the Supreme Personality of Godhead, who punishes the miscreants with His wheel weapon. The manvantara incarnations disseminate the transcendental glories of the Lord. TEXT 21 DaNvNTairê >aGavaNa( SvYaMaev k-IiTaR‚ NaaRMana Na*aaGaMaMa*TaaYaurvavåNDa AaYauZYavedMaNauXaaSTYavTaqYaR l/aeke- )) 21 )) dhanvantariç ca bhagavän svayam eva kértir nämnä nåëäà puru-rujäà ruja äçu hanti yajïe ca bhägam amåtäyur-avävarundha äyuñya-vedam anuçästy avatérya loke Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

SYNONYMS dhanvantariù—the incarnation of God named Dhanvantari; ca—and; bhagavän—the Personality of Godhead; svayam eva—personally Himself; kértiù—fame personified; nämnä—by the name; nåëäm puru-rujäm—of the diseased living entities; rujaù—diseases; äçu—very soon; hanti—cures; yajïe—in the sacrifice; ca—also; bhägam—share; amåta—nectar; äyuù—duration of life; ava—from; avarundhe—obtains; äyuñya—of duration of life; vedam—knowledge; anuçästi—directs; avatérya—incarnating; loke—in the universe. TRANSLATION The Lord in His incarnation of Dhanvantari very quickly cures the diseases of the ever-diseased living entities simply by his fame personified, and only because of him do the demigods achieve long lives. Thus the Personality of Godhead becomes ever glorified. He also exacted a share from the sacrifices, and it is he only who inaugurated the medical science or the knowledge of medicine in the universe. PURPORT As stated in the beginning of the Çrémad-Bhägavatam, everything emanates from the ultimate source of the Personality of Godhead; it is therefore understood in this verse that medical science or knowledge in medicine was also inaugurated by the Personality of Godhead in His incarnation Dhanvantari, and thus the knowledge is recorded in the Vedas. The Vedas are the source of all knowledge, and thus knowledge in medical science is also there for the perfect cure of the diseases of the living entity. The embodied living entity is diseased by the very construction of his body. The body is the symbol of diseases. The disease may differ from one variety to another, but disease must be there just as there is birth and death for everyone. So, by the grace of the Personality of Godhead, not only are diseases of the body and mind cured, but also the soul is relieved of the constant repetition of birth and Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

death. The name of the Lord is also called bhavauñadhi, or the source of curing the disease of material existence. TEXT 22 +a}a& +aYaaYa iviDaNaaePa>a*Ta& MahaTMaa b]øDa]uGauiJ‡TaPaQa& Nark-aiTaRil/PSau ) oÖNTYaSaavviNak-aUMae" SaureTarvæQaivMaidRTaaYaa" ©e-XaVYaYaaYa k-l/Yaa iSaTak*-ZavzRiTa PaéUNa( k*-PaYaa irr+au" ) DaTaaeRiC^l/INDa]iMav SaáidNaaiNa Saá‚ Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

vzaeR MahqDa]MaNagaEk-k-re Sal/Il/Ma( )) 32 )) gopair makhe pratihate vraja-viplaväya deve ’bhivarñati paçün kåpayä rirakñuù dhartocchiléndhram iva sapta-dinäni saptavarño mahédhram anaghaika-kare salélam SYNONYMS gopaiù—by the cowherd men; makhe—in offering a sacrifice to the King of heaven; pratihate—being hampered; vraja-viplaväya—for devastating the whole existence of Vrajabhümi, the land of Kåñëa’s pastimes; deve—by the King of heaven; abhivarñati—having poured down heavy rain; paçün—the animals; kåpayä—by causeless mercy upon them; rirakñuù—desired to protect them; dharta—held up; ucchiléndhram—uprooted as an umbrella; iva—exactly like that; sapta-dinäni—continuously for seven days; sapta-varñaù—although He was only seven years old; mahédhram—the Govardhana Hill; anagha—without being tired; eka-kare—in one hand only; salélam—playfully. TRANSLATION When the cowherd men of Våndävana, under instruction of Kåñëa, stopped offering sacrifice to the heavenly King, Indra, the whole tract of land known as Vraja was threatened with being washed away by constant heavy rains for seven days. Lord Kåñëa, out of His causeless mercy upon the inhabitants of Vraja, held up the hill known as Govardhana with one hand only, although He was only seven years old. He did this to protect the animals from the onslaught of water. PURPORT Children play with an umbrella generally known as a frog’s umbrella, and Lord Kåñëa, when He was only seven years old, could snatch the great hill known as the Govardhana Parvata at Våndävana and hold it for seven days continuously with one hand, just to protect the animals and the inhabitants of Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Våndävana from the wrath of Indra, the heavenly King, who had been denied sacrificial offerings by the inhabitants of Vrajabhümi. Factually there is no need of offering sacrifices to the demigods for their services if one is engaged in the service of the Supreme Lord. Sacrifices recommended in the Vedic literature for satisfaction of the demigods are a sort of inducement to the sacrificers to realize the existence of higher authorities. The demigods are engaged by the Lord as controlling deities of material affairs, and according to the Bhagavad-gétä, when a demigod is worshiped the process is accepted as the indirect method for worshiping the Supreme Lord. But when the Supreme Lord is worshiped directly there is no need of worshiping the demigods or offering them sacrifices as recommended in particular circumstances. Lord Kåñëa therefore advised the inhabitants of Vrajabhümi not to offer any sacrifices to the heavenly King Indra. But Indra, not knowing Lord Kåñëa in Vrajabhümi, was angry at the inhabitants of Vrajabhümi and tried to avenge the offense. But, competent as the Lord was, He saved the inhabitants and animals of Vrajabhümi by His personal energy and proved definitely that anyone directly engaged as a devotee of the Supreme Lord need not satisfy any other demigods, however great, even to the level of Brahmä, or Çiva. Thus this incident definitely proved without a doubt that Lord Kåñëa is the Personality of Godhead and that He was so in all circumstances, as a child on the lap of His mother, as a boy 7 years old, and as an old man of 125 years of age. In either case He was never on the level of the ordinary man, and even in His advanced age He appeared a young boy 16 years old. These are the particular features of the transcendental body of the Lord. TEXT 33 §-I@Na( vNae iNaiXa iNaXaak-rriXMaGaaEYaa| raSaaeNMau%" k-l/PadaYaTaMaUiC^RTaeNa ) oÕqiPaTaSMaråJaa& v]Ja>a*ÜDaUNaa& hTauRhRirZYaiTa iXarae DaNadaNauGaSYa

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

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kréòan vane niçi niçäkara-raçmi-gauryäà räsonmukhaù kala-padäyata-mürcchitena uddépita-smara-rujäà vraja-bhåd-vadhünäà hartur hariñyati çiro dhanadänugasya SYNONYMS kréòan—while engaged in His pastimes; vane—in the forest of Våndävana; niçi—nocturnal; niçäkara—the moon; raçmi-gauryäm—white moonshine; räsa-unmukhaù—desiring to dance with; kala-padäyata—accompanied by sweet songs; mürcchitena—and melodious music; uddépita—awakened; smara-rujäm—sexual desires; vraja-bhåt—the inhabitants of Vrajabhümi; vadhünäm—of the wives; hartuù—of the kidnappers; hariñyati—will vanquish; çiraù—the head; dhanada-anugasya—of the follower of the rich Kuvera. TRANSLATION When the Lord was engaged in His pastimes of the räsa dance in the forest of Våndävana, enlivening the sexual desires of the wives of the inhabitants of Våndävana by sweet and melodious songs, a demon of the name Çaìkhacüòa, a rich follower of the treasurer of heaven [Kuvera], kidnapped the damsels, and the Lord severed his head from his trunk. PURPORT We should carefully note that the statements described herein are the statements of Brahmäjé to Närada, and he was speaking to Närada of events that would happen in the future, during the advent of Lord Kåñëa. The pastimes of the Lord are known to the experts who are able to see past, present and future, and Brahmäjé, being one of them, foretold what would happen in the future. The killing of Çaìkhacüòa by the Lord is a more recent incident, after the räsa-lélä, and not exactly a simultaneous affair. In the previous verses we have seen also that the Lord’s engagement in the affairs of the forest fire was described along with His pastimes of punishing the Käliya snake, and similarly the pastimes of the räsa dance and the killing of Çaìkhacüòa are also Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

described herein. The adjustment is that all these incidents would take place in the future, after the time when it was being foretold by Brahmäjé to Närada. The demon Çaìkhacüòa was killed by the Lord during His pastimes at Horikä in the month of Phälguna, and the same ceremony is still observed in India by the burning of the effigy of Çaìkhacüòa one day prior to the Lord’s pastimes at Horikä, generally known as Holi. Generally the future appearance and the activities of the Lord or His incarnations are foretold in the scriptures, and thus the pseudoincarnations are unable to cheat persons who are in knowledge of the events as they are described in the authoritative scriptures. TEXTS 34–35 Yae c Pa[l/Mb%rdduRrke-XYairí‚ Maçe>ak&-SaYavNaa" k-iPaPaaEaqMa‚ VYaaJaaûYaeNa hira& vez& ivDaaYa bhu >aaZYaTa AaEPaDaMYaRMa(

)) 37 ))

deva-dviñäà nigama-vartmani niñöhitänäà pürbhir mayena vihitäbhir adåçya-türbhiù lokän ghnatäà mati-vimoham atipralobhaà veñaà vidhäya bahu bhäñyata aupadharmyam SYNONYMS deva-dviñäm—of those who were envious of the devotees of the Lord; nigama—the Vedas; vartmani—on the path of; niñöhitänäm—of the well situated; pürbhiù—by rockets; mayena—made by the great scientist Maya; vihitäbhiù—made by; adåçya-türbhiù—unseen in the sky; lokän—the different planets; ghnatäm—of the killers; mati-vimoham—bewilderment of the mind; atipralobham—very attractive; veñam—dress; vidhäya—having done so; bahu bhäñyate—will talk very much; aupadharmyam—subreligious principles. TRANSLATION When the atheists, after being well versed in the Vedic scientific knowledge, annihilate inhabitants of different planets, flying unseen in the sky on well-built rockets prepared by the great scientist Maya, the Lord will bewilder Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

their minds by dressing Himself attractively as Buddha and will preach on subreligious principles. PURPORT This incarnation of Lord Buddha is not the same Buddha incarnation we have in the present history of mankind. According to Çréla Jéva Gosvämé, the Buddha incarnation mentioned in this verse appeared in a different Kali age. In the duration of life of one Manu there are more than seventy-two Kali-yugas, and in one of them the particular type of Buddha mentioned here would appear. Lord Buddha incarnates at a time when the people are most materialistic and preaches common-sense religious principles. Such ahiàsä is not a religious principle itself, but it is an important quality for persons who are actually religious. It is a common-sense religion because one is advised to do no harm to any other animal or living being because such harmful actions are equally harmful to he who does the harm. But before learning these principles of nonviolence one has to learn two other principles, namely to be humble and to be prideless. Unless one is humble and prideless, one cannot be harmless and nonviolent. And after being nonviolent one has to learn tolerance and simplicity of living. One must offer respects to the great religious preachers and spiritual leaders and also train the senses for controlled action, learning to be unattached to family and home, and enacting devotional service to the Lord, etc. At the ultimate stage one has to accept the Lord and become His devotee; otherwise there is no religion. In religious principles there must be God in the center; otherwise simple moral instructions are merely subreligious principles, generally known as upadharma, or nearness to religious principles. TEXT 38 YaùaRl/YaeZviPa SaTaa& Na hre" k-Qaa" SYau" PaaziaaJa"

)) 39 ))

sarge tapo ’ham åñayo nava ye prajeçäù sthäne ’tha dharma-makha-manv-amarävanéçäù ante tv adharma-hara-manyu-vaçäsurädyä mäyä-vibhütaya imäù puru-çakti-bhäjaù SYNONYMS sarge—in the beginning of the creation; tapaù—penance; aham—myself; åñayaù—sages; nava—nine; ye prajeçäù—those who would generate; sthäne—in the middle while maintaining the creation; atha—certainly; dharma—religion; makha—Lord Viñëu; manu—the father of mankind; amara—the demigods deputed to control the affairs of maintenance; avanéçäù—and the kings of different planets; ante—at the end; tu—but; adharma—irreligion; hara—Lord Çiva; manyu-vaça—subjected to anger; asura-ädyäù—atheists, the enemies of the devotees; mäyä—energy; vibhütayaù—powerful representatives; imäù—all of them; puru-çakti-bhäjaù—of the supreme powerful Lord. TRANSLATION At the beginning of creation there are penance, myself [Brahmä], and the Prajäpatis, the great sages who generate; then, during the maintenance of the creation, there are Lord Viñëu, the demigods with controlling powers, and the kings of different planets. But at the end there is irreligion, and then Lord Çiva and the atheists full of anger, etc. All of them are different representative Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

manifestations of the energy of the supreme power, the Lord. PURPORT The material world is created by the energy of the Lord, which is manifested in the beginning of the creation by the penance of Brahmäjé, the first living being in the creation, and then there are the nine Prajäpatis, known as great sages. In the stage when the creation is maintained, there are devotional service to Lord Viñëu, or factual religion, the different demigods, and the kings of different planets who maintain the world. At last, when the creation is preparing to wind up, there is first the principle of irreligion, then Lord Çiva along with the atheists, full of anger. But all of them are but different manifestations of the Supreme Lord. Therefore Brahmä, Viñëu and Mahädeva (Çiva) are different incarnations of the different modes of material nature. Viñëu is the Lord of the mode of goodness. Brahmä is the lord of the mode of passion, and Çiva is the lord of the mode of ignorance. Ultimately, the material creation is but a temporary manifestation meant to give the chance of liberation to the conditioned souls, who are entrapped in the material world, and one who develops the mode of goodness under the protection of Lord Viñëu has the greatest chance of being liberated by following the Vaiñëava principles and thus being promoted to the kingdom of God, no more to return to this miserable material world. TEXT 40 ivZaqzaGaviTa Na*ai¢->aRivZYaiTa ) SavaRTMaNYai%l/aDaare wiTa SaªLPYa va*TaaMa( ) SairTSaMaud]ÜqPaaNaa& SaM>avêETadaek-SaaMa( )) 15 )) bhü-pätäla-kakub-vyomagraha-nakñatra-bhübhåtäm sarit-samudra-dvépänäà sambhavaç caitad-okasäm SYNONYMS bhü-pätäla—underneath the land; kakup—the four sides of the heavens; vyoma—the sky; graha—the planets; nakñatra—the stars; bhübhåtäm—of the hills; sarit—the river; samudra—the sea; dvépänäm—of the islands; sambhavaù—appearance; ca—also; etat—their; okasäm—of the inhabitants. TRANSLATION Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

O best of the brähmaëas, please also describe how the creation of the globes throughout the universe, the four directions of the heavens, the sky, the planets, the stars, the mountains, the rivers, the seas and the islands, as well as their different kinds of inhabitants, takes place. PURPORT The inhabitants of different varieties of land, etc., are differently situated, and not all of them are equal in all respects. The inhabitants of the land are different from the inhabitants of the water or the sky, and similarly the inhabitants of the different planets and stars in the sky are also different from one another. By the laws of the Lord, no place is vacant, but the creatures of one particular place are different from those of other places. Even in human society the inhabitants of the jungles or the deserts are different from those of the cities and villages. They are so made according to different qualities of the modes of nature. Such adjustment by the laws of nature is not blind. There is a great plan behind the arrangement. Mahäräja Parékñit requests the great sage Çukadeva Gosvämé to explain all these authoritatively, in accordance with proper understanding. TEXT 16 Pa[MaaaedTa" ) MahTaa& caNaucirTa& va®STau YaaeiGaNaaMa( ) vedaePavedDaMaaRaGavNa( Pa*C^Taae Mae_NauPaUvRXa" ) TatvTaae_hRSYaudahTau| Pa[PaàaYa MahaMauNae )) 24 )) sarvam etac ca bhagavan påcchato me ’nupürvaçaù tattvato ’rhasy udähartuà prapannäya mahä-mune SYNONYMS sarvam—all these; etat—inquiries; ca—also that I have not been able to ask; bhagavan—O great sage; påcchataù—of the inquisitive; me—myself; anupürvaçaù—from the beginning; tattvataù—just in accordance with the truth; arhasi—may kindly be explained; udähartum—as you will let know; prapannäya—one who is surrounded; mahä-mune—O great sage. TRANSLATION Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

O great sage, representative of the Lord, kindly satisfy my inquisitiveness in all that I have inquired from you and all that I may not have inquired from you from the very beginning of my questionings. Since I am a soul surrendered unto you, please impart full knowledge in this connection. PURPORT The spiritual master is always prepared to impart knowledge to the disciple and specifically when the disciple is very inquisitive. inquisitiveness on the part of a disciple is greatly necessary for the progressive disciple. Mahäräja Parékñit is a typical disciple because he is perfectly inquisitive. If one is not very inquisitive about self-realization, one need not approach a spiritual master simply to make a show of discipleship. Not only is Mahäräja Parékñit inquisitive concerning all he has inquired about, but he is also anxious to know about what he has not been able to inquire. Factually it is not possible for a man to inquire about everything from the spiritual master, but the bona fide spiritual master is able to enlighten the disciple in every way for the disciple’s benefit. TEXT 25 A}a Pa[MaaavaNa( ParMaeïq YaQaaTMa>aU" ) APare caNauiTaïiNTa PaUveRza& PaUvRJaE" k*-TaMa( )) 25 )) atra pramäëaà hi bhavän parameñöhé yathätma-bhüù apare cänutiñöhanti pürveñäà pürva-jaiù kåtam SYNONYMS atra—in this matter; pramäëam—evidential facts; hi—certainly; bhavän—yourself; parameñöhé—Brahmä, the creator of the universe; yathä—as; ätma-bhüù—born directly from the Lord; apare—others; ca—only; anutiñöhanti—just to follow; pürveñäm—as a matter of custom; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

pürva-jaiù—knowledge suggested by a previous philosopher; kåtam—having been done. TRANSLATION O great sage, you are as good as Brahmä, the original living being. Others follow custom only, as followed by the previous philosophical speculators. PURPORT It may be argued that Çukadeva Gosvämé is not the only authority of perfect knowledge in transcendence because there are many other sages and their followers. Contemporary to Vyäsadeva or even prior to him there were many other great sages, such as Gautama, Kaëäda, Jaimini, Kapila and Añöävakra, and all of them have presented a philosophical path by themselves. Pataïjali is also one of them, and all these six great åñis have their own way of thinking, exactly like the modern philosophers and mental speculators. The difference between the six philosophical paths put forward by the renowned sages above mentioned and that of Çukadeva Gosvämé, as presented in the Çrémad-Bhägavatam, is that all the six sages mentioned above speak the facts according to their own thinking, but Çukadeva Gosvämé presents the knowledge which comes down directly from Brahmäjé, who is known as ätma-bhüù, or born of and educated by the Almighty Personality of Godhead. Vedic transcendental knowledge descends directly from the Personality of Godhead. By His mercy, Brahmä, the first living being in the universe, was enlightened, and from Brahmäjé, Närada was enlightened, and from Närada, Vyäsa was enlightened. Çukadeva Gosvämé received such transcendental knowledge directly from his father, Vyäsadeva. Thus the knowledge, being received from the chain of disciplic succession, is perfect. One cannot be a spiritual master in perfection unless and until one has received the same by disciplic succession. That is the secret of receiving transcendental knowledge. The six great sages mentioned above may be great thinkers, but their knowledge by mental speculation is not perfect. However perfect an empiric philosopher may be in presenting a philosophical thesis, such knowledge is never perfect because it is produced by an imperfect mind. Such great sages Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

also have their disciplic successions, but they are not authorized because such knowledge does not come directly from the independent Supreme Personality of Godhead, Näräyaëa. No one can be independent except Näräyaëa; therefore no one’s knowledge can be perfect, for everyone’s knowledge is dependent on the flickering mind. Mind is material and thus knowledge presented by material speculators is never transcendental and can never become perfect. Mundane philosophers, being imperfect in themselves, disagree with other philosophers because a mundane philosopher is not a philosopher at all unless he presents his own theory. Intelligent persons like Mahäräja Parékñit do not recognize such mental speculators, however great they may be, but hear from the authorities like Çukadeva Gosvämé, who is nondifferent from the Supreme Personality of Godhead by the paramparä system, as is specially stressed in the Bhagavad-gétä. TEXT 26 Na Mae_Sav" ParaYaiNTa b]øàNaXaNaadMaq ) iPabTaae_CYauTaPaqYaUzMa( Tad( vaKYaaiBDaiviNa"Sa*TaMa( )) 26 )) na me ’savaù paräyanti brahmann anaçanäd amé pibato ’cyuta-péyüñam tad väkyäbdhi-viniùsåtam SYNONYMS na—never; me—mine; asavaù—life; paräyanti—becomes exhausted; brahman—O learned brähmaëa; anaçanät amé—because of fasting; pibataù—because of my drinking; acyuta—of the infallible; péyüñam—nectar; tat—your; väkya-abdhi—ocean of speech; viniùsåtam—flowing down from. TRANSLATION O learned brähmaëa, because of my drinking the nectar of the message of the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

infallible Personality of Godhead, which is flowing down from the ocean of your speeches, I do not feel any sort of exhaustion due to my fasting. PURPORT The disciplic succession from Brahmä, Närada, Vyäsa and Çukadeva Gosvämé is particularly different from others. The disciplic successions from other sages are simply a waste of time, being devoid of acyuta-kathä, or the message of the infallible Lord. The mental speculators can present their theories very nicely by reason and arguments, but such reasons and arguments are not infallible, for they are defeated by better mental speculators. Mahäräja Parékñit was not interested in the dry speculation of the flickering mind, but he was interested in the topics of the Lord because factually he felt that by hearing such a nectarean message from the mouth of Çukadeva Gosvämé he was not feeling any exhaustion, even though he was fasting because of his imminent death. One can indulge in hearing the mental speculators, but such hearing cannot endure for any length of time. One will be exhausted very soon from hearing such hackneyed ways of thinking, and no one in the world can be satisfied simply by hearing such useless speculations. The message of the Lord, especially from a personality like Çukadeva Gosvämé, can never be tiring, even though one may be exhausted from other causes. In some editions of the Çrémad-Bhägavatam, the text of the last line of this verse reads anyatra kupitäd dvijät, which means that the King might be overwhelmed by the thought of his imminent death by snakebite. The snake is also twice-born, and its anger is compared to the cursing brähmaëa boy who was without good intelligence. Mahäräja Parékñit was not at all afraid of death, for he was fully encouraged by the message of the Lord. One who is fully absorbed in acyuta-kathä can never be afraid of anything in this world. TEXT 27 SaUTa ovac Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Sa oPaaMaiN}aTaae raja k-QaaYaaiMaiTa SaTPaTae" ) b]øraTaae >a*Xa& Pa[qTaae ivZa" PaaaaiTa MaaYaYaa bhuæPaYaa ) rMaMaaaíuTaMa( )) 9 )) tasmai sva-lokaà bhagavän sabhäjitaù sandarçayäm äsa paraà na yat-param vyapeta-saìkleça-vimoha-sädhvasaà sva-dåñöavadbhir puruñair abhiñöutam SYNONYMS tasmai—unto him; sva-lokam—His own planet or abode; bhagavän—the Personality of Godhead; sabhäjitaù—being pleased by the penance of Brahmä; sandarçayäm äsa—manifested; param—the supreme; na—not; yat—of which; param—further supreme; vyapeta—completely given up; saìkleça—five kinds Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

of material afflictions; vimoha—without illusion; sädhvasam—fear of material existence; sva-dåñöa-vadbhiù—by those who have perfectly realized the self; puruñaiù—by persons; abhiñöutam—worshiped by. TRANSLATION The Personality of Godhead, being thus very much satisfied with the penance of Lord Brahmä, was pleased to manifest His personal abode, Vaikuëöha, the supreme planet above all others. This transcendental abode of the Lord is adored by all self-realized persons freed from all kinds of miseries and fear of illusory existence. PURPORT The troubles of penance accepted by Lord Brahmä were certainly in the line of devotional service (bhakti). Otherwise there was no chance that Vaikuëöha or svalokam, the Lord’s personal abodes, would become visible to Brahmäjé. The personal abodes of the Lord, known as Vaikuëöhas, are neither mythical nor material, as conceived by the impersonalists. But realization of the transcendental abodes of the Lord is possible only through devotional service, and thus the devotees enter into such abodes. There is undoubtedly trouble in executing penance. But the trouble accepted in executing bhakti-yoga is transcendental happiness from the very beginning, whereas the trouble of penance in other processes of self-realization (jïäna-yoga, dhyäna-yoga, etc.), without any Vaikuëöha realization, ends in trouble only and nothing more. There is no profit in biting husks without grains. Similarly, there is no profit in executing troublesome penances other than bhakti-yoga for self-realization. Executing bhakti-yoga is exactly like sitting on the lotus sprouted out of the abdomen of the transcendental Personality of Godhead, for Lord Brahmä was seated there. Brahmäjé was able to please the Lord, and the Lord was also pleased to show Brahmäjé His personal abode. Çréla Jéva Gosvämé, in the comments of his Krama-sandarbha annotation of Çrémad-Bhägavatam, cites quotations from the Garga Upaniñad Vedic evidence. It is said that Yäjïavalkya described the transcendental abode of the Lord to Gärgé, and that Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

the abode of the Lord is situated above the highest planet of the universe, namely Brahmaloka. This abode of the Lord, although described in revealed scriptures like the Bhagavad-gétä and the Çrémad-Bhägavatam, remains only a myth for the less intelligent class of men with a poor fund of knowledge. Herein the word sva-dåñöavadbhiù is very significant. One who has actually realized his self realizes the transcendental form of one’s self. Impersonal realization of self and the Supreme is not complete, because it is just an opposite conception of material personalities. The Personality of Godhead and the personalities of devotees of the Lord are all transcendental; they do not have material bodies. The material body is overcast with five kinds of miserable conditions, namely ignorance, material conception, attachment, hatred and absorption. As long as one is overwhelmed by those five kinds of material miseries, there is no question of entering into the Vaikuëöhalokas. The impersonal conception of one’s self is just the negation of material personality and is far from the positive existence of personal form. The personal forms of the transcendental abode will be explained in the following verses. Brahmäjé also described the highest planet of the Vaikuëöhaloka as Goloka Våndävana, where the Lord resides as a cowherd boy keeping transcendental surabhi cows and surrounded by hundreds and thousands of goddesses of fortune. cintämaëi-prakara-sadmasu kalpa-våkñalakñävåteñu surabhér abhipälayantam lakñmé-sahasra-çata-sambhrama-sevyamänaà govindam ädi-puruñaà tam ahaà bhajämi (Brahma-saàhitä 5.29) The statement of the Bhagavad-gétä, yad gatvä na nivartante tad dhäma paramaà mama [Bg. 15.6], is also confirmed herewith. param means transcendental Brahman. Therefore, the abode of the Lord is also Brahman, nondifferent from the Supreme Personality of Godhead. The Lord is known as Vaikuëöha, and His abode is also known as Vaikuëöha. Such Vaikuëöha realization and worship can be made possible by transcendental form and sense. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

TEXT 10 Pa[vTaRTae Ya}a rJaSTaMaSTaYaae" Satv& c iMaé[& Na c k-al/iv§-Ma" ) Na Ya}a MaaYaa ik-MauTaaPare hre‚ rNauv]Taa Ya}a SauraSauraicRTaa" )) 10 )) pravartate yatra rajas tamas tayoù sattvaà ca miçraà na ca käla-vikramaù na yatra mäyä kim utäpare harer anuvratä yatra suräsurärcitäù SYNONYMS pravartate—prevail; yatra—wherein; rajaù tamaù—the modes of passion and ignorance; tayoù—of both of them; sattvam—the mode of goodness; ca—and; miçram—mixture; na—never; ca—and; käla—time; vikramaù—influence; na—neither; yatra—therein; mäyä—illusory, external energy; kim—what; uta—there is; apare—others; hareù—of the Personality of Godhead; anuvratäù—devotees; yatra—wherein; sura—by the demigods; asura—and the demons; arcitäù—worshiped. TRANSLATION In that personal abode of the Lord, the material modes of ignorance and passion do not prevail, nor is there any of their influence in goodness. There is no predominance of the influence of time, so what to speak of the illusory, external energy; it cannot enter that region. Without discrimination, both the demigods and the demons worship the Lord as devotees. PURPORT The kingdom of God, or the atmosphere of the Vaikuëöha nature, which is Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

called the tripäd-vibhüti, is three times bigger than the material universes and is described here, as also in the Bhagavad-gétä, in a nutshell. This universe, containing billions of stars and planets, is one of the billions of such universes clustered together within the compass of the mahat-tattva. And all these millions and billions of universes combined together constitute only one fourth of the magnitude of the whole creation of the Lord. There is the spiritual sky also; beyond this sky are the spiritual planets under the names of Vaikuëöha, and all of them constitute three fourths of the entire creation of the Lord. God’s creations are always innumerable. Even the leaves of a tree cannot be counted by a man, nor can the hairs on his head. However, foolish men are puffed up with the idea of becoming God Himself, though unable to create a hair of their own bodies. Man may discover so many wonderful vehicles of journey, but even if he reaches the moon by his much advertised spacecraft, he cannot remain there. The sane man, therefore, without being puffed up, as if he were the God of the universe, abides by the instructions of the Vedic literature, the easiest way to acquire knowledge in transcendence. So let us know through the authority of Çrémad-Bhägavatam of the nature and constitution of the transcendental world beyond the material sky. In that sky the material qualities, especially the modes of ignorance and passion, are completely absent. The mode of ignorance influences a living entity to the habit of lust and hankering, and this means that in the Vaikuëöhalokas the living entities are free from these two things. As confirmed in the Bhagavad-gétä, in the brahma-bhüta stage of life one becomes free from hankering and lamentation. Therefore the conclusion is that the inhabitants of the Vaikuëöha planets are all brahma-bhüta living entities, as distinguished from the mundane creatures who are all compact in hankering and lamentation. When one is not in the modes of ignorance and passion, one is supposed to be situated in the mode of goodness in the material world. Goodness in the material world also at times becomes contaminated by touches of the modes of passion and ignorance. In the Vaikuëöhaloka, it is unalloyed goodness only. The whole situation there is one of freedom from the illusory manifestation of the external energy. Although illusory energy is also part and parcel of the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Supreme Lord, illusory energy is differentiated from the Lord. The illusory energy is not, however, false, as claimed by the monist philosophers. The rope accepted as a snake may be an illusion to a particular person, but the rope is a fact, and the snake is also a fact. The illusion of water on the hot desert may be illusion for the ignorant animal searching for water in the desert, but the desert and water are actual facts. Therefore the material creation of the Lord may be an illusion to the nondevotee, but to a devotee even the material creation of the Lord is a fact, as the manifestation of His external energy. But this energy of the Lord is not all. The Lord has His internal energy also, which has another creation known to be the Vaikuëöhalokas, where there is no ignorance, no passion, no illusion and no past and present. With a poor fund of knowledge one may be unable to understand the existence of such things as the Vaikuëöha atmosphere, but that does not nullify its existence. That spacecraft cannot reach these planets does not mean that there are no such planets, for they are described in the revealed scriptures. As quoted by Çréla Jéva Gosvämé, we can know from the Närada-païcarätra that the transcendental world or Vaikuëöha atmosphere is enriched with transcendental qualities. These transcendental qualities, as revealed through the devotional service of the Lord, are distinct from the mundane qualities of ignorance, passion and goodness. Such qualities are not attainable by the nondevotee class of men. In the Padma Puräëa, Uttara-khaëòa, it is stated that beyond the one-fourth part of God’s creation is the three-fourths manifestation. The marginal line between the material manifestation and the spiritual manifestation is the Virajä River, and beyond the Virajä, which is a transcendental current flowing from the perspiration of the body of the Lord, there is the three-fourths manifestation of God’s creation. This part is eternal, everlasting, without deterioration, and unlimited, and it contains the highest perfectional stage of living conditions. In the Säìkhya-kaumudé it is stated that unalloyed goodness or transcendence is just opposite to the material modes. All living entities there are eternally associated without any break, and the Lord is the chief and prime entity. In the Ägama Puräëas also, the transcendental abode is described as follows: The associated members there are free to go everywhere within the creation of the Lord, and there is no limit to Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

such creation, particularly in the region of the three-fourths magnitude. Since the nature of that region is unlimited, there is no history of such association, nor is there end of it. The conclusion may be drawn that because of the complete absence of the mundane qualities of ignorance and passion, there is no question of creation nor of annihilation. In the material world everything is created, and everything is annihilated, and the duration of life between the creation and annihilation is temporary. In the transcendental realm there is no creation and no destruction, and thus the duration of life is eternal unlimitedly. In other words, everything in the transcendental world is everlasting, full of knowledge and bliss without deterioration. Since there is no deterioration, there is no past, present and future in the estimation of time. It is clearly stated in this verse that the influence of time is conspicuous by its absence. The whole material existence is manifested by actions and reactions of elements which make the influence of time prominent in the matter of past, present and future. There are no such actions and reactions of cause and effects there, so the cycle of birth, growth, existence, transformations, deterioration and annihilation—the six material changes—are not existent there. It is the unalloyed manifestation of the energy of the Lord, without illusion as experienced here in the material world. The whole Vaikuëöha existence proclaims that everyone there is a follower of the Lord. The Lord is the chief leader there, without any competition for leadership, and the people in general are all followers of the Lord. It is confirmed in the Vedas, therefore, that the Lord is the chief leader and all other living entities are subordinate to Him, for only the Lord satisfies all the needs of all other living entities. TEXT 11 XYaaMaavdaTaa" XaTaPa}al/aecNaa" iPaXa®vña" Sauåc" SauPaeXaSa" ) SaveR cTaubaRhv oiNMazNMaia"

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

SaivÛud>a]avil/i>aYaRQaa Na>a" )) 13 )) bhräjiñëubhir yaù parito viräjate lasad-vimänävalibhir mahätmanäm vidyotamänaù pramadottamädyubhiù savidyud abhrävalibhir yathä nabhaù SYNONYMS bhräjiñëubhiù—by the glowing; yaù—the Vaikuëöhalokas; paritaù—surrounded by; viräjate—thus situated; lasat—brilliant; vimäna—airplanes; avalibhiù—assemblage; mahä-ätmanäm—of the great devotees of the Lord; vidyotamänaù—beautiful like lightning; pramada—ladies; uttama—celestial; adyubhiù—by complexion; sa-vidyut—with electric lightning; abhrävalibhiù—with clouds in the sky; yathä—as it were; nabhaù—the sky. TRANSLATION The Vaikuëöha planets are also surrounded by various airplanes, all glowing and brilliantly situated. These airplanes belong to the great mahätmäs or devotees of the Lord. The ladies are as beautiful as lightning because of their celestial complexions, and all these combined together appear just like the sky decorated with both clouds and lightning. PURPORT It appears that in the Vaikuëöha planets there are also airplanes brilliantly glowing, and they are occupied by the great devotees of the Lord with ladies of celestial beauty as brilliant as lightning. As there are airplanes, so there must be different types of carriages like airplanes, but they may not be driven machines, as we have experience in this world. Because everything is of the same nature of eternity, bliss and knowledge, the airplanes and carriages are of the same quality as Brahman. Although there is nothing except Brahman, one should not mistakenly think that there is only void and no variegatedness. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Thinking like that is due to a poor fund of knowledge; otherwise no one would have such a misconception of voidness in Brahman. As there are airplanes, ladies and gentlemen, so there must be cities and houses and everything else just suitable to the particular planets. One should not carry the ideas of imperfection from this world to the transcendental world and not take into consideration the nature of the atmosphere, as completely free from the influence of time, etc., as described previously. TEXT 14 é[qYaR}a æiPaa*TYaPa[Saadai>aMau%& d*GaaSav& Pa[SaàhaSaaåaavae_Ya& MaMa l/aek-avl/aek-NaMa( ) YaduPaé[uTYa rhiSa ck-QaR ParMa& TaPa"

)) 22 ))

manéñitänubhävo ’yaà mama lokävalokanam yad upaçrutya rahasi cakartha paramaà tapaù SYNONYMS manéñita—ingenuity; anubhävaù—perception; ayam—this; mama—My; loka—abode; avalokanam—seeing by actual experience; yat—because; upaçrutya—hearing; rahasi—in great penance; cakartha—having performed; paramam—highest; tapaù—penance. TRANSLATION The highest perfectional ingenuity is the personal perception of My abodes, and this has been possible because of your submissive attitude in the performance of severe penance according to My order. PURPORT Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

The highest perfectional stage of life is to know the Lord by actual perception, by the grace of the Lord. This can be attained by everyone who is willing to discharge the act of devotional service to the Lord as enjoined in the revealed scriptures that are standard and accepted by the bona fide äcäryas, spiritual masters. For example, the Bhagavad-gétä is the approved Vedic literature accepted by all the great äcäryas, such as Çaìkara, Rämänuja, Madhva, Caitanya, Viçvanätha, Baladeva, Siddhänta Sarasvaté and many others. In that Bhagavad-gétä the Personality of Godhead, Çré Kåñëa, asks that one always be mindful of Him, always be His devotee, always worship Him only, and always bow down before the Lord. And by doing so one is sure to go back home, back to Godhead, without any doubt. In other places also the same order is there, that one give up all other engagements and fully surrender unto the Lord without hesitation. And the Lord will give such a devotee all protection. These are the secrets of attaining the highest perfectional stage. Lord Brahmä exactly followed these principles without any superiority complex, and thus he attained the highest perfectional stage of experiencing the abode of the Lord and the Lord Himself with all His paraphernalia. Impersonal realization of the effulgence of the Lord’s body is not the highest perfectional stage, nor is the stage of Paramätmä realization. The word manéñita is significant. Everyone is falsely or factually proud of his so-called learning. But the Lord says that the highest perfectional stage of learning is to know Him and His abode, devoid of all illusion. TEXT 23 Pa[TYaaidí& MaYaa Ta}a TviYa k-MaRivMaaeihTae ) TaPaae Mae ôdYa& Saa+aadaTMaah& TaPaSaae_Naga )) 23 )) pratyädiñöaà mayä tatra tvayi karma-vimohite tapo me hådayaà säkñäd ätmähaà tapaso ’nagha Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

SYNONYMS pratyädiñöam—ordered; mayä—by Me; tatra—because of; tvayi—unto you; karma—duty; vimohite—being perplexed; tapaù—penance; me—Me; hådayam—heart; säkñät—directly; ätmä—life and soul; aham—Myself; tapasaù—of one who is engaged in penance; anagha—O sinless one. TRANSLATION O sinless Brahmä, you may know from Me that it was I who first ordered you to undergo penance when you were perplexed in your duty. Such penance is My heart and soul, and therefore penance and I are nondifferent. PURPORT The penance by which one can see the Personality of Godhead face to face is to be understood as devotional service to the Lord and nothing else because only by discharging devotional service in transcendental love can one approach the Lord. Such penance is the internal potency of the Lord and is nondifferent from Him. Such acts of internal potency are exhibited by nonattachment for material enjoyment. The living entities are encaged in the conditions of material bondage because of their propensity for overlordship. But by engagement in the devotional service of the Lord one becomes detached from this enjoying spirit. The devotees automatically become detached from worldly enjoyment, and this detachment is the result of perfect knowledge. Therefore the penance of devotional service includes knowledge and detachment, and that is the manifestation of the transcendental potency. One cannot enjoy material illusory prosperity if he desires to return home, back to Godhead. One who has no information of the transcendental bliss in the association of the Lord foolishly desires to enjoy this temporary material happiness. In the Caitanya-caritämåta it is said that if someone sincerely wants to see the Lord and at the same time wants to enjoy this material world, he is considered to be a fool only. One who wants to remain here in the material world for material enjoyment has no business entering into the eternal Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

kingdom of God. The Lord favors such a foolish devotee by snatching all that he may possess in the material world. If such a foolish devotee of the Lord tries to recoup his position, then the merciful Lord again snatches away all that he may have possessed. By such repeated failures in material prosperity he becomes very unpopular with his family members and friends. In the material world the family members and friends honor persons who are very successful in accumulating wealth by any means. The foolish devotee of the Lord is thus put into forcible penance by the grace of the Lord, and at the end the devotee becomes perfectly happy, being engaged in the service of the Lord. Therefore penance in devotional service of the Lord, either by voluntary submission or by being forced by the Lord, is necessary for attaining perfection, and thus such penance is the internal potency of the Lord. One cannot, however, be engaged in the penance of devotional service without being completely free from all sins. As stated in the Bhagavad-gétä, only a person who is completely free from all reactions of sins can engage himself in the worship of the Lord. Brahmäjé was sinless, and therefore he faithfully discharged the advice of the Lord, “tapa tapa,” and the Lord, being satisfied with him, awarded him the desired result. Therefore only love and penance combined can please the Lord, and thus one is able to attain His complete mercy. He directs the sinless, and the sinless devotee attains the highest perfection of life. TEXT 24 Sa*JaaiMa TaPaSaEved& Ga]SaaiMa TaPaSaa PauNa" ) ib>aiMaR TaPaSaa ivì& vqYa| Mae duêr& TaPa" )) 24 )) såjämi tapasaivedaà grasämi tapasä punaù bibharmi tapasä viçvaà véryaà me duçcaraà tapaù

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

SYNONYMS såjämi—I create; tapasä—by the same energy of penance; eva—certainly; idam—this; grasämi tapasä—I do withdraw also by the same energy; punaù—again; bibharmi—do maintain; tapasä—by penance; viçvam—the cosmos; véryam—potency; me—My; duçcaram—severe; tapaù—penance. TRANSLATION I create this cosmos by such penance, I maintain it by the same energy, and I withdraw it all by the same energy. Therefore the potential power is penance only. PURPORT In executing penance, one must be determined to return home, back to Godhead, and must decide to undergo all types of tribulations for that end. Even for material prosperity, name and fame, one has to undergo severe types of penance, otherwise no one can become an important figure in this material world. Why, then, are there severe types of penance for the perfection of devotional service? An easygoing life and attainment of perfection in transcendental realization cannot go together. The Lord is more clever than any living entity; therefore He wants to see how painstaking the devotee is in devotional service. The order is received from the Lord, either directly or through the bona fide spiritual master, and to execute that order, however painstaking, is the severe type of penance. One who follows the principle rigidly is sure to achieve success in attaining the Lord’s mercy. TEXT 25 b]øaevac >aGavNa( SavR>aUTaaNaaMaDYa+aae_viSQaTaae GauhaMa( ) ved ùPa[iTaåÖeNa Pa[jaNaeNa ick-IizRTaMa( )) 25 )) Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

brahmoväca bhagavan sarva-bhütänäm adhyakño ’vasthito guhäm veda hy apratiruddhena prajïänena cikérñitam SYNONYMS brahmä uväca—Lord Brahmä said; bhagavan—O my Lord; sarva bhütänäm—of all living entities; adhyakñaù—director; avasthitaù—situated; guhäm—within the heart; veda—know; hi—certainly; apratiruddhena—without hindrance; prajïänena—by superintelligence; cikérñitam—endeavors. TRANSLATION Lord Brahmä said: O Personality of Godhead, You are situated in every living entity’s heart as the supreme director, and therefore You are aware of all endeavors by Your superior intelligence, without any hindrance whatsoever. PURPORT The Bhagavad-gétä confirms that the Lord is situated in everyone’s heart as the witness, and as such He is the supreme director of sanction. The director is not the enjoyer of the fruits of action, for without the Lord’s sanction no one can enjoy. For example, in a prohibited area 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, the whole 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 fulfillment of his desires very strongly. The almighty Lord, being very kind to the living entity, as the father is kind to the son, fulfills the living entity’s desire for his childish satisfaction. With such desires in mind, the living entity does not actually enjoy, but he serves the bodily whims unnecessarily, without profit. The drunkard does not derive any profit out of drinking, but because he has become a servant of the drinking habit and Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

does not wish to get out of it, the merciful Lord gives him all facilities to fulfill such desires. The impersonalists recommend that one should become desireless, and others recommend banishing desires altogether. That is impossible; no one can banish desires altogether because desiring is the living symptom. Without having desires a living entity would be dead, which he is not. Therefore, living conditions and desire go together. perfection of desires may be achieved when one desires to serve the Lord, and the Lord also desires that every living entity banish all personal desires and cooperate with His desires. That is the last instruction of the Bhagavad-gétä. Brahmäjé agreed to this proposal, and therefore he is given the responsible post of creating generations in the vacant universe. Oneness with the Lord therefore consists of dovetailing one’s desires with the desires of the Supreme Lord. That makes for the perfection of all desires. The Lord, as the Supersoul in the heart of every living being, knows what is in the mind of each living entity, and no one can do anything without the knowledge of the Lord within. By His superior intelligence, the Lord gives everyone the chance to fulfill his desires to the fullest extent, and the resultant reaction is also awarded by the Lord. TEXT 26 TaQaaiPa NaaQaMaaNaSYa NaaQa NaaQaYa NaaiQaTaMa( ) Paravre YaQaa æPae JaaNaqYaa& Tae TvæiPaaJaaiMa >aae JaNaMa( ) Aiv©-vSTae Pairk-MaRiaGavTaa Pa[ah Pa[qTa" Pau}aaYa >aUTak*-Ta( )) 44 )) tasmä idaà bhägavataà puräëaà daça-lakñaëam proktaà bhagavatä präha prétaù puträya bhüta-kåt SYNONYMS tasmai—thereupon; idam—this; bhägavatam—the glories of the Lord or the science of the Lord; puräëam—Vedic supplement; daça-lakñaëam—ten characteristics; proktam—described; bhagavatä—by the Personality of Godhead; präha—said; prétaù—in satisfaction; puträya—unto the son; bhüta-kåt—the creator of the universe. TRANSLATION Thereupon the supplementary Vedic literature, Çrémad-Bhägavatam, which was described by the Personality of Godhead and which contains ten characteristics, was told with satisfaction by the father [Brahmä] to his son Närada. PURPORT Although the Çrémad-Bhägavatam was spoken in four verses, it had ten characteristics, which will be explained in the next chapter. In the four verses it is first said that the Lord existed before the creation, and thus the beginning of the Çrémad-Bhägavatam includes the Vedänta aphorism janmädy asya [SB 1.1.1]. Janmädy asya is the beginning, yet the four verses in which it is said that the Lord is the root of everything that be, beginning from the creation up to the supreme abode of the Lord, naturally explain the ten characteristics. One should not misunderstand by wrong interpretations that the Lord spoke only four verses and that therefore all the rest of the 17,994 verses are useless. The ten characteristics, as will be explained in the next chapter, require so many verses just to explain them properly. Brahmäjé had also advised Närada Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

previously that he should expand the idea he had heard from Brahmäjé. Çré Caitanya Mahäprabhu instructed this to Çréla Rüpa Gosvämé in a nutshell, but the disciple Rüpa Gosvämé expanded this very elaborately, and the same subject was further expanded by Jéva Gosvämé and even further by Çré Viçvanätha Cakravarté Öhäkura. We are just trying to follow in the footsteps of all these authorities. So Çrémad-Bhägavatam is not like ordinary fiction or mundane literature. It is unlimited in strength, and however one may expand it according to one’s own ability, Bhägavatam still cannot be finished by such expansion. Çrémad-Bhägavatam, being the sound representation of the Lord, is simultaneously explained in four verses and in four billion verses all the same, inasmuch as the Lord is smaller than the atom and bigger than the unlimited sky. Such is the potency of Çrémad-Bhägavatam. TEXT 45 Naard" Pa[ah MauNaYae SarSvTYaaSTa$e= Na*Pa ) DYaaYaTae b]ø ParMa& VYaaSaaYaaiMaTaTaeJaSae )) 45 )) näradaù präha munaye sarasvatyäs taöe nåpa dhyäyate brahma paramaà vyäsäyämita-tejase SYNONYMS näradaù—the great sage Närada; präha—instructed; munaye—unto the great sage; sarasvatyäù—of the River Sarasvaté; taöe—on the bank; nåpa—O King; dhyäyate—unto the meditative; brahma—Absolute Truth; paramam—the Supreme; vyäsäya—unto Çréla Vyäsadeva; amita—unlimited; tejase—unto the powerful. TRANSLATION In succession, O King, the great sage Närada instructed Çrémad-Bhägavatam Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

unto the unlimitedly powerful Vyäsadeva, who meditated in devotional service upon the Supreme Personality of Godhead, the Absolute Truth, on the bank of the River Sarasvaté. PURPORT In the Fifth Chapter of the First Canto of Çrémad-Bhägavatam, Närada instructed the great sage Vyäsadeva as follows: atho mahä-bhäga bhavän amogha-dåk çuci-çraväù satya-rato dhåta-vrataù urukramasyäkhila-bandha-muktaye samädhinänusmara tad viceñöitam “O greatly fortunate, pious philosopher, your name and fame are universal, and you are fixed in the Absolute Truth with spotless character and infallible vision. I ask you to meditate upon the activities of the Personality of Godhead, whose activities are unparalleled.” So in the disciplic succession of the Brahma-sampradäya, the practice of yoga meditation is not neglected. But because the devotees are bhakti-yogés, they do not undertake the trouble to meditate upon the impersonal Brahman; as indicated here, they meditate on brahma paramam, or the Supreme Brahman. Brahman realization begins from the impersonal effulgence, but by further progress of such meditation, manifestation of the Supreme Soul, Paramätmä realization, takes place. And progressing further, realization of the Supreme Personality of Godhead is fixed. Çré Närada Muni, as the spiritual master of Vyäsadeva, knew very well the position of Vyäsadeva, and thus he certified the qualities of Çréla Vyäsadeva as fixed in the Absolute Truth with great vow, etc. Närada advised meditation upon the transcendental activities of the Lord. Impersonal Brahman has no activities, but the Personality of Godhead has many activities, and all such activities are transcendental, without any tinge of material quality. If the activities of the Supreme Brahman were material activities, then Närada would not have advised Vyäsadeva to meditate upon them. And the paraà brahma is Lord Çré Kåñëa, as confirmed in the Bhagavad-gétä. In the Tenth Chapter of the Bhagavad-gétä, when Arjuna Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

realized the factual position of Lord Kåñëa, he addressed Lord Kåñëa in the following words: paraà brahma paraà dhäma pavitraà paramaà bhavän puruñaà çäçvataà divyam ädi-devam ajaà vibhum [Bg. 10.12] ähus tväm åñayaù sarve devarñir näradas tathä asito devalo vyäsaù svayaà caiva bravéñi me Arjuna summarized the purpose of the Bhagavad-gétä by his realization of Lord Çré Kåñëa and thus said, “My dear Personality of Godhead, You are the Supreme Absolute Truth, the Original Person in the eternal form of bliss and knowledge, and this is confirmed by Närada, Asita, Devala and Vyäsadeva, and, above all, Your personal self has also confirmed it.” (Bg. 10.12–13) When Vyäsadeva fixed his mind in meditation, he did it in bhakti-yoga trance and actually saw the Supreme Person with mäyä, the illusory energy, in contraposition. As we have discussed before, the Lord’s mäyä, or illusion, is also a representation because mäyä has no existence without the Lord. Darkness is not independent of light. Without light, no one can experience the contraposition of darkness. However, this mäyä, or illusion, cannot overcome the Supreme Personality of Godhead, but stands apart from Him (apäçrayam). Therefore, perfection of meditation is realization of the Personality of Godhead along with His transcendental activities. Meditation on the impersonal Brahman is a troublesome business for the meditator, as confirmed in the Bhagavad-gétä (12.5): kleço ’dhikataras teñäm avyaktäsakta-cetasäm. TEXT 46 YaduTaah& TvYaa Pa*íae vEraJaaTa( PauåzaiddMa( ) Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

YaQaaSaqtaduPaa:YaaSTae Pa[énaNaNYaa&ê k*-TSNaXa" )) 46 )) yad utähaà tvayä påñöo vairäjät puruñäd idam yathäsét tad upäkhyäste praçnän anyäàç ca kåtsnaçaù SYNONYMS yat—what; uta—is, however; aham—I; tvayä—by you; påñöaù—I am asked; vairäjät—from the universal form; puruñät—from the Personality of Godhead; idam—this world; yathä—as it; äsét—was; tat—that; upäkhyäste—I shall explain; praçnän—all the questions; anyän—others; ca—as well as; kåtsnaçaù—in great detail. TRANSLATION O King, your questions as to how the universe became manifested from the gigantic form of the Personality of Godhead, as well as other questions, I shall answer in detail by explanation of the four verses already mentioned. PURPORT As stated in the beginning of the Çrémad-Bhägavatam, this great transcendental literature is the ripened fruit of the tree of Vedic knowledge, and therefore all questions that can be humanly possible regarding the universal affairs, beginning from its creation, are all answered in the Çrémad-Bhägavatam. The answers depend only on the qualification of the person who explains them. The ten divisions of Çrémad-Bhägavatam, as explained by the great speaker Çréla Çukadeva Gosvämé, are the limitation of all questions, and intelligent persons will derive all intellectual benefits from them by proper utilization. Thus end the Bhaktivedanta purports of the Second Canto, Ninth Chapter, of the Çrémad-Bhägavatam, entitled “Answers by Citing the Lord’s Version.” Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Chapter Ten Bhägavatam Is the Answer to All Questions

TEXT 1 é[qéuk- ovac A}a SaGaaeR ivSaGaRê SQaaNa& PaaezaaEiTak-" )) 8 )) yo ’dhyätmiko ’yaà puruñaù so ’säv evädhidaivikaù yas tatrobhaya-vicchedaù puruño hy ädhibhautikaù SYNONYMS yaù—one who; adhyätmikaù—is possessed of the sense organs; ayam—this; puruñaù—personality; saù—he; asau—that; eva—also; adhidaivikaù—controlling deity; yaù—that which; tatra—there; ubhaya—of both; vicchedaù—separation; puruñaù—person; hi—for; ädhibhautikaù—the visible body or the embodied living entity. TRANSLATION The individual person possessing different instruments of senses is called the adhyätmic person, and the individual controlling deity of the senses is called adhidaivic. The embodiment seen on the eyeballs is called the adhibhautic person. PURPORT The supreme controlling summum bonum is the personality of Godhead in Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

His plenary portion of Paramätmä, or the Supersoul manifestation. In the Bhagavad-gétä (10.42) it is said: athavä bahunaitena kià jïätena tavärjuna viñöabhyäham idaà kåtsnam ekäàçena sthito jagat All the controlling deities like Viñëu, Brahmä and Çiva are different manifestations of the Paramätmä feature of the Supreme Personality of Godhead Çré Kåñëa, who exhibits himself in such manners by entering into each and every universe generated from Him. But still apparently there are divisions of the controller and controlled. For example, in the food-controlling department the controller of food is a person made of the same ingredients as the person who is controlled. Similarly, each and every individual in the material world is controlled by the higher demigods. For example, we have our senses, but the senses are controlled by superior controlling deities. We cannot see without light, and the supreme controller of light is the sun. The sun-god is in the sun planet, and we, the individual human beings or any other being on this earth, are all controlled by the sun-god as far as our eyes are concerned. Similarly, all the senses we have are controlled by the superior demigods, who are also as much living entities as we are, but one is empowered while the other is controlled. The controlled living entity is called the adhyätmic person, and the controller is called the adhidaivic person. All these positions in the material world are due to different fruitive activities. Any individual living being can become the sun-god or even Brahmä or any other god in the upper planetary system by a higher grade of pious work, and similarly one becomes controlled by the higher demigods by lower grades of fruitive activities. So every individual living entity is subject to the supreme control of the Paramätmä, who puts everyone in different positions of the controller and the controlled. That which distinguishes the controller and controlled, i.e. the material body, is called the adhibhautic puruña. The body is sometimes called puruña, as confirmed in the Vedas in the following hymn: sa vä eña puruño Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

’nna-rasamayaù. This body is called the anna-rasa embodiment. This body depends on food. The living entity which is embodied does not eat anything, however, because the owner is spirit in essence. The material body requires replacement of matter for the wearing and tearing of the mechanical body. Therefore the distinction between the individual living entity and controlling planetary deities is in the anna-rasamaya body. The sun may have a gigantic body, and the man may have a smaller body, but all these visible bodies are made of matter; nonetheless, the sun-god and the individual person, who are related as the controller and the controlled, are the same spiritual parts and parcels of the Supreme Being, and it is the Supreme Being who places different parts and parcels in different positions. And thus the conclusion is that the Supreme Person is the shelter of all. TEXT 9 Wk-Maek-Tara>aave Yada NaaePal/>aaMahe ) i}aTaYa& Ta}a Yaae ved Sa AaTMaa Svaé[Yaaé[Ya"

)) 9 ))

ekam ekataräbhäve yadä nopalabhämahe tritayaà tatra yo veda sa ätmä sväçrayäçrayaù SYNONYMS ekam—one; ekatara—another; abhäve—in the absence of; yadä—because; na—does not; upalabhämahe—perceptible; tritayam—in three stages; tatra—there; yaù—the one; veda—who knows; saù—he; ätmä—the Supersoul; sva—own; äçraya—shelter; äçrayaù—of the shelter. TRANSLATION All three of the above-mentioned stages of different living entities are interdependent. In the absence of one, another is not understood. But the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Supreme Being who sees every one of them as the shelter of the shelter is independent of all, and therefore He is the supreme shelter. PURPORT There are innumerable living entities, one dependent on the other in the relationship of the controlled and the controller. But without the medium of perception, no one can know or understand who is the controlled and who is the controller. For example, the sun controls the power of our vision, we can see the sun because the sun has its body, and the sunlight is useful only because we have eyes. Without our having eyes, the sunlight is useless, and without sunlight the eyes are useless. Thus they are interdependent, and none of them is independent. Therefore the natural question arises concerning who made them interdependent. The one who has made such a relationship of interdependence must be ultimately completely independent. As stated in the beginning of the Çrémad-Bhägavatam, the ultimate source of all interdependent objectives is the complete independent subject. This ultimate source of all interdependence is the Supreme Truth or Paramätmä, the Supersoul, who is not dependent on anything else. He is sväçrayäçrayaù. He is only dependent on His self, and thus He is the supreme shelter of everything. Although Paramätmä and Brahman are subordinate to Bhagavän, because Bhagavän is Puruñottama or the Superperson, He is the source of the Supersoul also. In the Bhagavad-gétä (15.18) Lord Kåñëa says that He is the Puruñottama and the source of everything, and thus it is concluded that Çré Kåñëa is the ultimate source and shelter of all entities, including the Supersoul and Supreme Brahman. Even accepting that there is no difference between the Supersoul and the individual soul, the individual soul is dependent on the Supersoul for being liberated from the illusion of material energy. The individual is under the clutches of illusory energy, and therefore although qualitatively one with the Supersoul, he is under the illusion of identifying himself with matter. And to get out of this illusory conception of factual life, the individual soul has to depend on the Supersoul to be recognized as one with Him. In that sense also the Supersoul is the supreme shelter. And there is no doubt about it. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

The individual living entity, the jéva, is always dependent on the Supersoul, Paramätmä, because the individual soul forgets his spiritual identity whereas the Supersoul, Paramätmä, does not forget His transcendental position. In the Bhagavad-gétä these separate positions of the jéva-ätmä and the Paramätmä are specifically mentioned. In the Fourth Chapter, Arjuna, the jéva soul, is represented as forgetful of his many, many previous births, but the Lord, the Supersoul, is not forgetful. The Lord even remembers when He taught the Bhagavad-gétä to the sun-god some billions of years before. The Lord can remember such millions and billions of years, as stated in the Bhagavad-gétä (7.26) as follows: vedähaà samatétäni vartamänäni cärjuna bhaviñyäëi ca bhütäni mäà tu veda na kaçcana The Lord in His eternal blissful body of knowledge is fully aware of all that happened in the past, that which is going on at the present and also what will happen in the future. But in spite of His being the shelter of both the Paramätmä and Brahman, persons with a poor fund of knowledge are unable to understand Him as He is. The propaganda of the identity of cosmic consciousness with the consciousness of the individual living entities is completely misleading because even such a person or individual soul as Arjuna could not remember his past deeds, although he is always with the Lord. And what can the tiny ordinary man, falsely claiming to be one with the cosmic consciousness, know about his past, present and future? TEXT 10 Pauåzae_aRÛ YadaSaaE Sa iviNaGaRTa" ) AaTMaNaae_YaNaMaiNvC^àPaae_óa+aqC^uic" éucq" )) 10 )) puruño ’ëòaà vinirbhidya Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

yadäsau sa vinirgataù ätmano ’yanam anvicchann apo ’sräkñéc chuciù çucéù SYNONYMS puruñaù—the Supreme Person, Paramätmä; aëòam—the universes; vinirbhidya—making them each separately situated; yadä—when; asau—the same; saù—He (the Lord); vinirgataù—came out; ätmanaù—of Himself; ayanam—lying in place; anvicchan—desiring; apaù—water; asräkñét—created; çuciù—the most pure; çucéù—transcendental. TRANSLATION After separating the different universes, the gigantic universal form of the Lord [Mahä-Viñëu], which came out of the causal ocean, the place of appearance for the first puruña-avatära, entered into each of the separate universes, desiring to lie on the created transcendental water [Garbhodaka]. PURPORT After analysis of the living entities and the Supreme Lord, Paramätmä, the independent source of all other living beings, Çréla Çukadeva Gosvämé is now presenting the prime necessity for devotional service to the Lord, which is the only occupational business of all living entities. The Supreme Lord Çré Kåñëa and all His plenary portions and extensions of plenary portions are nondifferent from one another, and thus the supreme independence is in each and every one of them. In order to prove this, Çukadeva Gosvämé (as promised to King Parékñit) describes herein the independence of the puruña-avatära Personality of Godhead, even in the sphere of the material creation. Such activities of the Lord are also transcendental, and therefore they are also lélä, or pastimes, of the absolute Lord. Such pastimes of the Lord are very conducive to the hearers for self-realization in the field of devotional service. Some may argue, why not then relish the transcendental lélä of the Lord as exhibited in the land of Mathurä and Våndävana, which are sweeter than Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

anything in the world? Çréla Viçvanätha Cakravarté Öhäkura replies that the pastimes of the Lord in Våndävana are meant to be relished by advanced devotees of the Lord. Neophyte devotees will misunderstand such supreme transcendental activities of the Lord, and therefore the Lord’s pastimes in the material sphere related to creation, maintenance and destruction are verily relishable by the präkåta, or mundane devotees of the Lord. As the yoga system mainly based on bodily exercises is meant for the person who is too much attached to the bodily conception of existence, similarly the Lord’s pastimes related to the creation and destruction of the material world are for those who are too materially attached. For such mundane creatures the functions of the body and the functions of the cosmic world through physical laws in relationship with the Lord are also therefore included in understanding of the lawmaker, the Supreme Personality of Godhead. The scientists explain the material functions by so many technological terms of material law, but such blind scientists forget the lawmaker. The Çrémad-Bhägavatam points out the lawmaker. One should not be amazed by the mechanical arrangement of the complicated engine or dynamo, but one should praise the engineer who creates such a wonderful working machine. That is the difference between the devotee and the nondevotee. Devotees are always full with praising the Lord, who directs the physical laws. In the Bhagavad-gétä (9.10) the direction of the Lord upon the material nature is described as follows: mayädhyakñeëa prakåtiù süyate sacaräcaram hetunänena kaunteya jagad viparivartate “The material nature full of physical laws is one of My different energies; therefore it is neither independent nor blind. Because I am transcendentally all-powerful, simply by My glancing over material nature, the physical laws of nature work so wonderfully. The actions and reactions of the physical laws work on that account, and thus the material world is created, maintained and annihilated again and again.” Men with a poor fund of knowledge, however, become astonished by Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

studying the physical laws both within the construction of the individual body and within the cosmic manifestation, and foolishly they decry the existence of God, taking it for granted that the physical laws are independent, without any metaphysical control. The Bhagavad-gétä (9.11) replies to this foolishness in the following words: avajänanti mäà müòhä mänuñéà tanum äçritam paraà bhävam ajänanto mama bhüta-maheçvaram “The foolish men [müòhäù] do not know the Personality of Godhead in His eternal form of bliss and knowledge.” The foolish man thinks of the transcendental body of the Lord as something like his own, and therefore he cannot think of the unlimited controlling power of the Lord, who is not visible in the acting of the physical laws. The Lord is, however, visible to the naked eyes of people in general when He descends Himself by His own personal potency. Lord Kåñëa incarnated Himself as He is and played very wonderful parts as the Lord Himself, and the Bhagavad-gétä concerns such wonderful actions and knowledge. Yet foolish men will not accept Lord Kåñëa as the Supreme Lord. Generally they consider the infinitesimal and infinite features of the Lord because they themselves are unable to become either the infinitesimal or the infinite, but one should know that the infinite and infinitesimal sizes of the Lord are not His highest glories. The most wonderful manifestation of the Lord’s power is exhibited when the infinite Lord becomes visible to our eyes as one of us. Yet His activities are different from those of the finite beings. Lifting a mountain at the age of seven years and marrying sixteen thousand wives in the prime of His youth are some of the examples of His infinite energy, but the müòhas, after seeing them or hearing about them, decry them as legendary and take the Lord as one of them. They cannot understand that the Lord Çré Kåñëa, although in the form of a human being by His own potency, is still the Supreme Lord with full potency as the supreme controller. When, however, the müòhas give submissive and aural reception to the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

messages of the Lord as in the Çrémad Bhagavad-gétä or in the Çrémad-Bhägavatam through the channel of disciplic succession, such müòhas also become devotees of the Lord by the grace of His pure devotees. And for this reason only, either in the Bhagavad-gétä or in the Çrémad-Bhägavatam, the pastimes of the Lord in the material world are delineated for the benefit of those men with a poor fund of knowledge. TEXT 11 TaaSvvaTSaqTa( SvSa*íaSau Sahó&PairvTSaraNa( ) TaeNa NaaraYaaÛTa TaC^*aÛeTaa& daeDaUYaiTa Na>aSviTa ) Ta}a vaYauGaRNDavhae ga]aaRàe ùi+aa" i§-YaTae Na*i>a" )) 25 )) gatià jigéñataù pädau ruruhäte ’bhikämikäm padbhyäà yajïaù svayaà havyaà karmabhiù kriyate nåbhiù SYNONYMS gatim—movement; jigéñataù—so desiring; pädau—the legs; ruruhäte—being manifested; abhikämikäm—purposeful; padbhyäm—from the legs; yajïaù—Lord Viñëu; svayam—personally Himself; havyam—the duties; karmabhiù—by one’s occupational duty; kriyate—caused to be done; nåbhiù—by different human beings. TRANSLATION Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Thereupon, because of His desiring to control movement, His legs became manifested, and from the legs the controlling deity named Viñëu was generated. By His personal supervision of this act, all varieties of human being are busily engaged in dutiful occupational sacrifice. PURPORT Every human being is engaged in his particular occupational duty, and such activities are visible as men go hither and thither. This is very prominently visible in big cities of the world: people are going all over the cities with great concern, from one place to another. This movement is not limited only to the cities, but is also visible outside the cities from one place to another, or from one city to another, by different means of vehicles. Men are moving by cars and rails on the roads, by subways within the earth and by planes in the sky for the purpose of business success. But in all these movements the real purpose is to earn wealth for comfortable life. For this comfortable life the scientist is engaged, the artist is engaged, the engineer is engaged, the technician is engaged, all in different branches of human activity. But they do not know how to make the activities purposeful to fulfill the mission of human life. Because they do not know this secret, all their activities are targeted towards the goal of sense gratification without control, and therefore by all this business they are unknowingly entering into the deep regions of darkness. Because they have been captivated by the external energy of the Supreme Lord, they have completely forgotten the Supreme Lord Viñëu, and thus they have taken it for granted that this life, as presently manifested under the conditions of material nature, is all in all for enjoying the highest amount of sense gratification. But such a wrong conception of life cannot give anyone the desired peace of mind, and thus in spite of all advancement in knowledge by use of the resources of nature, no one is happy in this material civilization. The secret is that at every step they should try to execute sacrifices toward the path of world peace. The Bhagavad-gétä (18.45–46) also advises the same secret in the following verses. sve sve karmaëy abhirataù Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

saàsiddhià labhate naraù sva-karma-nirataù siddhià yathä vindati tac chåëu yataù pravåttir bhütänäà yena sarvam idaà tatam sva-karmaëä tam abhyarcya siddhià vindati mänavaù The Lord said to Arjuna: “Just hear from Me how one can attain the highest perfection in life simply by discharging his specified occupational duty. Man can attain the highest perfection of life by worshiping the Supreme Lord and by performing sacrifice for the sake of the Supreme Lord Viñëu, who is all-pervading and by whose control every living being acquires his desired facilities, according to his personal propensity.” There is no harm in having different propensities in life because every human being is proportionately independent to chalk out the plan of his life by different occupations, but one should make it a point in his life to know perfectly well that he is not independent absolutely. One is certainly under the control of the Supreme Lord and under different agencies. Knowing this, one should make it a point that by his work and the result of his labor he serves the Supreme Lord as prescribed by the authorities expert in the transcendental loving service of the Supreme Lord Viñëu. For performing such occupational duties of life the leg is the most important instrument of the body because without the help of the legs one cannot move from one place to another, and therefore the Lord has special control over the legs of all human beings, which are meant for performing yajïas. TEXT 26 iNari>aÛTa iXaénae vE Pa[JaaNaNdaMa*TaaiQaRNa" ) oPaSQa AaSaqTa( k-aMaaNaa& iPa[Ya& Tadu>aYaaé[YaMa( )) 26 )) nirabhidyata çiçno vai Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

prajänandämåtärthinaù upastha äsét kämänäà priyaà tad-ubhayäçrayam SYNONYMS nirabhidyata—came out; çiçnaù—the genitals; vai—certainly; prajä-änanda—sex pleasure; amåta-arthinaù—aspiring to taste the nectar; upasthaù—the male or female organ; äsét—came into existence; kämänäm—of the lustful; priyam—very dear; tat—that; ubhaya-äçrayam—shelter for both. TRANSLATION Thereupon, for sexual pleasure, begetting offspring and tasting heavenly nectar, the Lord developed the genitals, and thus there is the genital organ and its controlling deity, the Prajäpati. The object of sexual pleasure and the controlling deity are under the control of the genitals of the Lord. PURPORT The heavenly pleasure for the conditioned soul is sexual pleasure, and this pleasure is tasted by the genitals. The woman is the object of sexual pleasure, and both the sense perception of sexual pleasure and the woman are controlled by the Prajäpati, who is under the control of the Lord’s genitals. The impersonalist must know from this verse that the Lord is not impersonal, for He has His genitals, on which all the pleasurable objects of sex depend. No one would have taken the trouble to maintain children if there were no taste of heavenly nectar by means of sexual intercourse. This material world is created to give the conditioned souls a chance for rejuvenation for going back home, back to Godhead, and therefore generation of the living being is necessary for upkeep of the purpose of creation. Sexual pleasure is an impetus for such action, and as such one can even serve the Lord in the act of such sexual pleasure. The service is counted when the children born of such sexual pleasure are properly trained in God consciousness. The whole idea of material creation is to revive the dormant God consciousness of the living entity. In Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

forms of life other than the human form, sexual pleasure is prominent without any motive of service for the mission of the Lord. But in the human form of life the conditioned soul can render service to the Lord by creating progeny suitable for the attainment of salvation. One can beget hundreds of children and enjoy the celestial pleasure of sexual intercourse, provided he is able to train the children in God consciousness. Otherwise begetting children is on the level of the swine. Rather, the swine is more expert than the human being because the swine can beget a dozen piglets at a time, whereas the human being can give birth to only one at a time. So one should always remember that the genitals, sexual pleasure, the woman and the offspring are all related in the service of the Lord, and one who forgets this relationship in the service of the Supreme Lord becomes subjected to the threefold miseries of material existence by the laws of nature. Perception of sexual pleasure is there even in the body of the dog, but there is no sense of God consciousness. The human form of life is distinct from that of the dog by the perception of God consciousness. TEXT 27 oiTSaSa*+aaeDaaRTauMal&/ iNari>aÛTa vE GaudMa( ) TaTa" PaaYauSTaTaae iMa}a oTSaGaR o>aYaaé[Ya" )) 27 )) utsisåkñor dhätu-malaà nirabhidyata vai gudam tataù päyus tato mitra utsarga ubhayäçrayaù SYNONYMS utsisåkñoù—desiring to evacuate; dhätu-malam—refuse of eatables; nirabhidyata—became open; vai—certainly; gudam—the evacuating hole; tataù—thereafter; päyuù—the evacuating sense organ; tataù—thereafter; mitraù—the controlling demigod; utsargaù—the substance evacuated; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

ubhaya—both; äçrayaù—shelter. TRANSLATION Thereafter, when He desired to evacuate the refuse of eatables, the evacuating hole, anus, and the sensory organ thereof developed along with the controlling deity Mitra. The sensory organ and the evacuating substance are both under the shelter of the controlling deity. PURPORT Even in the matter of evacuating stool, the refuse is controlled, so how can the living entity claim to be independent? TEXT 28 AaiSaSa*PSaae" Paur" PauYaaR Naai>aÜarMaPaaNaTa" ) Ta}aaPaaNaSTaTaae Ma*TYau" Pa*Qa¤-Mau>aYaaé[YaMa( )) 28 )) äsisåpsoù puraù puryä näbhi-dväram apänataù taträpänas tato måtyuù påthaktvam ubhayäçrayam SYNONYMS äsisåpsoù—desiring to go everywhere; puraù—in different bodies; puryäù—from one body; näbhi-dväram—the navel or abdominal hole; apänataù—was manifested; tatra—thereupon; apänaù—stopping of the vital force; tataù—thereafter; måtyuù—death; påthaktvam—separately; ubhaya—both; äçrayam—shelter. TRANSLATION Thereafter, when He desired to move from one body to another, the navel and the air of departure and death were combinedly created. The navel is the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

shelter for both, namely death and the separating force. PURPORT The präëa-väyu continues the life, and the apäna-väyu stops the living force. Both the vibrations are generated from the abdominal hole, the navel. This navel is the joint from one body to the other. Lord Brahmä was born of the abdominal hole of Garbhodakaçäyé Viñëu as a separate body, and the same principle is followed even in the birth of any ordinary body. The body of the child develops from the body of the mother, and when the child is separated from the body of the mother, it is separated by cutting the navel joint. And that is the way the Supreme Lord manifested Himself as separated many. The living entities are therefore separated parts, and thus they have no independence. TEXT 29 AaidTSaaeràPaaNaaNaaMaaSaNa( ku-+YaN}aNaa@Ya" ) NaÛ" SaMaud]aê TaYaaeSTauií" PauiíSTadaé[Yae )) 29 )) äditsor anna-pänänäm äsan kukñy-antra-näòayaù nadyaù samudräç ca tayos tuñöiù puñöis tad-äçraye SYNONYMS äditsoù—desiring to have; anna-pänänäm—of food and drink; äsan—there became; kukñi—the abdomen; antra—the intestines; näòayaù—and the arteries; nadyaù—the rivers; samudräù—seas; ca—also; tayoù—of them; tuñöiù—sustenance; puñöiù—metabolism; tat—of them; äçraye—the source. TRANSLATION When there was a desire to have food and drink, the abdomen and the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

intestines and also the arteries became manifested. The rivers and seas are the source of their sustenance and metabolism. PURPORT The controlling deities of the intestines are the rivers, and those of the arteries, the seas. Fulfillment of the belly with food and drink is the cause of sustenance, and the metabolism of the food and drink replaces the waste of the bodily energies. Therefore, the body’s health is dependent on healthy actions of the intestines and the arteries. The rivers and the seas, being the controlling deities of the two, keep the intestines and the arteries in healthy order. TEXT 30 iNaidDYaaSaaeraTMaMaaYaa& ôdYa& iNari>aÛTa ) TaTaae MaNaêNd] wiTa SaªLPa" k-aMa Wv c

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nididhyäsor ätma-mäyäà hådayaà nirabhidyata tato manaç candra iti saìkalpaù käma eva ca SYNONYMS nididhyäsoù—being desirous to know; ätma-mäyäm—own energy; hådayam—the location of the mind; nirabhidyata—was manifested; tataù—thereafter; manaù—the mind; candraù—the controlling deity of the mind, the moon; iti—thus; saìkalpaù—determination; kämaù—desire; eva—as much as; ca—also. TRANSLATION When there was a desire to think about the activities of His own energy, then the heart (the seat of the mind), the mind, the moon, determination and all desire became manifested. Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

PURPORT The heart of every living entity is the seat of the Supersoul, Paramätmä, a plenary expansion of the Supreme Personality of Godhead. Without His presence the living entity cannot get into the working energy according to his past deeds. The living entities who are conditioned in the material world are manifested in the creation in terms of respective inclinations inherent in them, and the requisite material body is offered to each and every one of them by the material energy under the direction of the Supersoul. This is explained in the Bhagavad-gétä (9.10). When, therefore, the Supersoul is situated in the heart of the conditioned soul, the requisite mind is manifested in the conditioned soul, and he becomes conscious of his occupation as one is conscious of his duty after waking up from slumber. Therefore the material mind of the living entity develops when the Supersoul sits on his heart, after which the mind, the controlling deity (moon), and then the activities of the mind (namely thinking, feeling and willing) all take place. The activities of the mind cannot begin without the manifestation of the heart, and the heart becomes manifested when the Lord wants to see the activities of the material creation. TEXT 31 TvKcMaRMaa&SaåiDarMaedaeMaÂaiSQaDaaTav" ) >aUMYaáeJaaeMaYaa" Saá Pa[aa" )) 31 )) tvak-carma-mäàsa-rudhiramedo-majjästhi-dhätavaù bhümy-ap-tejomayäù sapta präëo vyomämbu-väyubhiù SYNONYMS tvak—the thin layer on the skin; carma—skin; mäàsa—flesh; rudhira—blood; Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

medaù—fat; majjä—marrow; asthi—bone; dhätavaù—elements; bhümi—earth; ap—water; tejaù—fire; mayäù—predominating; sapta—seven; präëaù—breathing air; vyoma—sky; ambu—water; väyubhiù—by the air. TRANSLATION The seven elements of the body, namely the thin layer on the skin, the skin itself, the flesh, blood, fat, marrow and bone, are all made of earth, water and fire, whereas the life breath is produced by the sky, water and air. PURPORT The construction of the whole material world is prominently made by three elements, namely earth, water and fire. But the living force is produced by sky, air and water. So water is the common element in both the gross and subtle forms of all material creation, and it should be noted herewith that due to necessity, water, being most prominent in the material creation, is the principal element of all the five. This material body is thus an embodiment of the five elements, and the gross manifestation is perceived because of three, namely earth, water, and fire. Sensations of touch are perceived due to the thin layer on the skin, and bone is as good as hard stone. The breathing air of life is produced of sky, air and water, and therefore open air, regular bath and ample space in which to live are favorable for healthy vitality. Fresh produce from the earth like grains and vegetables, as well as fresh water and heat, is good for the upkeep of the gross body. TEXT 32 Gauava GauaGavd]UPae MaYaa Tae ùNauviae AiPa Na Ga*õiNTa MaaYaaSa*íe ivPaiêTa" )) 35 )) amuné bhagavad-rüpe Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

mayä te hy anuvarëite ubhe api na gåhëanti mäyä-såñöe vipaçcitaù SYNONYMS amuné—all these; bhagavat—unto the Supreme Personality of Godhead; rüpe—in the forms; mayä—by me; te—unto you; hi—certainly; anuvarëite—described respectively; ubhe—both; api—also; na—never; gåhëanti—accepts; mäyä—external; såñöe—being so manifested; vipaù-citaù—the learned one who knows. TRANSLATION Neither of the above forms of the Lord, as just described unto you from the material angle of vision, is accepted by the pure devotees of the Lord who know Him well. PURPORT The impersonalists think of the Absolute Personality of Godhead in two different ways, as above mentioned. On the one hand they worship the Lord in His viçva-rüpa, or all-pervading universal form, and on the other they think of the Lord’s unmanifested, indescribable, subtle form. The theories of pantheism and monism are respectively applicable to these two conceptions of the Supreme as gross and subtle, but both of them are rejected by the learned pure devotees of the Lord because they are aware of the factual position. This is very clearly mentioned in the Eleventh Chapter of the Bhagavad-gétä, which records Arjuna’s experience of the viçva-rüpa of the Supreme Lord Çré Kåñëa. adåñöa-pürvaà håñito ’smi dåñövä bhayena ca pravyathitaà mano me tad eva me darçaya deva rüpaà praséda deveça jagan-niväsa (Bg. 11.45) Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

Arjuna, as a pure devotee of the Lord, never previously saw the contemplated universal form of the Lord (viçva-rüpa), but when he did see it, his curiosities were satisfied. But he was not happy to see such a form of the Lord because of his attachment as a pure devotee. He was afraid to see the gigantic form of the Lord. He therefore prayed to the Lord to assume His four-handed Näräyaëa or Kåñëa form, which alone could please Arjuna. Undoubtedly the Lord has the supreme potency to exhibit Himself in multifarious forms, but the pure devotees of the Lord are interested in His forms as eternally exhibited in the abode of the Lord, known as the tripäd-vibhüti or kingdom of God. The Lord in the tripäd-vibhüti abode exhibits Himself in two forms, either with four hands or with two hands. The viçva-rüpa exhibited in the material manifestation has unlimited hands and unlimited dimensions with everything unlimited. The pure devotees of the Lord worship Him in His Vaikuëöha forms as Näräyaëa or Kåñëa. Sometimes the same Vaikuëöha forms of the Lord are in the material world also by His grace as Çré Räma, Çré Kåñëa, Çré Narasiàhadeva, etc., and thus the pure devotees also worship them. Usually the features shown in the material world have no existence in the Vaikuëöha planets, and thus they are not accepted by the pure devotees. What the pure devotees worship from the very beginning are eternal forms of the Lord existing in the Vaikuëöha planets. The nondevotee impersonalists imagine the material forms of the Lord, and ultimately they merge in the impersonal brahmajyoti of the Lord, whereas the pure devotees of the Lord are worshipers of the Lord both in the beginning and also in the perfect stage of salvation, eternally. The worship of the pure devotee never stops, whereas the worship of the impersonalist stops after his attainment of salvation, when he merges in the impersonal form of the Lord known as the brahmajyoti. Therefore the pure devotees of the Lord are described here as vipaçcita, or the learned who are in the knowledge of the Lord perfectly. TEXT 36 Sa vaCYavack-TaYaa >aGavaNa( b]øæPaDa*k(- ) Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

NaaMaæPai§-Yaa Datae Sak-MaaRk-MaRk-" Par" )) 36 )) sa väcya-väcakatayä bhagavän brahma-rüpa-dhåk näma-rüpa-kriyä dhatte sakarmäkarmakaù paraù SYNONYMS saù—He; väcya—by His forms and activities; väcakatayä—by His transcendental qualities and entourage; bhagavän—the Personality of Godhead; brahma—absolute; rüpa-dhåk—by accepting visible forms; näma—name; rüpa—form; kriyä—pastimes; dhatte—accepts; sa-karma—engaged in work; akarmakaù—without being affected; paraù—transcendence. TRANSLATION He, the Personality of Godhead, manifests Himself in a transcendental form, being the subject of His transcendental name, quality, pastimes, entourage and transcendental variegatedness. Although He is unaffected by all such activities, He appears to be so engaged. PURPORT Whenever there is a need of material creation, the transcendental Personality of Godhead accepts forms in the material world for creation, maintenance and destruction. One should be intelligent enough to know His activities in truth and not be biased to conclude that He descends to the material world by accepting a form created by material nature. Any form accepted from the material nature has its affection for everything done in the material world. A conditioned soul who accepts a material form for undergoing a certain term of material activities is subjected to the laws of matter. But here in this verse it is clearly stated that although the forms and activities of the Lord appear to be the same as those of a conditioned soul, they are Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

supernatural and impossible for the conditioned soul. He, the Supreme Personality of Godhead, is always unaffected by such activities. In the Bhagavad-gétä (4.14) the Lord says: na mäà karmäëi limpanti na me karma-phale spåhä iti mäà yo ’bhijänäti karmabhir na sa badhyate The Lord is never affected by the activities which He apparently performs by His different incarnations and personalities, nor does He have any desire to achieve success by fruitive activities. The Lord is full by His different potencies of wealth, strength, fame, beauty, knowledge and renunciation, and thus He has no reason for physical exertion like the conditioned soul. Therefore an intelligent person who can distinguish between the transcendental activities of the Lord and the activities of the conditioned souls is also not bound by the reactions of activities. The Lord as Viñëu, Brahmä and Çiva conducts the three modes of material nature. From Viñëu is born Brahmä, and from Brahmä is born Çiva. Sometimes Brahmä is a separated part of Viñëu, and sometimes Brahmä is Viñëu Himself. Thus Brahmä creates the different species of life all over the universe, which means that the Lord creates the whole manifestation either by Himself or through the agency of His authorized deputies. TEXTS 37–40 Pa[JaaPaTaqNMaNaUNa( devaNa*zqNa( iPaTa*GaaÛNTae GaTaYaiñDaa ) YadEkE-k-Tarae_NYaa>Yaa& Sv>aav oPahNYaTae )) 41 )) sattvaà rajas tama iti tisraù sura-nå-närakäù taträpy ekaikaço räjan bhidyante gatayas tridhä yadaikaikataro ’nyäbhyäà sva-bhäva upahanyate SYNONYMS sattvam—the mode of goodness; rajaù—the mode of passion; tamaù—the mode of darkness; iti—thus; tisraù—the three; sura—demigod; nå—human being; närakäù—one who is suffering hellish conditions; tatra api—even there; ekaikaçaù—another; räjan—O King; bhidyante—divide into; gatayaù—movements; tridhä—three; yadä—at that time; ekaikataraù—one in relation with another; anyäbhyäm—from the other; sva-bhävaù—habit; upahanyate—develops. TRANSLATION According to the different modes of material nature—the mode of goodness, the mode of passion and the mode of darkness—there are different living creatures, who are known as demigods, human beings and hellish living entities. O King, even a particular mode of nature, being mixed with the other two, is divided into three, and thus each kind of living creature is influenced by the other modes and acquires its habits also.

Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

PURPORT The living entities individually are being conducted by a particular mode of nature, but at the same time there is every chance of their being influenced by the other two. Generally, all conditioned souls in the material encagement are influenced by the mode of passion because every one of them is trying to lord it over the material nature to fulfill his individual desire. But in spite of the individual mode of passion, there is always the chance of being influenced by the other modes of nature by association. If one is in good association he can develop the mode of goodness, and if in bad association he may develop the mode of darkness or ignorance. Nothing is stereotyped. One can change his habit by good or bad association, and one has to become intelligent enough to discriminate between good and bad. The best association is the service of the devotees of the Lord, and by that association one can become the highest qualified man by the grace of the Lord’s pure devotees. As we have already seen in the life of Çréla Närada Muni, he became the topmost devotee of the Lord simply by the association of pure devotees of the Lord. By birth he was the son of a maidservant and had no knowledge of his father and no academic education, even of the lowest status. But simply by associating with the devotees and by eating the remnants of their foodstuff, he gradually developed the transcendental qualities of the devotees. By such association, his taste for chanting and hearing the transcendental glories of the Lord became prominent, and because the glories of the Lord are nondifferent from the Lord, he got direct association with the Lord by means of sound representation. Similarly, there is the life of Ajämila (Sixth Canto), who was the son of a brähmaëa and was educated and trained properly in the discharge of the duties of a brähmaëa, but who in spite of all this, because he contacted the bad association of a prostitute, was put into the path of the lowest quality of caëòäla, or the last position for a human being. Therefore the Bhägavatam always recommends the association of the mahat, or the great soul, for opening the gate of salvation. To associate with persons engaged in lording it over the material world means to enter into the darkest region of hell. One should try to raise himself by the association of the great soul. That is the way of the Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

perfection of life. TEXT 42 Sa Wved& JaGaÖaTaa >aGavaNa( DaMaRæPaDa*k(- ) PauZa" )) 42 )) sa evedaà jagad-dhätä bhagavän dharma-rüpa-dhåk puñëäti sthäpayan viçvaà tiryaì-nara-surädibhiù SYNONYMS saù—He; eva—certainly; idam—this; jagat-dhätä—the maintainer of the entire universe; bhagavän—the Personality of Godhead; dharma-rüpa-dhåk—assuming the form of religious principles; puñëäti—maintains; sthäpayan—after establishing; viçvam—the universes; tiryak—living entities lower than the human beings; nara—the human beings; sura-ädibhiù—by the demigodly incarnations. TRANSLATION He, the Personality of Godhead, as the maintainer of all in the universe, appears in different incarnations after establishing the creation, and thus He reclaims all kinds of conditioned souls amongst the humans, the nonhumans and the demigods. PURPORT The Supreme Personality of Godhead Viñëu incarnates Himself in different societies of living entities to reclaim them from the clutches of illusion, and such activities of the Lord are not limited only to human society. He incarnates Himself even as a fish, hog, tree and many other forms, but less intelligent persons who have no knowledge of Him deride Him even if He is in Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

human society as a human being. The Lord therefore says in the Bhagavad-gétä (9.11): avajänanti mäà müòhä mänuñéà tanum äçritam paraà bhävam ajänanto mama bhüta-maheçvaram As we have already discussed in the previous verses, it is concluded that the Lord is never a product of the material creation. His transcendental position is always unchanged. He is the eternal form of knowledge and bliss, and He executes His almighty will by His different energies. As such, He is never the subject of reactions for any of His acts. He is transcendental to all such conceptions of actions and reactions. Even if He is visible in the material world, the exhibition is only of His internal energy, for He is above the good and bad conceptions of this material world. In the material world the fish or the hog may be considered lower than the man, but when the Lord appears as a fish or hog, He is neither of them in the material conception. It is His causeless mercy that He appears in every society or species of life, but He is never to be considered one of them. Conceptions of the material world such as good and bad, lower and upper, important and insignificant, are estimations of the material energy, and the Supreme Lord is transcendental to all such conceptions. The words paraà bhävam, or transcendental nature, can never be compared to the material conception. We should not forget that the potencies of the Almighty Lord are always the same and do not decrease because the Lord assumes the form of a lower animal. There is no difference between Lord Çré Räma, Lord Çré Kåñëa and His incarnations as a fish and hog. He is all-pervading and simultaneously localized at any and every place. But the foolish person with a poor fund of knowledge, for want of that paraà bhävam of the Lord, cannot understand how the Supreme Lord can take the form of a man or a fish. One compares everything to one’s own standard of knowledge, as the frog in the well considers the sea to be like the well. The frog in the well cannot even think of the sea, and when such a frog is informed of the greatness of the sea, it takes the conception of the sea as being a little greater Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

than the well. As such, one who is foolish about the transcendental science of the Lord will find it difficult to understand how Lord Viñëu can equally manifest Himself in every society of living entities. TEXT 43 TaTa" k-al/aiGanåd]aTMaa YaTSa*íiMadMaaTMaNa" ) SaiàYaC^iTa TaTa( k-ale/ gaNaaNaqk-iMavaiNal/" )) 43 )) tataù kälägni-rudrätmä yat såñöam idam ätmanaù sanniyacchati tat käle ghanänékam ivänilaù SYNONYMS tataù—thereafter, at the end; käla—destruction; agni—fire; rudra-ätmä—in the form of Rudra; yat—whatever; såñöam—created; idam—all these; ätmanaù—of His own; sam—completely; niyacchati—annihilates; tat käle—at the end of the millennium; ghana-anékam—bunches of clouds; iva—like that of; anilaù—air. TRANSLATION Thereafter, at the end of the millennium, the Lord Himself in the form of Rudra, the destroyer, will annihilate the complete creation as the wind displaces the clouds. PURPORT This creation is very appropriately compared to clouds. Clouds are created or situated in the sky, and when they are displaced they remain in the same sky without manifestation. Similarly, the whole creation is made by the Supreme Personality of God in His form of Brahmä, it is maintained by Him in the form of Viñëu, and it is destroyed by Him in the form of Rudra, or Çiva, all Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

in due course. This creation, maintenance and destruction are nicely explained in the Bhagavad-gétä (8.19–20) as follows: bhüta-grämaù sa eväyaà bhütvä bhütvä praléyate rätry-ägame ’vaçaù pärtha prabhavaty ahar-ägame paras tasmät tu bhävo ’nyo ’vyakto ’vyaktät sanätanaù yaù sa sarveñu bhüteñu naçyatsu na vinaçyati The nature of the material world is that it is first created very nicely, then it develops very nicely and stays for a great number of years (even beyond the calculation of the greatest mathematician), but after that it is again destroyed during the night of Brahmä, without any resistance, and at the end of the night of Brahmä it is again manifested as a creation to follow the same principles of maintenance and destruction. The foolish conditioned soul who has taken this temporary world as a permanent settlement has to learn intelligently why such creation and destruction take place. The fruitive actors in the material world are very enthusiastic in the creation of big enterprises, big houses, big empires, big industries and so many big, big things out of the energy and ingredients supplied by the material agent of the Supreme Lord. With such resources, and at the cost of valuable energy, the conditioned soul creates, satisfies his whims, but unwillingly has to depart from all his creations and enter into another phase of life to create again and again. To give hope to such foolish conditioned souls who waste their energy in this temporary material world, the Lord gives information that there is another nature, which is eternally existent without being occasionally created or destroyed, and that the conditioned soul can understand what he should do and how his valuable energy may be utilized. Instead of wasting his energy in matter, which is sure to be destroyed in due course by the supreme will, the conditioned soul should utilize his energy in the devotional service of the Lord so that he can be transferred to the other, eternal nature, where there is no birth, no death, no Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

creation, no destruction, but permanent life instead, full of knowledge and unlimited bliss. The temporary creation is thus exhibited and destroyed just to give information to the conditioned soul who is attached to temporary things. It is also meant to give him a chance for self-realization, and not for sense gratification, which is the prime aim of all fruitive actors. TEXT 44 wTQaM>aaveNa k-iQaTaae >aGavaNa( >aGavtaMa" ) NaeTQaM>aaveNa ih Par& d]íuMahRiNTa SaUrYa" )) 44 )) ittham-bhävena kathito bhagavän bhagavattamaù nettham-bhävena hi paraà drañöum arhanti sürayaù SYNONYMS ittham—in these features; bhävena—the matter of creation and destruction; kathitaù—described; bhagavän—the Personality of Godhead; bhagavat-tamaù—by the great transcendentalists; na—not; ittham—in this; bhävena—features; hi—only; param—most glorious; drañöum—to see; arhanti—deserve; sürayaù—great devotees. TRANSLATION The great transcendentalists thus describe the activities of the Supreme Personality of Godhead, but the pure devotees deserve to see more glorious things in transcendence, beyond these features. PURPORT The Lord is not only the creator and destroyer of the material manifestations of His different energies. He is more than a simple creator and destroyer, for there is His feature of änanda, or His pleasure feature. This Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

pleasure feature of the Lord is understood by the pure devotees only, and not by others. The impersonalist is satisfied simply by understanding the all-pervasive influence of the Lord. This is called Brahman realization. Greater than the impersonalist is the mystic who sees the Lord situated in his heart as Paramätmä, the partial representation of the Lord. But there are pure devotees who take part in the direct pleasure (änanda) potency of the Lord by factual reciprocation of loving service. The Lord in His abode called the Vaikuëöha planets, which are eternal manifestations, always remains with His associates and enjoys transcendental loving services by His pure devotees in different transcendental humors. The pure devotees of the Lord thus undergo a practice of that devotional service to the Lord during the manifestation of the creation and take full advantage of the manifestation by qualifying themselves to enter into the kingdom of God. The Bhagavad-gétä (18.55) confirms this: bhaktyä mäm abhijänäti yävän yaç cäsmi tattvataù tato mäà tattvato jïätvä viçate tad-anantaram By development of pure devotional service one can factually know the Lord as He is and thus be trained in the bona fide service of the Lord and be allowed to enter into the direct association of the Lord in so many capacities. The highest glorious association with the Lord is made possible in the planet of Goloka Våndävana, where Lord Kåñëa enjoys Himself with the gopés and His favorite animals, the surabhi cows. A description of this transcendental land of Kåñëa is given in the Brahma-saàhitä, which is considered by Lord Çré Caitanya to be the most authentic literature in this connection. TEXT 45 NaaSYa k-MaRia]aTauYaRivïSYa SauTaaNa( ivbNDaUNa( Pa[veXYa l/a+aa>avNae ddah )) 6 )) çré-çuka uväca yadä tu räjä sva-sutän asädhün puñëan na dharmeëa vinañöa-dåñöiù bhrätur yaviñöhasya sutän vibandhün praveçya läkñä-bhavane dadäha SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; yadä—when; tu—but; räjä—King Dhåtaräñöra; sva-sutän—his own sons; asädhün—dishonest; puñëan—nourishing; na— never; dharmeëa—on the right path; vinañöa-dåñöiù—one who has lost his insight; bhrätuù—of his brother; yaviñöhasya—younger; sutän—sons; vibandhün—having no guardian (father); praveçya—made to enter; läkñä—lacquer; bhavane—in the house; dadäha—set on fire. TRANSLATION Çré Çukadeva Gosvämé said: King Dhåtaräñöra became blind under the influence of impious desires to nourish his dishonest sons, and thus he set fire to the lacquer house to burn his fatherless nephews, the Päëòavas. PURPORT Dhåtaräñöra was blind from birth, but his blindness in committing impious activities to support his dishonest sons was a greater blindness than his physical lack of eyesight. The physical lack of sight does not bar one from spiritual progress. But when one is blind spiritually, even though physically fit, that blindness is dangerously detrimental to the progressive path of human life. TEXT 7 Yada Sa>aaYaa& ku-ådevdeVYaa" ke-Xaai>aMaXa| SauTak-MaR GaùRMa( ) 6 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

Na varYaaMaaSa Na*Pa" òuzaYaa" SvaóEhRrNTYaa" ku-cku-x(ku-MaaiNa )) 7 )) yadä sabhäyäà kuru-deva-devyäù keçäbhimarçaà suta-karma garhyam na värayäm äsa nåpaù snuñäyäù sväsrair harantyäù kuca-kuìkumäni SYNONYMS yadä—when; sabhäyäm—the assembly; kuru-deva-devyäù—of Draupadé, the wife of godly Yudhiñöhira; keça-abhimarçam—insult by grabbing her hair; suta-karma—action taken by his son; garhyam—which was abominable; na—did not; värayäm äsa—forbid; nåpaù—the King; snuñäyäù—of his nephew's wife; sväsraiù—by her tears; harantyäù—of she who was washing; kuca-kuìkumäni—red dust on her breast. TRANSLATION The King did not forbid his son Duùçäsana's abominable action of grabbing the hair of Draupadé, the wife of the godly King Yudhiñöhira, even though her tears washed the red dust on her breast. TEXT 8 ÛUTae TvDaMaeRYaizÄC^TaPa}aNae}aae Na*PaaSaNaaXaa& PairôTYa dUraTa(

)) 29 ))

kaccit sukhaà sätvata-våñëi-bhojadäçärhakäëäm adhipaù sa äste yam abhyañiïcac chata-patra-netro nåpäsanäçäà parihåtya dürät SYNONYMS 33 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

kaccit—whether; sukham—is all well; sätvata—the Sätvata race; våñëi—the Våñëi dynasty; bhoja—the Bhoja dynasty; däçärhakäëäm—the Däçärha race; adhipaù—King Ugrasena; saù—he; äste—does exist; yam—whom; abhyañiïcat—installed; çata-patranetraù—Lord Çré Kåñëa; nåpa-äsana-äçäm—hope of the royal throne; parihåtya—giving up; dürät—at a distant place. TRANSLATION O my friend, [tell me] whether Ugrasena, the King of the Sätvatas, Våñëis, Bhojas and Däçärhas, is now doing well. He went far away from his kingdom, leaving aside all hopes of his royal throne, but Lord Kåñëa again installed him. TEXT 30 k-iÀÖre" SaaEMYa SauTa" Sad*+a AaSTae_Ga]aGavTPa[Paà" ) Ya" k*-ZaàDaEYaR" )) 32 )) kaccid budhaù svasty anaméva äste çvaphalka-putro bhagavat-prapannaù yaù kåñëa-pädäìkita-märga-päàsuñv aceñöata prema-vibhinna-dhairyaù SYNONYMS kaccit—whether; budhaù—very learned; svasti—well; anamévaù—faultless; äste—does exist; çvaphalka-putraù—the son of Çvaphalka, Akrüra; bhagavat—regarding the Personality of Godhead; prapannaù—surrendered; yaù—one who; kåñëa—the Lord; päda-aìkita—marked with footprints; märga—path; päàsuñu—in the dust; aceñöata— exhibited; prema-vibhinna—lost in transcendental love; dhairyaù—mental equilibrium. TRANSLATION Please tell me whether Akrüra, the son of Çvaphalka, is doing well. He is a faultless soul surrendered unto the Personality of Godhead. He once lost his mental equilibrium due to his ecstasy of transcendental love and fell down on the dust of a road which was marked with the footprints of Lord Kåñëa. PURPORT When Akrüra came to Våndävana in search of Kåñëa, he saw the footprints of the Lord on the dust of Nanda-gräma and at once fell on them in ecstasy of transcendental love. This ecstasy is possible for a devotee who is fully absorbed in incessant thoughts of Kåñëa. Such a pure devotee of the Lord is naturally faultless because he is always associated with the supremely pure Personality of Godhead. Constant thought of the Lord is the antiseptic method for keeping oneself free from the infectious contamination of the material qualities. The pure devotee of the Lord is always in company with the Lord by thinking of Him. Yet, in the particular context of time and

37 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

place, the transcendental emotions take a different turn, and this breaks the mental equilibrium of the devotee. Lord Caitanya displayed the typical example of transcendental ecstasy, as we can understand from the life of this incarnation of God. TEXT 33 k-iÀiC^v& devk->aaeJaPau}Yaa ivZaêTaó" )) 40 )) aho påthäpi dhriyate 'rbhakärthe räjarñi-varyeëa vinäpi tena yas tv eka-véro 'dhiratho vijigye dhanur dvitéyaù kakubhaç catasraù SYNONYMS aho—O my lord; påthä—Kunté; api—also; dhriyate—bears her life; arbhaka-arthe—for the sake of fatherless children; räjarñi—King Päëòu; varyeëa—the best; vinä api— without him; tena—him; yaù—one who; tu—but; eka—alone; véraù—the warrior; adhirathaù—commander; vijigye—could conquer; dhanuù—the bow; dvitéyaù—the second; kakubhaù—directions; catasraù—four. TRANSLATION O my lord, is Påthä still living? She lived only for the sake of her fatherless children; otherwise it was impossible for her to live without King Päëòu, who was the greatest commander and who alone conquered the four directions simply with the help of a second bow. 45 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

PURPORT A faithful wife cannot live without her lord, the husband, and therefore all widows used to voluntarily embrace the burning fire which consumed the dead husband. This system was very common in India because all the wives were chaste and faithful to their husbands. Later on, with the advent of the age of Kali, the wives gradually began to be less adherent to their husbands, and the voluntary embrace of the fire by the widows became a thing of the past. Very recently the system was abolished, since the voluntary system had become a forcible social custom. When Mahäräja Päëòu died, both his wives, namely Kunté and Mädré, were prepared to embrace the fire, but Mädré requested Kunté to live for the sake of the younger children, the five Päëòavas. This was agreed upon by Kunté at the added request of Vyäsadeva. In spite of her great bereavement, Kunté decided to live, not to enjoy life in the absence of her husband, but only to give protection to the children. This incident is referred to here by Vidura because he knew all the facts about his sister-in-law Kuntédevé. It is understood that Mahäräja Päëòu was a great warrior and that he alone, with the help of bow and arrow, could conquer the world's four directions. In the absence of such a husband, it was almost impossible for Kunté to live on even as a widow, but she had to do it for the sake of the five children. TEXT 41 SaaEMYaaNauXaaece TaMaDa"PaTaNTa& >a]a}ae PareTaaYa ivdud]uhe Ya" ) iNaYaaRiPaTaae YaeNa SauôTSvPauYaaR Ah& SvPau}aaNa( SaMaNauv]TaeNa

)) 41 ))

saumyänuçoce tam adhaù-patantaà bhrätre paretäya vidudruhe yaù niryäpito yena suhåt sva-puryä ahaà sva-puträn samanuvratena SYNONYMS saumya—O gentle one; anuçoce—I lament; tam—him; adhaù-patantam—gliding down; bhrätre—on his brother's; paretäya—death; vidudruhe—revolted against; yaù—one who; 46 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

niryäpitaù—driven out; yena—by whom; suhåt—well-wisher; sva-puryäù—from his own house; aham—myself; sva-puträn—with his own sons; samanu-vratena—accepting the same line of action. TRANSLATION O gentle one, I simply lament for he [Dhåtaräñöra] who rebelled against his brother after death. By him I was driven out of my own house, although I am his sincere well-wisher, because he accepted the line of action adopted by his own sons. PURPORT Vidura did not ask about the welfare of his elder brother because there was no chance of his well-being, only news of his gliding down to hell. Vidura was a sincere well-wisher for Dhåtaräñöra, and he had a thought about him in the corner of his heart. He lamented that Dhåtaräñöra could rebel against the sons of his dead brother Päëòu and that he could drive him (Vidura) out of his own house on the dictation of his crooked sons. In spite of these actions, Vidura never became an enemy of Dhåtaräñöra but continued to be his well-wisher, and at the last stage of Dhåtaräñöra's life, it was Vidura only who proved to be his real friend. Such is the behavior of a Vaiñëava like Vidura: he desires all good, even for his enemies. SB 3.1.42

TEXT 42 Saae_h& hreMaRTYaRiv@MbNaeNa d*Xaae Na*YaÛRMaaNaeZvNauk-iMPaTaaTMaa ) ParavreXaae Mahd&XaYau¢-ae ùJaae_iPa JaaTaae >aGavaNa( YaQaaiGan" )) 15 )) 73 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

sva-çänta-rüpeñv itaraiù sva-rüpair abhyardyamäneñv anukampitätmä parävareço mahad-aàça-yukto hy ajo 'pi jäto bhagavän yathägniù SYNONYMS sva-çänta-rüpeñu—unto the peaceful devotees of the Lord; itaraiù—others, nondevotees; sva-rüpaiù—according to their own modes of nature; abhyardyamäneñu—being harassed by; anukampita-ätmä—the all-compassionate Lord; para-avara—spiritual and material; éçaù—controller; mahat-aàça-yuktaù—accompanied by the plenary portion of mahattattva; hi—certainly; ajaù—the unborn; api—although; jätaù—is born; bhagavän—the Personality of Godhead; yathä—as if; agniù—the fire. TRANSLATION The Personality of Godhead, the all-compassionate controller of both the spiritual and material creations, is unborn, but when there is friction between His peaceful devotees and persons who are in the material modes of nature, He takes birth just like fire, accompanied by the mahat-tattva. PURPORT The devotees of the Lord are by nature peaceful because they have no material hankering. A liberated soul has no hankering, and therefore he has no lamentation. One who wants to possess also laments when he loses his possession. Devotees have no hankerings for material possessions and no hankerings for spiritual salvation. They are situated in the transcendental loving service of the Lord as a matter of duty, and they do not mind where they are or how they have to act. Karmés, jïänés and yogés all hanker to possess some material or spiritual assets. Karmés want material possessions, jïänés and yogés want spiritual possessions, but devotees do not want any material or spiritual assets. They want only to serve the Lord anywhere in the material or spiritual worlds that the Lord desires, and the Lord is always specifically compassionate towards such devotees. The karmés, jïänés and yogés have their particular mentalities in the modes of nature, and therefore they are called itara or nondevotees. These itaras, including even the yogés, sometimes harass the devotees of the Lord. Durväsä Muni, a great yogé, harassed Mahäräja Ambaréña because the latter was a great devotee of the Lord. And the great 74 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

karmé and jïäné Hiraëyakaçipu even harassed his own Vaiñëava son, Prahläda Mahäräja. There are many instances of such harassment of the peaceful devotees of the Lord by the itaras. When such friction takes place, the Lord, out of His great compassion towards His pure devotees, appears in person, accompanied by His plenary portions controlling the mahat-tattva. The Lord is everywhere, in both the material and spiritual domains, and He appears for the sake of His devotees when there is friction between His devotee and the nondevotee. As electricity is generated by friction of matter anywhere and everywhere, the Lord, being all-pervading, appears because of the friction of devotees and nondevotees. When Lord Kåñëa appears on a mission, all His plenary portions accompany Him. When He appeared as the son of Vasudeva, there were differences of opinion about His incarnation. Some said, "He is the Supreme Personality of Godhead." Some said, "He is an incarnation of Näräyaëa," and others said, "He is the incarnation of Kñérodakaçäyé Viñëu." But actually He is the original Supreme Personality of Godhead— kåñëas tu bhagavän svayam [SB 1.3.28]—and Näräyaëa, the puruñas and all other incarnations accompany Him to function as different parts of His pastimes. Mahadaàça-yuktaù indicates that He is accompanied by the puruñas, who create the mahattanva. It is confirmed in the Vedic hymns, mahäntaà vibhum ätmänam. Lord Kåñëa appeared, just like electricity, when there was friction between Kaàsa and Vasudeva and Ugrasena. Vasudeva and Ugrasena were the Lord's devotees, and Kaàsa, a representative of the karmés and jïänés, was a nondevotee. Kåñëa, as He is, is compared to the sun. He first appeared from the ocean of the womb of Devaké, and gradually He satisfied the inhabitants of the places surrounding Mathurä, just as the sun enlivens the lotus flower in the morning. After gradually rising to the meridian of Dvärakä, the Lord set like the sun, placing everything in darkness, as described by Uddhava. TEXT 16 Maa& %edYaTYaeTadJaSYa JaNMa‚ iv@MbNa& YaÜSaudevGaehe ) v]Jae c vaSaae_ir>aYaaidv SvYa& Paurad( VYavaTSaqÛdNaNTavqYaR" )) 16 )) mäà khedayaty etad ajasya janmaviòambanaà yad vasudeva-gehe 75 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

vraje ca väso 'ri-bhayäd iva svayaà puräd vyavätséd yad-ananta-véryaù SYNONYMS mäm—to me; khedayati—gives me distress; etat—this; ajasya—of the unborn; janma— birth; viòambanam—bewildering; yat—that; vasudeva-gehe—in the home of Vasudeva; vraje—in Våndävana; ca—also; väsaù—inhabitation; ari—enemy; bhayät—because of fear; iva—as if; svayam—Himself; purät—from Mathurä Puré; vyavätsét—fled; yat—one who is; ananta-véryaù—unlimitedly powerful. TRANSLATION When I think of Lord Kåñëa-how He was born in the prison house of Vasudeva although He is unborn, how He went away from His father's protection to Vraja and lived there incognito out of fear of the enemy, and how, although unlimitedly powerful, He fled from Mathurä in fear—all these bewildering incidents give me distress. PURPORT Because Lord Çré Kåñëa is the original person from whom everything and everyone has emanated—ahaà sarvasya prabhavaù (Bg. 10.8), janmädy asya yataù [SB 1.1.1] (Vedäntasütra 1.1.2)—nothing can be equal to or greater than Him. The Lord is supremely perfect, and whenever He enacts His transcendental pastimes as a son, a rival or an object of enmity, He plays the part so perfectly that even pure devotees like Uddhava are bewildered. For example, Uddhava knew perfectly well that Lord Çré Kåñëa is eternally existent and can neither die nor disappear for good, yet he lamented for Lord Kåñëa. All these events are perfect arrangements to give perfection to His supreme glories. It is for enjoyment's sake. When a father plays with his little son and the father lies down on the floor as if defeated by the son, it is just to give the little son pleasure, and nothing more. Because the Lord is all-powerful, it is possible for Him to adjust opposites such as birth and no birth, power and defeat, fear and fearlessness. A pure devotee knows very well how it is possible for the Lord to adjust opposite things, but he laments for the nondevotees who, not knowing the supreme glories of the Lord, think of Him as imaginary simply because there are so many apparently contradictory statements in the scriptures. Factually there is nothing contradictory; everything is possible when we understand the Lord as the Lord and not as one of us, with all our imperfection. 76 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

TEXT 17 duNaaeiTa ceTa" SMarTaae MaMaETad( Yadah Paadavi>avNÛ iPa}aae" ) TaaTaaMb k&-SaaduåXaiªTaaNaa& Pa[SaqdTa& Naae_k*-TaiNaZk*-TaqNaaMa( )) 17 )) dunoti cetaù smarato mamaitad yad äha pädäv abhivandya pitroù tätämba kaàsäd uru-çaìkitänäà prasédataà no 'kåta-niñkåténäm SYNONYMS dunoti—it gives me pain; cetaù—heart; smarataù—while thinking of; mama—my; etat—this; yat—as much as; äha—said; pädau—feet; abhivandya—worshiping; pitroù— of the parents; täta—My dear father; amba—My dear mother; kaàsät—out of Kaàsa's; uru—great; çaìkitänäm—of those who are afraid; prasédatam—be pleased with; naù— Our; akåta—not executed; niñkåténäm—duties to serve you. TRANSLATION Lord Kåñëa begged pardon from His parents for Their [Kåñëa's and Balaräma's] inability to serve their feet, due to being away from home because of great fear of Kaàsa. He said, "O mother, O father, please excuse Us for this inability." All this behavior of the Lord gives me pain at heart. PURPORT It appears that Lord Kåñëa and Baladeva were both very greatly afraid of Kaàsa, and therefore They had to hide Themselves. But if Lord Kåñëa and Baladeva are the Supreme Personality of Godhead, how was it possible that They were afraid of Kaàsa? Is there any contradiction in such statements? Vasudeva, due to his great appreciation for Kåñëa, wanted to give Him protection. He never thought that Kåñëa was the Supreme Lord and could protect Himself; he thought of Kåñëa as his son. Because Vasudeva was a 77 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

great devotee of the Lord, he did not like to think that Kåñëa might be killed like his other children. Morally, Vasudeva was bound to deliver Kåñëa to the hands of Kaàsa because he had promised to turn over all his children. But out of his great love for Kåñëa he broke his promise, and the Lord was very pleased with Vasudeva for his transcendental mentality. He did not want to disturb the intense affection of Vasudeva, and thus He agreed to be carried by His father to the house of Nanda and Yaçodä. And just to test the intense love of Vasudeva, Lord Kåñëa fell down in the waters of the Yamunä while His father was crossing the river. Vasudeva became mad after his child as he tried to recover Him in the midst of the rising river. These are all glorified pastimes of the Lord, and there is no contradiction in such manifestations. Since Kåñëa is the Supreme Lord, He was never afraid of Kaàsa, but to please His father He agreed to be so. And the most brilliant part of His supreme character was that He begged pardon from His parents for being unable to serve their feet while absent from home because of fear of Kaàsa. The Lord, whose lotus feet are worshiped by demigods like Brahmä and Çiva, wanted to worship the feet of Vasudeva. Such instruction by the Lord to the world is quite appropriate. Even if one is the Supreme Lord, one must serve his parents. A son is indebted to his parents in so many ways, and it is the duty of the son to serve his parents, however great the son may be. Indirectly, Kåñëa wanted to teach the atheists who do not accept the supreme fatherhood of God, and they may learn from this action how much the Supreme Father has to be respected. Uddhava was simply struck with wonder by such glorious behavior of the Lord, and he was very sorry that he was unable to go with Him. TEXT 18 k-ae va AMauZYaax(iga]SaraeJarea]Uiv$=PaeNa >aUMae‚ >aaRr& k*-TaaNTaeNa iTarêk-ar )) 18 )) ko vä amuñyäìghri-saroja-reëuà vismartum éçéta pumän vijighran yo visphurad-bhrü-viöapena bhümer bhäraà kåtäntena tiraçcakära

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SYNONYMS kaù—who else; vä—either; amuñya—the Lord's; aìghri—feet; saroja-reëum—dust of the lotus; vismartum—to forget; éçéta—may be able; pumän—person; vijighran— smelling; yaù—one who; visphurat—expanding; bhrü-viöapena—by the leaves of the eyebrows; bhümeù—of the earth; bhäram—burden; kåta-antena—by death-blows; tiraçcakära—executed. TRANSLATION Who, after smelling the dust of His lotus feet even once, could ever forget it? Simply by expanding the leaves of His eyebrows, Kåñëa has given the deathblow to those who were burdening the earth. PURPORT Lord Kåñëa cannot be accepted as one of the human beings, even though He played the role of an obedient son. His actions were so extraordinary that by the simple raising of His eyebrows He could deliver death-blows to those who were burdening the earth. TEXT 19 d*ía >aviÙNaRNau raJaSaUYae cEÛSYa k*-Za*Taaàae ivGl/aPaYaTYa(r) YaduGa]SaeNaMa( ) iTaïiàzau" ) YaMauNaaePavNae kU-Jad(iÜJaSax(ku-il/Taax(iga]Pae )) 27 )) paréto vatsapair vatsäàç cärayan vyaharad vibhuù yamunopavane küjaddvija-saìkulitäìghripe SYNONYMS parétaù—surrounded by; vatsapaiù—cowherd boys; vatsän—calves; cärayan—herding, tending; vyaharat—enjoyed by traveling; vibhuù—the Almighty; yamunä—the Yamunä River; upavane—gardens on the shore; küjat—vibrated by the voice; dvija—the twiceborn birds; saìkulita—densely situated; aìghripe—in the trees. 90 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

TRANSLATION In His childhood, the Almighty Lord was surrounded by cowherd boys and calves, and thus He traveled on the shore of the Yamunä River, through gardens densely covered with trees and filled with vibrations of chirping birds. PURPORT Nanda Mahäräja was a landholder for King Kaàsa, but because by caste he was a vaiçya, a member of the mercantile and agricultural community, he maintained thousands of cows. It is the duty of the vaiçyas to give protection to the cows, just as the kñatriyas are to give protection to the human beings. Because the Lord was a child, He was put in charge of the calves with His cowherd boy friends. These cowherd boys were great åñis and yogés in their previous births, and after many such pious births, they gained the association of the Lord and could play with Him on equal terms. Such cowherd boys never cared to know who Kåñëa was, but they played with Him as a most intimate and lovable friend. They were so fond of the Lord that at night they would only think of the next morning when they would be able to meet the Lord and go together to the forests for cowherding. The forests on the shore of the Yamunä are all beautiful gardens full of trees of mango, jackfruit, apples, guava, oranges, grapes, berries, palmfruit and so many other plants and fragrant flowers. And because the forest was on the bank of the Yamunä, naturally there were ducks, cranes and peacocks on the branches of the trees. All these trees and birds and beasts were pious living entities born in the transcendental abode of Våndävana just to give pleasure to the Lord and His eternal associates, the cowherd boys. While playing like a small child with His associates, the Lord killed many demons, including Aghäsura, Bakäsura, Pralambäsura and Gardabhäsura. Although He appeared at Våndävana just as a boy, He was actually like the covered flames of a fire. As a small particle of fire can kindle a great fire with fuel, so the Lord killed all these great demons, beginning from His babyhood in the house of Nanda Mahäräja. The land of Våndävana, the Lord's childhood playground, still remains today, and anyone who visits these places enjoys the same transcendental bliss, although the Lord is not physically visible to our imperfect eyes. Lord Caitanya recommended this land of the Lord as identical with the Lord and therefore worshipable by the devotees. This instruction is taken up especially by the followers of Lord Caitanya known as the Gauòéya Vaiñëavas. And because the land is identical with the Lord, devotees like Uddhava and Vidura visited these places five thousand years ago in order to have direct contact with the Lord, visible or not 91 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

visible, Thousands of devotees of the Lord are still wandering in these sacred places of Våndävana, and all of them are preparing themselves to go back home, back to Godhead. TEXT 28 k-aEMaarq& dXaRYa&êeía& Pa[e+aaU" ku-å+ae}a& YaezaMaaPaTaTaa& blE/" )) 12 )) atha te bhrätå-puträëäà pakñayoù patitän nåpän cacäla bhüù kurukñetraà yeñäm äpatatäà balaiù SYNONYMS atha—thereafter; te—your; bhrätå-puträëäm—of the nephews; pakñayoù—of both sides; patitän—killed; nåpän—kings; cacäla—shook; bhüù—the earth; kurukñetram—the Battle of Kurukñetra; yeñäm—of whom; äpatatäm—traversing; balaiù—by strength. TRANSLATION Then, O Vidura, the Lord caused all the kings, both the enemies and those on the side of your fighting nephews, to be killed in the Battle of Kurukñetra. All those kings were so great and strong that the earth seemed to shake as they traversed the warfield. TEXT 13 Sak-aGavaNa( SvraJYae SQaaPYa DaMaRJaMa( ) NaNdYaaMaaSa Sauôd" SaaDaUNaa& vTMaR dXaRYaNa( )) 16 )) evaà saïcintya bhagavän sva-räjye sthäpya dharmajam nandayäm äsa suhådaù sädhünäà vartma darçayan SYNONYMS evam—thus; saïcintya—thinking within Himself; bhagavän—the Personality of Godhead; sva-räjye—in his own kingdom; sthäpya—installing; dharmajam—Mahäräja Yudhiñöhira; nandayäm äsa—gladdened; suhådaù—the friends; sädhünäm—of the saints; vartma—the path; darçayan—by indicating. TRANSLATION Lord Çré Kåñëa, thus thinking to Himself, established Mahäräja Yudhiñöhira in the position of supreme control of the world in order to show the ideal of administration on the path of piety. TEXT 17

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otaraYaa& Da*Ta" PaUraev|Xa" Saaßi>aMaNYauNaa ) Sa vE d]aEaivR>au" ) Saae_iPa +MaaMaNauJaE r+aNa( reMae k*-ZaSaa ) TaPaRiYaTvaQa ivPa[e>Yaae Gaavae bhuGauaRivRidTa& PaqTak-aEXaaMbreaaGavTaae ÜEPaaYaNaSauôTSa%a ) l/aek-aNaNaucrNa( iSaÖ AaSaSaad Yad*C^Yaa )) 9 )) tasmin mahä-bhägavato dvaipäyana-suhåt-sakhä lokän anucaran siddha äsasäda yadåcchayä SYNONYMS 138 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

tasmin—then; mahä-bhägavataù—a great devotee of the Lord; dvaipäyana—of Kåñëadvaipäyana Vyäsa; suhåt—a well-wisher; sakhä—a friend; lokän—the three worlds; anucaran—traveling; siddhe—in that äçrama; äsasäda—arrived; yadåcchayä—by his own perfect accord. TRANSLATION At that time, after traveling in many parts of the world, Maitreya, a great devotee of the Lord and a friend and well-wisher of the great sage Kåñëa-dvaipäyana Vyäsa, reached that spot out of his own perfect accord. PURPORT Maitreya was one of the disciples of Maharñi Paräçara, the father of Vyäsadeva. Thus Vyäsadeva and Maitreya were friends and mutual well-wishers. By some fortunate accident, Maitreya reached the place where Lord Çré Kåñëa was resting. To meet the Lord is not an ordinary incident. Maitreya was a great sage and a learned scholarphilosopher but not a pure devotee of the Lord, and therefore his meeting with the Lord at that time may have been due to ajïäta-sukåti, or some unknown devotional service. Pure devotees always engage in pure devotional activities, and therefore their meeting with the Lord is natural. But when those who are not up to that standard meet the Lord, it is due to the unforeseen fortune of accidental devotional service. TEXT 10 TaSYaaNaur¢-SYa MauNaeMauRku-Nd" Pa[Maaed>aavaNaTak-NDarSYa ) Aaé*Yae PaÚe iNazaaGavTa& vdiNTa )) 13 )) purä mayä proktam ajäya näbhye padme niñaëëäya mamädi-sarge jïänaà paraà man-mahimävabhäsaà yat sürayo bhägavataà vadanti SYNONYMS purä—in the days of yore; mayä—by Me; proktam—was said; ajäya—unto Brahmä; 143 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

näbhye—out of the navel; padme—on the lotus; niñaëëäya—unto the one situated on; mama—My; ädi-sarge—in the beginning of creation; jïänam—knowledge; param— sublime; mat-mahimä—My transcendental glories; avabhäsam—that which clarifies; yat—which; sürayaù—the great learned sages; bhägavatam—Çrémad-Bhägavatam; vadanti—do say. TRANSLATION O Uddhava, in the lotus millennium in the days of yore, at the beginning of the creation, I spoke unto Brahmä, who is situated on the lotus that grows out of My navel, about My transcendental glories, which the great sages describe as Çrémad-Bhägavatam. PURPORT The explanation of the Supreme Self, as given to Brahmä and already explained in the Second Canto of this great literature, is further clarified herein. The Lord said that the concise form of Çrémad-Bhägavatam as explained to Brahmä was meant to elucidate His personality. The impersonal explanation of those four verses in the Second Canto is nullified herewith. Çrédhara Svämé also explains in this connection that the same concise form of the Bhägavatam concerned the pastimes of Lord Kåñëa and was never meant for impersonal indulgence. SB 3.4.14

TEXT 14 wTYaad*Taae¢-" ParMaSYa Pau&Sa" Pa[iTa+aaaJaNaae_hMa( ) òehaeTQaraeMaa S%il/Taa+arSTa& MauÄH^uc" Pa[aÅil/rab>aaze )) 14 )) ity ädåtoktaù paramasya puàsaù pratikñaëänugraha-bhäjano 'ham snehottha-romä skhalitäkñaras taà muïcaï chucaù präïjalir äbabhäñe SYNONYMS 144 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

iti—thus; ädåta—being favored; uktaù—addressed; paramasya—of the Supreme; puàsaù—Personality of Godhead; pratikñaëa—every moment; anugraha-bhäjanaù— object of favor; aham—myself; sneha—affection; uttha—eruption; romä—hairs on the body; skhalita—slackened; akñaraù—of the eyes; tam—that; muïcan—smearing; çucaù—tears; präïjaliù—with folded hands; äbabhäñe—said. TRANSLATION Uddhava said: O Vidura, when I was thus favored at every moment by the Supreme Personality of Godhead and addressed by Him with great affection, my words failed in tears, and the hairs on my body erupted. After smearing my tears, I, with folded hands, spoke like this. TEXT 15 k-ae NvqXa Tae PaadSaraeJa>aaJaa& SaudulR/>aae_QaeRzu cTauZvRPaqh ) TaQaaiPa Naah& Pa[v*aUMaNa( >avTPadaM>aaeJaiNazevaGavaNa( SaMaGa]Ma( ) AiPa +aMa& Naae Ga]haTaR‚ vRdaÅSaa Yad( v*iJaNa& TareMa )) 18 )) jïänaà paraà svätma-rahaù-prakäçaà 149 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

proväca kasmai bhagavän samagram api kñamaà no grahaëäya bhartar vadäïjasä yad våjinaà tarema SYNONYMS jïänam—knowledge; param—supreme; sva-ätma—own self; rahaù—mystery; prakäçam—enlightening; proväca—said; kasmai—unto Ka (Brahmäjé); bhagavän—the Personality of Godhead; samagram—in sum total; api—if so; kñamam—able; naù—unto me; grahaëäya—acceptable; bhartaù—O my Lord; vada—say; aïjasä—in detail; yat— that which; våjinam—miseries; tarema—can cross over. TRANSLATION My Lord, kindly explain to us, if You think us competent to receive it, that transcendental knowledge which gives enlightenment about Yourself and which You explained before to Brahmäjé. PURPORT A pure devotee like Uddhava has no material afflictions because he engages constantly in the transcendental loving service of the Lord. A devotee feels afflicted without the association of the Lord. Constant remembrance of the Lord's activities keeps the devotee alive, and therefore Uddhava requested that the Lord please enlighten him with the knowledge of Çrémad-Bhägavatam, as previously instructed to Brahmäjé. TEXT 19 wTYaaveidTahadaRYa Maù& Sa >aGavaNa( Par" ) AaiddeXaarivNda+a AaTMaNa" ParMaa& iSQaiTaMa( )) 19 )) ity ävedita-härdäya mahyaà sa bhagavän paraù ädideçäravindäkña ätmanaù paramäà sthitim

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SYNONYMS iti ävedita—thus being prayed to by me; härdäya—from the core of my heart; mahyam— unto me; saù—He; bhagavän—the Personality of Godhead; paraù—Supreme; ädideça— instructed; aravinda-akñaù—the lotus-eyed; ätmanaù—of Himself; paramäm— transcendental; sthitim—situation. TRANSLATION When I thus expressed my heartfelt desires unto the Supreme Personality of Godhead, the lotus-eyed Lord instructed me about His transcendental situation. PURPORT The words paramäà sthitim are significant in this verse. The Lord's transcendental situation was not even spoken of to Brahmä when the four verses of Çrémad-Bhägavatam (2.9.33-36) were explained. This transcendental situation comprises His dealings with devotees engaged in transcendental loving service, as exhibited at Dvärakä and Våndävana. When the Lord explained His specific transcendental situation, it was meant for Uddhava only, and therefore Uddhava particularly said mahyam ("unto me"), although the great sage Maitreya was also sitting there. Such a transcendental situation is hardly understood by those whose devotion is mixed with speculative knowledge or fruitive activities. The Lord's activities in confidential love are very rarely disclosed to the general devotees who are attracted by devotion mixed with knowledge and mysticism. Such activities are the inconceivable pastimes of the Lord. TEXT 20 Sa WvMaaraiDaTaPaadTaqQaaR‚ dDaqTaTatvaTMaivbaeDaMaaGaR" ) Pa[aavNaaE )) 22 )) yatra näräyaëo devo naraç ca bhagavän åñiù mådu tévraà tapo dérghaà tepäte loka-bhävanau SYNONYMS yatra—where; näräyaëaù—the Personality of Godhead; devaù—by incarnation; naraù—human being; ca—also; bhagavän—the Lord; åñiù—great sage; mådu—amiable to everyone; tévram—severe; tapaù—penance; dérgham—very long; tepäte—performing; 154 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

loka-bhävanau—welfare of all living entities. TRANSLATION There in Badarikäçrama the Personality of Godhead, in His incarnation as the sages Nara and Näräyaëa, has been undergoing great penance since time immemorial for the welfare of all amiable living entities. PURPORT Badarikäçrama in the Himalayas, the abode of the Nara-Näräyaëa sages, is a great place of pilgrimage for the Hindus. Even up to the present, hundreds and thousands of pious Hindus go to pay respects to the incarnation of Godhead Nara-Näräyaëa. It appears that even five thousand years ago this holy place was being visited by such a holy being as Uddhava, and even at that time the place was known to be very, very old. This particular pilgrimage site is very difficult to visit for ordinary men because of its difficult situation in the Himalayas in a place which is covered by ice almost all year. A few months during the summer season people can visit this place at great personal inconvenience. There are four dhämas, or kingdoms of God, which represent the planets of the spiritual sky, which consists of the brahmajyoti and the Vaikuëöhas. These are Badarikäçrama, Rameçvara, Jagannätha Puré and Dvärakä. Faithful Hindus still visit all these holy places for perfection of spiritual realization, following in the footsteps of devotees like Uddhava. TEXT 23 é[qéuk- ovac wTYauÖvaduPaak-aaGavTa& v]JaNTa& k-aErvzR>a" ) ivé[M>aad>YaDataed& Mau:Ya& k*-Za*TYaaQaRk*-TaêriNTa )) 25 )) vidura uväca jïänaà paraà svätma-rahaù-prakäçaà yad äha yogeçvara éçvaras te vaktuà bhavän no 'rhati yad dhi viñëor bhåtyäù sva-bhåtyärtha-kåtaç caranti

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SYNONYMS viduraù uväca—Vidura said; jïänam—knowledge; param—transcendental; sva-ätma— regarding the self; rahaù—mystery; prakäçam—enlightening; yat—that which; äha— said; yoga-éçvaraù—the master of all mystics; éçvaraù—the Lord; te—unto you; vaktum— to narrate; bhavän—your good self; naù—unto me; arhati—deserve; yat—for; hi— reason of; viñëoù—of Lord Viñëu; bhåtyäù—servants; sva-bhåtya-artha-kåtaù—for the interest of their servants; caranti—do wander. TRANSLATION Vidura said: O Uddhava, because the servants of Viñëu, the Lord, wander in the interest of serving others, it is quite fit that you kindly describe the self-knowledge with which you have been enlightened by the Lord Himself. PURPORT The servants of the Lord are actually the servants of society. They have no interest in human society other than to enlighten it in transcendental knowledge; they are interested in imparting knowledge of the relationship of the living being with the Supreme Lord, the activities in that transcendental relationship, and the ultimate goal of human life. That is the real knowledge which can help society achieve the real aim of human welfare. Knowledge in the matter of the bodily necessities of eating, sleeping, mating and fearing, transformed into various branches of advancement of knowledge, is all temporary. A living being is not the material body but an eternal part and parcel of the Supreme Being, and thus revival of his self-knowledge is essential. Without this knowledge, the human life is baffled. The servants of the Lord, Viñëu, are entrusted with this responsible work, and so they wander over the earth and to all other planets in the universe. Thus the knowledge which was received by Uddhava directly from the Lord deserves to be distributed in human society, especially to persons like Vidura, who are highly advanced in the devotional service of the Lord. Real transcendental knowledge descends in the disciplic succession from the Lord to Uddhava, from Uddhava to Vidura and so on. Such supreme transcendental knowledge is not possible to achieve by the process of imperfect speculation as performed by the socalled learned mundane wranglers. Vidura was anxious to know from Uddhava that confidential knowledge known as paramäà sthitim, in which the Lord is known by His transcendental pastimes. Although Vidura was older than Uddhava, he was anxious to 158 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

become a servant of Uddhava in the transcendental relationship. This formula of transcendental disciplic succession is taught by Lord Caitanya also. Lord Caitanya advises that one receive transcendental knowledge from anyone—whether a brähmaëa or a çüdra, a householder or a sannyäsé—provided that person is factually conversant with the science of Kåñëa. A person who knows the science of Kåñëa is factually a bona fide spiritual master. TEXT 26 oÖv ovac NaNau Tae TatvSa&raDYa ‰iz" k-aEzarvae_iNTake- ) Saa+aaÙGavTaaidíae MaTYaRl/aek&- iJahaSaTaa )) 26 )) uddhava uväca nanu te tattva-saàrädhya åñiù kauñäravo 'ntike säkñäd bhagavatädiñöo martya-lokaà jihäsatä SYNONYMS uddhavaù uväca—Uddhava said; nanu—however; te—of yourself; tattva-saàrädhyaù— one who is worshipable for reception of transcendental knowledge; åñiù—learned scholar; kauñäravaù—unto the son of Kuñäru (Maitreya); antike—staying nearby; säkñät—directly; bhagavatä—by the Personality of Godhead; ädiñöaù—instructed; martya-lokam—mortal world; jihäsatä—while quitting. TRANSLATION Çré Uddhava said: You may take lessons from the great learned sage Maitreya, who is nearby and who is worshipable for reception of transcendental knowledge. He was directly instructed by the Personality of Godhead while He was about to quit this mortal world. PURPORT 159 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

Although one may be well versed in the transcendental science, one should be careful about the offense of maryädä-vyatikrama, or impertinently surpassing a greater personality. According to scriptural injunction one should be very careful of transgressing the law of maryädä-vyatikrama because by so doing one loses his duration of life, his opulence, fame and piety and the blessings of all the world. To be well versed in the transcendental science necessitates awareness of the techniques of spiritual science. Uddhava, being well aware of all these technicalities of transcendental science, advised Vidura to approach Maitreya Åñi to receive transcendental knowledge. Vidura wanted to accept Uddhava as his spiritual master, but Uddhava did not accept the post because Vidura was as old as Uddhava's father and therefore Uddhava could not accept him as his disciple, especially when Maitreya was present nearby. The rule is that in the presence of a higher personality one should not be very eager to impart instructions, even if one is competent and well versed. So Uddhava decided to send an elderly person like Vidura to Maitreya, another elderly person, but he was well versed also because he was directly instructed by the Lord while He was about to quit this mortal world. Since both Uddhava and Maitreya were directly instructed by the Lord, both had the authority to become the spiritual master of Vidura or anyone else, but Maitreya, being elderly, had the first claim to becoming the spiritual master, especially for Vidura, who was much older than Uddhava. One should not be eager to become a spiritual master cheaply for the sake of profit and fame, but should become a spiritual master only for the service of the Lord. The Lord never tolerates the impertinence of maryädä-vyatikrama. One should never pass over the honor due to an elderly spiritual master in the interests of one's own personal gain and fame. Impertinence on the part of the pseudo spiritual master is very risky to progressive spiritual realization. TEXT 27 é[qéuk- ovac wiTa Sah ivdurea>aRrTazR>a ) Pa[aPaÛTa Sv"SairTa& Ya}a iMa}aaSauTaae MauiNa" )) 36 )) kälindyäù katibhiù siddha ahobhir bharatarñabha präpadyata svaù-saritaà yatra miträ-suto muniù

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SYNONYMS kälindyäù—on the bank of the Yamunä; katibhiù—a few; siddhe—being so passed; ahobhiù—days; bharata-åñabha—O best of the Bharata dynasty; präpadyata—reached; svaù-saritam—the celestial water of the Ganges; yatra—where; miträ-sutaù—the son of Mitra-; muniù—sage. TRANSLATION After passing a few days on the bank of the River Yamunä, Vidura, the self-realized soul, reached the bank of the Ganges, where the great sage Maitreya was situated. Thus end the Bhaktivedanta purports of the Fourth Chapter, Third Canto, of the ÇrémadBhägavatam, entitled "Vidura Approaches Maitreya."

5. Vidura's Talks with Maitreya

TEXT 1 é[qéuk- ovac Üair ÛuNaÛa ‰z>a" ku-æaaviSaÖ" PaPa[C^ SaaEXaqLYaGauaTa*á" )) 1 )) çré-çuka uväca dväri dyu-nadyä åñabhaù kurüëäà maitreyam äsénam agädha-bodham kñattopasåtyäcyuta-bhäva-siddhaù papraccha sauçélya-guëäbhitåptaù

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SYNONYMS çré-çukaù uväca—Çukadeva Gosvämé said; dväri—at the source of; dyu-nadyäù—the celestial River Ganges; åñabhaù—the best of the Kurus; kurüëäm—of the Kurus; maitreyam—unto Maitreya; äsénam—sitting; agädha-bodham—of unfathomed knowledge; kñattä—Vidura; upasåtya—having approached nearer; acyuta—the infallible Lord; bhäva—character; siddhaù—perfect; papraccha—inquired; sauçélya—gentleness; guëa-abhitåptaù—satisfied in transcendental qualities. TRANSLATION Çukadeva Gosvämé said: Vidura, the best amongst the Kuru dynasty, who was perfect in devotional service to the Lord, thus reached the source of the celestial Ganges River [Hardwar], where Maitreya, the great, fathomless learned sage of the world, was seated. Vidura, who was perfect in gentleness and satisfied in transcendence, inquired from him. PURPORT Vidura was already perfect due to his unalloyed devotion to the infallible Lord. The Lord and the living entities are all qualitatively the same by nature, but the Lord is quantitatively much greater than any individual living entity. He is ever infallible, whereas the living entities are prone to fall under the illusory energy. Vidura had already surpassed the fallible nature of the living entity in conditional life due to his being acyuta-bhäva, or legitimately absorbed in the devotional service of the Lord. This stage of life is called acyuta-bhäva-siddha, or perfection by dint of devotional service. Anyone, therefore, who is absorbed in the devotional service of the Lord is a liberated soul and has all admirable qualities. The learned sage Maitreya was sitting in a solitary place on the bank of the Ganges at Hardwar, and Vidura, who was a perfect devotee of the Lord and possessed all good transcendental qualities, approached him for inquiry. TEXT 2 ivdur ovac Sau%aYa k-MaaRiaGavaNa( vdeà" )) 2 )) vidura uväca sukhäya karmäëi karoti loko na taiù sukhaà vänyad-upäramaà vä vindeta bhüyas tata eva duùkhaà yad atra yuktaà bhagavän vaden naù SYNONYMS viduraù uväca—Vidura said; sukhäya—for attaining happiness; karmäëi—fruitive activities; karoti—everyone does so; lokaù—in this world; na—never; taiù—by those activities; sukham—any happiness; vä—or; anyat—differently; upäramam—satiation; vä—either; vindeta—achieves; bhüyaù—on the contrary; tataù—by such activities; eva—certainly; duùkham—miseries; yat—that which; atra—under the circumstances; yuktam—right course; bhagavän—O great one; vadet—may kindly enlighten; naù—us. TRANSLATION Vidura said: O great sage, everyone in this world engages in fruitive activities to attain happiness, but one finds neither satiation nor the mitigation of distress. On the contrary, one is only aggravated by such activities. Please, therefore, give us directions on how one should live for real happiness. PURPORT Vidura asked Maitreya some common questions, which was not originally his intention. Uddhava asked Vidura to approach Maitreya Muni and inquire into all the truths concerning the Lord, His name, fame, quality, form, pastimes, entourage, etc., and thus when Vidura approached Maitreya, he should have asked only about the Lord. But out of natural humility he did not immediately ask about the Lord, but inquired into a subject which would be of great importance to the common man. A common man cannot understand the Lord. He must first know the real position of his life under the influence of the illusory energy. In illusion one thinks that he can be happy only by fruitive activities, but what actually happens is that one becomes more and more entangled in the network of action and reaction and does not find any solution to the 176 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

problem of life. There is a nice song in this connection: "Because of a great desire to have all happiness in life, I built this house. But unfortunately the whole scheme has turned to ashes because the house was unexpectedly set on fire." The law of nature is like that. Everyone tries to become happy by planning in the material world, but the law of nature is so cruel that it sets fire to one's schemes; the fruitive worker is not happy in his schemes, nor is there any satiation of his continuous hankering for happiness. TEXT 3 JaNaSYa k*-ZaGavaNa( YaeNa Pau&SaaMa( ) ôid iSQaTaae YaC^iTa >ai¢-PaUTae jaNa& SaTatvaiDaGaMa& PauraaedEriDal/aek-NaaQaae

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l/aek-aNal/aek-aNa( Sah l/aek-Paal/aNa( ) AcqœPaÛ}a ih SavRSatv‚ iNak-aYa>aedae_iDak*-Ta" Pa[TaqTa" )) 8 )) yais tattva-bhedair adhiloka-nätho lokän alokän saha lokapälän acékÿpad yatra hi sarva-sattvanikäya-bhedo 'dhikåtaù pratétaù SYNONYMS yaiù—by whom; tattva—truth; bhedaiù—by differentiation; adhiloka-näthaù—the King of the kings; lokän—planets; alokän—planets of the lower region; saha—along with; loka-pälän—respective kings; acékÿpat—planned; yatra—wherein; hi—certainly; sarva—all; sattva—existence; nikäya—living entities; bhedaù—difference; adhikåtaù— occupied; pratétaù—it so appears. TRANSLATION The Supreme King of all kings has created different planets and places of habitation where living entities are situated in terms of the modes of nature and work, and He has created their different kings and rulers. PURPORT Lord Kåñëa is the chief King of all kings, and He has created different planets for all kinds of living entities. Even on this planet there are different places for inhabitation by different types of men. There are places like deserts, ice lands, and valleys in mountainous countries, and in each of them there are different kinds of men born of different modes of nature according to their past deeds. There are people in the Arabian deserts and in the valleys of the Himalayan Mountains, and the inhabitants of these two places differ from one another, just as the inhabitants of the ice lands also differ from them. Similarly, there are also different planets. The planets below the earth down to the Pätäla planet are full of various kinds of living beings; no planet is vacant, as wrongly imagined by the modern so-called scientist. In Bhagavad-gétä we find it said by the Lord that the living entities are sarva-gata, or present in every sphere of life. So 185 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

there is no doubt that on other planets there are also inhabitants like us, sometimes with greater intelligence and greater opulence. The living conditions for those of greater intelligence are more luxurious than on this earth. There are also planets where no sunlight reaches, and there are living entities who must live there due to their past deeds. All such plans for living conditions are made by the Supreme Lord, and Vidura requested Maitreya to describe this for the sake of further enlightenment. TEXT 9 YaeNa Pa[JaaNaaMauTa AaTMak-MaR‚ æPaai>aDaaNaa& c i>ada& VYaData ) NaaraYaaDaaNaaTa( Sa}aezu v" SaUiri>arq@yMaaNaaTa( ) Ya" k-avPa[da& GaehriTa& i^Naita )) 11 )) kas tåpnuyät tértha-pado 'bhidhänät satreñu vaù süribhir éòyamänät yaù karëa-näòéà puruñasya yäto bhava-pradäà geha-ratià chinatti SYNONYMS kaù—who is that man; tåpnuyät—that can be satisfied; tértha-padaù—whose lotus feet are all the places of pilgrimage; abhidhänät—from the talks of; satreñu—in human society; vaù—one who is; süribhiù—by great devotees; éòyamänät—one who is so worshiped; yaù—who; karëa-näòém—in the holes of the ears; puruñasya—of a man; yätaù—entering; bhava-pradäm—that which awards births and deaths; geha-ratim— family affection; chinatti—is cut off. TRANSLATION Who in human society can be satisfied without hearing sufficient talk of the Lord, whose lotus feet are the sum total of all places of pilgrimage and who is worshiped by great sages and devotees? Such topics can cut off one's bondage to family affection simply by entering the holes of one's ears. PURPORT

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Kåñëa-kathä is so powerful that simply by entering into a person's ear it can at once give deliverance from the bondage of family affection. Family affection is an illusory manifestation of the external energy, and it is the only impetus for all mundane activities. As long as there is mundane activity and the mind is absorbed in such engagement, one has to undergo the repetition of birth and death in the current material nescience. People are most influenced by the mode of ignorance, and some are influenced by the passionate mode of material nature, and under the spell of these two modes a living being is actuated by the material conception of life. The mundane qualities do not allow a living entity to understand his real position. The qualities of both ignorance and passion strongly bind one to the illusory bodily conception of the self. The best among the fools who are thus deluded are those who engage in altruistic activities under the spell of the material mode of passion. Bhagavad-gétä, which is direct kåñëa-kathä, gives humanity the elementary lesson that the body is perishable and that the consciousness which is spread throughout the body is imperishable. The conscious being, the imperishable self, is eternally existent and cannot be killed under any circumstances, even after the dissolution of the body. Anyone who misunderstands this perishable body to be the self and who works for it in the name of sociology, politics, philanthropy, altruism, nationalism or internationalism, under the false plea of the bodily conception of life, is certainly a fool and does not know the implications of reality and unreality. Some of them are above the modes of ignorance and passion and are situated in the mode of goodness, but mundane goodness is always contaminated by tinges of ignorance and passion. Mundane goodness can enlighten one that the body and the self are different, and one in goodness is concerned with the self and not the body. But due to being contaminated, those in mundane goodness cannot understand the real nature of the self as a person. Their impersonal conception of the self as distinct from the body keeps them in the mode of goodness within material nature, and unless they are attracted by kåñëa-kathä, they will never be liberated from the bondage of material existence. Kåñëa-kathä is the only remedy for all people of the world because it can situate one in pure consciousness of the self and liberate one from material bondage. To preach kåñëa-kathä all over the world, as recommended by Lord Caitanya, is the greatest missionary activity, and all sensible men and women of the world may join in this great movement started by Lord Caitanya. TEXT 12 MauiNaivRv+au>aRGavd(GauaarTaMaah k*-ZauiJaZYaaYaa& JaaTa" SaTYavTaqSauTaaTa( )) 20 )) mäëòavya-çäpäd bhagavän prajä-saàyamano yamaù bhrätuù kñetre bhujiñyäyäà jätaù satyavaté-sutät SYNONYMS mäëòavya—the great åñi Mäëòavya Muni; çäpät—by his curse; bhagavän—the greatly powerful; prajä—one who is born; saàyamanaù—controller of death; yamaù—known as Yamaräja; bhrätuù—of the brother; kñetre—in the wife; bhujiñyäyäm—kept; jätaù— born; satyavaté—Satyavaté (the mother of both Vicitravérya and Vyäsadeva); sutät—by the son (Vyäsadeva). TRANSLATION

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I know that you are now Vidura due to the cursing of Mäëòavya Muni and that formerly you were King Yamaräja, the great controller of living entities after their death. You were begotten by the son of Satyavaté, Vyäsadeva, in the kept wife of his brother. PURPORT Mäëòavya Muni was a great sage (cf. SB 1.13.1), and Vidura was formerly the controller Yamaräja, who takes charge of the living entities after death. Birth, maintenance and death are three conditional states of the living entities who are within the material world. As the appointed controller after death, Yamaräja once tried Mäëòavya Muni for his childhood profligacy and ordered him to be pierced with a lance. Mäëòavya, being angry at Yamaräja for awarding him undue punishment, cursed him to become a çüdra (member of the less intelligent laborer class). Thus Yamaräja took birth in the womb of the kept wife of Vicitravérya from the semen of Vicitravérya's brother, Vyäsadeva. Vyäsadeva is the son of Satyavaté by the great King Çäntanu, the father of Bhéñmadeva. This mysterious history of Vidura was known to Maitreya Muni because he happened to be a contemporary friend of Vyäsadeva's. In spite of Vidura's birth from the womb of a kept wife, because he had otherwise high parentage and great connection he inherited the highest talent of becoming a great devotee of the Lord. To take birth in such a great family is understood to be an advantage for attaining devotional life. Vidura was given this chance due to his previous greatness. TEXT 21 >avaNa( >aGavTaae iNaTYa& SaMMaTa" SaaNauGaSYa h ) YaSYa jaNaaePadeXaaYa MaaidXaÙGavaNa( v]JaNa( )) 21 )) bhavän bhagavato nityaà sammataù sänugasya ha yasya jïänopadeçäya mädiçad bhagavän vrajan SYNONYMS bhavän—your good self; bhagavataù—of the Personality of Godhead; nityam—eternal; sammataù—recognized; sa-anugasya—one of the associates; ha—have been; yasya—of 201 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

whom; jïäna—knowledge; upadeçäya—for instructing; mä—unto me; ädiçat—so ordered; bhagavän—the Personality of Godhead; vrajan—while returning to His abode. TRANSLATION Your good self is one of the eternal associates of the Supreme Personality of Godhead for whose sake the Lord, while going back to His abode, left instructions with me. PURPORT Yamaräja, the great controller of life after death, decides the living entities' destinies in their next lives. He is surely among the most confidential representatives of the Lord. Such confidential posts are offered to great devotees of the Lord who are as good as His eternal associates in the spiritual sky. And because Vidura happened to be among them, the Lord, while returning to Vaikuëöha, left instructions for Vidura with Maitreya Muni. Generally the eternal associates of the Lord in the spiritual sky do not come to the material world. Sometimes they come, however, by the order of the Lord—not to hold any administrative post, but to associate with the Lord in person or to propagate the message of God in human society. Such empowered representatives are called çaktyäveça-avatäras, or incarnations invested with transcendental power of attorney. TEXT 22 AQa Tae >aGavçIl/a YaaeGaMaaYaaeåb*&ihTaa" ) ivìiSQaTYauÙvaNTaaQaaR vaGavÜqi+aTa& Na>a" ) Na>aSaae_NauSa*Ta& SPaXa| ivku-vRiàMaRMae_iNal/Ma( )) 33 ))

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käla-mäyäàça-yogena bhagavad-vékñitaà nabhaù nabhaso 'nusåtaà sparçaà vikurvan nirmame 'nilam SYNONYMS käla—time; mäyä—external energy; aàça-yogena—partly mixed; bhagavat—the Personality of Godhead; vékñitam—glanced over; nabhaù—the sky; nabhasaù—from the sky; anusåtam—being so contacted; sparçam—touch; vikurvat—being transformed; nirmame—was created; anilam—the air. TRANSLATION Thereafter the Personality of Godhead glanced over the sky, partly mixed with eternal time and external energy, and thus developed the touch sensation, from which the air in the sky was produced. PURPORT All material creations take place from subtle to gross. The entire universe has developed in that manner. From the sky developed the touch sensation, which is a mixture of eternal time, the external energy and the glance of the Personality of Godhead. The touch sensation developed into the air in the sky. Similarly, all other gross matter also developed from subtle to gross: sound developed into sky, touch developed into air, form developed into fire, taste developed into water, and smell developed into earth. TEXT 34 AiNal/ae_iPa ivku-vaRaSaaeåbl/aiNvTa" ) SaSaJaR æPaTaNMaa}a& JYaaeiTal/aeRk-SYa l/aecNaMa( )) 34 )) anilo 'pi vikurväëo nabhasoru-balänvitaù sasarja rüpa-tanmätraà jyotir lokasya locanam 215 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

SYNONYMS anilaù—air; api—also; vikurväëaù—being transformed; nabhasä—sky; uru-balaanvitaù—extremely powerful; sasarja—created; rüpa—form; tat-mätram—sense perception; jyotiù—electricity; lokasya—of the world; locanam—light to see. TRANSLATION Thereafter the extremely powerful air, interacting with the sky, generated the form of sense perception, and the perception of form transformed into electricity, the light to see the world. TEXT 35 AiNale/NaaiNvTa& JYaaeiTaivRku-vRTParvqi+aTaMa( ) AaDataaM>aae rSaMaYa& k-al/MaaYaa&XaYaaeGaTa" )) 35 )) anilenänvitaà jyotir vikurvat paravékñitam ädhattämbho rasa-mayaà käla-mäyäàça-yogataù SYNONYMS anilena—by the air; anvitam—interacted; jyotiù—electricity; vikurvat—being transformed; paravékñitam—being glanced over by the Supreme; ädhatta—created; ambhaù rasa-mayam—water with taste; käla—of eternal time; mäyä-aàça—and external energy; yogataù—by a mixture. TRANSLATION When electricity was surcharged in the air and was glanced over by the Supreme, at that time, by a mixture of eternal time and external energy, there occurred the creation of water and taste. TEXT 36 216 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

JYaaeiTazaM>aae_NauSa&Sa*í& ivku-vRd(b]øvqi+aTaMa( ) Mahq& GaNDaGaua¢-ya ivXadaXaYaa Yae ) vEraGYaSaar& Pa[iTal/>Ya baeDa& YaQaaÅSaaNvqYaurku-a" SMa ) 234 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

SaveR ivYau¢-a" SvivharTaN}a& Na Xa¥u-MaSTaTPa[iTahTaRve Tae )) 48 )) tat te vayaà loka-sisåkñayädya tvayänusåñöäs tribhir ätmabhiù sma sarve viyuktäù sva-vihära-tantraà na çaknumas tat pratihartave te SYNONYMS tat—therefore; te—Your; vayam—all of us; loka—world; sisåkñayä—for the sake of creation; ädya—O Original person; tvayä—by You; anusåñöäù—being created one after another; tribhiù—by the three modes of nature; ätmabhiù—by one's own; sma—in the past; sarve—all; viyuktäù—separated; sva-vihära-tantram—the network of activities for one's own pleasure; na—not; çaknumaù—could do it; tat—that; pratihartave—to award; te—unto Your. TRANSLATION O Original Person, we are therefore but Yours only. Although we are Your creatures, we are born one after another under the influence of the three modes of nature, and for this reason we are separated in action. Therefore, after the creation we could not act concertedly for Your transcendental pleasure. PURPORT The cosmic creation is working under the influence of the three modes of the external potency of the Lord. Different creatures are also under the same influence, and therefore they cannot act concertedly in satisfying the Lord. Because of this diverse activity, there cannot be any harmony in the material world. The best policy, therefore, is to act for the sake of the Lord. That will bring about the desired harmony. TEXT 49 YaavØil&/ Tae_Ja hraMa k-ale/ YaQaa vYa& caàMadaMa Ya}a ) 235 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

YaQaae>aYaeza& Ta wMae ih l/aek-a bil&/ hrNTaae_àMadNTYaNaUha" )) 49 )) yävad balià te 'ja haräma käle yathä vayaà cännam adäma yatra yathobhayeñäà ta ime hi lokä balià haranto 'nnam adanty anühäù SYNONYMS yävat—as it may be; balim—offerings; te—Your; aja—O unborn one; haräma—shall offer; käle—at the right time; yathä—as much as; vayam—we; ca—also; annam—food grains; adäma—shall partake; yatra—whereupon; yathä—as much as; ubhayeñäm—both for You and for us; te—all; ime—these; hi—certainly; lokäù—living entities; balim— offerings; harantaù—while offering; annam—grains; adanti—eat; anühäù—without disturbance. TRANSLATION O unborn one, please enlighten us regarding the ways and means by which we can offer You all enjoyable grains and commodities so that both we and all other living entities in this world can maintain ourselves without disturbance and can easily accumulate the necessities of life both for You and for ourselves. PURPORT Developed consciousness begins from the human form of life and further increases in the forms of the demigods living in higher planets. The earth is situated almost in the middle of the universe, and the human form of life is the via medium between the life of the demigods and that of the demons. The planetary systems above the earth are especially meant for the higher intellectuals, called demigods. They are called demigods because although their standard of life is far more advanced in culture, enjoyment, luxury, beauty, education and duration of life, they are always fully God conscious. Such demigods are always ready to render service to the Supreme Lord because they are perfectly aware of the fact that every living entity is constitutionally an eternal subordinate servitor of the Lord. They also know that it is the Lord only who can 236 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

maintain all living entities with all the necessities of life. The Vedic hymns, eko bahünäà yo vidadhäti kämän, tä enam abruvann äyatanaà naù prajänéhi yasmin pratiñöhitä annam adäme, etc., confirm this truth. In Bhagavad-gétä also, the Lord is mentioned as bhüta-bhåt, or the maintainer of all living creatures. The modern theory that starvation is due to an increase in population is not accepted by the demigods or the devotees of the Lord. The devotees or demigods are fully aware that the Lord can maintain any number of living entities, provided they are conscious of how to eat. If they want to eat like ordinary animals, who have no God consciousness, then they must live in starvation, poverty and want, like the jungle animals in the forest. The jungle animals are also maintained by the Lord with their respective foodstuffs, but they are not advanced in God consciousness. Similarly, human beings are provided with food grains, vegetables, fruits and milk by the grace of the Lord, but it is the duty of human beings to acknowledge the mercy of the Lord. As a matter of gratitude, they should feel obliged to the Lord for their supply of foodstuff, and they must first offer Him food in sacrifice and then partake of the remnants. In Bhagavad-gétä (3.13) it is confirmed that one who takes foodstuff after a performance of sacrifice eats real food for proper maintenance of the body and soul, but one who cooks for himself and does not perform any sacrifice eats only lumps of sin in the shape of foodstuffs. Such sinful eating can never make one happy or free from scarcity. Famine is not due to an increase in population, as less intelligent economists think. When human society is grateful to the Lord for all His gifts for the maintenance of the living entities, then there is certainly no scarcity or want in society. But when men are unaware of the intrinsic value of such gifts from the Lord, surely they are in want. A person who has no God consciousness may live in opulence for the time being due to his past virtuous acts, but if one forgets his relationship with the Lord, certainly he must await the stage of starvation by the law of the powerful material nature. One cannot escape the vigilance of the powerful material nature unless he leads a God conscious or devotional life. TEXT 50 Tv& Na" SauraaUTa wiTa i}aDaa ) ivra$( Pa[aaRà& Taalu/ våaRàa& ivivéuiDaRZaRàaivNd]" SvPaRiTaraivXaTa( ) vaTaRYaa&XaeNa Pauåzae YaYaa v*ita& Pa[PaÛTae )) 21 )) hastäv asya vinirbhinnäv indraù svar-patir äviçat värtayäàçena puruño yayä våttià prapadyate SYNONYMS hastau—hands; asya—of the gigantic form; vinirbhinnau—being separately manifested; indraù—the King of heaven; svaù-patiù—the ruler of heavenly planets; äviçat—entered 262 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

into it; värtayä aàçena—with partial mercantile principles; puruñaù—the living entity; yayä—by which; våttim—business of livelihood; prapadyate—transacts. TRANSLATION Thereafter, when the hands of the gigantic form separately became manifested, Indra, the ruler of the heavenly planets, entered into them, and thus the living entity is able to transact business for his livelihood. TEXT 22 PaadavSYa iviNai>aRàaE l/aeke-Xaae ivZaRàa& vaGaqXaae iDaZaveTa( )) 23 )) buddhià cäsya vinirbhinnäà väg-éço dhiñëyam äviçat bodhenäàçena boddhavyam pratipattir yato bhavet SYNONYMS buddhim—intelligence; ca—also; asya—of the gigantic form; vinirbhinnäm—being separately manifested; väk-éçaù—Brahmä, lord of the Vedas; dhiñëyam—the controlling power; äviçat—entered in; bodhena aàçena—with his part of intelligence; boddhavyam—the matter of understanding; pratipattiù—understood; yataù—by which; bhavet—so becomes. TRANSLATION When the intelligence of the gigantic form separately became manifest, Brahmä, the lord of the Vedas, entered into it with the partial power of understanding, and thus an object of understanding is experienced by the living entities. TEXT 24 ôdYa& caSYa iNai>aRà& cNd]Maa iDaZaRàMai>aMaaNaae_ivXaTPadMa( ) k-MaRaaveNa PaaaveNa >aGavàai>aMaaié[Taa" ) o>aYaaerNTar& VYaaeMa Yae åd]PaazRda& GaYaae_vTaRTa +a}a& +ai}aYaSTadNauv]Ta" ) Yaae JaaTañaYaTae vaazTa )) 1 )) çré-çuka uväca evaà bruväëaà maitreyaà dvaipäyana-suto budhaù préëayann iva bhäratyä viduraù pratyabhäñata SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; evam—thus; bruväëam—speaking; maitreyam—unto the sage. Maitreya; dvaipäyana-sutaù—the son of Dvaipäyana; budhaù—learned; préëayan—in a pleasing manner; iva—as it was; bhäratyä—in the manner of a request; viduraù—Vidura; pratyabhäñata—expressed. TRANSLATION Çré Çukadeva Gosvämé said: O King, while Maitreya, the great sage, was thus speaking, Vidura, the learned son of Dvaipäyana Vyäsa, expressed a request in a pleasing manner by asking this question. TEXT 2 ivdur ovac b]øNa( k-Qa& >aGavTaiêNMaa}aSYaaivk-airaRGaTv& va (c)e-Xaae va k-MaRi>a" ku-Ta" )) 6 )) bhagavän eka evaiña sarva-kñetreñv avasthitaù amuñya durbhagatvaà vä kleço vä karmabhiù kutaù SYNONYMS bhagavän—the Supreme Personality of Godhead; ekaù—alone; eva eñaù—all these; sarva—all; kñetreñu—in the living entities; avasthitaù—situated; amuñya—of the living entities; durbhagatvam—misfortune; vä—either; kleçaù—miseries; vä—or; karmabhiù— by activities; kutaù—what for. TRANSLATION The Lord, as the Supersoul, is situated in every living being's heart. Why then do the living entities' activities result in misfortune and misery?

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PURPORT The next question put forward by Vidura to Maitreya is, "Why are the living entities subjected to so many miseries and misfortunes in spite of the Lord's presence in their hearts as the Supersoul?" The body is considered a fruitful tree, and the living entity and the Lord as Supersoul are like two birds seated in that tree. The individual soul is eating the fruit of the tree, but the Supersoul, the Lord, is witnessing the activities of the other bird. A citizen of the state may be in miseries for want of sufficient supervision by the state authority, but how can it be possible that a citizen suffers from other citizens while the chief of the state is personally present? From another point of view, it is understood that the jéva living entity is qualitatively one with the Lord, and thus his knowledge in the pure state of life cannot be covered by nescience, especially in the presence of the Supreme Lord. How then does the living entity become subjected to ignorance and covered by the influence of mäyä? The Lord is the father and protector of every living entity, and He is known as the bhüta-bhåt, or the maintainer of the living entities. Why then should the living entity he subjected to so many sufferings and misfortunes? It should not be so, but actually we see that it happens everywhere. This question is therefore put forward by Vidura for solution. TEXT 7 WTaiSMaNMae MaNaae ivÜNa( i%ÛTae_jaNaSaª$e= ) Taà" Paraaae k-XMal&/ MaaNaSa& MahTa( )) 7 )) etasmin me mano vidvan khidyate 'jïäna-saìkaöe tan naù paräëuda vibho kaçmalaà mänasaà mahat SYNONYMS etasmin—in this; me—my; manaù—mind; vidvan—O learned one; khidyate—is troubling; ajïäna—nescience; saìkaöe—in distress; tat—therefore; naù—my; paräëuda—clear up; vibho—O great one; kaçmalam—illusion; mänasam—relating to the mind; mahat—great.

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TRANSLATION O great and learned one, my mind is greatly illusioned by the distress of this nescience, and I therefore request you to clear it up. PURPORT Such mental bewilderment as represented here by Vidura takes place for some living entities, but not for everyone, for if everyone were bewildered there would be no possibility of a solution by higher personalities. TEXT 8 é[qéuk- ovac Sa wTQa& caeidTa" +aT}aa TatviJajaSauNaa MauiNa" ) Pa[TYaah >aGaviÀta" SMaYaiàv GaTaSMaYa" )) 8 )) çré-çuka uväca sa itthaà coditaù kñatträ tattva-jijïäsunä muniù pratyäha bhagavac-cittaù smayann iva gata-smayaù SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; saù—he (Maitreya Muni); ittham—in this way; coditaù—being agitated; kñatträ—by Vidura; tattva-jijïäsunä—by one who was anxious to inquire to know the truth; muniù—the great sage; pratyäha—replied; bhagavat-cittaù—God conscious; smayan—wondering; iva—as if; gata-smayaù—without hesitation. TRANSLATION Çré Çukadeva Gosvämé said: O King, Maitreya, being thus agitated by the inquisitive Vidura, at first seemed astonished, but then he replied to him without hesitation, since he was fully God conscious. 295 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

PURPORT Since the great sage Maitreya was filled with God consciousness, he had no reason to be astonished at such contradictory questions by Vidura. Therefore, although as a devotee he externally expressed surprise, as if he did not know how to reply to those questions, he immediately became perfectly settled and properly replied to Vidura. Yasmin vijïäte sarvam evaà vijïätaà bhavati (Muëòaka Upaniñad 1.3). Anyone who is a devotee of the Lord knows about the Lord to some extent, and devotional service to the Lord makes him able to know everything by the grace of the Lord. Although a devotee may apparently express himself to be ignorant, he is full of knowledge in every intricate matter. TEXT 9 MaE}aeYa ovac SaeYa& >aGavTaae MaaYaa YaàYaeNa ivåDYaTae ) wRìrSYa ivMau¢-SYa k-aPaRaaTYaPaaQa| iNaMaURl&/ ivìMaUl&/ Na YaØih"

)) 16 ))

sädhv etad vyähåtaà vidvan nätma-mäyäyanaà hareù äbhäty apärthaà nirmülaà viçva-mülaà na yad bahiù SYNONYMS sädhu—as good as it should be; etat—all these explanations; vyähåtam—thus spoken; 307 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

vidvan—O learned one; na—not; ätma—the self; mäyä—energy; ayanam—movement; hareù—of the Personality of Godhead; äbhäti—appears; apärtham—without meaning; nirmülam—without basis; viçva-mülam—the origin is the Supreme; na—not; yat— which; bahiù—outside. TRANSLATION O learned sage, your explanations are very good, as they should be. Disturbances to the conditioned soul have no other basis than the movement of the external energy of the Lord. PURPORT A living entity's unlawful desire to become one with the Lord in every respect is the root cause of the entire material manifestation, for otherwise the Lord has no need to create such a manifestation, even for His pastimes. The conditioned soul, under the spell of the external energy of the Lord, falsely suffers many unfortunate incidents in material life. The Lord is the predominator of the external energy, mäyä, whereas the living entity is predominated by the same mäyä under the material condition. The false attempt of the living entity to occupy the predominating post of the Lord is the cause of his material bondage, and the conditioned soul's attempt to become one with the Lord is the last snare of mäyä. TEXT 17 Yaê MaU!TaMaae l/aeke- Yaê buÖe" Par& GaTa" ) Taavu>aaE Sau%MaeDaeTae i(c)-XYaTYaNTairTaae JaNa" )) 17 )) yaç ca müòhatamo loke yaç ca buddheù paraà gataù täv ubhau sukham edhete kliçyaty antarito janaù SYNONYMS yaù—one who is; ca—also; müòha-tamaù—the lowest of the fools; loke—in the world; 308 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

yaù ca—and one who is; buddheù—of intelligence; param—transcendental; gataù— gone; tau—of them; ubhau—both; sukham—happiness; edhete—enjoy; kliçyati—suffer; antaritaù—situated between; janaù—persons. TRANSLATION Both the lowest of fools and he who is transcendental to all intelligence enjoy happiness, whereas persons between them suffer the material pangs. PURPORT The lowest of fools do not understand material miseries; they pass their lives merrily and do not inquire into the miseries of life. Such persons are almost on the level of the animals, who, although in the eyes of superiors are always miserable in life, are unaware of material distresses. A hog's life is degraded in its standard of happiness, which entails living in a filthy place, engaging in sex enjoyment at every opportune moment, and laboring hard in a struggle for existence, but this is unknown to the hog. Similarly, human beings who are unaware of the miseries of material existence and are happy in sex life and hard labor are the lowest of fools. Yet because they have no sense of miseries, they supposedly enjoy so-called happiness. The other class of men, those who are liberated and are situated in the transcendental position above intelligence, are really happy and are called paramahaàsas. But persons who are neither like hogs and dogs nor on the level of the paramahaàsas feel the material pangs, and for them inquiry about the Supreme Truth is necessary. The Vedänta-sütra states, athäto brahma jijïäsä: "Now one should inquire about Brahman." This inquiry is necessary for those who are between the paramahaàsas and the fools who have forgotten the question of selfrealization in the midst of life in sense gratification. TEXT 18 AQaaR>aav& iviNaiêTYa Pa[TaqTaSYaaiPa NaaTMaNa" ) Taa& caiPa YauZMaÀrau"

)) 21 ))

såñövägre mahad-ädéni sa-vikäräëy anukramät tebhyo viräjam uddhåtya tam anu präviçad vibhuù SYNONYMS såñövä—after creating; agre—in the beginning; mahat-ädéni—the total material energy; 312 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

sa-vikäräëi—along with the sense organs; anukramät—by a gradual process of differentiation; tebhyaù—out of that; viräjam—the gigantic universal form; uddhåtya— manifesting; tam—unto that; anu—later; präviçat—entered; vibhuù—the Supreme. TRANSLATION After creating the total material energy, the mahat-tattva, and thereby manifesting the gigantic universal form with senses and sense organs, the Supreme Lord entered within it. PURPORT Fully satisfied by the answers of the sage Maitreya, Vidura wanted to understand the remaining portions of the creative function of the Lord, and he took the clue from the previous topics. TEXT 22 YaMaahuraÛ& Pauåz& Sahóax(g...Y„aUåbahuk-Ma( ) Ya}a ivì wMae l/aek-a" Saivk-aXa& Ta AaSaTae )) 22 )) yam ähur ädyaà puruñaà sahasräìghry-üru-bähukam yatra viçva ime lokäù sa-vikäçaà ta äsate SYNONYMS yam—who; ähuù—is called; ädyam—original; puruñam—incarnation for cosmic manifestation; sahasra—thousand; aìghri—legs; üru—thighs; bähukam—hands; yatra— wherein; viçvaù—the universe; ime—all these; lokäù—planets; sa-vikäçam—with respective developments; te—all of them; äsate—living. TRANSLATION The puruña incarnation lying on the Causal Ocean is called the original puruña in the material creations, and in His viräö form, in whom all the planets and their inhabitants 313 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

live, He has many thousands of legs and hands. PURPORT The first puruña is Käraëodakaçäyé Viñëu, the second puruña is Garbhodakaçäyé Viñëu, and the third puruña is Kñérodakaçäyé Viñëu, in whom is contemplated the viräö-puruña, the gigantic form in which all the planets with their different developments and inhabitants are floating. TEXT 23 YaiSMaNa( dXaivDa" Pa[aa" Sah Gaae}aJaE" )

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Pa[Jaa ivic}aak*-TaYa AaSaNa( Yaai>aird& TaTaMa( )) 24 )) yatra putraiç ca pautraiç ca naptåbhiù saha gotrajaiù prajä viciträkåtaya äsan yäbhir idaà tatam SYNONYMS yatra—wherein; putraiù—along with sons; ca—and; pautraiù—along with grandsons; ca—also; naptåbhiù—with grandsons from daughters; saha—along with; gotra-jaiù—of the same family; prajäù—generations; vicitra—of different kinds; äkåtayaù—so done; äsan—exist; yäbhiù—by whom; idam—all these planets; tatam—spread. TRANSLATION O my lord, I think that the process manifest in the forms of sons, grandsons and family members has spread all over the universe in different varieties and species. TEXT 25 Pa[JaaPaTaqNaa& Sa PaiTaêœPae k-aNa( Pa[JaaPaTaqNa( ) SaGaa|êEvaNauSaGaa|ê MaNaUNMaNvNTaraiDaPaaNa( )) 25 )) prajäpaténäà sa patiç cakÿpe kän prajäpatén sargäàç caivänusargäàç ca manün manvantarädhipän SYNONYMS prajä-paténäm—of the demigods like Brahmä and others; saù—he; patiù—leader; cakÿpe—decided; kän—whomsoever; prajäpatén—fathers of the living entities; sargän— generations; ca—also; eva—certainly; anusargän—later generations; ca—and; manün— the Manus; manvantara-adhipän—and the changes of such.

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TRANSLATION O learned brähmaëa, please describe how the leader of all the demigods, namely Prajäpati, Brahmä, decided to establish the various Manus, the heads of the ages. Please describe the Manus also, and please describe the descendants of those Manus. PURPORT The human race, or manuñya-sara, descends from the Manus, sons and grandsons of the Prajäpati, Brahmä. The descendants of Manu reside in all the different planets and rule all the universe. TEXT 26 oPaYaRDaê Yae l/aek-a >aUMaeiMaR}aaTMaJaaSaTae ) Taeza& Sa&SQaa& Pa[MaaaUl/aeRk-SYa c vavRraQaaR" )) 5 )) svardhuny-udärdraiù sva-jaöä-kaläpair upaspåçantaç caraëopadhänam padmaà yad arcanty ahi-räja-kanyäù sa-prema nänä-balibhir varärthäù SYNONYMS svardhuné-uda—by the water of the Ganges; ärdraiù—being moistened; sva-jaöä—bunch of hairs; kaläpaiù—situated on the head; upaspåçantaù—by so touching; caraëaupadhänam—the shelter of His feet; padmam—the lotus shelter; yat—that which; arcanti—worships; ahi-räja—the serpent-king; kanyäù—daughters; sa-prema—with great devotion; nänä—various; balibhiù—paraphernalia; vara-arthäù—being desirous of husbands. TRANSLATION The sages came from the highest planets down to the lower region through the water of the Ganges, and therefore the hair on their heads was wet. They touched the lotus feet of 337 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

the Lord, which are worshiped with various paraphernalia by the daughters of the serpent-king when they desire good husbands. PURPORT The Ganges water flows directly from the lotus feet of Viñëu, and its course runs from the highest planet of the universe down to the lowest. The sages came down from Satyaloka by taking advantage of the flowing water, a process of transportation made possible by the power of mystic yoga. If a river flows thousands and thousands of miles, a perfect yogé can at once transport himself from one place to another simply by dipping in its water. The Ganges is the only celestial river which flows throughout the universe, and great sages travel all over the universe via this sacred river. The statement that their hair was wet indicates that it was directly moistened by the water originating from the lotus feet of Viñëu (the Ganges). Whoever touches the water of the Ganges to his head surely touches the lotus feet of the Lord directly and can become free from all effects of sinful acts. If after taking a bath in the Ganges or being washed of all sins, a man guards himself against committing further sinful acts, then certainly he is delivered. But if he again takes up sinful activities, his bath in the Ganges is as good as that of the elephant, who nicely takes his bath in a river but later spoils the whole thing by covering himself with dust on the land. TEXT 6 MauhuGa*Raaeåhk-iaUTSauMaha&iña]NaqveåååKMaMaUDanR" ) rÒaedDaaraEziDaSaaEMaNaSYa vNaóJaae veauJaax(iga]Paax(ga]e" )) 24 ))

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prekñäà kñipantaà haritopalädreù sandhyäbhra-néver uru-rukma-mürdhnaù ratnodadhärauñadhi-saumanasya vana-srajo veëu-bhujäìghripäìghreù SYNONYMS prekñäm—the panorama; kñipantam—deriding; harita—green; upala—coral; adreù—of the hell; sandhyä-abhra-néveù—of the dress of the evening sky; uru—great; rukma— gold; mürdhnaù—on the summit; ratna—jewels; udadhära—waterfalls; auñadhi—herbs; saumanasya—of the scenery; vana-srajaù—flower garland; veëu—dress; bhuja—hands; aìghripa—trees; aìghreù—legs. TRANSLATION The luster of the transcendental body of the Lord mocked the beauty of the coral mountain. The coral mountain is very beautifully dressed by the evening sky, but the yellow dress of the Lord mocked its beauty. There is gold on the summit of the mountain, but the Lord's helmet, bedecked with jewels, mocked it. The mountain's waterfalls, herbs, etc., with a panorama of flowers, seem like garlands, but the Lord's gigantic body, and His hands and legs, decorated with jewels, pearls, tulasé leaves and flower garlands, mocked the scene on the mountain. PURPORT The panoramic beauty of nature, which strikes one with wonder, may be taken as a perverted reflection of the transcendental body of the Lord. One who is therefore attracted by the beauty of the Lord is no longer attracted by the beauty of material nature, although he does not minimize its beauty. In Bhagavad-gétä (2.59) it is described that one who is attracted by param, the Supreme, is no longer attracted by anything inferior. TEXT 25 AaYaaMaTaae ivSTarTa" SvMaaNa‚ deheNa l/aek-}aYaSa°hearYacRTaa& k-aMadugaax(iga]PaÚMa( ) 357 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

Pa[dXaRYaNTa& k*-PaYaa Na%eNdu‚ MaYaU%i>aàax(Gauil/caåPa}aMa(

)) 26 ))

puàsäà sva-kämäya vivikta-märgair abhyarcatäà käma-dughäìghri-padmam pradarçayantaà kåpayä nakhendumayükha-bhinnäìguli-cäru-patram SYNONYMS puàsäm—of the human being; sva-kämäya—according to the desire; vivikta-märgaiù— by the path of devotional service; abhyarcatäm—worshiped; käma-dugha-aìghripadmam—the lotus feet of the Lord, which can award all desired fruits; pradarçayantam—while showing them; kåpayä—by causeless mercy; nakha—nails; indu—moonlike; mayükha—rays; bhinna—divided; aìguli—figures; cäru-patram—very beautiful. TRANSLATION The Lord showed His lotus feet by raising them. His lotus feet are the source of all awards achieved by devotional service free from material contamination. Such awards are for those who worship Him in pure devotion. The splendor of the transcendental rays from His moonlike toenails and fingernails appeared like the petals of a flower. PURPORT The Lord fulfills the desires of everyone just as one desires. Pure devotees are interested in achieving the transcendental service of the Lord, which is nondifferent from Him. Therefore, the Lord is the only desire of the pure devotees, and devotional service is the only spotless process for achieving His favor. Çréla Rüpa Gosvämé says in his Bhaktirasämåta-sindhu (1.1.11) that pure devotional service is jïäna-karmädy-anävåtam: [Cc. Madhya 19.167] pure devotional service is without any tinge of speculative knowledge and fruitive activities. Such devotional service is able to award the pure devotee the highest result, namely direct association with the Supreme Personality of Godhead, Lord Kåñëa. According to the Gopäla-täpané Upaniñad, the Lord showed one of the many thousands of petals of His lotus feet. It is said: brähmaëo'säv anavarataà me dhyätaù 358 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

stutaù parärdhänte so 'budhyata gopa-veço me purastät ävirbabhüva. After penetrating for millions of years, Lord Brahmä could understand the transcendental form of the Lord as Çré Kåñëa, in the dress of a cowherd boy, and thus he recorded his experience in the Brahma-saàhitä in the famous prayer, govindam ädi-puruñaà tam ahaà bhajämi **. TEXT 27 Mau%eNa l/aek-aiTaRhriSMaTaeNa PairSfu-rTku-aSar"SaraeJa‚ MaaTMaaNaMaM>a" ìSaNa& ivYaÀ ) ddXaR devae JaGaTaae ivDaaTaa NaaTa" Par& l/aek-ivSaGaRd*ií" )) 32 )) tarhy eva tan-näbhi-saraù-sarojam ätmänam ambhaù çvasanaà viyac ca dadarça devo jagato vidhätä nätaù paraà loka-visarga-dåñöiù SYNONYMS 363 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

tarhi—therefore; eva—certainly; tat—His; näbhi—navel; saraù—lake; sarojam—lotus flower; ätmänam—Brahmä; ambhaù—the devastating water; çvasanam—the drying air; viyat—the sky; ca—also; dadarça—looked upon; devaù—demigod; jagataù—of the universe; vidhätä—maker of the destination; na—not; ataù param—beyond; lokavisarga—creation of the cosmic manifestation; dåñöiù—glance. TRANSLATION When Lord Brahmä, the maker of the universal destination, thus saw the Lord, he simultaneously glanced over creation. Lord Brahmä saw the lake in Lord Viñëu's navel, and the lotus flower, as well as the devastating water, the drying air and the sky. All became visible to him. TEXT 33 Sa k-MaRbqJa& rJaSaaePar¢-" Pa[Jaa" iSaSa*+aiàYadev d*îa ) ASTaaEiÜSaGaaRi>aMau%STaMaq@y‚ MaVYa¢-vTMaRNYai>aveiXaTaaTMaa )) 33 )) sa karma-béjaà rajasoparaktaù prajäù sisåkñann iyad eva dåñövä astaud visargäbhimukhas tam éòyam avyakta-vartmany abhiveçitätmä SYNONYMS saù—he (Brahmä); karma-béjam—seed of worldly activities; rajasä uparaktaù—initiated by the mode of passion; prajäù—living entities; sisåkñan—willing to create progeny; iyat—all the five causes of creation; eva—thus; dåñövä—looking on; astaut—prayed for; visarga—creation after the creation by the Lord; abhimukhaù—towards; tam—that; éòyam—worshipable; avyakta—transcendental; vartmani—on the path of; abhiveçita— fixed; ätmä—mind.

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TRANSLATION Lord Brahmä, thus being surcharged with the mode of passion, became inclined to create, and after seeing the five causes of creation indicated by the Personality of Godhead, he began to offer his respectful prayers on the path of the creative mentality. PURPORT Even if one is in the material mode of passion, to create something in the world he has to take shelter of the Supreme for the necessary energy. That is the path of the successful termination of any attempt. Thus end the Bhaktivedanta purports of the Third Canto, Eighth Chapter, of the ÇrémadBhägavatam, entitled "Manifestation of Brahmä from Garbhodakaçäyé Viñëu."

SB 3.9: Brahmä's Prayers for Creative Energy

9. Brahmä's Prayers for Creative Energy

TEXT 1 b]øaevac jaTaae_iSa Mae_Û SauicraàNau deh>aaJaa& Na jaYaTae >aGavTaae GaiTairTYavÛMa( ) NaaNYatvdiSTa >aGavàiPa Taà éuÖ& MaaYaaGauaaiSa )) 1 )) brahmoväca jïäto 'si me 'dya sucirän nanu deha-bhäjäà na jïäyate bhagavato gatir ity avadyam nänyat tvad asti bhagavann api tan na çuddhaà mäyä-guëa-vyatikaräd yad urur vibhäsi

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SYNONYMS brahmä uväca—Lord Brahmä said; jïätaù—known; asi—You are; me—by me; adya— today; sucirät—after a long time; nanu—but; deha-bhäjäm—of one who has a material body; na—not; jïäyate—is known; bhagavataù—of the Personality of Godhead; gatiù— course; iti—so it is; avadyam—great offense; na anyat—none beyond; tvat—You; asti— there is; bhagavan—O my Lord; api—even though there is; tat—anything that may be; na—never; çuddham—absolute; mäyä—material energy; guëa-vyatikarät—because of the mixture of the modes of; yat—to which; uruù—transcendental; vibhäsi—You are. TRANSLATION Lord Brahmä said: O my Lord, today, after many, many years of penance, I have come to know about You. Oh, how unfortunate the embodied living entities are that they are unable to know Your personality! My Lord, You are the only knowable object because there is nothing supreme beyond You. If there is anything supposedly superior to You, it is not the Absolute. You exist as the Supreme by exhibiting the creative energy of matter. PURPORT The highest peak of the ignorance of the living entities who are conditioned by material bodies is that they are unaware of the supreme cause of the cosmic manifestation. Different people have different theories regarding the supreme cause, but none of them are genuine. The only supreme cause is Viñëu, and the intervening impediment is the illusory energy of the Lord. The Lord has employed His wonderful material energy in manifesting many, many wonderful distractions in the material world, and the conditioned souls, illusioned by the same energy, are thus unable to know the supreme cause. The most stalwart scientists and philosophers, therefore, cannot be accepted as wonderful. They only appear wonderful because they are instruments in the hands of the illusory energy of the Lord. Under illusion, the general mass of people deny the existence of the Supreme Lord and accept the foolish products of illusory energy as supreme. One can know the supreme cause, the Personality of Godhead, by the causeless mercy of the Lord, which is bestowed upon the Lord's pure devotees like Brahmä and those in his disciplic succession. By acts of penance only was Lord Brahmä able to see the Garbhodakaçäyé Viñëu, and by realization only could he understand the Lord as He is. Brahmä was extremely satisfied upon observing the magnificent beauty and opulence of 366 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

the Lord, and he admitted that nothing can be comparable to Him. Only by penance can one appreciate the beauty and opulence of the Lord, and when one is acquainted with that beauty and opulence, he is no longer attracted by any other. This is confirmed in Bhagavad-gétä (2.59): paraà dåñövä nivartate. Foolish human beings who do not endeavor to investigate the supreme beauty and opulence of the Lord are here condemned by Brahmä. It is imperative that every human being try for such knowledge, and if anyone does not do so, his life is spoiled. Anything that is beautiful and opulent in the material sense is enjoyed by those living entities who are like crows. Crows always engage in picking at rejected garbage, whereas the white ducks do not mix with the crows. Rather, they take pleasure in transparent lakes with lotus flowers, surrounded by beautiful orchards. Both crows and ducks are undoubtedly birds by birth, but they are not of the same feather. TEXT 2 æPa& YadeTadvbaeDarSaaedYaeNa Xaìiàv*taTaMaSa" SadNauGa]haYa ) AadaE Ga*hqTaMavTaarXaTaEk-bqJa& Yaàai>aPaÚ>avNaadhMaaivraSaMa( )) 2 )) rüpaà yad etad avabodha-rasodayena çaçvan-nivåtta-tamasaù sad-anugrahäya ädau gåhétam avatära-çataika-béjaà yan-näbhi-padma-bhavanäd aham äviräsam SYNONYMS rüpam—form; yat—which; etat—that; avabodha-rasa—of Your internal potency; udayena—with the manifestation; çaçvat—forever; nivåtta—freed from; tamasaù— material contamination; sat-anugrahäya—for the sake of the devotees; ädau—original in the creative energy of matter; gåhétam—accepted; avatära—of incarnations; çata-ekabéjam—the root cause of hundreds; yat—that which; näbhi-padma—the navel lotus flower; bhavanät—from the home; aham—myself; äviräsam—generated. TRANSLATION 367 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

The form which I see is eternally freed from material contamination and has advented to show mercy to the devotees as a manifestation of internal potency. This incarnation is the origin of many other incarnations, and I am born from the lotus flower grown from Your navel home. PURPORT The three deities Brahmä, Viñëu and Maheçvara (Çiva), the executive heads of the three modes of material nature (passion, goodness and ignorance), are all generated from Garbhodakaçäyé Viñëu, who is described herein by Brahmä. From the Kñérodakaçäyé Viñëu, many Viñëu incarnations expand at different ages in the duration of the cosmic manifestation. They are expanded only for the transcendental happiness of the pure devotees. The incarnations of Viñëu, who appear at different ages and times, are never to be compared to the conditioned souls. The viñëu-tattvas are not to be compared to deities like Brahmä and Çiva, nor are they on the same level. Anyone who compares them is called a päñaëòé, or infidel. Tamasaù, mentioned herein, is the material nature, and the spiritual nature has a completely separate existence from tamaù. Therefore, spiritual nature is called avabodha-rasa, or avarodha-rasa. Avarodha means "that which completely nullifies." In the Transcendence there is no chance of material contact by any means. Brahmä is the first living being, and therefore he mentions his birth from the lotus flower generated from the abdomen of Garbhodakaçäyé Viñëu. TEXT 3 NaaTa" Par& ParMa YaÙvTa" SvæPa‚ MaaNaNdMaa}aMaivk-LPaMaivÖvcR" ) PaXYaaiMa ivìSa*JaMaek-MaivìMaaTMaNa( >aUTaeiNd]YaaTMak-MadSTa oPaaié[Taae_iSMa )) 3 )) nätaù paraà parama yad bhavataù svarüpam änanda-mätram avikalpam aviddha-varcaù paçyämi viçva-såjam ekam aviçvam ätman bhütendriyätmaka-madas ta upäçrito 'smi SYNONYMS 368 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

na—do not; ataù param—hereafter; parama—O Supreme; yat—that which; bhavataù— of Your Lordship; svarüpam—eternal form; änanda-mätram—impersonal Brahman effulgence; avikalpam—without changes; aviddha-varcaù—without deterioration of potency; paçyämi—do I see; viçva-såjam—creator of the cosmic manifestation; ekam— one without a second; aviçvam—and yet not of matter; ätman—O Supreme Cause; bhüta—body; indriya—senses; ätmaka—on such identification; madaù—pride; te—unto You; upäçritaù—surrendered; asmi—I am. TRANSLATION O my Lord, I do not see a form superior to Your present form of eternal bliss and knowledge. In Your impersonal Brahman effulgence in the spiritual sky, there is no occasional change and no deterioration of internal potency. I surrender unto You because whereas I am proud of my material body and senses, Your Lordship is the cause of the cosmic manifestation and yet You are untouched by matter. PURPORT As stated in Bhagavad-gétä (18.55), bhaktyä mäm abhijänäti yävän yaç cäsmi tattvataù: the Supreme Personality of Godhead can only be partially known, and only by the process of devotional service to the Lord. Lord Brahmä became aware that the Supreme Lord Kåñëa has many, many eternal, blissful forms of knowledge. He has described such expansions of the Supreme Lord, Govinda, in his Brahma-saàhitä (5.33), as follows: advaitam acyutam anädim ananta-rüpam ädyaà puräëa-puruñaà nava-yauvanaà ca vedeñu durlabham adurlabham ätma-bhaktau govindam ädi-puruñaà tam ahaà bhajämi "I worship Govinda, the primeval Lord, who is nondual and infallible. He is the original cause of all causes, even though He expands in many, many forms. Although He is the oldest personality, He is ever youthful, unaffected by old age. The Supreme Personality of Godhead cannot be known by the academic wisdom of the Vedas; one has to approach the devotee of the Lord to understand Him." The only way to understand the Lord as He is, is by devotional service to the Lord, or by approaching the devotee of the Lord who always has the Lord in his heart. By devotional perfection one can understand that the impersonal brahmajyoti is only a 369 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

partial representation of the Supreme Personality of Godhead, Lord Kåñëa, and that the three puruña expansions in the material creation are His plenary portions. In the spiritual sky of the brahmajyoti there is no change of various kalpas or millenniums, and there are no creative activities in the Vaikuëöha worlds. The influence of time is conspicuous by its absence. The rays of the transcendental body of the Lord, the unlimited brahmajyoti, are undeterred by the influence of material energy. In the material world also, the initial creator is the Lord Himself. He brings about the creation of Brahmä, who becomes the subsequent creator, empowered by the Lord. TEXT 4 TaÜa wd& >auvNaMa(r)l/ Ma(r)l/aYa DYaaNae SMa Naae diXaRTa& Ta oPaaSak-aNaaMa( ) TaSMaE NaMaae >aGavTae_NauivDaeMa Tau>Ya& Yaae_Naad*Taae Nark->aaiG>arSaTPa[Sa(r)E" )) 4 )) tad vä idaà bhuvana-maìgala maìgaläya dhyäne sma no darçitaà ta upäsakänäm tasmai namo bhagavate 'nuvidhema tubhyaà yo 'nädåto naraka-bhägbhir asat-prasaìgaiù SYNONYMS tat—the Supreme Personality of Godhead, Çré Kåñëa; vä—or; idam—this present form; bhuvana-maìgala—O You who are all-auspicious for all the universes; maìgaläya—for the sake of all prosperity; dhyäne—in meditation; sma—as it were; naù—unto us; darçitam—manifested; te—Your; upäsakänäm—of the devotees; tasmai—unto Him; namaù—my respectful obeisances; bhagavate—unto the Personality of Godhead; anuvidhema—I perform; tubhyam—unto You; yaù—which; anädåtaù—is neglected; naraka-bhägbhiù—by persons destined for hell; asat-prasaìgaiù—by material topics. TRANSLATION This present form, or any transcendental form expanded by the Supreme Personality of Godhead, Çré Kåñëa, is equally auspicious for all the universes. Since You have 370 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

manifested this eternal personal form upon whom Your devotees meditate, I therefore offer my respectful obeisances unto You. Those who are destined to be dispatched to the path of hell neglect Your personal form because of speculating on material topics. PURPORT Regarding the personal and impersonal features of the Supreme Absolute Truth, the personal forms exhibited by the Lord in His different plenary expansions are all for the benediction of all the universes. The personal form of the Lord is also worshiped in meditation as Supersoul, Paramätmä, but the impersonal brahmajyoti is not worshiped. Persons who are addicted to the impersonal feature of the Lord, whether in meditation or otherwise, are all pilgrims to hell because, as stated in Bhagavad-gétä (12.5), impersonalists simply waste their time in mundane mental speculation because they are addicted more to false arguments than to reality. Therefore, the association of the impersonalists is condemned herewith by Brahmä. All the plenary expansions of the Personality of Godhead are equally potent, as confirmed in the Brahma-saàhitä (5.46): dépärcir eva hi daçäntaram abhyupetya dépäyate vivåta-hetu-samäna-dharmä yas tädåg eva hi ca viñëutayä vibhäti govindam ädi-puruñaà tam ahaà bhajämi The Lord expands Himself as the flames of a fire expand one after another. Although the original flame, or Çré Kåñëa, is accepted as Govinda, the Supreme Person, all other expansions, such as Räma, Nåsiàha and Varäha, are as potent as the original Lord. All such expanded forms are transcendental. In the beginning of Çrémad-Bhägavatam it is made clear that the Supreme Truth is eternally uncontaminated by material touch. There is no jugglery of words and activities in the transcendental kingdom of the Lord. All the Lord's forms are transcendental, and such manifestations are ever identical. The particular form of the Lord exhibited to a devotee is not mundane, even though the devotee may retain material desire, nor is it manifest under the influence of material energy, as is foolishly considered by the impersonalists. Impersonalists who consider the transcendental forms of the Lord to be products of the material world are surely destined for hell. TEXT 5 371 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

Yae Tau TvdqYacraYa& Pa[v*aaePaXaMaNaaiÜMau%eiNd]Yaa Yae ) ku-vRiNTa k-aMaSau%le/Xal/vaYa dqNaa l/ae>aai>a>aUTaMaNaSaae_ku-Xal/aiNa XaìTa( )) 7 )) daivena te hata-dhiyo bhavataù prasaìgät sarväçubhopaçamanäd vimukhendriyä ye 374 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

kurvanti käma-sukha-leça-laväya dénä lobhäbhibhüta-manaso 'kuçaläni çaçvat SYNONYMS daivena—by fate of misfortune; te—they; hata-dhiyaù—bereft of memory; bhavataù—of You; prasaìgät—from the topics; sarva—all; açubha—inauspiciousness; upaçamanät— curbing down; vimukha—turned against; indriyäù—senses; ye—those; kurvanti—act; käma—sense gratification; sukha—happiness; leça—brief; laväya—for a moment only; dénäù—poor fellows; lobha-abhibhüta—overwhelmed by greed; manasaù—of one whose mind; akuçaläni—inauspicious activities; çaçvat—always. TRANSLATION O my Lord, persons who are bereft of the all-auspicious performance of chanting and hearing about Your transcendental activities are certainly unfortunate and are also bereft of good sense. They engage in inauspicious activities, enjoying sense gratification for a very little while. PURPORT The next question is why people are against such auspicious activities as chanting and hearing the glories and pastimes of the Lord, which can bring total freedom from the cares and anxieties of material existence. The only answer to this question is that they are unfortunate because of supernatural control due to their offensive activities performed simply for the sake of sense gratification. The Lord's pure devotees, however, take compassion upon such unfortunate persons and, in a missionary spirit, try to persuade them into the line of devotional service. Only by the grace of pure devotees can such unfortunate men be elevated to the position of transcendental service. TEXT 8 +auta*$(i=}aDaaTaui>airMaa MauhurÛRMaaNaa" XaqTaaeZaRreai¢-YaaeGaPair>aaivTaôTSaraeJa AaSSae é[uTaei+aTaPaQaae NaNau NaaQa Pau&SaaMa( ) YaÛiÖYaa Ta oåGaaYa iv>aavYaiNTa TataÜPau" Pa[aUTadYaYaaSadl/>YaYaEk-ae NaaNaaJaNaeZvvihTa" SauôdNTaraTMaa )) 12 )) nätiprasédati tathopacitopacärair ärädhitaù sura-gaëair hådi baddha-kämaiù yat sarva-bhüta-dayayäsad-alabhyayaiko nänä-janeñv avahitaù suhåd antar-ätmä SYNONYMS na—never; ati—very much; prasédati—become satisfied; tathä—as much as; upacita—by 383 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

pompous arrangement; upacäraiù—with much worshipable paraphernalia; ärädhitaù— being worshiped; sura-gaëaiù—by the celestial demigods; hådi baddha-kämaiù—with hearts full of all sorts of material desires; yat—that which; sarva—all; bhüta—living entities; dayayä—to show them causeless mercy; asat—nondevotee; alabhyayä—not being achieved; ekaù—one without a second; nänä—various; janeñu—in living entities; avahitaù—perceived; suhåt—well-wishing friend; antaù—within; ätmä—Supersoul. TRANSLATION My Lord, You are not very much satisfied by the worship of the demigods, who arrange for Your worship very pompously, with various paraphernalia, but who are full of material hankerings. You are situated in everyone's heart as the Supersoul just to show Your causeless mercy, and You are the eternal well-wisher, but You are unavailable for the nondevotee. PURPORT The demigods in the celestial heavenly planets, who are appointed administrators of the material affairs, are also devotees of the Lord. But, at the same time, they have desires for material opulence and sense gratification. The Lord is so kind that He awards them all sorts of material happiness, more than they can desire, but He is not satisfied with them because they are not pure devotees. The Lord does not want any one of His innumerable sons (the living entities) to remain in the material world of threefold miseries to perpetually suffer the material pangs of birth, death, old age and disease. The demigods in the heavenly planets, and many devotees on this planet also, want to remain in the material world as devotees of the Lord and take advantage of material happiness. They do so at a risk of falling down to the lower status of existence, and this makes the Lord dissatisfied with them. Pure devotees are not desirous of any material enjoyment, nor are they averse to it. They completely dovetail their desires with the desires of the Lord and perform nothing on their personal account. Arjuna is a good example. On his own sentiment, due to family affection, Arjuna did not want to fight, but finally, after hearing Çrémad Bhagavad-gétä, he agreed to fight in the interests of the Lord. Therefore, the Lord is very much satisfied with pure devotees because they do not act for sense gratification but only in terms of the Lord's desire. As Paramätmä, or Supersoul, He is situated in everyone's heart, always giving everyone the chance of good counsel. Thus everyone 384 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

should take the opportunity and render transcendental loving service to Him wholly and solely. The nondevotees, however, are neither like the demigods nor like the pure devotees, but are averse to the transcendental relationship with the Lord. They have revolted against the Lord and must perpetually undergo the reactions of their own activities. Bhagavad-gétä (4.11) states: ye yathä mäà prapadyante täàs tathaiva bhajämy aham. "Although the Lord is equally kind to every living being, the living beings, for their own part, are able to please the Lord to either a greater or lesser extent." The demigods are called sakäma devotees, or devotees with material desires in mind, while the pure devotees are called niñkäma devotees because they have no desires for their personal interests. The sakäma devotees are self-interested because they do not think of others, and therefore they are not able to satisfy the Lord perfectly, whereas the pure devotees take the missionary responsibility of turning nondevotees into devotees, and they are therefore able to satisfy the Lord more than the demigods. The Lord is unmindful of the nondevotees, although He is sitting within everyone's heart as well-wisher and Supersoul. However, He also gives them the chance to receive His mercy through His pure devotees who are engaged in missionary activities. Sometimes the Lord Himself descends for missionary activities, as He did in the form of Lord Caitanya, but mostly He sends His bona fide representatives, and thus He shows His causeless mercy towards the nondevotees. The Lord is so satisfied with His pure devotees that He wants to give them the credit for missionary success, although He could do the work personally. This is the sign of His satisfaction with His pure, niñkäma devotees, compared to the sakäma devotees. By such transcendental activities the Lord simultaneously becomes free from the charge of partiality and exhibits His pleasure with the devotees. Now a question arises: If the Lord is sitting in the hearts of nondevotees, why are they not moved to become devotees? It may be answered that the stubborn nondevotees are like the barren land or alkaline field, where no agricultural activities can be successful. As part and parcel of the Lord, every individual living entity has a minute quantity of independence, and by misuse of this minute independence, the nondevotees commit offense after offense, to both the Lord and His pure devotees engaged in missionary work. As a result of such acts, they become as barren as an alkaline field, where there is no strength to produce. TEXT 13 Pau&SaaMaTaae ivivDak-MaRi>arßraÛE‚ 385 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

daRNaeNa caeGa]TaPaSaa PaircYaRYaa c ) AaraDaNa& >aGavTaSTav SaiT§-YaaQaaeR DaMaaeR_iPaRTa" k-ihRicd(iMa]YaTae Na Ya}a )) 13 )) puàsäm ato vividha-karmabhir adhvarädyair dänena cogra-tapasä paricaryayä ca ärädhanaà bhagavatas tava sat-kriyärtho dharmo 'rpitaù karhicid mriyate na yatra SYNONYMS puàsäm—of the people; ataù—therefore; vividha-karmabhiù—by various fruitive activities; adhvara-ädyaiù—by performance of Vedic rituals; dänena—by charities; ca— and; ugra—very hard; tapasä—austerity; paricaryayä—by transcendental service; ca— also; ärädhanam—worship; bhagavataù—of the Personality of Godhead; tava—Your; sat-kriyä-arthaù—simply for pleasing Your Lordship; dharmaù—religion; arpitaù—so offered; karhicit—at any time; mriyate—vanquishes; na—never; yatra—there. TRANSLATION But the pious activities of the people, such as performance of Vedic rituals, charity, austere penances, and transcendental service, performed with a view to worship You and satisfy You by offering You the fruitive results, are also beneficial. Such acts of religion never go in vain. PURPORT Absolute devotional service, conducted in nine different spiritual activities—hearing, chanting, remembering, worshiping, praying, etc.—does not always appeal to people with a pompous nature; they are more attracted by the Vedic superficial rituals and other costly performances of social religious shows. But the process according to the Vedic injunctions is that the fruits of all pious activities should be offered to the Supreme Lord. In Bhagavad-gétä (9.27), the Lord demands that whatever one may do in one's daily activities, such as worship, sacrifice, and offering charity, all the results should be offered to Him only. This offering of the results of pious acts unto the Supreme Lord is a sign of devotional service to the Lord and is of permanent value, 386 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

whereas enjoying the same results for oneself is only temporary. Anything done on account of the Lord is a permanent asset and accumulates in the form of unseen piety for gradual promotion to the unalloyed devotional service of the Lord. These undetected pious activities will one day result in full-fledged devotional service by the grace of the Supreme Lord. Therefore, any pious act done on account of the Supreme Lord is also recommended here for those who are not pure devotees. TEXT 14 XaìTSvæPaMahSaEv iNaPaqTa>aed‚ MaaehaYa baeDaiDazatva i}aPaaÜv*Da Wk- oåPa[raeh‚ STaSMaE NaMaae >aGavTae >auvNad]uMaaYa )) 16 )) yo vä ahaà ca giriçaç ca vibhuù svayaà ca sthity-udbhava-pralaya-hetava ätma-mülam bhittvä tri-päd vavådha eka uru-prarohas tasmai namo bhagavate bhuvana-drumäya SYNONYMS yaù—one who; vai—certainly; aham ca—also I; giriçaù ca—also Çiva; vibhuù—the Almighty; svayam—personality (as Viñëu); ca—and; sthiti—maintenance; udbhava— creation; pralaya—dissolution; hetavaù—the causes; ätma-mülam—self-rooted; bhittvä—having penetrated; tri-pät—three trunks; vavådhe—grew; ekaù—one without a second; uru—many; prarohaù—branches; tasmai—unto Him; namaù—obeisances; bhagavate—unto the Personality of Godhead; bhuvana-drumäya—unto the tree of the planetary system. TRANSLATION Your Lordship is the prime root of the tree of the planetary systems. This tree has grown by first penetrating the material nature in three trunks—as me, Çiva and You, the Almighty—for creation, maintenance and dissolution, and we three have grown with many branches. Therefore I offer my obeisances unto You, the tree of the cosmic manifestation. PURPORT The cosmic manifestation is grossly divided into three worlds, the upper, lower and middle planetary systems, and then it broadens into the cosmos of fourteen planetary systems, with the manifestation of the Supreme Personality of Godhead as the supreme root. Material nature, which appears to be the cause of the cosmic manifestation, is only the agency or energy of the Lord. This is confirmed in Bhagavad-gétä (9.10): mayädhyakñeëa prakåtiù süyate sa-caräcaram. "Only under the superintendence of the Supreme Lord does material nature appear to be the cause of all creation, maintenance and dissolution." The Lord expands Himself into three—Viñëu, Brahmä and Çiva—for 390 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

maintenance, creation and destruction respectively. Of the three principal agents controlling the three modes of material nature, Viñëu is the Almighty; even though He is within material nature for the purpose of maintenance, He is not controlled by the laws of material nature. The other two, Brahmä and Çiva, although almost as greatly powerful as Viñëu, are within the control of the material energy of the Supreme Lord. The conception of many gods controlling the many departments of material nature is ill conceived of by the foolish pantheist. God is one without a second, and He is the primal cause of all causes. As there are many departmental heads of governmental affairs, so there are many heads of management of the universal affairs. Due to a poor fund of knowledge, the impersonalist does not believe in the personal management of things as they are. But in this verse it is clearly explained that everything is personal and nothing is impersonal. We have already discussed this point in the Introduction, and it is confirmed here in this verse. The tree of the material manifestation is described in the Fifteenth Chapter of Bhagavad-gétä as an açvattha tree whose root is upward. We have actual experience of such a tree when we see the shadow of a tree on the bank of a reservoir of water. The reflection of the tree on the water appears to hang down from its upward roots. The tree of creation described here is only a shadow of the reality which is Parabrahman, Viñëu. In the internal potential manifestation of the Vaikuëöhalokas, the actual tree exists, and the tree reflected in the material nature is only the shadow of this actual tree. The impersonalists, theory that Brahman is void of all variegatedness is false because the shadow-tree described in Bhagavad-gétä cannot exist without being the reflection of a real tree. The real tree is situated in the eternal existence of spiritual nature, full of transcendental varieties, and Lord Viñëu is the root of that tree also. The root is the same—the Lord—both for the real tree and the false, but the false tree is only the perverted reflection of the real tree. The Lord, being the real tree, is here offered obeisances by Brahmä on his own behalf and also on behalf of Lord Çiva. TEXT 17 l/aek-ae ivk-MaRiNarTa" ku-Xale/ Pa[Mata" k-MaRavdcRNae Sve ) YaSTaavdSYa bl/vaiNah JaqivTaaXaa& SaÛiX^NatYaiNaiMazaYa NaMaae_STau TaSMaE )) 17 ))

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loko vikarma-nirataù kuçale pramattaù karmaëy ayaà tvad-udite bhavad-arcane sve yas tävad asya balavän iha jévitäçäà sadyaç chinatty animiñäya namo 'stu tasmai SYNONYMS lokaù—people in general; vikarma—work without sense; nirataù—engaged in; kuçale— in beneficial activity; pramattaù—negligent; karmaëi—in activity; ayam—this; tvat—by You; udite—enunciated; bhavat—of You; arcane—in worship; sve—their own; yaù— who; tävat—as long as; asya—of the people in general; balavän—very strong; iha—this; jévita-äçäm—struggle for existence; sadyaù—directly; chinatti—is cut to pieces; animiñäya—by the eternal time; namaù—my obeisances; astu—let there be; tasmai— unto Him. TRANSLATION People in general all engage in foolish acts, not in the really beneficial activities enunciated directly by You for their guidance. As long as their tendency for foolish work remains powerful, all their plans in the struggle for existence will be cut to pieces. I therefore offer my obeisances unto Him who acts as eternal time. PURPORT People in general are all engaged in senseless work. They are systematically unmindful of the real beneficial work, which is the devotional service of the Lord, technically called the arcanä regulations. The arcanä regulations are directly instructed by the Lord in the Närada-païcarätra and are strictly followed by the intelligent men, who know well that the highest perfectional goal of life is to reach Lord Viñëu, who is the root of the tree called the cosmic manifestation. Also, in the Bhägavatam and in Bhagavad-gétä such regulative activities are clearly mentioned. Foolish people do not know that their selfinterest is in realization of Viñëu. The Bhägavatam (7.5.30-32) says: matir na kåñëe parataù svato vä mitho 'bhipadyeta gåha-vratänäm adänta-gobhir viçatäà tamisraà punaù punaç carvita-carvaëänäm 392 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

na te viduù svärtha-gatià hi viñëuà duräçayä ye bahir-artha-mäninaù andhä yathändhair upanéyamänäs te 'péça-tantryäm uru-dämni baddhäù naiñäà matis tävad urukramäìghrià spåçaty anarthäpagamo yad-arthaù mahéyasäà päda-rajo-'bhiñekaà niñkiïcanänäà na våëéta yävat "Persons who are determined to totally rot in false, material happiness cannot become Kåñëa-minded either by instructions from teachers, by self-realization or by parliamentary discussions. They are dragged by the unbridled senses into the darkest region of ignorance, and thus they madly engage in what is called 'chewing the chewed.' "Because of their foolish activities, they are unaware that the ultimate goal of human life is to achieve Viñëu, the Lord of the cosmic manifestation, and so their struggle for existence is in the wrong direction of material civilization, which is under the external energy. They are led by similar foolish persons, just as one blind man is led by another blind man and both fall in the ditch. "Such foolish men cannot be attracted towards the activities of the Supreme Powerful, who is actually the neutralizing measure for their foolish activities, unless and until they have the good sense to be guided by the great souls who are completely freed from material attachment." In Bhagavad-gétä the Lord asks everyone to give up all other occupational duties and absolutely engage in arcanä activities, or in pleasing the Lord. But almost no one is attracted to such arcanä activity. Everyone is more or less attracted by activities which are conditions of rebellion against the Supreme Lord. The systems of jïäna and yoga are also indirectly rebellious acts against the Lord. There is no auspicious activity except arcanä of the Lord. Jïäna and yoga are sometimes accepted within the purview of arcanä when the ultimate aim is Viñëu, and not otherwise. The conclusion is that only the devotees of the Lord are bona fide human beings eligible for salvation. Others are vainly struggling for existence without any actual benefit. TEXT 18 YaSMaaiØ>aeMYahMaiPa iÜParaDaRiDaZaGavTae PauåzaetaMaaYa )) 19 )) tiryaì-manuñya-vibudhädiñu jéva-yoniñv ätmecchayätma-kåta-setu-parépsayä yaù reme nirasta-viñayo 'py avaruddha-dehas tasmai namo bhagavate puruñottamäya SYNONYMS tiryak—animals lower than human beings; manuñya—human beings, etc.; vibudhaädiñu—amongst the demigods; jéva-yoniñu—in different species of life; ätma—self; icchayä—by the will; ätma-kåta—self-created; setu—obligations; parépsayä—desiring to preserve; yaù—who; reme—performing transcendental pastimes; nirasta—not being affected; viñayaù—material contamination; api—certainly; avaruddha—manifested; dehaù—transcendental body; tasmai—unto Him; namaù—my obeisances; bhagavate— unto the Personality of Godhead; puruñottamäya—the primeval Lord. TRANSLATION O my Lord, by Your own will You appear in the various species of living entities, among animals lower than human beings as well as among the demigods, to perform Your transcendental pastimes. You are not affected by material contamination. You come just to fulfill the obligations of Your own principles of religion, and therefore, O Supreme Personality, I offer my obeisances unto You for manifesting such different forms. PURPORT The Lord's incarnations in different species of life are all transcendental. He appears as a human being in His incarnations of Kåñëa, Räma, etc., but He is not a human being. Anyone who mistakes Him for an ordinary human being is certainly not very intelligent, as confirmed in Bhagavad-gétä (9.11): avajänanti mäà müòhä mänuñéà tanum 395 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

äçritam. The same principle is applicable when He appears as the hog or fish incarnations. They are transcendental forms of the Lord and are manifested under certain necessities of His own pleasure and pastimes. Such manifestations of the transcendental forms of the Lord are accepted by Him mostly to enliven His devotees. All His incarnations are manifested whenever there is a need to deliver His devotees and maintain His own principles. TEXT 20 Yaae_ivÛYaaNauPahTaae_iPa dXaaDaRv*tYaa iNad]aMauvah Ja#=rqk*-Tal/aek-Yaa}a" ) ANTaJaRle/_ihk-iXaPauSPaXaaRNaukU-l/a& >aqMaaeiMaRMaail/iNa JaNaSYa Sau%& ivv*aPaÚ>avNaadhMaaSaMaq@y l/aek-}aYaaePak-raR GaaSTaNd]q& SaGaR oÛMaMaavh ) TaNMaYaaPaaidTa& ùGa]e YaNMaa& Pa[aQaRYaTae >avaNa( )) 29 ))

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çré-bhagavän uväca mä veda-garbha gäs tandréà sarga udyamam ävaha tan mayäpäditaà hy agre yan mäà prärthayate bhavän SYNONYMS çré-bhagavän uväca—the Lord, the Personality of Godhead, said; mä—do not; vedagarbha—O You who have the depth of all Vedic wisdom; gäù tandrém—become dejected; sarge—for creation; udyamam—enterprises; ävaha—you just undertake; tat— that (which you want); mayä—by Me; äpäditam—executed; hi—certainly; agre— previously; yat—which; mäm—from Me; prärthayate—begging; bhavän—you. TRANSLATION The Supreme Personality of Godhead then said: O Brahmä, O depth of Vedic wisdom, be neither depressed nor anxious about the execution of creation. What you are begging from Me has already been granted before. PURPORT Any person authorized by either the Lord or by His bona fide representative is already blessed, as is the work entrusted to him. Of course, the person entrusted with such a responsibility should always be aware of his incapability and must always look for the mercy of the Lord for the successful execution of his duty. One should not be puffed up because he is entrusted with certain executive work. Fortunate is he who is so entrusted, and if he is always fixed in the sense of being subordinate to the will of the Supreme, he is sure to come out successful in the discharge of his work. Arjuna was entrusted with the work of fighting on the Battlefield of Kurukñetra, and before he was so entrusted, the Lord had already arranged for his victory. But Arjuna was always conscious of his position as subordinate to the Lord, and thus he accepted Him as the supreme guide in his responsibility. Anyone who takes pride in doing responsible work but does not give credit to the Supreme Lord is certainly falsely proud and cannot execute anything nicely. Brahmä and persons in the line of his disciplic succession who follow in his footsteps are always successful in the discharge of loving transcendental service to the Supreme Lord. 407 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

TEXT 30 >aUYaSTv& TaPa AaiTaï ivÛa& cEv Madaé[YaaMa( ) Taa>YaaMaNTaôRid b]øNa( l/aek-aNd]+YaSYaPaav*TaaNa( )) 30 )) bhüyas tvaà tapa ätiñöha vidyäà caiva mad-äçrayäm täbhyäm antar-hådi brahman lokän drakñyasy apävåtän SYNONYMS bhüyaù—again; tvam—yourself; tapaù—penance; ätiñöha—be situated; vidyäm—in the knowledge; ca—also; eva—certainly; mat—My; äçrayäm—under the protection; täbhyäm—by those qualifications; antaù—within; hådi—in the heart; brahman—O brähmaëa; lokän—all the worlds; drakñyasi—you will see; apävåtän—all disclosed. TRANSLATION O Brahmä, situate yourself in penance and meditation and follow the principles of knowledge to receive My favor. By these actions you will be able to understand everything from within your heart. PURPORT The mercy the Lord bestows upon a particular person engaged in executing the responsible work entrusted unto him is beyond imagination. But His mercy is received due to our penance and perseverance in executing devotional service. Brahmä was entrusted with the work of creating the planetary systems. The Lord instructed him that when he meditated he would very easily know where and how the planetary systems must be arranged. The directions were to come from within, and there was no necessity for anxiety in that task. Such instructions of buddhi-yoga are directly imparted by the Lord from within, as confirmed in Bhagavad-gétä (10.10). TEXT 31

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TaTa AaTMaiNa l/aeke- c >ai¢-Yau¢-" SaMaaihTa" ) d]íaiSa Maa& TaTa& b]øNMaiYa l/aek-a&STvMaaTMaNa" )) 31 )) tata ätmani loke ca bhakti-yuktaù samähitaù drañöäsi mäà tataà brahman mayi lokäàs tvam ätmanaù SYNONYMS tataù—thereafter; ätmani—in yourself; loke—in the universe; ca—also; bhakti-yuktaù— being situated in devotional service; samähitaù—being completely absorbed; drañöä asi— you shall see; mäm—Me; tatam—spread throughout; brahman—O Brahmä; mayi—in Me; lokän—all the universe; tvam—you; ätmanaù—the living entities. TRANSLATION O Brahmä, when you are absorbed in devotional service, in the course of your creative activities, you will see Me in you and throughout the universe, and you will see that you yourself, the universe and the living entities are all in Me. PURPORT It is cited herein by the Lord that during his daytime Brahmä would see Him as Lord Çré Kåñëa. He would appreciate how the Lord expanded Himself into all the calves during His childhood at Våndävana, he would know how Yaçodämayé saw all the universes and planetary systems within the mouth of Kåñëa during His playful childhood pastimes, and he would also see that there are many millions of Brahmäs during the appearance of Lord Kåñëa in Brahmä's daytime. But all these manifestations of the Lord, appearing everywhere in His eternal, transcendental forms, cannot be understood by anyone but the pure devotees, who are always engaged in devotional service to the Lord and are fully absorbed in the Lord. The high qualifications of Brahmä are also indicated herein. TEXT 32 Yada Tau SavR>aUTaezu daåZviGaniMav iSQaTaMa( ) 409 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

Pa[iTac+aqTa Maa& l/aek-ae JaùataùeRv k-XMal/Ma( )) 32 )) yadä tu sarva-bhüteñu däruñv agnim iva sthitam praticakñéta mäà loko jahyät tarhy eva kaçmalam SYNONYMS yadä—when; tu—but; sarva—all; bhüteñu—in the living entities; däruñu—in wood; agnim—fire; iva—like; sthitam—situated; praticakñéta—you shall see; mäm—Me; lokaù—and the universe; jahyät—can give up; tarhi—then at once; eva—certainly; kaçmalam—illusion. TRANSLATION You will see Me in all living entities as well as all over the universe, just as fire is situated in wood. Only in that state of transcendental vision will you be able to be free from all kinds of illusion. PURPORT Brahmä prayed that he might not forget his eternal relationship with the Lord during the course of his material activities. In answer to that prayer, the Lord said that he should not think of existing without a relationship with His omnipotency. The example is given of the fire in wood. The fire kindled in wood is always the same, although the wood may be of different types. Similarly, the bodies within the material creation may be specifically different according to shape and quality, but the spirit souls within them are not different from one another. The quality of fire, warmth, is the same everywhere, and the spiritual spark, or part and parcel of the Supreme Spirit, is the same in every living being; thus the potency of the Lord is distributed all over His creation. This transcendental knowledge alone can save one from the contamination of material illusion. Since the Lord's potency is distributed everywhere, a pure soul, or devotee of the Lord, can see everything in relationship with the Lord, and therefore he has no all contamination of material association. The pure devotee never forgets the touch of 410 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

the Lord in all circumstances. TEXT 33 Yada rihTaMaaTMaaNa& >aUTaeiNd]YaGauaUTaeiNd]YaGaua" )) 36 )) jïäto 'haà bhavatä tv adya durvijïeyo 'pi dehinäm yan mäà tvaà manyase 'yuktaà bhütendriya-guëätmabhiù SYNONYMS jïätaù—known; aham—Myself; bhavatä—by you; tu—but; adya—today; duù—difficult; vijïeyaù—to be known; api—in spite of; dehinäm—for the conditioned soul; yat— because; mäm—Me; tvam—you; manyase—understand; ayuktam—without being made of; bhüta—material elements; indriya—material senses; guëa—material modes; ätmabhiù—and false ego like the conditioned soul. 414 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

TRANSLATION Although I am not easily knowable by the conditioned soul, you have known Me today because you know that My personality is not constituted of anything material, and specifically not of the five gross and three subtle elements. PURPORT Knowledge of the Supreme Absolute Truth does not necessitate negation of the material manifestation but understanding of spiritual existence as it is. To think that because material existence is realized in forms therefore spiritual existence must be formless is only a negative material conception of spirit. The real spiritual conception is that spiritual form is not material form. Brahmä appreciated the eternal form of the Lord in that way, and the Personality of Godhead approved of Brahmä's spiritual conception. In Bhagavad-gétä the Lord condemned the material conception of Kåñëa's body which arises because He is apparently present like a man. The Lord may appear in any of His many, many spiritual forms, but He is not materially composed, nor has He any difference between body and self. That is the way of conceiving the spiritual form of the Lord. TEXT 37 Tau>Ya& MaiÜicik-TSaaYaaMaaTMaa Mae diXaRTaae_bih" ) Naale/Na Sail/le/ MaUl&/ PauZk-rSYa ivicNvTa" )) 37 )) tubhyaà mad-vicikitsäyäm ätmä me darçito 'bahiù nälena salile mülaà puñkarasya vicinvataù SYNONYMS tubhyam—unto you; mat—Me; vicikitsäyäm—on your trying to know; ätmä—self; me— of Myself; darçitaù—exhibited; abahiù—from within; nälena—through the stem; salile— in the water; mülam—root; puñkarasya—of the lotus, the primeval source; vicinvataù— contemplating.

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TRANSLATION When you were contemplating whether there was a source to the stem of the lotus of your birth and you even entered into that stem, you could not trace out anything. But at that time I manifested My form from within. PURPORT The Personality of Godhead can be experienced only by His causeless mercy, not by mental speculation or with the help of the material senses. Material senses cannot approach the transcendental understanding of the Supreme Personality of Godhead. He can be appreciated only by submissive devotional service when He reveals Himself before the devotee. Only by love of Godhead can one know God, and not otherwise. The Personality of Godhead cannot be seen with the material eyes, but He can be seen from within by spiritual eyes opened by the ointment of love of Godhead. As long as one's spiritual eyes are closed due to the dirty covering of matter, one cannot see the Lord. But when the dirt is removed by the process of devotional service, one can see the Lord, without a doubt. Brahmä's personal endeavor to see the root of the lotus pipe failed, but when the Lord was satisfied by his penance and devotion, He revealed Himself from within with no external endeavor. TEXT 38 YaÀk-QaaR(r) MaTSTaae}a& MaTk-Qaa>YaudYaaiªTaMa( ) YaÜa TaPaiSa Tae iNaïa Sa Wz MadNauGa]h" )) 38 )) yac cakarthäìga mat-stotraà mat-kathäbhyudayäìkitam yad vä tapasi te niñöhä sa eña mad-anugrahaù SYNONYMS yat—that which; cakartha—performed; aìga—O Brahmä; mat-stotram—prayers for Me; mat-kathä—words regarding My activities; abhyudaya-aìkitam—enumerating My transcendental glories; yat—or that; vä—either; tapasi—in penance; te—your; niñöhä— faith; saù—that; eñaù—all these; mat—My; anugrahaù—causeless mercy. 416 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

TRANSLATION O Brahmä, the prayers that you have chanted praising the glories of My transcendental activities, the penances you have undertaken to understand Me, and your firm faith in Me—all these are to be considered My causeless mercy. PURPORT When a living entity desires to serve the Lord in transcendental loving service, the Lord helps the devotee in so many ways as the caitya-guru, or the spiritual master within, and thus the devotee can perform many wonderful activities beyond material estimation. By the mercy of the Lord even a layman can compose prayers of the highest spiritual perfection. Such spiritual perfection is not limited by material qualifications but is developed by dint of one's sincere endeavor to render transcendental service. Voluntary endeavor is the only qualification for spiritual perfection. Material acquisitions of wealth or education are not considered. TEXT 39 Pa[qTaae_hMaSTau >ad]& Tae l/aek-aNaa& ivJaYaeC^Yaa ) YadSTaaEzqGauRaUTaae vaYauNaa YadiDaiïTa" ) PaÚMaM>aê TaTk-al/k*-TavqYaeRaGavTk-MaRcaeidTa" ) Wk&- VYa>aa¿qduåDaa i}aDaa >aaVYa& iÜSaáDaa )) 8 )) padma-koçaà tadäviçya bhagavat-karma-coditaù ekaà vyabhäìkñéd urudhä tridhä bhävyaà dvi-saptadhä SYNONYMS padma-koçam—the whorl of the lotus; tadä—then; äviçya—entering into; bhagavat—by the Supreme Personality of Godhead; karma—in activities; coditaù—being encouraged by; ekam—one; vyabhäìkñét—divided into; urudhä—great division; tridhä—three divisions; bhävyam—capable of further creation; dvi-saptadhä—fourteen divisions.

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TRANSLATION Thus engaged in the service of the Supreme Personality of Godhead, Lord Brahmä entered into the whorl of the lotus, and as it spread all over the universe he divided it into three divisions of worlds and later into fourteen divisions. TEXT 9 WTaavaÅqvl/aek-SYa Sa&SQaa>aed" SaMaaôTa" ) DaMaRSYa ùiNaiMataSYa ivPaak-" ParMaeïySaaE )) 9 )) etäväï jéva-lokasya saàsthä-bhedaù samähåtaù dharmasya hy animittasya vipäkaù parameñöhy asau SYNONYMS etävän—up to this; jéva-lokasya—of the planets inhabited by the living entities; saàsthä-bhedaù—different situations of habitation; samähåtaù—performed completely; dharmasya—of religion; hi—certainly; animittasya—of causelessness; vipäkaù—mature stage; parameñöhé—the highest personality in the universe; asau—that. TRANSLATION Lord Brahmä is the most exalted personality in the universe because of his causeless devotional service unto the Lord in mature transcendental knowledge. He therefore created all the fourteen planetary divisions for inhabitation by the different types of living entities. PURPORT The Supreme Lord is the reservoir of all the qualities of the living entities. The conditioned souls in the material world reflect only part of those qualities, and therefore they are sometimes called pratibimbas. These pratibimba living entities, as parts and parcels of the Supreme Lord, have inherited different proportions of His original 431 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

qualities, and in terms of their inheritance of these qualities, they appear as different species of life and are accommodated in different planets according to the plan of Brahmä. Brahmä is the creator of the three worlds, namely the lower planets, called the Pätälalokas, the middle planets, called the Bhürlokas, and the upper planets, called the Svarlokas. Still higher planets, such as Maharloka, Tapoloka, Satyaloka and Brahmaloka, do not dissolve in the devastating water. This is because of the causeless devotional service rendered unto the Lord by their inhabitants, whose existence continues up to the end of dvi-parärdha time, when they are generally liberated from the chain of birth and death in the material world. TEXT 10 ivdur ovac YaQaaTQa bhuæPaSYa hrerd(>auTak-MaRaae )) 10 )) vidura uväca yathättha bahu-rüpasya harer adbhuta-karmaëaù käläkhyaà lakñaëaà brahman yathä varëaya naù prabho SYNONYMS viduraù uväca—Vidura said; yathä—as; ättha—you have said; bahu-rüpasya—having varieties of forms; hareù—of the Lord; adbhuta—wonderful; karmaëaù—of the actor; käla—time; äkhyam—of the name; lakñaëam—symptoms; brahman—O learned brähmaëa; yathä—as it is; varëaya—please describe; naù—unto us; prabho—O lord. TRANSLATION Vidura inquired from Maitreya: O my lord, O greatly learned sage, kindly describe eternal time, which is another form of the Supreme Lord, the wonderful actor. What are the symptoms of that eternal time? Please describe them to us in detail.

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PURPORT The complete universe is a manifestation of varieties of entities, beginning from the atoms up to the gigantic universe itself, and all is under the control of the Supreme Lord in His form of käla, or eternal time. The controlling time has different dimensions in relation to particular physical embodiments. There is a time for atomic dissolution and a time for the universal dissolution. There is a time for the annihilation of the body of the human being, and there is a time for the annihilation of the universal body. Also, growth, development and resultant actions all depend on the time factor. Vidura wanted to know in detail the different physical manifestations and their times of annihilation. TEXT 11 MaE}aeYa ovac Gauau¢-ya >aGavaNaVYa¢-ae VYa¢->auiGv>au" )) 3 )) evaà kälo 'py anumitaù saukñmye sthaulye ca sattama saàsthäna-bhuktyä bhagavän avyakto vyakta-bhug vibhuù SYNONYMS evam—thus; kälaù—time; api—also; anumitaù—measured; saukñmye—in the subtle; sthaulye—in the gross forms; ca—also; sattama—O best; saàsthäna—combinations of the atoms; bhuktyä—by the motion; bhagavän—the Supreme Personality of Godhead; avyaktaù—unmanifested; vyakta-bhuk—controlling all physical movement; vibhuù—the great potential. TRANSLATION One can estimate time by measuring the movement of the atomic combination of bodies. Time is the potency of the almighty Personality of Godhead, Hari, who controls all physical movement although He is not visible in the physical world. TEXT 4 Sa k-al/" ParMaaau»e ParMaaauGYaSTau Sa k-al/" ParMaae MahaNa( )) 4 )) sa kälaù paramäëur vai yo bhuìkte paramäëutäm sato 'viçeña-bhug yas tu sa kälaù paramo mahän SYNONYMS saù—that; kälaù—eternal time; parama-aëuù—atomic; vai—certainly; yaù—which; 452 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

bhuìkte—passes through; parama-aëutäm—the space of an atom; sataù—of the entire aggregate; aviçeña-bhuk—passing through the nondual exhibition; yaù tu—which; saù— that; kälaù—time; paramaù—the supreme; mahän—the great. TRANSLATION Atomic time is measured according to its covering a particular atomic space. That time which covers the unmanifest aggregate of atoms is called the great time. PURPORT Time and space are two correlative terms. Time is measured in terms of its covering a certain space of atoms. Standard time is calculated in terms of the movement of the sun. The time covered by the sun in passing over an atom is calculated as atomic time. The greatest time of all covers the entire existence of the nondual manifestation. All the planets rotate and cover space, and space is calculated in terms of atoms. Each planet has its particular orbit for rotating, in which it moves without deviation, and similarly the sun has its orbit. The complete calculation of the time of creation, maintenance and dissolution, measured in terms of the circulation of the total planetary systems until the end of creation, is known as the supreme käla. TEXT 5 AaSTau l/v" SMa*Ta" )) 6 )) trasareëu-trikaà bhuìkte yaù kälaù sa truöiù småtaù çata-bhägas tu vedhaù syät tais tribhis tu lavaù småtaù SYNONYMS trasareëu-trikam—combination of three hexatoms; bhuìkte—as they take time to integrate; yaù—that which; kälaù—duration of time; saù—that; truöiù—by the name truöi; småtaù—is called; çata-bhägaù—one hundred truöis; tu—but; vedhaù—called a vedha; syät—it so happens; taiù—by them; tribhiù—three times; tu—but; lavaù—lava; småtaù—so called. TRANSLATION The time duration needed for the integration of three trasareëus is called a truöi, and one 454 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

hundred truöis make one vedha. Three vedhas make one lava. PURPORT It is calculated that if a second is divided into 1687.5 parts, each part is the duration of a truöi, which is the time occupied in the integration of eighteen atomic particles. Such a combination of atoms into different bodies creates the calculation of material time. The sun is the central point for calculating all different durations. TEXT 7 iNaMaeziñl/vae jeYa AaManaTaSTae }aYa" +aaGavaNa( ved k-al/SYa GaiTa& >aGavTaae NaNau ) ivì& ivc+aTae Daqra YaaeGaraÖeNa c+auza )) 17 )) bhagavän veda kälasya gatià bhagavato nanu viçvaà vicakñate dhérä yoga-räddhena cakñuñä SYNONYMS bhagavän—O spiritually powerful one; veda—you know; kälasya—of the eternal time; gatim—movements; bhagavataù—of the Supreme Personality of Godhead; nanu—as a matter of course; viçvam—the whole universe; vicakñate—see; dhéräù—those who are self-realized; yoga-räddhena—by dint of mystic vision; cakñuñä—by the eyes. TRANSLATION O spiritually powerful one, you can understand the movements of eternal time, which is the controlling form of the Supreme Personality of Godhead. Because you are a selfrealized person, you can see everything by the power of mystic vision. PURPORT Those who have reached the highest perfectional stage of mystic power and can see everything in the past, present and future are called tri-käla-jïas. Similarly, the devotees of the Lord can see everything clearly that is in the revealed scriptures. The devotees of Lord Çré Kåñëa can very easily understand the science of Kåñëa, as well as the situation of the material and spiritual creations, without difficulty. Devotees do not have to endeavor for any yoga-siddhi, or perfection in mystic powers. They are competent to understand everything by the grace of the Lord, who is sitting in everyone's heart. TEXT 18 MaE}aeYa ovac k*-Ta& }aeTaa ÜaPar& c k-il/êeiTa cTauYauRGaMa( )

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idVYaEÜaRdXai>avRzŒ" SaavDaaNa& iNaæiPaTaMa( )) 18 )) maitreya uväca kåtaà tretä dväparaà ca kaliç ceti catur-yugam divyair dvädaçabhir varñaiù sävadhänaà nirüpitam SYNONYMS maitreyaù uväca—Maitreya said; kåtam—the age of Satya; tretä—the age of Tretä; dväparam—the age of Dväpara; ca—also; kaliù—the age of Kali; ca—and; iti—thus; catuù-yugam—four millenniums; divyaiù—of the demigods; dvädaçabhiù—twelve; varñaiù—thousands of years; sa-avadhänam—approximately; nirüpitam—ascertained. TRANSLATION Maitreya said: O Vidura, the four millenniums are called the Satya, Tretä, Dväpara and Kali yugas. The aggregate number of years of all of these combined is equal to twelve thousand years of the demigods. PURPORT The years of the demigods are equal to 360 years of humankind. As will be clarified in the subsequent verses, 12,000 of the demigods' years, including the transitional periods which are called yuga-sandhyäs, comprise the total of the aforementioned four millenniums. Thus the aggregate of the above-mentioned four millenniums is 4,320,000 years. TEXT 19 cTvair }aqiaUradYañYa" ) iNaXaaYaaMaNauv*taaYaa& iNaMauR¢-XaiXa>aaSk-rMa( )) 29 )) tam evänv api dhéyante lokä bhür-ädayas trayaù niçäyäm anuvåttäyäà nirmukta-çaçi-bhäskaram SYNONYMS tam—that; eva—certainly; anu—after; api dhéyante—are out of sight; lokäù—the planets; bhüù-ädayaù—the three worlds, Bhüù, Bhuvaù and Svaù; trayaù—three; niçäyäm—in the night; anuvåttäyäm—ordinary; nirmukta—without glare; çaçi—the moon; bhäskaram—the sun. TRANSLATION When the night of Brahmä ensues, all the three worlds are out of sight, and the sun and 473 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

the moon are without glare, just as in the due course of an ordinary night. PURPORT It is understood that the glare of the sun and moon disappear from the sphere of the three worlds, but the sun and the moon themselves do not vanish. They appear in the remaining portion of the universe, which is beyond the sphere of the three worlds. The portion in dissolution remains without sunrays or moonglow. It all remains dark and full of water, and there are indefatigable winds, as explained in the following verses. TEXT 30 i}al/aeKYaa& dùMaaNaaYaa& Xa¢-ya SaªzRaUTa( ) k-LPaae Ya}aa>avd(b]øa XaBdb]øeiTa Ya& ivdu" )) 35 )) pürvasyädau parärdhasya brähmo näma mahän abhüt kalpo yaträbhavad brahmä çabda-brahmeti yaà viduù SYNONYMS pürvasya—of the first half; ädau—in the beginning; para-ardhasya—of the superior 478 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

half; brähmaù—Brähma-kalpa; näma—of the name; mahän—very great; abhüt—was manifest; kalpaù—millennium; yatra—whereupon; abhavat—appeared; brahmä—Lord Brahmä; çabda-brahma iti—the sounds of the Vedas; yam—which; viduù—they know. TRANSLATION In the beginning of the first half of Brahmä's life, there was a millennium called Brähmakalpa, wherein Lord Brahmä appeared. The birth of the Vedas was simultaneous with Brahmä's birth. PURPORT According to Padma Puräëa (Prabhäsa-khaëòa), in thirty days of Brahmä many kalpas take place, such as the Varäha-kalpa and Pitå-kalpa. Thirty days make one month of Brahmä, beginning from the full moon to the disappearance of the moon. Twelve such months complete one year, and fifty years complete one parärdha, or one half the duration of the life of Brahmä. The Çveta-varäha appearance of the Lord is the first birthday of Brahmä. The birth date of Brahmä is in the month of March, according to Hindu astronomical calculation. This statement is reproduced from the explanation of Çréla Viçvanätha Cakravarté Öhäkura. TEXT 36 TaSYaEv caNTae k-LPaae_>aUd( Ya& PaaÚMai>ac+aTae ) YaÖreNaaRi>aSarSa AaSaqçaek-SaraeåhMa( )) 36 )) tasyaiva cänte kalpo 'bhüd yaà pädmam abhicakñate yad dharer näbhi-sarasa äsél loka-saroruham SYNONYMS tasya—of the Brähma-kalpa; eva—certainly; ca—also; ante—at the end of; kalpaù— millennium; abhüt—came into existence; yam—which; pädmam—Pädma; abhicakñate— is called; yat—in which; hareù—of the Personality of Godhead; näbhi—in the navel; 479 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

sarasaù—from the reservoir of water; äsét—there was; loka—of the universe; saroruham—lotus. TRANSLATION The millennium which followed the first Brähma millennium is known as the Pädmakalpa because in that millennium the universal lotus flower grew out of the navel reservoir of water of the Personality of Godhead, Hari. PURPORT The millennium following the Brähma-kalpa is known as the Pädma-kalpa because the universal lotus grows in that millennium. The Pädma-kalpa is also called the Pitå-kalpa in certain Puräëas. TEXT 37 AYa& Tau k-iQaTa" k-LPaae iÜTaqYaSYaaiPa >aarTa ) varah wiTa iv:YaaTaae Ya}aaSaqC^Uk-rae hir" )) 37 )) ayaà tu kathitaù kalpo dvitéyasyäpi bhärata väräha iti vikhyäto yaträséc chükaro hariù SYNONYMS ayam—this; tu—but; kathitaù—known as; kalpaù—the current millennium; dvitéyasya—of the second half; api—certainly; bhärata—O descendant of Bharata; värähaù—Väräha; iti—thus; vikhyätaù—is celebrated; yatra—in which; äsét—appeared; çükaraù—hog shape; hariù—the Personality of Godhead. TRANSLATION O descendant of Bharata, the first millennium in the second half of the life of Brahmä is also known as the Väräha millennium because the Personality of Godhead appeared in 480 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

that millennium as the hog incarnation. PURPORT The different millenniums known as the Brähma, Pädma and Väräha kalpas appear a little puzzling for the layman. There are some scholars who think these kalpas to be one and the same. According to Çréla Viçvanätha Cakravarté, the Brähma-kalpa in the beginning of the first half appears to be the Pädma-kalpa. We can, however, simply abide by the text and understand that the present millennium is in the second half of the duration of the life of Brahmä. TEXT 38 k-al/ae_Ya& iÜParaDaaR:Yaae iNaMaez oPacYaRTae ) AVYaak*-TaSYaaNaNTaSYa ùNaadeJaRGadaTMaNa" )) 38 )) kälo 'yaà dvi-parärdhäkhyo nimeña upacaryate avyäkåtasyänantasya hy anäder jagad-ätmanaù SYNONYMS kälaù—eternal time; ayam—this (as measured by Brahmä's duration of life); dviparärdha-äkhyaù—measured by the two halves of Brahmä's life; nimeñaù—less than a second; upacaryate—is so measured; avyäkåtasya—of one who is unchanged; anantasya—of the unlimited; hi—certainly; anädeù—of the beginningless; jagatätmanaù—of the soul of the universe. TRANSLATION The duration of the two parts of Brahmä's life, as above mentioned, is calculated to be equal to one nimeña [less than a second] for the Supreme Personality of Godhead, who is unchanging and unlimited and is the cause of all causes of the universe. PURPORT 481 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

The great sage Maitreya has given a considerable description of the time of different dimensions, beginning from the atom up to the duration of the life of Brahmä. Now he attempts to give some idea of the time of the unlimited Personality of Godhead. He just gives a hint of His unlimited time by the standard of the life of Brahmä. The entire duration of the life of Brahmä is calculated to be less than a second of the Lord's time, and it is explained in the Brahma-saàhitä (5.48) as follows: yasyaika-niçvasita-kälam athävalambya jévanti loma-vilajä jagad-aëòa-näthäù viñëur mahän sa iha yasya kalä-viçeño govindam ädi-puruñaà tam ahaà bhajämi "I worship Govinda, the Supreme Personality of Godhead, the cause of all causes, whose plenary portion is Mahä-Viñëu. All the heads of the innumerable universes [the Brahmäs] live only by taking shelter of the time occupied by one of His breaths." The impersonalists do not believe in the form of the Lord, and thus they would hardly believe in the Lord's sleeping. Their idea is obtained by a poor fund of knowledge; they calculate everything in terms of man's capacity. They think that the existence of the Supreme is just the opposite of active human existence; because the human being has senses, the Supreme must be without sense perception; because the human being has a form, the Supreme must be formless; and because the human being sleeps, the Supreme must not sleep. Çrémad-Bhägavatam, however, does not agree with such impersonalists. It is clearly stated herein that the Supreme Lord rests in yoga-nidrä, as previously discussed. And because He sleeps, naturally He must breathe, and the Brahma-saàhitä confirms that within His breathing period innumerable Brahmäs take birth and die. There is complete agreement between Çrémad-Bhägavatam and the Brahma-saàhitä. Eternal time is never lost along with the life of Brahmä. It continues, but it has no ability to control the Supreme Personality of Godhead because the Lord is the controller of time. In the spiritual world there is undoubtedly time, but it has no control over activities. Time is unlimited, and the spiritual world is also unlimited, since everything there exists on the absolute plane. TEXT 39 k-al/ae_Ya& ParMaaarav*Ta" ) AaaaveNa SaSaJaaRTMaSaMaa" Pa[Jaa" )) 15 )) ity ädiñöaù sva-guruëä bhagavän néla-lohitaù sattväkåti-svabhävena sasarjätma-samäù prajäù SYNONYMS iti—thus; ädiñöaù—being ordered; sva-guruëä—by his own spiritual master; bhagavän— the most powerful; néla-lohitaù—Rudra, whose color is mixed blue and red; sattva— power; äkåti—bodily features; svabhävena—and with a very furious mode of nature; sasarja—created; ätma-samäù—like his own prototype; prajäù—generations. TRANSLATION The most powerful Rudra, whose bodily color was blue mixed with red, created many offspring exactly resembling him in features, strength and furious nature. TEXT 16 åd]aa" Sa*íai>arqd*Xaqi>a" SauraetaMa ) MaYaa Sah dhNTaqi>aidRXaê+aui>aRåLbaDYaaYaTa" SaGa| dXa Pau}aa" Pa[Jaijre ) >aGavC^i¢-Yau¢-SYa l/aek-SaNTaaNaheTav" )) 21 )) athäbhidhyäyataù sargaà daça puträù prajajïire bhagavac-chakti-yuktasya loka-santäna-hetavaù SYNONYMS 504 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

atha—thus; abhidhyäyataù—while thinking of; sargam—creation; daça—ten; puträù— sons; prajajïire—were begotten; bhagavat—regarding the Personality of Godhead; çakti—potency; yuktasya—empowered with; loka—the world; santäna—generation; hetavaù—the causes. TRANSLATION Brahmä, who was empowered by the Supreme Personality of Godhead, thought of generating living entities and begot ten sons for the extension of the generations. TEXT 22 Marqicr}Yai(r)rSaaE Paul/STYa" Paul/h" §-Tau" ) >a*GauvRiSaïae d+aê dXaMaSTa}a Naard" )) 22 )) marécir atry-aìgirasau pulastyaù pulahaù kratuù bhågur vasiñöho dakñaç ca daçamas tatra näradaù SYNONYMS maréciù, atri, aìgirasau, pulastyaù, pulahaù, kratuù, bhåguù, vasiñöhaù, dakñaù—names of sons of Brahmä; ca—and; daçamaù—the tenth; tatra—there; näradaù—Närada. TRANSLATION Maréci, Atri, Aìgirä, Pulastya, Pulaha, Kratu, Bhågu, Vasiñöha, Dakña, and the tenth son, Närada, were thus born. PURPORT The whole process of the creation, maintenance and dissolution of the cosmic manifestation is meant to give the conditioned souls a chance to go back home, back to Godhead. Brahmä created Rudra to help him in his creative endeavor, but from the very beginning Rudra began to devour the whole creation, and thus he had to be stopped 505 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

from such devastating activities. Brahmä therefore created another set of good children, who were mostly in favor of worldly fruitive activities. He knew very well, however, that without devotional service to the Lord there is hardly any benefit for the conditioned souls, and therefore he at last created his worthy son Närada, who is the supreme spiritual master of all transcendentalists. Without devotional service to the Lord one cannot make progress in any department of activity, although the path of devotional service is always independent of anything material. Only the transcendental loving service of the Lord can deliver the real goal of life, and thus the service rendered by Çréman Närada Muni is the highest among all the sons of Brahmä. TEXT 23 oTSa(r)aàardae Jaje d+aae_x(GauïaTSvYaM>auv" ) Pa[aaTaae Jaje Paul/STYa" k-aêaDardC^daTa( ) AaSYaaÜaiKSaNDavae Mae!\aià‰RiTa" PaaYaaergaaé[Ya" )) 26 )) hådi kämo bhruvaù krodho lobhaç cädhara-dacchadät äsyäd väk sindhavo meòhrän niråtiù päyor aghäçrayaù SYNONYMS hådi—from the heart; kämaù—lust; bhruvaù—from the eyebrows; krodhaù—anger; lobhaù—greed; ca—also; adhara-dacchadät—from between the lips; äsyät—from the mouth; väk—speaking; sindhavaù—the seas; meòhrät—from the penis; niråtiù—low activities; päyoù—from the anus; agha-äçrayaù—reservoir of all vices. TRANSLATION Lust and desire became manifested from the heart of Brahmä, anger from between his eyebrows, greed from between his lips, the power of speaking from his mouth, the ocean from his penis, and low and abominable activities from his anus, the source of all sins. PURPORT A conditioned soul is under the influence of mental speculation. However great one may be in the estimation of mundane education and learning, he cannot be free from the influence of psychic activities. Therefore it is very difficult to give up lust and the desires for low activities until one is in the line of devotional service to the Lord. When one is frustrated in lust and low desires, anger is generated from the mind and expressed from between the eyebrows. Ordinary men are therefore advised to concentrate the mind by focusing on the place between the eyebrows, whereas the devotees of the Lord are already practiced to place the Supreme Personality of Godhead on the seat of their 509 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

minds. The theory of becoming desireless is untenable because the mind cannot be made desireless. When it is recommended that one be desireless, it is understood that one should not desire things which are destructive to spiritual values. A devotee of the Lord always has the Lord in his mind, and thus he does not need to be desireless because all his desires are in relationship with the service of the Lord. The power of speaking is called Sarasvaté, or the goddess of learning, and the birthplace of the goddess of learning is the mouth of Brahmä. Even if a man is endowed with the favor of the goddess of learning, it is quite possible for his heart to be full of lust and material desire and his eyebrows to display symptoms of anger. One may be very learned in the mundane estimation, but that does not mean that he is free from all low activities of lust and anger. Good qualifications can be expected only from a pure devotee, who is always engaged in the thought of the Lord, or in samädhi, with faith. TEXT 27 ^aYaaYaa" k-dRMaae Jaje devhUTYaa" PaiTa" Pa[>au" ) MaNaSaae dehTaêed& Jaje ivìk*-Taae JaGaTa( )) 27 )) chäyäyäù kardamo jajïe devahütyäù patiù prabhuù manaso dehataç cedaà jajïe viçva-kåto jagat SYNONYMS chäyäyäù—by the shadow; kardamaù—Kardama Muni; jajïe—became manifested; devahütyäù—of Devahüti; patiù—husband; prabhuù—the master; manasaù—from the mind; dehataù—from the body; ca—also; idam—this; jajïe—developed; viçva—the universe; kåtaù—of the creator; jagat—cosmic manifestation. TRANSLATION Sage Kardama, husband of the great Devahüti, was manifested from the shadow of Brahmä. Thus all became manifested from either the body or the mind of Brahmä. PURPORT 510 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

Although one of the three modes of material nature is always prominent, they are never represented unalloyed by one another. Even in the most prominent existence of the two lower qualities, the modes of passion and ignorance, there is sometimes a tinge of the mode of goodness. Therefore all the sons generated from the body or the mind of Brahmä were in the modes of passion and ignorance, but some of them, like Kardama, were born in the mode of goodness. Närada was born in the transcendental state of Brahmä. TEXT 28 vac& duihTar& TaNvq& SvYaM>aUhRrTaq& MaNa" ) Ak-aMaa& ck-Mae +ata" Sak-aMa wiTa Na" é[uTaMa( )) 28 )) väcaà duhitaraà tanvéà svayambhür haratéà manaù akämäà cakame kñattaù sa-käma iti naù çrutam SYNONYMS väcam—Väk; duhitaram—unto the daughter; tanvém—born of his body; svayambhüù— Brahmä; haratém—attracting; manaù—his mind; akämäm—without being sexually inclined; cakame—desired; kñattaù—O Vidura; sa-kämaù—being sexually inclined; iti— thus; naù—we; çrutam—have heard. TRANSLATION O Vidura, we have heard that Brahmä had a daughter named Väk who was born from his body and who attracted his mind toward sex, although she was not sexually inclined towards him. PURPORT Balavän indriya-grämo vidväàsam api karñati (SB 9.19.17). It is said that the senses are so mad and strong that they can bewilder even the most sensible and learned man. Therefore it is advised that one should not indulge in living alone even with one's 511 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

mother, sister or daughter. Vidväàsam api karñati means that even the most learned also become victims of the sensuous urge. Maitreya hesitated to state this anomaly on the part of Brahmä, who was sexually inclined to his own daughter, but still he mentioned it because sometimes it so happens, and the living example is Brahmä himself, although he is the primeval living being and the most learned within the whole universe. If Brahmä could be a victim of the sexual urge, then what of others, who are prone to so many mundane frailties? This extraordinary immortality on the part of Brahmä was heard to have occurred in some particular kalpa, but it could not have happened in the kalpa in which Brahmä heard directly from the Lord the four essential verses of ÇrémadBhägavatam because the Lord blessed Brahmä, after giving him lessons on the Bhägavatam, that he would never be bewildered in any kalpa whatsoever. This indicates that before the hearing of Çrémad-Bhägavatam he might have fallen a victim to such sensuality, but after hearing Çrémad-Bhägavatam directly from the Lord, there was no possibility of such failures. One should, however, take serious note of this incident. The human being is a social animal, and his unrestricted mixing with the fair sex leads to downfall. Such social freedom of man and woman, especially among the younger section, is certainly a great stumbling block on the path of spiritual progress. Material bondage is due only to sexual bondage, and therefore unrestricted association of man and woman is surely a great impediment. Maitreya cited this example on the part of Brahmä just to bring to our notice this great danger. TEXT 29 TaMaDaMaeR k*-TaMaiTa& ivl/aeKYa iPaTar& SauTaa" ) MarqicMau:Yaa MauNaYaae ivé[M>aaTPa[TYabaeDaYaNa( )) 29 )) tam adharme kåta-matià vilokya pitaraà sutäù maréci-mukhyä munayo viçrambhät pratyabodhayan SYNONYMS tam—unto him; adharme—in the matter of immortality; kåta-matim—the mind being so given; vilokya—seeing thus; pitaram—unto the father; sutäù—sons; maréci-mukhyäù— 512 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

headed by Maréci; munayaù—sages; viçrambhät—with due respect; pratyabodhayan— submitted as follows. TRANSLATION Thus, finding their father so deluded in an act of immorality, the sages headed by Maréci, all sons of Brahmä, spoke as follows with great respect. PURPORT The sages like Maréci were not in the wrong in submitting their protests against the acts of their great father. They knew very well that even though their father committed a mistake, there must have been some great purpose behind the show, otherwise such a great personality could not have committed such a mistake. It might be that Brahmä wanted to warn his subordinates about human frailties in their dealings with women. This is always very dangerous for persons who are on the path of self-realization. Therefore, great personalities like Brahmä, even when in the wrong, should not be neglected, nor could the great sages headed by Maréci show any disrespect because of his extraordinary behavior. TEXT 30 NaETaTPaUvŒ" k*-Ta& TvÛe Na k-irZYaiNTa caPare ) YaSTv& duihTar& GaC^eriNaGa*ùa(r)Ja& Pa[>au" )) 30 )) naitat pürvaiù kåtaà tvad ye na kariñyanti cäpare yas tvaà duhitaraà gaccher anigåhyäìgajaà prabhuù SYNONYMS na—never; etat—such a thing; pürvaiù—by any other Brahmä, or yourself in any previous kalpa; kåtam—performed; tvat—by you; ye—that which; na—nor; kariñyanti— will do; ca—also; apare—anyone else; yaù—that which; tvam—you; duhitaram—unto the daughter; gaccheù—would do; anigåhya—without controlling; aìgajam—sex desire; 513 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

prabhuù—O father. TRANSLATION O father, this performance in which you are endeavoring to complicate yourself was never attempted by any other Brahmä, nor by anyone else, nor by you in previous kalpas, nor will anyone dare to attempt it in the future. You are the supreme being in the universe, so how is it that you want to have sex with your daughter and cannot control your desire? PURPORT The post of Brahmä is the supermost post in the universe, and it appears that there are many Brahmäs and many universes besides the one in which we are situated. One who fills this post must be ideal in behavior, for Brahmä sets the example for all living entities. Brahmä, the living entity who is the most pious and spiritually elevated, is entrusted with a post next to that of the Personality of Godhead. TEXT 31 TaeJaqYaSaaMaiPa ùeTaà SauëaeKYa& JaGad(Gaurae ) Yad(v*taMaNauiTaïNa( vE l/aek-" +aeMaaYa k-LPaTae )) 31 )) tejéyasäm api hy etan na suçlokyaà jagad-guro yad-våttam anutiñöhan vai lokaù kñemäya kalpate SYNONYMS tejéyasäm—of the most powerful; api—also; hi—certainly; etat—such an act; na—not suitable; su-çlokyam—good behavior; jagat-guro—O spiritual master of the universe; yat—whose; våttam—character; anutiñöhan—following; vai—certainly; lokaù—the world; kñemäya—for prosperity; kalpate—becomes eligible. TRANSLATION

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Even though you are the most powerful being, this act does not suit you because your character is followed for spiritual improvement by people in general. PURPORT It is said that a supremely powerful living entity can do anything and everything he likes and such acts do not affect him in any way. For example, the sun, the most powerful fiery planet in the universe, can evaporate water from anywhere and still remain as powerful. The sun evaporates water from filthy places and yet is not infected with the quality of the filth. Similarly, Brahmä remains unimpeachable in all conditions. But still, since he is the spiritual master of all living entities, his behavior and character should be so ideal that people will follow such sublime behavior and derive the highest spiritual benefit. Therefore, he should not have acted as he did. TEXT 32 TaSMaE NaMaae >aGavTae Ya wd& SveNa raeicza ) AaTMaSQa& VYaÅYaaMaaSa Sa DaMa| PaaTauMahRiTa )) 32 )) tasmai namo bhagavate ya idaà svena rociñä ätma-sthaà vyaïjayäm äsa sa dharmaà pätum arhati SYNONYMS tasmai—unto Him; namaù—obeisances; bhagavate—unto the Personality of Godhead; yaù—who; idam—this; svena—by His own; rociñä—effulgence; ätma-stham—situated in Himself; vyaïjayäm äsa—has manifested; saù—He; dharmam—religion; pätum—for protection; arhati—may kindly do so. TRANSLATION Let us offer our respectful obeisances unto the Personality of Godhead, who, by His own effulgence, while situated in Himself, has manifested this cosmos. May He also protect religion for all goodness. 515 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

PURPORT Lust for sexual intercourse is so strong that it appears herein that Brahmä could not be dissuaded from his determination in spite of the appeal by his great sons like Maréci. Therefore, the great sons began to pray to the Supreme Lord for the good sense of Brahmä. It is only by the grace of the Supreme Lord that one can be protected from the allurement of lusty material desires. The Lord gives protection to devotees who are always engaged in His transcendental loving service, and by His causeless mercy He forgives the accidental fall of a devotee. Therefore, sages like Maréci prayed for the mercy of the Lord, and their prayer was fruitful. TEXT 33 Sa wTQa& Ga*a" )) 41 )) vidyä dänaà tapaù satyaà dharmasyeti padäni ca äçramäàç ca yathä-saìkhyam asåjat saha våttibhiù SYNONYMS vidyä—education; dänam—charity; tapaù—penance; satyam—truth; dharmasya—of religion; iti—thus; padäni—four legs; ca—also; äçramän—orders of life; ca—also; yathä—as they are; saìkhyam—in number; asåjat—created; saha—along with; 523 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

våttibhiù—by vocations. TRANSLATION Education, charity, penance and truth are said to be the four legs of religion, and to learn this there are four orders of life with different classifications of castes according to vocation. Brahmä created all these in systematic order. PURPORT The nucleus of the four social orders—brahmacarya, or student life, gåhastha, or householder family life, vänaprastha, or retired life for practicing penance, and sannyäsa, or renounced life for preaching the truth—is the four legs of religion. The vocational divisions are the brähmaëas, or the intelligent class, the kñatriyas, or administrative class, the vaiçyas, or mercantile productive class, and the çüdras, or general laborer class who have no specific qualifications. All were systematically planned and created by Brahmä for the regular promotion of self-realization. Student life is meant for acquiring the best education; household family life is meant for gratifying the senses, provided it is performed with a charitable disposition of mind, retirement from household life is meant for penance, for advancement in spiritual life, and renounced life is meant for preaching the Absolute Truth to the people in general. The combined actions of all members of society make the whole situation favorable for the upliftment of the mission of human life. The beginning of this social institution is based on education meant for purifying the animal propensities of the human being. The highest purificatory process is knowledge of the Supreme Personality of Godhead, the purest of the pure. TEXT 42 Saaiv}a& Pa[aJaaPaTYa& c b]aø& caQa b*htaQaa ) vaTaaRSaÄYaXaal/INaiXal/aeH^ wiTa vE Ga*he )) 42 )) sävitraà präjäpatyaà ca brähmaà cätha båhat tathä värtä saïcaya-çälénaçiloïcha iti vai gåhe

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SYNONYMS sävitram—the thread ceremony of the twice-born; präjäpatyam—to execute the vow for one year; ca—and; brähmam—acceptance of the Vedas; ca—and; atha—also; båhat— complete abstinence from sex life; tathä—then; värtä—vocation in terms of Vedic sanction; saïcaya—professional duty; çäléna—livelihood without asking anyone for cooperation; çila-uïchaù—picking up rejected grains; iti—thus; vai—even though; gåhe—in household life. TRANSLATION Then the thread ceremony for the twice-born was inaugurated, as were the rules to be followed for at least one year after acceptance of the Vedas, rules for observing complete abstinence from sex life, vocations in terms of Vedic injunctions, various professional duties in household life, and the method of maintaining a livelihood without anyone's cooperation by picking up rejected grains. PURPORT During student life the brahmacärés were given full instructions about the importance of the human form of life. Thus the basic education was designed to encourage the student in becoming free from family encumbrances. Only students unable to accept such a vow in life were allowed to go home and marry a suitable wife. Otherwise, the student would remain a permanent brahmacäré, observing complete abstinence from sex life for his whole life. It all depended on the quality of the student's training. We had the opportunity to meet an avowed brahmacäré in the personality of our spiritual master, Oà Viñëupäda Çré Çrémad Bhaktisiddhänta Gosvämé Mahäräja. Such a great soul is called a naiñöhika-brahmacäré. TEXT 43 vE%aNaSaa val/i%LYaaEduMbra" fe-NaPaa vNae ) NYaaSae ku-$=qck-" PaUv| bûaedae h&SaiNaiZ§-YaaE )) 43 )) vaikhänasä välakhilyaudumbaräù phenapä vane 525 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

nyäse kuöécakaù pürvaà bahvodo haàsa-niñkriyau SYNONYMS vaikhänasäù—the section of men who retire from active life and live on half-boiled meals; välakhilya—one who quits his former stock of grains on receipt of more; audumbaräù—one who lives on what he gets from the direction towards which he starts after rising from bed; phenapäù—one who lives on the fruits which automatically fall from the tree; vane—in the forest; nyäse—in the order of renunciation; kuöécakaù—life in the family without attachment; pürvam—in the beginning; bahvodaù—giving up all material activities and engaging fully in transcendental service; haàsa—fully engaged in transcendental knowledge; niñkriyau—stopping all kinds of activities. TRANSLATION The four divisions of retired life are the vaikhänasas, välakhilyas, audumbaras and phenapas. The four divisions of the renounced order of life are the kuöécakas, bahvodas, haàsas and niñkriyas. All these were manifested from Brahmä. PURPORT The varëäçrama-dharma, or the institution of the four divisions and orders of social and spiritual life, is not a new invention of the modern age, as proposed by the less intelligent. It is an institution established by Brahmä from the beginning of the creation. This is also confirmed in the Bhagavad-gétä (4.13): cätur-varëyaà mayä såñöam. TEXT 44 AaNvqi+ak-I }aYaq vaTaaR dauTaMaeTaNMae VYaaPa*TaSYaaiPa iNaTYada ) Na ùeDaNTae Pa[Jaa NaUNa& dEvMa}a ivgaaTak-Ma( )) 51 )) aho adbhutam etan me vyäpåtasyäpi nityadä na hy edhante prajä nünaà daivam atra vighätakam SYNONYMS aho—alas; adbhutam—it is wonderful; etat—this; me—for me; vyäpåtasya—being busy; api—although; nityadä—always; na—does not; hi—certainly; edhante—generate; prajäù—living entities; nünam—however; daivam—destiny; atra—herein; vighätakam—against. TRANSLATION Brahmä thought to himself: Alas, it is wonderful that in spite of my being scattered all over, there is still insufficient population throughout the universe. There is no other cause for this misfortune but destiny. TEXT 52 Wv& Yau¢-k*-TaSTaSYa dEv& cave+aTaSTada ) k-SYa æPaMa>aUd( ÜeDaa YaTk-aYaMai>ac+aTae )) 52 )) evaà yukta-kåtas tasya 532 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

daivaà cävekñatas tadä kasya rüpam abhüd dvedhä yat käyam abhicakñate SYNONYMS evam—thus; yukta—contemplating; kåtaù—while doing so; tasya—his; daivam— supernatural power; ca—also; avekñataù—observing; tadä—at that time; kasya—of Brahmä; rüpam—form; abhüt—became manifested; dvedhä—twofold; yat—which is; käyam—his body; abhicakñate—is said to be. TRANSLATION While he was thus absorbed in contemplation and was observing the supernatural power, two other forms were generated from his body. They are still celebrated as the body of Brahmä. PURPORT Two bodies came out from the body of Brahmä. One had a mustache, and the other had swollen breasts. No one can explain the source of their manifestation, and therefore until today they are known as the käyam, or the body of Brahmä, with no indication of their relationship as his son or daughter. TEXT 53 Taa>Yaa& æPaiv>aaGaa>Yaa& iMaQauNa& SaMaPaÛTa )) 53 )) täbhyäà rüpa-vibhägäbhyäà mithunaà samapadyata SYNONYMS täbhyäm—of them; rüpa—form; vibhägäbhyäm—thus being divided; mithunam—sex relation; samapadyata—perfectly executed.

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TRANSLATION The two newly separated bodies united together in a sexual relationship. TEXT 54 YaSTau Ta}a PauMaaNa( Saae_>aUNMaNau" SvaYaM>auv" Svra$( ) ñq YaaSaqC^TaæPaa:Yaa MaihZYaSYa MahaTMaNa" )) 54 )) yas tu tatra pumän so 'bhün manuù sväyambhuvaù svaräö stré yäséc chatarüpäkhyä mahiñy asya mahätmanaù SYNONYMS yaù—one who; tu—but; tatra—there; pumän—the male; saù—he; abhüt—became; manuù—the father of mankind; sväyambhuvaù—of the name Sväyambhuva; sva-räö— fully independent; stré—the woman; yä—one who; äsét—there was; çatarüpä—of the name Çatarüpä; äkhyä—known as; mahiñé—the queen; asya—of him; mahätmanaù—the great soul. TRANSLATION Out of them, the one who had the male form became known as the Manu named Sväyambhuva, and the woman became known as Çatarüpä, the queen of the great soul Manu. TEXT 55 Tada iMaQauNaDaMaeRaUivre )) 55 )) tadä mithuna-dharmeëa prajä hy edhäm babhüvire SYNONYMS 534 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

tadä—at that time; mithuna—sex life; dharmeëa—according to regulative principles; prajäù—generations; hi—certainly; edhäm—increased; babhüvire—took place. TRANSLATION Thereafter, by sex indulgence, they gradually increased generations of population one after another. TEXT 56 Sa caiPa XaTaæPaaYaa& PaÄaPaTYaaNYaJaqJaNaTa( ) iPa[Yav]TaaetaaNaPaadaE iTaó" k-NYaaê >aarTa ) AakU-iTadeRvhUiTaê Pa[SaUiTairiTa SataMa )) 56 )) sa cäpi çatarüpäyäà païcäpatyäny ajéjanat priyavratottänapädau tisraù kanyäç ca bhärata äkütir devahütiç ca prasütir iti sattama SYNONYMS saù—he (Manu); ca—also; api—in due course; çatarüpäyäm—unto Çatarüpä; païca— five; apatyäni—children; ajéjanat—begot; priyavrata—Priyavrata; uttänapädau— Uttänapäda; tisraù—three in number; kanyäù—daughters; ca—also; bhärata—O son of Bharata; äkütiù—Äküti; devahütiù—Devahüti; ca—and; prasütiù—Prasüti; iti—thus; sattama—O best of all. TRANSLATION O son of Bharata, in due course of time he [Manu] begot in Çatarüpä five children—two sons, Priyavrata and Uttänapäda, and three daughters, Äküti, Devahüti and Prasüti. TEXT 57 535 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

AakU-iTa& åcYae Pa[adaTk-dRMaaYa Tau MaDYaMaaMa( ) d+aaYaadaTPa[SaUiTa& c YaTa AaPaUirTa& JaGaTa( )) 57 )) äkütià rucaye prädät kardamäya tu madhyamäm dakñäyädät prasütià ca yata äpüritaà jagat SYNONYMS äkütim—the daughter named Äküti; rucaye—unto the sage Ruci; prädät—handed over; kardamäya—unto the sage Kardama; tu—but; madhyamäm—the middle one (Devahüti); dakñäya—unto Dakña; adät—handed over; prasütim—the youngest daughter; ca—also; yataù—wherefrom; äpüritam—is fulfilled; jagat—the whole world. TRANSLATION The father, Manu, handed over his first daughter, Äküti, to the sage Ruci, the middle daughter, Devahüti, to the sage Kardama, and the youngest, Prasüti, to Dakña. From them, all the world filled with population. PURPORT The history of the creation of the population of the universe is given herewith. Brahmä is the original living creature in the universe, from whom were generated the Manu Sväyambhuva and his wife Çatarüpä. From Manu, two sons and three daughters were born, and from them all the population in different planets has sprung up until now. Therefore, Brahmä is known as the grandfather of everyone, and the Personality of Godhead, being the father of Brahmä, is known as the great-grandfather of all living beings. This is confirmed in Bhagavad-gétä (11.39) as follows: väyur yamo 'gnir varuëaù çaçäìkaù prajäpatis tvaà prapitämahaç ca namo namas te 'stu sahasra-kåtvaù punaç ca bhüyo 'pi namo namas te

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"You are the Lord of air, the supreme justice Yama, the fire, and the Lord of rains. You are the moon, and You are the great-grandfather. Therefore I offer my respectful obeisances unto You again and again." Thus end the Bhaktivedanta purports of the Third Canto, Twelfth Chapter, of the ÇrémadBhägavatam, entitled "Creation of the Kumäras and Others."

13. The Appearance of Lord Varäha TEXT 1 é[qéuk- ovac iNaXaMYa vac& vdTaae MauNae" PauaUYa" PaPa[C^ k-aErVYaae vaSaudevk-Qaad*Ta" )) 1 )) çré-çuka uväca niçamya väcaà vadato muneù puëyatamäà nåpa bhüyaù papraccha kauravyo väsudeva-kathädåtaù SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; niçamya—after hearing; väcam—talks; vadataù—while speaking; muneù—of Maitreya Muni; puëya-tamäm—the most virtuous; nåpa—O King; bhüyaù—then again; papraccha—inquired; kauravyaù—the best amongst the Kurus (Vidura); väsudeva-kathä—topics on the subject of the Personality of Godhead, Väsudeva; ädåtaù—one who so adores. TRANSLATION Çré Çukadeva Gosvämé said: O King, after hearing all these most virtuous topics from the 537 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

sage Maitreya, Vidura inquired further on the topics of the Supreme Personality of Godhead, which he adored to hear. PURPORT The word ädåtaù is significant because it indicates that Vidura had a natural inclination for hearing the transcendental message of the Supreme Personality of Godhead, and he was never fully satisfied though continuing to hear those topics. He wanted to hear more and more so that he could be more and more blessed by the transcendental message. TEXT 2 ivdur ovac Sa vE SvaYaM>auv" SaMa]a$( iPa[Ya" Pau}a" SvYaM>auv" ) Pa[iTal/>Ya iPa[Yaa& PaÒq& ik&- ck-ar TaTaae MauNae )) 2 )) vidura uväca sa vai sväyambhuvaù samräö priyaù putraù svayambhuvaù pratilabhya priyäà patnéà kià cakära tato mune SYNONYMS viduraù uväca—Vidura said; saù—he; vai—easily; sväyambhuvaù—Sväyambhuva Manu; samräö—the king of all kings; priyaù—dear; putraù—son; svayambhuvaù—of Brahmä; pratilabhya—after obtaining; priyäm—most loving; patném—wife; kim—what; cakära— did; tataù—thereafter; mune—O great sage. TRANSLATION Vidura said: O great sage, what did Sväyambhuva, the dear son of Brahmä, do after obtaining his very loving wife?

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TEXT 3 cirTa& TaSYa raJazeRraidraJaSYa SataMa ) b]Uih Mae é[ÕDaaNaaYa ivZvKSaeNaaé[Yaae ùSaaE

)) 3 ))

caritaà tasya räjarñer ädi-räjasya sattama brühi me çraddadhänäya viñvaksenäçrayo hy asau SYNONYMS caritam—character; tasya—his; räjarñeù—of the saintly king; ädi-räjasya—of the original king; sattama—O most pious one; brühi—kindly speak; me—unto me; çraddadhänäya—unto one eager to receive; viñvaksena—of the Personality of Godhead; äçrayaù—one who has taken shelter; hi—certainly; asau—that king. TRANSLATION O best of the virtuous, the original king of kings [Manu] was a great devotee of the Personality of Godhead Hari, and thus it is worth hearing of his sublime character and activities. Please describe them. I am very eager to hear. PURPORT Çrémad-Bhägavatam is full of the transcendental topics of the Personality of Godhead and His pure devotees. In the absolute world there is no difference in quality between the Supreme Lord and His pure devotee. Therefore, hearing the topics of the Lord and hearing of the character and activities of the pure devotee have the same result, namely, the development of devotional service. TEXT 4 é[uTaSYa Pau&Saa& Sauicré[MaSYa NaNvÅSaa SaUiri>arqi@Taae_QaR" ) Tatad(GauaUTaaNaa& Mahq MaGana MahaM>aiSa ) ASYaa oÖraR" âaVYaMaaNaa rSaa& GaTaa ) 552 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

AQaa}a ik-MaNauïeYaMaSMaai>a" SaGaRYaaeiJaTaE" ) YaSYaah& ôdYaadaSa& Sa wRXaae ivdDaaTau Mae )) 17 )) såjato me kñitir värbhiù plävyamänä rasäà gatä athätra kim anuñöheyam asmäbhiù sarga-yojitaiù yasyähaà hådayäd äsaà sa éço vidadhätu me SYNONYMS såjataù—while engaged in creation; me—of me; kñitiù—the earth; värbhiù—by the water; plävyamänä—being inundated; rasäm—depth of water; gatä—gone down; atha— therefore; atra—in this matter; kim—what; anuñöheyam—is right to be attempted; asmäbhiù—by us; sarga—creation; yojitaiù—engaged in; yasya—the one from whose; aham—I; hådayät—from the heart; äsam—born; saù—He; éçaù—the Lord; vidadhätu— may direct; me—unto me. TRANSLATION Brahmä thought: While I have been engaged in the process of creation, the earth has been inundated by a deluge and has gone down into the depths of the ocean. What can we do who are engaged in this matter of creation? It is best to let the Almighty Lord direct us. PURPORT The devotees of the Lord, who are all confidential servitors, are sometimes perplexed in the discharge of their respective duties, but they are never discouraged. They have full faith in the Lord, and He paves the way for the smooth progress of the devotee's duty. TEXT 18 wTYai>aDYaaYaTaae NaaSaaivvraTSahSaaNaga ) vrahTaaek-ae iNarGaadx(GauïPairMaaauTaMa>aUNMahTa( )) 19 )) tasyäbhipaçyataù kha-sthaù kñaëena kila bhärata gaja-mätraù pravavådhe tad adbhutam abhün mahat SYNONYMS tasya—his; abhipaçyataù—while thus observing; kha-sthaù—situated in the sky; kñaëena—suddenly; kila—verily; bhärata—O descendant of Bharata; gaja-mätraù—just like an elephant; pravavådhe—thoroughly expanded; tat—that; adbhutam— extraordinary; abhüt—transformed; mahat—into a gigantic body. TRANSLATION 554 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

O descendant of Bharata, while Brahmä was observing Him, that boar became situated in the sky in a wonderful manifestation as gigantic as a great elephant. TEXT 20 MarqicPa[Mau%EivRPa[E" ku-MaarEMaRNauNaa Sah ) d*îa TaTSaaEk-r& æPa& TakR-YaaMaaSa ic}aDaa )) 20 )) maréci-pramukhair vipraiù kumärair manunä saha dåñövä tat saukaraà rüpaà tarkayäm äsa citradhä SYNONYMS maréci—the great sage Maréci; pramukhaiù—headed by; vipraiù—all brähmaëas; kumäraiù—with the four Kumäras; manunä—and with Manu; saha—with; dåñövä— seeing; tat—that; saukaram—appearance like a boar; rüpam—form; tarkayäm äsa— argued among themselves; citradhä—in various ways. TRANSLATION Struck with wonder at observing the wonderful boarlike form in the sky, Brahmä, with great brähmaëas like Maréci, as well as the Kumäras and Manu, began to argue in various ways. TEXT 21 ik-MaeTaTSaUk-rVYaaJa& Satv& idVYaMaviSQaTaMa( ) Ahae bTaaêYaRiMad& NaaSaaYaa Mae iviNa"Sa*TaMa( )) 21 )) kim etat sükara-vyäjaà sattvaà divyam avasthitam aho batäçcaryam idaà näsäyä me viniùsåtam 555 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

SYNONYMS kim—what; etat—this; sükara—boar; vyäjam—pretension; sattvam—entity; divyam— extraordinary; avasthitam—situated; aho bata—oh, it is; äçcaryam—very wonderful; idam—this; näsäyäù—from the nose; me—my; viniùsåtam—came out. TRANSLATION Is this some extraordinary entity come in the pretense of a boar? It is very wonderful that He has come from my nose. TEXT 22 d*íae_x(GauïiXaraeMaa}a" +aauJaEirvaTaR‚ êu§-aeXa Yajeìr Paaih MaeiTa )) 29 )) sa vajra-küöäìga-nipäta-vega563 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

viçérëa-kukñiù stanayann udanvän utsåñöa-dérghormi-bhujair ivärtaç cukroça yajïeçvara pähi meti SYNONYMS saù—that; vajra-küöa-aìga—body like a great mountain; nipäta-vega—the force of diving; viçérëa—bifurcating; kukñiù—the middle portion; stanayan—resounding like; udanvän—the ocean; utsåñöa—creating; dérgha—high; ürmi—waves; bhujaiù—by the arms; iva ärtaù—like a distressed person; cukroça—prayed loudly; yajïa-éçvara—O master of all sacrifices; pähi—please protect; mä—unto me; iti—thus. TRANSLATION Diving into the water like a giant mountain, Lord Boar divided the middle of the ocean, and two high waves appeared as the arms of the ocean, which cried loudly as if praying to the Lord, "O Lord of all sacrifices, please do not cut me in two! Kindly give me protection!" PURPORT Even the great ocean was perturbed by the falling of the mountainlike body of the transcendental boar, and it appeared to be frightened, as if death were imminent. TEXT 30 %urE" +aurPa[EdRrYa&STadaPa oTPaarPaar& i}aPaæ rSaaYaaMa( ) ddXaR Gaa& Ta}a SauzuPSaurGa]e Yaa& JaqvDaaNaq& SvYaMa>YaData )) 30 )) khuraiù kñuraprair darayaàs tad äpa utpära-päraà tri-parü rasäyäm dadarça gäà tatra suñupsur agre yäà jéva-dhänéà svayam abhyadhatta

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SYNONYMS khuraiù—by the hooves; kñurapraiù—compared to a sharp weapon; darayan— penetrating; tat—that; äpaù—water; utpära-päram—found the limitation of the unlimited; tri-paruù—the master of all sacrifices; rasäyäm—within the water; dadarça— found; gäm—the earth; tatra—there; suñupsuù—lying; agre—in the beginning; yäm— whom; jéva-dhäném—the resting place for all living entities; svayam—personally; abhyadhatta—uplifted. TRANSLATION Lord Boar penetrated the water with His hooves, which were like sharp arrows, and found the limits of the ocean, although it was unlimited. He saw the earth, the resting place for all living beings, lying as it was in the beginning of creation, and He personally lifted it. PURPORT The word rasäyäm is sometimes interpreted to mean Rasätala, the lowest planetary system, but that is not applicable in this connection, according to Viçvanätha Cakravarté Öhäkura. The earth is seven times superior to the other planetary systems, namely Tala, Atala, Talätala, Vitala, Rasätala, Pätäla, etc. Therefore the earth cannot be situated in the Rasätala planetary system. It is described in the Viñëu-dharma: pätäla-müleçvara-bhoga-saàhatau vinyasya pädau påthivéà ca bibhrataù yasyopamäno na babhüva so 'cyuto mamästu mäìgalya-vivåddhaye hariù Therefore the Lord found the earth on the bottom of the Garbhodaka Ocean, where the planets rest during the devastation at the end of Brahmä's day. TEXT 31 Svd&í\Yaaed(Da*TYa Mahq& iNaMaGana& Sa oiTQaTa" Sa&ååce rSaaYaa" )

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Ta}aaiPa dETYa& GadYaaPaTaNTa& SauNaa>aSaNdqiPaTaTaqv]MaNYau" )) 31 )) sva-daàñörayoddhåtya mahéà nimagnäà sa utthitaù saàruruce rasäyäù taträpi daityaà gadayäpatantaà sunäbha-sandépita-tévra-manyuù SYNONYMS sva-daàñörayä—by His own tusks; uddhåtya—raising; mahém—the earth; nimagnäm— submerged; saù—He; utthitaù—getting up; saàruruce—appeared very splendid; rasäyäù—from the water; tatra—there; api—also; daityam—unto the demon; gadayä— with the club; äpatantam—rushing towards Him; sunäbha—the wheel of Kåñëa; sandépita—glowing; tévra—fierce; manyuù—anger. TRANSLATION Lord Boar very easily took the earth on His tusks and got it out of the water. Thus He appeared very splendid. Then, His anger glowing like the Sudarçana wheel, He immediately killed the demon [Hiraëyäkña], although he tried to fight with the Lord. PURPORT According to Çréla Jéva Gosvämé, the Vedic literatures describe the incarnation of Lord Varäha (Boar) in two different devastations, namely the Cäkñuña devastation and the Sväyambhuva devastation. This particular appearance of the boar incarnation actually took place in the Sväyambhuva devastation, when all planets other than the higher ones—Jana, Mahar and Satya—merged in the water of devastation. This particular incarnation of the boar was seen by the inhabitants of the planets mentioned above. Çréla Viçvanätha Cakravarté suggests that the sage Maitreya amalgamated both the boar incarnations in different devastations and summarized them in his description to Vidura. TEXT 32

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JagaaNa åNDaaNaMaSaùiv§-Ma& Sa l/Il/Yae>a& Ma*Garai@vaM>aiSa ) Tad]¢-PaªaiªTaGaaedaSTav dev DaaTav" ) Sa}aaiaGav&STvYaa Da*Taa ivraJaTae >aUDar >aU" Sa>aUDara ) YaQaa vNaaià"SarTaae dTaa Da*Taa MaTa(r)JaeNd]SYa SaPa}aPaiÚNaq )) 40 )) 575 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

daàñörägra-koöyä bhagavaàs tvayä dhåtä viräjate bhüdhara bhüù sa-bhüdharä yathä vanän niùsarato datä dhåtä mataì-gajendrasya sa-patra-padminé SYNONYMS daàñöra-agra—the tips of the tusks; koöyä—by the edges; bhagavan—O Personality of Godhead; tvayä—by You; dhåtä—sustained; viräjate—is so beautifully situated; bhüdhara—O lifter of the earth; bhüù—the earth; sa-bhüdharä—with mountains; yathä—as much as; vanät—from the water; niùsarataù—coming out; datä—by the tusk; dhåtä— captured; matam-gajendrasya—infuriated elephant; sa-patra—with leaves; padminé— the lotus flower. TRANSLATION O lifter of the earth, the earth with its mountains, which You have lifted with Your tusks, is situated as beautifully as a lotus flower with leaves sustained by an infuriated elephant just coming out of the water. PURPORT The fortune of the earth planet is praised because of its being specifically sustained by the Lord; its beauty is appreciated and compared to that of a lotus flower situated on the trunk of an elephant. As a lotus flower with leaves is very beautifully situated, so the world, with its many beautiful mountains, appeared on the tusks of the Lord Boar. TEXT 41 }aYaqMaYa& æPaiMad& c SaaEk-r& >aUMaaUYaSaa ku-l/acle/Nd]SYa YaQaEv iv>a]Ma" )) 41 )) trayémayaà rüpam idaà ca saukaraà bhü-maëòalenätha datä dhåtena te 576 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

cakästi çåìgoòha-ghanena bhüyasä kuläcalendrasya yathaiva vibhramaù SYNONYMS trayé-mayam—Vedas personified; rüpam—form; idam—this; ca—also; saukaram—the boar; bhü-maëòalena—by the earth planet; atha—now; datä—by the tusk; dhåtena— sustained by; te—Your; cakästi—is glowing; çåìga-üòha—sustained by the peaks; ghanena—by the clouds; bhüyasä—more glorified; kula-acala-indrasya—of the great mountains; yathä—as much as; eva—certainly; vibhramaù—decoration. TRANSLATION O Lord, as the peaks of great mountains become beautiful when decorated with clouds, Your transcendental body has become beautiful because of Your lifting the earth on the edge of Your tusks. PURPORT The word vibhramaù is significant. Vibhramaù means "illusion" as well as "beauty." When a cloud rests on the peak of a great mountain, it appears to be sustained by the mountain, and at the same time it looks very beautiful. Similarly, the Lord has no need to sustain the earth on His tusks, but when He does so the world becomes beautiful, just as the Lord becomes more beautiful because of His pure devotees on the earth. Although the Lord is the transcendental personification of the Vedic hymns, He has become more beautiful because of His appearance to sustain the earth. TEXT 42 Sa&SQaaPaYaENaa& JaGaTaa& SaTaSQauza& l/aek-aYa PaÒqMaiSa MaaTar& iPaTaa ) ivDaeMa caSYaE NaMaSaa Sah TvYaa YaSYaa& SvTaeJaae_iGaniMavaraae rSaa& GaTaaYaa >auv oiÜbhRaGavaNauvq„| ivZvKSaeNa" Pa[JaaPaiTa" ) rSaaYaa l/Il/YaaeàqTaaMaPSau NYaSYa YaYaaE hir" )) 47 )) sa itthaà bhagavän urvéà viñvaksenaù prajäpatiù rasäyä lélayonnétäm apsu nyasya yayau hariù SYNONYMS saù—He; ittham—in this manner; bhagavän—the Personality of Godhead; urvém—the earth; viñvaksenaù—another name of Viñëu; prajä-patiù—the Lord of the living entities; rasäyäù—from within the water; lélayä—very easily; unnétäm—raised; apsu—on the water; nyasya—placing; yayau—returned to His own abode; hariù—the Personality of Godhead. 583 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

TRANSLATION In this manner the Personality of Godhead, Lord Viñëu, the maintainer of all living entities, raised the earth from within the water, and having placed it afloat on the water, He returned to His own abode. PURPORT The Personality of Godhead Lord Viñëu descends by His will to the material planets in His innumerable incarnations for particular purposes, and again He goes back to His own abode. When He descends He is called an avatära because avatära means "one who descends." Neither the Lord Himself nor His specific devotees who come to this earth are ordinary living entities like us. TEXT 48 Ya WvMaeTaa& hirMaeDaSaae hre" k-Qaa& Sau>ad]a& k-QaNaqYaMaaiYaNa" ) é*a¢-ya é[vYaeTa vaeXaTaq& JaNaadRNaae_SYaaéu ôid Pa[SaqdiTa )) 48 )) ya evam etäà hari-medhaso hareù kathäà subhadräà kathanéya-mäyinaù çåëvéta bhaktyä çravayeta voçatéà janärdano 'syäçu hådi prasédati SYNONYMS yaù—one who; evam—thus; etäm—this; hari-medhasaù—who destroys the material existence of the devotee; hareù—of the Personality of Godhead; kathäm—narration; subhadräm—auspicious; kathanéya—worthy to narrate; mäyinaù—of the merciful by His internal potency; çåëvéta—hears; bhaktyä—in devotion; çravayeta—also allows others to hear; vä—either; uçatém—very pleasing; janärdanaù—the Lord; asya—his; äçu—very soon; hådi—within the heart; prasédati—becomes very pleased. TRANSLATION 584 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

If one hears and describes in a devotional service attitude this auspicious narration of Lord Boar, which is worthy of description, the Lord, who is within the heart of everyone, is very pleased. PURPORT In His various incarnations, the Lord appears, acts and leaves behind Him a narrative history which is as transcendental as He Himself. Every one of us is fond of hearing some wonderful narration, but most stories are neither auspicious nor worth hearing because they are of the inferior quality of material nature. Every living entity is of superior quality, spirit soul, and nothing material can be auspicious for him. Intelligent persons should therefore hear personally and cause others to hear the descriptive narrations of the Lord's activities, for that will destroy the pangs of material existence. Out of His causeless mercy only, the Lord comes to this earth and leaves behind His merciful activities so that the devotees may derive transcendental benefit. TEXT 49 TaiSMaNa( Pa[Saàe Sak-l/aiXaza& Pa[>aaE ik&- dulR/>a& Taai>arl&/ l/vaTMai>a" ) ANaNYad*íya >aJaTaa& GauhaXaYa" SvYa& ivDatae SvGaiTa& Par" ParaMa( )) 49 )) tasmin prasanne sakaläçiñäà prabhau kià durlabhaà täbhir alaà lavätmabhiù ananya-dåñöyä bhajatäà guhäçayaù svayaà vidhatte sva-gatià paraù paräm SYNONYMS tasmin—unto Him; prasanne—being pleased; sakala-äçiñäm—of all benediction; prabhau—unto the Lord; kim—what is that; durlabham—very difficult to obtain; täbhiù—with them; alam—away; lava-ätmabhiù—with insignificant gains; ananyadåñöyä—by nothing but devotional service; bhajatäm—of those who are engaged in devotional service; guhä-äçayaù—residing within the heart; svayam—personally; vidhatte—executes; sva-gatim—in His own abode; paraù—the supreme; paräm— 585 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

transcendental. TRANSLATION Nothing remains unachieved when the Supreme Personality of Godhead is pleased with someone. By transcendental achievement one understands everything else to be insignificant. One who engages in transcendental loving service is elevated to the highest perfectional stage by the Lord Himself, who is seated in everyone's heart. PURPORT As stated in Bhagavad-gétä (10.10), the Lord gives intelligence to the pure devotees so that they may be elevated to the highest perfectional stage. It is confirmed herein that a pure devotee, who constantly engages in the loving service of the Lord, is awarded all knowledge necessary to reach the Supreme Personality of Godhead. For such a devotee there is nothing valuable to be achieved but the Lord's service. If one serves faithfully, there is no possibility of frustration because the Lord Himself takes charge of the devotee's advancement. The Lord is seated in everyone's heart, and He knows the devotee's motive and arranges everything achievable. In other words, the pseudo devotee, who is anxious to achieve material gains, cannot attain the highest perfectional stage because the Lord is in knowledge of his motive. One merely has to become sincere in his purpose, and then the Lord is there to help in every way. TEXT 50 k-ae NaaMa l/aeke- PauåzaQaRSaarivTa( Paurak-QaaNaa& >aGavTk-QaaSauDaaMa( ) AaPaqYa k-a>aRvaPaha‚ Mahae ivrJYaeTa ivNaa NareTarMa( )) 50 )) ko näma loke puruñärtha-säravit purä-kathänäà bhagavat-kathä-sudhäm äpéya karëäïjalibhir bhaväpahäm aho virajyeta vinä naretaram

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SYNONYMS kaù—who; näma—indeed; loke—in the world; puruña-artha—goal of life; sära-vit—one who knows the essence of; purä-kathänäm—of all past histories; bhagavat—regarding the Personality of Godhead; kathä-sudhäm—the nectar of the narrations about the Personality of Godhead; äpéya—by drinking; karëa-aïjalibhiù—by aural reception; bhava-apahäm—that which kills all material pangs; aho—alas; virajyeta—could refuse; vinä—except; nara-itaram—other than the human being. being. TRANSLATION Who, other than one who is not a human being, can exist in this world and not be interested in the ultimate goal of life? Who can refuse the nectar of narrations about the Personality of Godhead's activities, which by itself can deliver one from all material pangs? PURPORT The narration of the activities of the Personality of Godhead is like a constant flow of nectar. No one can refuse to drink such nectar except one who is not a human being. Devotional service to the Lord is the highest goal of life for every human being, and such devotional service begins by hearing about the transcendental activities of the Personality of Godhead. Only an animal, or a man who is almost an animal in behavior, can refuse to take an interest in hearing the transcendental message of the Lord. There are many books of stories and histories in the world, but except for the histories or narrations on the topics of the Personality of Godhead, none are capable of diminishing the burden of material pangs. Therefore one who is serious about eliminating material existence must chant and hear of the transcendental activities of the Personality of Godhead. Otherwise one must be compared to the nonhumans. Thus end the Bhaktivedanta purports of the Third Canto, Thirteenth Chapter, of the Çrémad-Bhägavatam, entitled "The Appearance of Lord Varäha."

14. Pregnancy of Diti in the Evening 587 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

TEXT 1 é[qéuk- ovac iNaXaMYa k-aEzarivaRk-" ) Ma*TYaae" k*-TvEv MaUDNYaRx(iga]Maaåraeh hre" PadMa( )) 6 )) yayottänapadaù putro muninä gétayärbhakaù måtyoù kåtvaiva mürdhny aìghrim äruroha hareù padam SYNONYMS yayä—by which; uttänapadaù—of King Uttänapäda; putraù—son; muninä—by the sage; gétayä—being sung; arbhakaù—a child; måtyoù—of death; kåtvä—placing; eva— certainly; mürdhni—on the head; aìghrim—feet; äruroha—ascended; hareù—of the Personality of Godhead; padam—to the abode. TRANSLATION

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By hearing these topics from the sage [Närada], the son of King Uttänapäda [Dhruva] was enlightened regarding the Personality of Godhead, and he ascended to the abode of the Lord, placing his feet over the head of death. PURPORT While quitting his body, Mahäräja Dhruva, the son of King Uttänapäda, was attended by personalities like Sunanda and others, who received him in the kingdom of God. He left this world at an early age, as a young boy, although he had attained the throne of his father and had several children of his own. Because he was due to quit this world, death was waiting for him. He did not care for death, however, and even with his present body he boarded a spiritual airplane and went directly to the planet of Viñëu because of his association with the great sage Närada, who had spoken to him the narration of the pastimes of the Lord. TEXT 7 AQaa}aaPaqiTahaSaae_Ya& é[uTaae Mae viaaiMav MaTa(r)Ja" )) 10 )) ditir uväca eña mäà tvat-kåte vidvan käma ätta-çaräsanaù dunoti dénäà vikramya rambhäm iva mataìgajaù SYNONYMS ditiù uväca—beautiful Diti said; eñaù—all these; mäm—unto me; tvat-kåte—for you; vidvan—O learned one; kämaù—Cupid; ätta-çaräsanaù—taking his arrows; dunoti— distresses; dénäm—poor me; vikramya—attacking; rambhäm—banana tree; iva—like; matam-gajaù—mad elephant. 595 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

TRANSLATION In that place the beautiful Diti expressed her desire: O learned one, Cupid is taking his arrows and distressing me forcibly, as a mad elephant troubles a banana tree. PURPORT Beautiful Diti, seeing her husband absorbed in trance, began to speak loudly, not attempting to attract him by bodily expressions. She frankly said that her whole body was distressed by sex desire because of her husband's presence, just as a banana tree is troubled by a mad elephant. It was not natural for her to agitate her husband when he was in trance, but she could not control her strong sexual appetite. Her sex desire was like a mad elephant, and therefore it was the prime duty of her husband to give her all protection by fulfilling her desire. TEXT 11 TaÙvaNdùMaaNaaYaa& SaPaÒqNaa& SaMa*iÖi>a" ) Pa[JaavTaqNaa& >ad]& Tae MaYYaaYau»aMaNauGa]hMa( )) 11 )) tad bhavän dahyamänäyäà sa-patnénäà samåddhibhiù prajävaténäà bhadraà te mayy äyuìktäm anugraham SYNONYMS tat—therefore; bhavän—your good self; dahyamänäyäm—being distressed; sapatnénäm—of the co-wives; samåddhibhiù—by the prosperity; prajä-vaténäm—of those who have children; bhadram—all prosperity; te—unto you; mayi—unto me; äyuìktäm— do unto me, in all respects; anugraham—favor. TRANSLATION Therefore you should be kind towards me by showing me complete mercy. I desire to have sons, and I am much distressed by seeing the opulence of my co-wives. By

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performing this act, you will become happy. PURPORT In Bhagavad-gétä sexual intercourse for begetting children is accepted as righteous. A person sexually inclined for simple sense gratification, however, is unrighteous. In Diti's appeal to her husband for sex, it was not exactly that she was afflicted by sex desires, but she desired sons. Since she had no sons, she felt poorer than her co-wives. Therefore Kaçyapa was supposed to satisfy his bona fide wife. TEXT 12 >aTaRYaaRáaeåMaaNaaNaa& l/aek-aNaaivXaTae YaXa" ) PaiTa>aRviÜDaae YaaSaa& Pa[JaYaa NaNau JaaYaTae )) 12 )) bhartary äptorumänänäà lokän äviçate yaçaù patir bhavad-vidho yäsäà prajayä nanu jäyate SYNONYMS bhartari—by the husband; äpta-urumänänäm—of those who are beloved; lokän—in the world; äviçate—spreads; yaçaù—fame; patiù—husband; bhavat-vidhaù—like your good self; yäsäm—of those whose; prajayä—by children; nanu—certainly; jäyate—expands. TRANSLATION A woman is honored in the world by the benediction of her husband, and a husband like you will become famous by having children because you are meant for the expansion of living entities. PURPORT According to Åñabhadeva, one should not become a father or mother unless one is confident that he can beget children whom he can deliver from the clutches of birth

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and death. Human life is the only opportunity to get out of the material scene, which is full of the miseries of birth, death, old age and diseases. Every human being should be given the opportunity to take advantage of his human form of life, and a father like Kaçyapa is supposed to beget good children for the purpose of liberation. TEXT 13 Paura iPaTaa Naae >aGavaNd+aae duihTa*vTSal/" ) k&- v*aUTaeXaaNaucraiaGavaNa( >aUTa>aavNa" ) ParqTaae >aUTaPazRiÙv*RzeaUTara$( )) 24 )) etasyäà sädhvi sandhyäyäà bhagavän bhüta-bhävanaù paréto bhüta-parñadbhir våñeëäöati bhütaräö SYNONYMS etasyäm—in this period; sädhvi—O chaste one; sandhyäyäm—at the junction of day and night (evening); bhagavän—the Personality of God; bhüta-bhävanaù—the well-wisher of the ghostly characters; parétaù—surrounded by; bhüta-parñadbhiù—by ghostly companions; våñeëa—on the back of the bull carrier; aöati—travels; bhüta-räö—the king 608 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

of the ghosts. TRANSLATION Lord Çiva, the king of the ghosts, sitting on the back of his bull carrier, travels at this time, accompanied by ghosts who follow him for their welfare. PURPORT Lord Çiva, or Rudra, is the king of the ghosts. Ghostly characters worship Lord Çiva to be gradually guided toward a path of self-realization. Mäyävädé philosophers are mostly worshipers of Lord Çiva, and Çrépäda Çaìkaräcärya is considered to be the incarnation of Lord Çiva for preaching godlessness to the Mäyävädé philosophers. Ghosts are bereft of a physical body because of their grievously sinful acts, such as suicide. The last resort of the ghostly characters in human society is to take shelter of suicide, either material or spiritual. Material suicide causes loss of the physical body, and spiritual suicide causes loss of the individual identity. Mäyävädé philosophers desire to lose their individuality and merge into the impersonal spiritual brahmajyoti existence. Lord Çiva, being very kind to the ghosts, sees that although they are condemned, they get physical bodies. He places them into the wombs of women who indulge in sexual intercourse regardless of the restrictions on time and circumstance. Kaçyapa wanted to impress this fact upon Diti so that she might wait for a while. TEXT 25 XMaXaaNac§-aiNal/DaUil/DaUMa]‚ ivk-IaaeGaaMa(

)) 26 ))

na yasya loke sva-janaù paro vä nätyädåto nota kaçcid vigarhyaù vayaà vratair yac-caraëäpaviddhäm äçäsmahe 'jäà bata bhukta-bhogäm SYNONYMS na—never; yasya—of whom; loke—in the world; sva-janaù—kinsman; paraù— unconnected; vä—nor; na—neither; ati—greater; ädåtaù—favorable; na—not; uta—or; kaçcit—anyone; vigarhyaù—criminal; vayam—we; vrataiù—by vows; yat—whose; caraëa—feet; apaviddhäm—rejected; äçäsmahe—respectfully worship; ajäm—mahäprasäda; bata—certainly; bhukta-bhogäm—remnants of foodstuff. TRANSLATION Lord Çiva regards no one as his relative, yet there is no one who is not connected with him; he does not regard anyone as very favorable or abominable. We respectfully worship the remnants of his foodstuff, and we vow to accept what is rejected by him. PURPORT Kaçyapa informed his wife that just because Lord Çiva happened to be his brother-inlaw, that should not encourage her in her offense towards him. Kaçyapa warned her that actually Lord Çiva is not connected with anyone, nor is anyone his enemy. Since he is one of the three controllers of the universal affairs, he is equal to everyone. His greatness is incomparable because he is a great devotee of the Supreme Personality of Godhead. It is said that among all the devotees of the Personality of Godhead, Lord Çiva 611 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

is the greatest. Thus the remnants of foodstuff left by him are accepted by other devotees as mahä-prasäda, or great spiritual foodstuff. The remnants of foodstuff offered to Lord Kåñëa are called prasäda, but when the same prasäda is eaten by a great devotee like Lord Çiva, it is called mahä-prasäda. Lord Çiva is so great that he does not care for the material prosperity for which every one of us is so eager. Pärvaté, who is the powerful material nature personified, is under his full control as his wife, yet he does not use her even to build a residential house. He prefers to remain without shelter, and his great wife also agrees to live with him humbly. People in general worship goddess Durgä, the wife of Lord Çiva, for material prosperity, but Lord Çiva engages her in his service without material desire. He simply advises his great wife that of all kinds of worship, the worship of Viñëu is the highest, and greater than that is the worship of a great devotee or anything in relation with Viñëu. TEXT 27 YaSYaaNavÛacirTa& MaNaqizaRGaa" SvaTMaNa]TaSYaaivduz" SaMaqihTaMa( ) YaEvRñMaaLYaa>araUTaaNaa& YaSYaak-rvMa&hSaMa( )) 34 )) ditir uväca na me garbham imaà brahman bhütänäm åñabho 'vadhét rudraù patir hi bhütänäà yasyäkaravam aàhasam SYNONYMS ditiù uväca—the beautiful Diti said; na—not; me—my; garbham—pregnancy; imam— this; brahman—O brähmaëa; bhütänäm—of all living entities; åñabhaù—the noblest of all living entities; avadhét—let him kill; rudraù—Lord Çiva; patiù—master; hi— 619 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

certainly; bhütänäm—of all living entities; yasya—whose; akaravam—I have done; aàhasam—offense. TRANSLATION The beautiful Diti said: My dear brähmaëa, kindly see that my embryo is not killed by Lord Çiva, the lord of all living entities, because of the great offense I have committed against him. PURPORT Diti was conscious of her offense and was anxious to be excused by Lord Çiva. Lord Çiva has two popular names, Rudra and Äçutoña. He is very prone to anger as well as quickly pacified. Diti knew that because of his being quickly angered he might spoil the pregnancy she had so unlawfully achieved. But because he was also Äçutoña, she implored her brähmaëa husband to help her in pacifying Lord Çiva, for her husband was a great devotee of Lord Çiva. In other words, Lord Çiva might have been angry with Diti because she obliged her husband to transgress the law, but he would not refuse her husband's prayer. Therefore the application for excuse was submitted through her husband. She prayed to Lord Çiva as follows. TEXT 35 NaMaae åd]aYa MahTae devaYaaeGa]aYa Maq!uze ) iXavaYa NYaSTadaivZYaTaSTava>ad]av>ad]e Jaa#=raDaMaaE ) l/aek-aNa( SaPaal/a&ñq&êiaGavaçaek->aavNa" ) hiNaZYaTYavTaqYaaRSaaE YaQaad]qNa( XaTaPavRDa*k(- )) 41 )) tadä viçveçvaraù kruddho bhagaväl loka-bhävanaù haniñyaty avatéryäsau yathädrén çataparva-dhåk SYNONYMS tadä—at that time; viçva-éçvaraù—the Lord of the universe; kruddhaù—in great anger; bhagavän—the Supreme Personality of Godhead; loka-bhävanaù—desiring the welfare of the people in general; haniñyati—will kill; avatérya—descending Himself; asau—He; yathä—as if; adrén—the mountains; çata-parva-dhåk—the controller of the thunderbolt (Indra). TRANSLATION At that time the Lord of the universe, the Supreme Personality of Godhead, who is the well-wisher of all living entities, will descend and kill them, just as Indra smashes the mountains with his thunderbolts. PURPORT As stated in Bhagavad-gétä (4.8), the Lord descends as an incarnation to deliver the 626 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

devotees and kill the miscreants. The Lord of the universe and of everything would appear to kill the sons of Diti because of their offending the devotees of the Lord. There are many agents of the Lord, such as Indra, Candra, Varuëa, goddess Durgä, and Kälé, who can chastise any formidable miscreants in the world. The example of mountains being smashed by a thunderbolt is very appropriate. The mountain is considered the most strongly built body within the universe, yet it can be easily smashed by the arrangement of the Supreme Lord. The Supreme Personality of Godhead does not need to descend in order to kill any strongly built body; He comes down just for the sake of His devotees. Everyone is subject to the miseries offered by material nature, but because the activities of miscreants, such as killing innocent people and animals or torturing women, are harmful to everyone and are therefore a source of pain for the devotees, the Lord comes down. He descends only to give relief to His ardent devotees. The killing of the miscreant by the Lord is also the mercy of the Lord towards the miscreant, although apparently the Lord takes the side of the devotee. Since the Lord is absolute, there is no difference between His activities of killing the miscreants and favoring the devotees. TEXT 42 idiTaåvac vDa& >aGavTaa Saa+aaTSauNaa>aaedarbahuNaa ) AaXaaSae Pau}aYaaeMaRù& Maa §u-Öad(b]aøaae )) 42 )) ditir uväca vadhaà bhagavatä säkñät sunäbhodära-bähunä äçäse putrayor mahyaà mä kruddhäd brähmaëäd prabho SYNONYMS ditiù uväca—Diti said; vadham—the killing; bhagavatä—by the Supreme Personality of Godhead; säkñät—directly; sunäbha—with His Sudarçana weapon; udära—very magnanimous; bähunä—by the arms; äçäse—I desire; putrayoù—of the sons; mahyam— of mine; mä—never be it so; kruddhät—by the rage; brähmaëät—of the brähmaëas; prabho—O my husband.

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TRANSLATION Diti said: It is very good that my sons will be magnanimously killed by the arms of the Personality of Godhead with His Sudarçana weapon. O my husband, may they never be killed by the wrath of the brähmaëa devotees. PURPORT When Diti heard from her husband that the great souls would be angered by the activities of her sons, she was very anxious. She thought that her sons might be killed by the wrath of the brähmaëas. The Lord does not appear when the brähmaëas become angry at someone, because the wrath of a brähmaëa is sufficient in itself. He certainly appears, however, when His devotee simply becomes sorry. A devotee of the Lord never prays to the Lord to appear for the sake of the troubles the miscreants cause for him, and he never bothers Him by asking for protection. Rather, the Lord is anxious to give protection to the devotees. Diti knew well that the killing of her sons by the Lord would also be His mercy, and therefore she says that the wheel and arms of the Lord are magnanimous. If someone is killed by the wheel of the Lord and is thus fortunate enough to see the arms of the Lord, that is sufficient for his liberation. Such good fortune is not achieved even by the great sages. TEXT 43 Na b]ødaUTa>aYadSYa c ) Naark-aêaNauGa*õiNTa Yaa& Yaa& YaaeiNaMaSaaE GaTa" )) 43 )) na brahma-daëòa-dagdhasya na bhüta-bhayadasya ca närakäç cänugåhëanti yäà yäà yonim asau gataù SYNONYMS na—never; brahma-daëòa—punishment by a brähmaëa; dagdhasya—of one who is so punished; na—neither; bhüta-bhaya-dasya—of one who is always fearful to the living entities; ca—also; närakäù—those condemned to hell; ca—also; anugåhëanti—do any favor; yäm yäm—whichever; yonim—species of life; asau—the offender; gataù—goes. 628 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

TRANSLATION A person who is condemned by a brähmaëa or is always fearful to other living entities is not favored either by those who are already in hell or by those in the species in which he is born. PURPORT A practical example of a condemned species of life is the dog. Dogs are so condemned that they never show any sympathy to their contemporaries. TEXTS 44-45 k-XYaPa ovac k*-TaXaaek-aNauTaaPaeNa SaÛ" Pa[TYavMaXaRNaaTa( ) >aGavTYauåMaaNaaÀ >ave MaYYaiPa cadraTa( )) 44 )) Pau}aSYaEv c Pau}aaaivTaEk-" SaTaa& MaTa" ) GaaSYaiNTa YaÛXa" éuÖ& >aGavÛXaSaa SaMaMa( )) 45 )) kaçyapa uväca kåta-çokänutäpena sadyaù pratyavamarçanät bhagavaty uru-mänäc ca bhave mayy api cädarät putrasyaiva ca puträëäà bhavitaikaù satäà mataù gäsyanti yad-yaçaù çuddhaà bhagavad-yaçasä samam SYNONYMS kaçyapaù uväca—the learned Kaçyapa said; kåta-çoka—having lamented; anutäpena—by penitence; sadyaù—immediately; pratyavamarçanät—by proper deliberation; bhagavati—unto the Supreme Personality of Godhead; uru—great; mänät—adoration; ca—and; bhave—unto Lord Çiva; mayi api—unto me also; ca—and; ädarät—by respect; 629 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

putrasya—of the son; eva—certainly; ca—and; puträëäm—of the sons; bhavitä—shall be born; ekaù—one; satäm—of the devotees; mataù—approved; gäsyanti—will broadcast; yat—of whom; yaçaù—recognition; çuddham—transcendental; bhagavat—of the Personality of Godhead; yaçasä—with recognition; samam—equally. TRANSLATION The learned Kaçyapa said: Because of your lamentation, penitence and proper deliberation, and also because of your unflinching faith in the Supreme Personality of Godhead and your adoration for Lord Çiva and me, one of the sons [Prahläda] of your son [Hiraëyakaçipu] will be an approved devotee of the Lord, and his fame will be broadcast equally with that of the Personality of Godhead. TEXT 46 YaaeGaEheRMaev duvRaaviYaZYaiNTa SaaDav" ) iNavŒraidi>araTMaaNa& YaC^ql/MaNauviTaRTauMa(

)) 46 ))

yogair hemeva durvarëaà bhävayiñyanti sädhavaù nirvairädibhir ätmänaà yac-chélam anuvartitum SYNONYMS yogaiù—by the rectifying processes; hema—gold; iva—like; durvarëam—inferior quality; bhävayiñyanti—will purify; sädhavaù—saintly persons; nirvaira-ädibhiù—by practice of freedom from animosity, etc.; ätmänam—the self; yat—whose; çélam— character; anuvartitum—to follow in the footsteps. TRANSLATION In order to follow in his footsteps, saintly persons will try to emulate his character by practicing freedom from animosity, just as the purifying processes rectify gold of inferior quality.

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PURPORT Yoga practice, the process of purifying one's existential identity, is based mainly on selfcontrol. Without self-control one cannot practice freedom from animosity. In the conditional state, every living being is envious of another living being, but in the liberated state there is an absence of animosity. Prahläda Mahäräja was tortured by his father in so many ways, yet after the death of his father he prayed for his father's liberation by the Supreme Personality of Godhead. He did not ask any benediction that he might have asked, but he prayed that his atheistic father might be liberated. He never cursed any of the persons who engaged in torturing him at the instigation of his father. TEXT 47 YaTPa[Saadaidd& ivì& Pa[SaqdiTa YadaTMak-Ma( ) Sa Svd*G>aGavaNa( YaSYa TaaeZYaTae_NaNYaYaa d*Xaa )) 47 )) yat-prasädäd idaà viçvaà prasédati yad-ätmakam sa sva-dåg bhagavän yasya toñyate 'nanyayä dåçä SYNONYMS yat—by whose; prasädät—mercy of; idam—this; viçvam—universe; prasédati—becomes happy; yat—whose; ätmakam—because of His omnipotence; saù—He; sva-dåk—taking special care for His devotees; bhagavän—the Supreme Personality of Godhead; yasya— whose; toñyate—becomes pleased; ananyayä—without deviation; dåçä—by intelligence. TRANSLATION Everyone will be pleased with him because the Personality of Godhead, the supreme controller of the universe, is always satisfied with a devotee who does not wish for anything beyond Him. PURPORT The Supreme Personality of Godhead is situated everywhere as the Supersoul, and He 631 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

can dictate to anyone and everyone as He likes. The would-be grandson of Diti, who was predicted to be a great devotee, would be liked by everyone, even by the enemies of his father, because he would have no other vision besides the Supreme Personality of Godhead. A pure devotee of the Lord sees the presence of his worshipable Lord everywhere. The Lord reciprocates in such a way that all living entities in whom the Lord is dwelling as the Supersoul also like a pure devotee because the Lord is present in their hearts and can dictate to them to be friendly to His devotee. There are many instances in history wherein even the most ferocious animal became friendly to a pure devotee of the Lord. TEXT 48 Sa vE Maha>aaGavTaae MahaTMaa MahaNau>aavae MahTaa& Maihï" ) Pa[v*Ö>a¢-ya ùNau>aaivTaaXaYae iNaveXYa vEku-aae veTQa Sa&ivGana YaÜYa& >a*XaMa( ) Na ùVYa¢&- >aGavTa" k-ale/NaaSPa*ívTMaRNa" )) 3 )) devä ücuù tama etad vibho vettha saàvignä yad vayaà bhåçam na hy avyaktaà bhagavataù kälenäspåñöa-vartmanaù SYNONYMS deväù ücuù—the demigods said; tamaù—darkness; etat—this; vibho—O great one; vettha—you know; saàvignäù—very anxious; yat—because; vayam—we; bhåçam—very much; na—not; hi—because; avyaktam—unmanifest; bhagavataù—of You (the Supreme Personality of Godhead); kälena—by time; aspåñöa—untouched; vartmanaù—whose way. TRANSLATION The fortunate demigods said: O great one, just see this darkness, which you know very well and which is causing us anxieties. Because the influence of time cannot touch you, there is nothing unmanifest before you. PURPORT Brahmä is addressed herein as Vibhu and as the Personality of Godhead. He is the Supreme Personality of Godhead's incarnation of the mode of passion in the material world. He is nondifferent, in the representative sense, from the Supreme Personality of Godhead, and therefore the influence of time cannot affect him. The influence of time, which manifests as past, present and future, cannot touch higher personalities like Brahmä and other demigods. Sometimes demigods and great sages who have attained such perfection are called tri-käla jïa. 639 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

TEXT 4 devdev JaGaÖaTal/aeRk-NaaQaiXa%aMaaUTaaNaaMaiSa >aavivTa( )) 4 )) deva-deva jagad-dhätar lokanätha-çikhämaëe pareñäm apareñäà tvaà bhütänäm asi bhäva-vit SYNONYMS deva-deva—O god of the demigods; jagat-dhätaù—O sustainer of the universe; lokanätha-çikhämaëe—O head jewel of all the demigods in other planets; pareñäm—of the spiritual world; apareñäm—of the material world; tvam—you; bhütänäm—of all living entities; asi—are; bhäva-vit—knowing the intentions. TRANSLATION O god of the demigods, sustainer of the universe, head jewel of all the demigods in other planets, you know the intentions of all living entities, in both the spiritual and material worlds. PURPORT Because Brahmä is almost on an equal footing with the Personality of Godhead, he is addressed here as the god of the demigods, and because he is the secondary creator of this universe, he is addressed as the sustainer of the universe. He is the head of all the demigods, and therefore he is addressed here as the head jewel of the demigods. It is not difficult for him to understand everything which is happening in both the spiritual and material worlds. He knows everyone's heart and everyone's intentions. Therefore he was requested to explain this incident. Why was the pregnancy of Diti causing such anxieties all over the universe? TEXT 5

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NaMaae ivjaNavqYaaRYa MaaYaYaedMauPaeYauze ) Ga*hqTaGauaedaYa NaMaSTae_VYa¢-YaaeNaYae )) 5 )) namo vijïäna-véryäya mäyayedam upeyuñe gåhéta-guëa-bhedäya namas te 'vyakta-yonaye SYNONYMS namaù—respectful obeisances; vijïäna-véryäya—O original source of strength and scientific knowledge; mäyayä—by the external energy; idam—this body of Brahmä; upeyuñe—having obtained; gåhéta—accepting; guëa-bhedäya—the differentiated mode of passion; namaù te—offering obeisances unto you; avyakta—unmanifested; yonaye— source. TRANSLATION O original source of strength and scientific knowledge, all obeisances unto you! You have accepted the differentiated mode of passion from the Supreme Personality of Godhead. With the help of external energy you are born of the unmanifested source. All obeisances unto you! PURPORT The Vedas are the original scientific knowledge for all departments of understanding, and this knowledge of the Vedas was first impregnated into the heart of Brahmä by the Supreme Personality of Godhead. Therefore Brahmä is the original source of all scientific knowledge. He is born directly from the transcendental body of Garbhodakaçäyé Viñëu, who is never seen by any creature of this material universe and therefore always remains unmanifested. Brahmä is stated here to be born of the unmanifested. He is the incarnation of the mode of passion in material nature, which is the separated, external energy of the Supreme Lord. TEXT 6

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Yae TvaNaNYaeNa >aaveNa >aavYaNTYaaTMa>aavNaMa( ) AaTMaiNa Pa[aeTa>auvNa& Par& SadSadaTMak-Ma( )) 6 )) ye tvänanyena bhävena bhävayanty ätma-bhävanam ätmani prota-bhuvanaà paraà sad-asad-ätmakam SYNONYMS ye—those who; tvä—on you; ananyena—without deviation; bhävena—with devotion; bhävayanti—meditate; ätma-bhävanam—who generates all living entities; ätmani— within your self; prota—linked; bhuvanam—all the planets; param—the supreme; sat— effect; asat—cause; ätmakam—generator. TRANSLATION O lord, all these planets exist within your self, and all the living entities are generated from you. Therefore you are the cause of this universe, and anyone who meditates upon you without deviation attains devotional service. TEXT 7 Taeza& SauPaKvYaaeGaaNaa& iJaTaìaSaeiNd]YaaTMaNaaMa( ) l/BDaYauZMaTPa[SaadaNaa& Na ku-TaiêTPara>av" )) 7 )) teñäà supakva-yogänäà jita-çväsendriyätmanäm labdha-yuñmat-prasädänäà na kutaçcit paräbhavaù SYNONYMS teñäm—of them; su-pakva-yogänäm—who are mature mystics; jita—controlled; çväsa— breath; indriya—the senses; ätmanäm—the mind; labdha—attained; yuñmat—your; prasädänäm—mercy; na—not; kutaçcit—anywhere; paräbhavaù—defeat. 642 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

TRANSLATION There is no defeat in this material world for persons who control the mind and senses by controlling the breathing process and who are therefore experienced, mature mystics. This is because by such perfection in yoga they have attained your mercy. PURPORT The purpose of yogic performances is explained here. It is said that an experienced mystic attains full control of the senses and the mind by controlling the breathing process. Therefore, controlling the breathing process is not the ultimate aim of yoga. The real purpose of yogic performances is to control the mind and the senses. Anyone who has such control is to be understood to be an experienced, mature mystic yogé. It is indicated herein that a yogé who has control over the mind and senses has the actual benediction of the Lord, and he has no fear. In other words, one cannot attain the mercy and benediction of the Supreme Lord until one is able to control the mind and the senses. This is actually possible when one fully engages in Kåñëa consciousness. A person whose senses and mind are always engaged in the transcendental service of the Lord has no possibility of engaging in material activities. The devotees of the Lord are not defeated anywhere in the universe. It is stated, näräyaëa-paräù sarve: one who is näräyaëa-para, or a devotee of the Supreme Personality of Godhead, is not afraid anywhere, whether he is sent to hell or promoted to heaven (SB 6.17.28). TEXT 8 YaSYa vaca Pa[Jaa" SavaR GaavSTaNTYaev YaiN}aTaa" ) hriNTa bil/MaaYataaSTaSMaE Mau:YaaYa Tae NaMa" )) 8 )) yasya väcä prajäù sarvä gävas tantyeva yantritäù haranti balim äyattäs tasmai mukhyäya te namaù SYNONYMS yasya—of whom; väcä—by the Vedic directions; prajäù—living entities; sarväù—all; gävaù—bulls; tantyä—by a rope; iva—as; yantritäù—are directed; haranti—offer, take 643 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

away; balim—presentation, ingredients for worship; äyattäù—under control; tasmai— unto him; mukhyäya—unto the chief person; te—unto you; namaù—respectful obeisances. TRANSLATION All the living entities within the universe are conducted by the Vedic directions, as a bull is directed by the rope attached to its nose. No one can violate the rules laid down in the Vedic literatures. To the chief person, who has contributed the Vedas, we offer our respect! PURPORT The Vedic literatures are the laws of the Supreme Personality of Godhead. One cannot violate the injunctions given in the Vedic literatures any more than one can violate the state laws. Any living creature who wants real benefit in life must act according to the direction of the Vedic literature. The conditioned souls who have come to this material world for material sense gratification are regulated by the injunctions of the Vedic literature. Sense gratification is just like salt. One cannot take too much or too little, but one must take some salt in order to make one's foodstuff palatable. Those conditioned souls who have come to this material world should utilize their senses according to the direction of the Vedic literature, otherwise they will be put into a more miserable condition of life. No human being or demigod can enact laws like those of the Vedic literature because the Vedic regulations are prescribed by the Supreme Lord. TEXT 9 Sa Tv& ivDaTSv Xa& >aUMa&STaMaSaa lu/ák-MaRa]dYaYaa d*íya AaPaàaNahRSaqi+aTauMa( )) 9 )) sa tvaà vidhatsva çaà bhümaàs tamasä lupta-karmaëäm adabhra-dayayä dåñöyä äpannän arhasékñitum SYNONYMS 644 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

saù—he; tvam—you; vidhatsva—perform; çam—good fortune; bhüman—O great lord; tamasä—by the darkness; lupta—have been suspended; karmaëäm—of prescribed duties; adabhra—magnanimous, without reservation; dayayä—mercy; dåñöyä—by your glance; äpannän—us, the surrendered; arhasi—are able; ékñitum—to see. TRANSLATION The demigods prayed to Brahmä: Please look upon us mercifully, for we have fallen into a miserable condition; because of the darkness, all our work has been suspended. PURPORT Because of complete darkness throughout the universe, the regular activities and engagements of all the different planets were suspended. In the North and South Poles of this planet there are sometimes no divisions of day and night; similarly, when the sunlight does not approach the different planets within the universe, there is no distinction between day and night. TEXT 10 Wz dev idTaeGaR>aR AaeJa" k-aXYaPaMaiPaRTaMa( ) idXaiSTaiMarYaNa( SavaR vDaRTae_iGanirvEDaiSa )) 10 )) eña deva diter garbha ojaù käçyapam arpitam diças timirayan sarvä vardhate 'gnir ivaidhasi SYNONYMS eñaù—this; deva—O lord; diteù—of Diti; garbhaù—womb; ojaù—semen; käçyapam—of Kaçyapa; arpitam—deposited; diçaù—directions; timirayan—causing complete darkness; sarväù—all; vardhate—overloads; agniù—fire; iva—as; edhasi—fuel. TRANSLATION

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As fuel overloads a fire, so the embryo created by the semen of Kaçyapa in the womb of Diti has caused complete darkness throughout the universe. PURPORT The darkness throughout the universe is explained herewith as being caused by the embryo created in the womb of Diti by the semen of Kaçyapa. TEXT 11 MaE}aeYa ovac Sa Pa[hSYa Mahabahae >aGavaNa( XaBdGaaecr" ) Pa[TYaacíaTMa>aUdeRvaNa( Pa[qadae rcNaaNauvada‚ C^*aGaENa*Ri>arataSaara‚ STaa&STaaNa( i+aPaNTYaXarauvNaEk-vNÛ& idVYa& ivic}aivbuDaaGY]aivMaaNaXaaeic" ) AaPau" Para& MaudMaPaUvRMauPaeTYa YaaeGa‚ MaaYaable/Na MauNaYaSTadQaae ivku-aav" ) TaiSMaNa( Pa[XaaNTaPauåze GaTaivGa]he va& k-ae vaTMavTku-hk-Yaae" PairXaªNaqYa" )) 32 )) munaya ücuù ko väm ihaitya bhagavat-paricaryayoccais tad-dharmiëäà nivasatäà viñamaù svabhävaù tasmin praçänta-puruñe gata-vigrahe väà ko vätmavat kuhakayoù pariçaìkanéyaù SYNONYMS munayaù—the great sages; ücuù—said; kaù—who; väm—you two; iha—in Vaikuëöha; etya—having attained; bhagavat—of the Supreme Personality of Godhead; paricaryayä—by the service; uccaiù—having been developed by past pious actions; tatdharmiëäm—of the devotees; nivasatäm—dwelling in Vaikuëöha; viñamaù—discordant; svabhävaù—mentality; tasmin—in the Supreme Lord; praçänta-puruñe—without 674 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

anxieties; gata-vigrahe—without any enemy; väm—of you two; kaù—who; vä—or; ätmavat—like yourselves; kuhakayoù—maintaining duplicity; pariçaìkanéyaù—not becoming trustworthy. TRANSLATION The sages said: Who are these two persons who have developed such a discordant mentality even though they are posted in the service of the Lord in the highest position and are expected to have developed the same qualities as the Lord? How are these two persons living in Vaikuëöha? Where is the possibility of an enemy's coming into this kingdom of God? The Supreme Personality of Godhead has no enemy. Who could be envious of Him? Probably these two persons are imposters; therefore they suspect others to be like themselves. PURPORT The difference between the inhabitants of a Vaikuëöha planet and those of a material planet is that in Vaikuëöha all the residents engage in the service of the Lord Himself and are equipped with all His good qualities. It has been analyzed by great personalities that when a conditioned soul is liberated and becomes a devotee, about seventy-nine percent of all the good qualities of the Lord develop in his person. Therefore in the Vaikuëöha world there is no question of enmity between the Lord and the residents. Here in this material world the citizens may be inimical to the chief executives or heads of state, but in Vaikuëöha there is no such mentality. One is not allowed to enter Vaikuëöha unless he has completely developed the good qualities. The basic principle of goodness is to accept subordination to the Supreme Personality of Godhead. The sages, therefore, were surprised to see that the two doormen who checked them from entering the palace were not exactly like the residents of Vaikuëöhaloka. It may be said that a doorman's duty is to determine who should be allowed to enter the palace and who should not. But that is not relevant in this matter because no one is allowed to enter the Vaikuëöha planets unless he has developed one hundred percent his mentality of devotional service to the Supreme Lord. No enemy of the Lord can enter Vaikuëöhaloka. The Kumäras concluded that the only reason for the doormen's checking them was that the doormen themselves were imposters. TEXT 33 675 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

Na ùNTar& >aGavTaqh SaMaSTaku-+aa‚ vaTMaaNaMaaTMaiNa Na>aae Na>aSaqv Daqra" ) PaXYaiNTa Ya}a YauvYaae" Sauril/i(r)Naae" ik&VYauTPaaidTa& ùudr>aeid >aYa& YaTaae_SYa )) 33 )) na hy antaraà bhagavatéha samasta-kukñäv ätmänam ätmani nabho nabhaséva dhéräù paçyanti yatra yuvayoù sura-liìginoù kià vyutpäditaà hy udara-bhedi bhayaà yato 'sya SYNONYMS na—not; hi—because; antaram—distinction; bhagavati—in the Supreme Personality of Godhead; iha—here; samasta-kukñau—everything is within the abdomen; ätmänam— the living entity; ätmani—in the Supersoul; nabhaù—the small quantity of air; nabhasi—within the whole air; iva—as; dhéräù—the learned; paçyanti—see; yatra—in whom; yuvayoù—of you two; sura-liìginoù—dressed like inhabitants of Vaikuëöha; kim—how; vyutpäditam—awakened, developed; hi—certainly; udara-bhedi—distinction between the body and the soul; bhayam—fearfulness; yataù—wherefrom; asya—of the Supreme Lord. TRANSLATION In the Vaikuëöha world there is complete harmony between the residents and the Supreme Personality of Godhead, just as there is complete harmony within space between the big and the small skies. Why then is there a seed of fear in this field of harmony? These two persons are dressed like inhabitants of Vaikuëöha, but wherefrom can their disharmony come into existence? PURPORT Just as there are different departments in each state in this material world—the civil department and the criminal department—so, in God's creation, there are two departments of existence. As in the material world we find that the criminal department is far, far smaller than the civil department, so this material world, which is considered 676 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

the criminal department, is one fourth of the entire creation of the Lord. All living entities who are residents of the material universes are considered to be more or less criminals because they do not wish to abide by the order of the Lord or they are against the harmonious activities of God's will. The principle of creation is that the Supreme Lord, the Personality of Godhead, is by nature joyful, and He becomes many in order to enhance His transcendental joy. The living entities like ourselves, being part and parcel of the Supreme Lord, are meant to satisfy the senses of the Lord. Thus, whenever there is a discrepancy in that harmony, immediately the living entity is entrapped by mäyä, or illusion. The external energy of the Lord is called the material world, and the kingdom of the internal energy of the Lord is called Vaikuëöha, or the kingdom of God. In the Vaikuëöha world there is no disharmony between the Lord and the residents. Therefore God's creation in the Vaikuëöha world is perfect. There is no cause of fear. The entire kingdom of God is such a completely harmonious unit that there is no possibility of enmity. Everything there is absolute. Just as there are many physiological constructions within the body yet they work in one order for the satisfaction of the stomach, and just as in a machine there are hundreds and thousands of parts yet they run in harmony to fulfill the function of the machine, in the Vaikuëöha planets the Lord is perfect, and the inhabitants also perfectly engage in the service of the Lord. The Mäyävädé philosophers, the impersonalists, interpret this verse of ÇrémadBhägavatam to mean that the small sky and the big sky are one, but this idea cannot stand. The example of the big sky and the small skies is also applicable within a person's body. The big sky is the body itself, and the intestines and other parts of the body occupy the small sky. Each and every part of the body has individuality, even though occupying a small part of the total body. Similarly, the whole creation is the body of the Supreme Lord, and we created beings, or anything that is created, are but a small part of that body. The parts of the body are never equal to the whole. This is never possible. In Bhagavad-gétä it is said that the living entities, who are parts and parcels of the Supreme Lord, are eternally parts and parcels. According to the Mäyävädé philosophers, the living entity in illusion considers himself part and parcel although he is actually one and the same as the supreme whole. This theory is not valid. The oneness of the whole and the part is in their quality. The qualitative oneness of the small and large portions of the sky does not imply that the small sky becomes the big sky. There is no cause for the politics of divide and rule in the Vaikuëöha planets; there is no fear, because of the united interests of the Lord and the residents. Mäyä means disharmony between the living entities and the Supreme Lord, and Vaikuëöha means 677 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

harmony between them. Actually all living entities are provided for and maintained by the Lord because He is the supreme living entity. But foolish creatures, although actually under the control of the supreme living entity, defy His existence, and that state is called mäyä. Sometimes they deny that there is such a being as God. They say, "Everything is void." And sometimes they deny Him in a different way: "There may be a God, but He has no form." Both these conceptions arise from the rebellious condition of the living entity. As long as this rebellious condition prevails, the material world will continue in disharmony. Harmony or disharmony is realized because of the law and order of a particular place. Religion is the law and order of the Supreme Lord. In the Çrémad Bhagavad-gétä we find that religion means devotional service, or Kåñëa consciousness. Kåñëa says, "Give up all other religious principles and simply become a soul surrendered unto Me." This is religion. When one is fully conscious that Kåñëa is the supreme enjoyer and Supreme Lord and one acts accordingly, that is real religion. Anything which goes against this principle is not religion. Kåñëa therefore says: "Just give up all other religious principles." In the spiritual world this religious principle of Kåñëa consciousness is maintained in harmony, and therefore that world is called Vaikuëöha. If the same principles can be adopted here, wholly or partially, then it is also Vaikuëöha. So it is with any society, such as the International Society for Krishna Consciousness: If the members of the International Society for Krishna Consciousness, putting faith in Kåñëa as the center, live in harmony according to the order and principles of Bhagavad-gétä, then they are living in Vaikuëöha, not in this material world. TEXT 34 TaÜaMaMauZYa ParMaSYa ivku-aTauR" k-Tau| Pa[k*-íiMah DaqMaih MaNdDaq>YaaMa( ) l/aek-aiNaTaae v]JaTaMaNTar>aavd*íya PaaPaqYaSañYa wMae irPavae_SYa Ya}a )) 34 )) tad väm amuñya paramasya vikuëöha-bhartuù kartuà prakåñöam iha dhémahi manda-dhébhyäm lokän ito vrajatam antara-bhäva-dåñöyä päpéyasas traya ime ripavo 'sya yatra

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SYNONYMS tat—therefore; väm—unto these two; amuñya—of Him; paramasya—the Supreme; vikuëöha-bhartuù—the Lord of Vaikuëöha; kartum—to bestow; prakåñöam—benefit; iha—in the matter of this offense; dhémahi—let us consider; manda-dhébhyäm—those whose intelligence is not very nice; lokän—to the material world; itaù—from this place (Vaikuëöha); vrajatam—go; antara-bhäva—duality; dåñöyä—on account of seeing; päpéyasaù—sinful; trayaù—three; ime—these; ripavaù—enemies; asya—of a living entity; yatra—where. TRANSLATION Therefore let us consider how these two contaminated persons should be punished. The punishment should be apt, for thus benefit can eventually be bestowed upon them. Since they find duality in the existence of Vaikuëöha life, they are contaminated and should be removed from this place to the material world, where the living entities have three kinds of enemies. PURPORT The reason why pure souls come into the existential circumstances of the material world, which is considered to be the criminal department of the Supreme Lord, is stated in Bhagavad-gétä, Seventh Chapter, verse 27. It is stated that as long as a living entity is pure, he is in complete harmony with the desires of the Supreme Lord, but as soon as he becomes impure he is in disharmony with the desires of the Lord. By contamination he is forced to transfer to this material world, where the living entities have three enemies, namely desire, anger and lust. These three enemies force the living entities to continue material existence, and when one is free from them he is eligible to enter the kingdom of God. One should not, therefore, be angry in the absence of an opportunity for sense gratification, and one should not be lusty to acquire more than necessary. In this verse it is clearly stated that the two doormen should be sent into the material world, where criminals are allowed to reside. Since the basic principles of criminality are sense gratification, anger and unnecessary lust, persons conducted by these three enemies of the living entity are never promoted to Vaikuëöhaloka. People should learn Bhagavadgétä and accept the Supreme Personality of Godhead, Kåñëa, as the Lord of everything; they should practice satisfying the senses of the Supreme Lord instead of trying to satisfy their own senses. Training in Kåñëa consciousness will help one be promoted to 679 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

Vaikuëöha. TEXT 35 TaezaiMaTaqirTaMau>aavvDaaYaR gaaer& Ta& b]ødaGavaNarivNdNaa>a" SvaNaa& ivbuDYa SadiTa§-MaMaaYaRôÛ" ) TaiSMaNa( YaYaaE ParMah&SaMahaMauNaqNaa‚ MaNveza]aTaPa}aXaiXake-SarXaqk-raMbuMa( )) 38 )) taà tv ägataà pratihåtaupayikaà sva-pumbhis te 'cakñatäkña-viñayaà sva-samädhi-bhägyam haàsa-çriyor vyajanayoù çiva-väyu-lolacchubhrätapatra-çaçi-kesara-çékarämbum SYNONYMS tam—Him; tu—but; ägatam—coming forward; pratihåta—carried; aupayikam—the paraphernalia; sva-pumbhiù—by His own associates; te—the great sages (the Kumäras); acakñata—saw; akña-viñayam—now a subject matter for seeing; sva-samädhi-bhägyam— visible simply by ecstatic trance; haàsa-çriyoù—as beautiful as white swans; vyajanayoù—the cämaras (bunches of white hair); çiva-väyu—favorable winds; lolat— moving; çubhra-ätapatra—the white umbrella; çaçi—the moon; kesara—pearls; çékara— drops; ambum—water. TRANSLATION 683 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

The sages, headed by Sanaka Åñi, saw that the Supreme Personality of Godhead, Viñëu, who was formerly visible only within their hearts in ecstatic trance, had now actually become visible to their eyes. As He came forward, accompanied by His own associates bearing all paraphernalia, such as an umbrella and a cämara fan, the white bunches of hair moved very gently, like two swans, and due to their favorable breeze the pearls garlanding the umbrella also moved, like drops of nectar falling from the white full moon or ice melting due to a gust of wind. PURPORT In this verse we find the word acakñatäkña-viñayam. The Supreme Lord cannot be seen by ordinary eyes, but He now became visible to the eyesight of the Kumäras. Another significant word is samädhi-bhägyam. Meditators who are very fortunate can see the Viñëu form of the Lord within their hearts by following the yogic process. But to see Him face to face is a different matter. This is only possible for pure devotees. The Kumäras, therefore, upon seeing the Lord coming forward with His associates, who were holding an umbrella and a cämara fan, were struck with wonder that they were seeing the Lord face to face. It is said in the Brahma-saàhitä that devotees, being elevated in love of God, always see Çyämasundara, the Supreme Personality of Godhead, within their hearts. But when they are mature, the same God is visible before them face to face. For ordinary persons the Lord is not visible; however, when one can understand the significance of His holy name and one engages himself in the devotional service of the Lord, beginning with the tongue, by chanting and tasting prasäda, then gradually the Lord reveals Himself. Thus the devotee constantly sees the Lord within his heart, and, in a more mature stage, one can see the same Lord directly, as we see everything else. TEXT 39 k*-TòPa[SaadSauMau%& SPa*haTaYaa ié[Yaa Sv‚ êU@aMaiaGaYaNTaiMavaTMaiDaZaraMaMa( PaaE„&ò& vPaudRXaRYaaNaMaNaNYaiSaÖE‚ raETPaitakE-" SaMaGa*aaeGaE" )) 45 )) puàsäà gatià mågayatäm iha yoga-märgair dhyänäspadaà bahu-mataà nayanäbhirämam pauàsnaà vapur darçayänam ananya-siddhair autpattikaiù samagåëan yutam añöa-bhogaiù SYNONYMS puàsäm—of those persons; gatim—liberation; mågayatäm—who are searching; iha— here in this world; yoga-märgaiù—by the process of añöäìga-yoga; dhyäna-äspadam— object of meditation; bahu—by the great yogis; matam—approved; nayana—eyes; abhirämam—pleasing; pauàsnam—human; vapuù—form; darçayänam—displaying; ananya—not by others; siddhaiù—perfected; autpattikaiù—eternally present; samagåëan—praised; yutam—the Supreme Personality of Godhead, who is endowed; añöa-bhogaiù—with eight kinds of achievement. TRANSLATION This is the form of the Lord which is meditated upon by the followers of the yoga process, and it is pleasing to the yogés in meditation. It is not imaginary but factual, as proved by great yogés. The Lord is full in eight kinds of achievement, but for others these achievements are not possible in full perfection. PURPORT The success of the yoga process is very nicely described here. It is specifically mentioned that the form of the Lord as four-handed Näräyaëa is the object of meditation for the followers of yoga-märga. In the modern age there are so many so-called yogés who do not target their meditation on the four-handed Näräyaëa form. Some of them try to meditate on something impersonal or void, but that is not approved by the great yogés who follow the standard method. The real yoga-märga process is to control the senses, sit 692 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

in a solitary and sanctified place and meditate on the four-handed form of Näräyaëa, decorated as described in this chapter as He appeared before the four sages. This Näräyaëa form is Kåñëa's expansion; therefore the Kåñëa consciousness movement which is now spreading is the real, topmost process of yoga practice. Kåñëa consciousness is the highest yoga performance by trained devotional yogés. Despite all the allurement of yoga practice, the eight kinds of yogic perfections are hardly achievable by the common man. But here it is described that the Lord, who appeared before the four sages, is Himself full of all eight of those perfections. The highest yogamärga process is to concentrate the mind twenty-four hours a day on Kåñëa. This is called Kåñëa consciousness. The yoga system, as described in Çrémad-Bhägavatam and Bhagavad-gétä or as recommended in the Pataïjali yoga process, is different from the nowadays—practiced haöha-yoga as it is generally understood in the Western countries. Real yoga practice is to control the senses and, after such control is established, to concentrate the mind on the Näräyaëa form of the Supreme Personality of Godhead, Çré Kåñëa. Lord Kåñëa is the original Personality of Godhead, and all the other Viñëu forms—with four hands decorated with conch, lotus, club and wheel—are plenary expansions of Kåñëa. In Bhagavad-gétä it is recommended that one meditate upon the form of the Lord. To practice concentration of the mind, one has to sit with the head and the back in a straight line, and one must practice in a secluded place, sanctified by a sacred atmosphere. The yogé should observe the rules and regulations of brahmacarya— to strictly live a life of self-restraint and celibacy. One cannot practice yoga in a congested city, living a life of extravagancy, including unrestricted sex indulgence and adultery of the tongue. Yoga practice necessitates controlling the senses, and the beginning of sense control is to control the tongue. One who can control the tongue can also have control over the other senses. One cannot allow the tongue to take all kinds of forbidden food and drink and at the same time advance in the practice of yoga. It is a very regrettable fact that many unauthorized so-called yogés come to the Western countries and exploit people's inclination towards yoga practice. Such unauthorized yogés even dare to say publicly that one can indulge in the habit of drinking and at the same time practice meditation. Five thousand years ago Lord Kåñëa recommended yoga practice to Arjuna, but Arjuna frankly expressed his inability to follow the stringent rules and regulations of the yoga system. One should be very practical in every field of activities and should not waste his valuable time in practicing useless gymnastic feats in the name of yoga. Real yoga is to search out the four-handed Supersoul within one's heart and see Him perpetually in meditation. Such continued meditation is called samädhi, and the object of this 693 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

meditation is the four-handed Näräyaëa, with bodily decorations as described in this chapter of Çrémad-Bhägavatam. If, however, one wants to meditate upon something void or impersonal, it will take a very long time before he achieves success in yoga practice. We cannot concentrate our mind on something void or impersonal. Real yoga is to fix the mind on the form of the Lord, the four-handed Näräyaëa who is sitting in everyone's heart. By meditation one can understand that God is seated within one's heart. Even if one does not know it, God is seated within the heart of everyone. Not only is He seated in the heart of the human being, but He is also within the hearts of cats and dogs. Bhagavad-gétä certifies this fact by the declaration of the Lord, éçvaraù sarva-bhütänäà håd-deçe [Bg. 18.61]. The éçvara, the supreme controller of the world, is seated in the heart of everyone. Not only is He in everyone's heart, but He is also present within the atom. No place is vacant or devoid of the presence of the Lord. That is the statement of Éçopaniñad. God is present everywhere, and His right of proprietorship applies to everything. The feature of the Lord by which He is present everywhere is called Paramätmä. Ätmä means the individual soul, and Paramätmä means the individual Supersoul; both ätmä and Paramätmä are individual persons. The difference between ätmä and Paramätmä is that the ätmä, or the soul, is present only in a particular body, whereas the Paramätmä is present everywhere. In this connection, the example of the sun is very nice. An individual person may be situated in one place, but the sun, even though a similar individual entity, is present on the head of every individual person. In Bhagavad-gétä this is explained. Therefore even though the qualities of all entities, including the Lord, are equal, the Supersoul is different from the individual soul by quantitative power of expansion. The Lord, or the Supersoul, can expand Himself into millions of different forms, whereas the individual soul cannot do so. The Supersoul, being seated in everyone's heart, can witness everyone's activities—past, present and future. In the Upaniñads the Supersoul is described as being seated with the individual soul as friend and witness. As a friend, the Lord is always anxious to get back His friend, the individual soul, and bring him back home, back to Godhead. As a witness He is the bestower of all benedictions, and He endows each individual with the result of his actions. The Supersoul gives the individual soul all facilities to achieve whatever he desires to enjoy in this material world. Suffering is a reaction to the living entity's propensity to try to lord it over the material world. But the Lord instructs His friend, the individual soul, who is also His son, to give up all other engagements and simply surrender unto Him for perpetual bliss and an eternal life full of knowledge. This is the last instruction of Bhagavad-gétä, the most authorized and widely read book on all 694 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

varieties of yoga. Thus the last word of Bhagavad-gétä is the last word in the perfection of yoga. It is stated in Bhagavad-gétä that a person who is always absorbed in Kåñëa consciousness is the topmost yogé. What is Kåñëa consciousness? As the individual soul is present by his consciousness throughout his entire body, so the Supersoul, or Paramätmä, is present throughout the whole creation by superconsciousness. This superconscious energy is imitated by the individual soul, who has limited consciousness. I can understand what is going on within my limited body, but I cannot feel what is going on in another's body. I am present throughout my body by my consciousness, but my consciousness is not present in another's body. The Supersoul, or Paramätmä, however, being present everywhere and within everyone, is also conscious of everyone's existence. The theory that the soul and the Supersoul are one is not acceptable because it is not confirmed by authoritative Vedic literature. The individual soul's consciousness cannot act in superconsciousness. This superconsciousness can be achieved, however, by dovetailing individual consciousness with the consciousness of the Supreme. This dovetailing process is called surrender, or Kåñëa consciousness. From the teachings of Bhagavad-gétä we learn very clearly that Arjuna, in the beginning, did not want to fight with his brothers and relatives, but after understanding Bhagavad-gétä he dovetailed his consciousness with the superconsciousness of Kåñëa. He was then in Kåñëa consciousness. A person in full Kåñëa consciousness acts by the dictation of Kåñëa. In the beginning of Kåñëa consciousness, dictation is received through the transparent medium of the spiritual master. When one is sufficiently trained and acts in submissive faith and love for Kåñëa under the direction of the bona fide spiritual master, the dovetailing process becomes more firm and accurate. This stage of devotional service by the devotee in Kåñëa consciousness is the most perfect stage of the yoga system. At this stage, Kåñëa, or the Supersoul, dictates from within, while from without the devotee is helped by the spiritual master, who is the bona fide representative of Kåñëa. From within He helps the devotee as caitya, for He is seated within the heart of everyone. Understanding that God is seated within everyone's heart is not, however, sufficient. One has to be acquainted with God from both within and without, and one must take dictation from within and without to act in Kåñëa consciousness. This is the highest perfectional stage of the human form of life and the topmost perfection of all yoga. For a perfect yogé, there are eight kinds of superachievements: one can become lighter than air, one can become smaller than the atom, one can become bigger than a mountain, one can achieve whatever he desires, one can control like the Lord, and so 695 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

on. But when one rises to the perfectional stage of receiving dictation from the Lord, that is greater than any stage of material achievements above mentioned. The breathing exercise of the yoga system which is generally practiced is just the beginning. Meditation on the Supersoul is just another step forward. But to obtain direct contact with the Supersoul and take dictation from Him is the highest perfectional stage. The breathing exercises of meditation practice were very difficult even five thousand years ago, otherwise Arjuna would not have rejected the proposal of Kåñëa that he adopt this system. This age of Kali is called the fallen age. In this age, people in general are shortliving and very slow to understand self-realization or spiritual life; they are mostly unfortunate, and therefore if someone is a little bit interested in self-realization he is likely to be misguided by so many frauds. The only way to realize the perfect stage of yoga is to follow the principles of Bhagavad-gétä as practiced by Lord Caitanya. This is the simplest and highest perfection of yoga practice. Lord Caitanya demonstrated this Kåñëa consciousness yoga system in a practical manner simply by chanting the holy name of Kåñëa, as prescribed in the Vedänta, Çrémad-Bhägavatam, Bhagavad-gétä, and many important Puräëas. The largest number of Indians follow this yoga process, and in the United States it is gradually spreading in many cities. It is very easy and practical for this age, especially for those who are serious about success in yoga. No other process of yoga can be successful in this age. The meditation process was possible in the golden age, Satya-yuga, because people in that age used to live for hundreds of thousands of years. If one wants success in practical yoga practice, it is advised that he take to the chanting of Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare, and he will actually feel himself making progress. In Bhagavad-gétä this practice of Kåñëa consciousness is prescribed as räja-vidyä, or the king of all erudition. Those who have taken to this most sublime bhakti-yoga system, who practice devotional service in transcendental love of Kåñëa, can testify to its happy and easy execution. The four sages Sanaka, Sanätana, Sanandana and Sanat-kumära also became attracted by the features of the Lord and the transcendental aroma of the dust of His lotus feet, as already described in verse 43. Yoga necessitates controlling the senses, and bhakti-yoga, or Kåñëa consciousness, is the process of purifying the senses. When the senses are purified, they are automatically controlled. One cannot stop the activities of the senses by artificial means, but if one purifies the senses by engaging in the service of the Lord, the senses not only can be controlled from rubbish engagement, but can be engaged in the Lord's transcendental service, as aspired to by the four sages Sanaka, Sanätana, Sanandana and Sanat-kumära. 696 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

Kåñëa consciousness is not, therefore, a manufactured concoction of the speculative mind. It is the process enjoined in Bhagavad-gétä (9.34): man-manä bhava mad-bhakto mad-yäjé mäà namaskuru [Bg. 18.65]. TEXT 46 ku-Maara Ocu" Yaae_NTaihRTaae ôid GaTaae_iPa duraTMaNaa& Tv& Saae_ÛEv Naae NaYaNaMaUl/MaNaNTa raÖ" YaùeRv k-av" Svv*iJaNaEiNaRrYaezu Na" STaa‚ ÀeTaae_il/vÛid Nau Tae PadYaae rMaeTa ) vacê NaSTaul/iSavÛid Tae_x(iga]Xaae>aa" PaUYaeRTa Tae GauaGavaNauvac WTaaE TaaE PaazRdaE Maù& JaYaae ivJaYa Wv c ) k-dQask*-TYa Maa& YaÜae bû§-aTaaMaiTa§-MaMa( )) 2 )) çré-bhagavän uväca etau tau pärñadau mahyaà jayo vijaya eva ca kadarthé-kåtya mäà yad vo bahv akrätäm atikramam SYNONYMS çré-bhagavän uväca—the Supreme Personality of Godhead said; etau—these two; tau— they; pärñadau—attendants; mahyam—of Mine; jayaù—named Jaya; vijayaù—named Vijaya; eva—certainly; ca—and; kadarthé-kåtya—by ignoring; mäm—Me; yat—which; vaù—against you; bahu—great; akrätäm—have committed; atikramam—offense. TRANSLATION The Personality of Godhead said: These attendants of Mine, Jaya and Vijaya by name, have committed a great offense against you because of ignoring Me. PURPORT To commit an offense at the feet of a devotee of the Lord is a great wrong. Even when a living entity is promoted to Vaikuëöha, there is still the chance that he may commit offenses, but the difference is that when one is in a Vaikuëöha planet, even if by chance one commits an offense, he is protected by the Lord. This is the remarkable fact in the dealings of the Lord and the servitor, as seen in the present incident concerning Jaya 707 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

and Vijaya. The word atikramam used herein indicates that in offending a devotee one neglects the Supreme Lord Himself. By mistake the doormen held the sages from entering Vaikuëöhaloka, but because they were engaged in the transcendental service of the Lord, their annihilation was not expected by advanced devotees. The Lord's presence on the spot was very pleasing to the hearts of the devotees. The Lord understood that the trouble was due to His lotus feet not being seen by the sages, and therefore He wanted to please them by personally going there. The Lord is so merciful that even if there is some impediment for the devotee, He Himself manages matters in such a way that the devotee is not bereft of having audience at His lotus feet. There is a very good example in the life of Haridäsa Öhäkura. When Caitanya Mahäprabhu was residing at Jagannätha puré, Haridäsa Öhäkura, who happened to be Muhammadan by birth, was with Him. In Hindu temples, especially in those days, no one but a Hindu was allowed to enter. Although Haridäsa Öhäkura was the greatest of all Hindus in his behavior, he considered himself a Muhammadan and did not enter the temple. Lord Caitanya could understand his humility, and since he did not go to see the temple, Lord Caitanya Himself, who is nondifferent from Jagannätha, used to come and sit with Haridäsa Öhäkura daily. Here in Çrémad-Bhägavatam we also find this same behavior of the Lord. His devotees were prevented from seeing His lotus feet, but the Lord Himself came to see them on the same lotus feet for which they aspired. It is also significant that He was accompanied by the goddess of fortune. The goddess of fortune is not to be seen by ordinary persons, but the Lord was so kind that although the devotees did not aspire for such an honor, He appeared before them with the goddess of fortune. TEXT 3 YaSTveTaYaaeDa*RTaae daviÙMaaRMaNauv]TaE" ) Sa WvaNauMaTaae_SMaai>aMauRNaYaae devhel/NaaTa( )) 3 )) yas tv etayor dhåto daëòo bhavadbhir mäm anuvrataiù sa evänumato 'smäbhir munayo deva-helanät SYNONYMS

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yaù—which; tu—but; etayoù—regarding both Jaya and Vijaya; dhåtaù—has been given; daëòaù—punishment; bhavadbhiù—by you; mäm—Me; anuvrataiù—devoted to; saù— that; eva—certainly; anumataù—is approved; asmäbhiù—by Me; munayaù—O great sages; deva—against you; helanät—because of an offense. TRANSLATION O great sages, I approve of the punishment that you who are devoted to Me have meted out to them. TEXT 4 TaÜ" Pa[SaadYaaMYaÛ b]ø dEv& Par& ih Mae ) TaÖqTYaaTMak*-Ta& MaNYae YaTSvPauiM>arSaTk*-Taa" )) 4 )) tad vaù prasädayämy adya brahma daivaà paraà hi me tad dhéty ätma-kåtaà manye yat sva-pumbhir asat-kåtäù SYNONYMS tat—therefore; vaù—you sages; prasädayämi—I am seeking your forgiveness; adya—just now; brahma—the brähmaëas; daivam—most beloved personalities; param—highest; hi—because; me—My; tat—that offense; hi—because; iti—thus; ätma-kåtam—done by Me; manye—I consider; yat—which; sva-pumbhiù—by My own attendants; asat-kåtäù— having been disrespected. TRANSLATION To Me, the brähmaëa is the highest and most beloved personality. The disrespect shown by My attendants has actually been displayed by Me because the doormen are My servitors. I take this to be an offense by Myself; therefore I seek your forgiveness for the incident that has arisen.

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PURPORT The Lord is always in favor of the brähmaëas and the cows, and therefore it is said, gobrähmaëa-hitäya ca. Lord Kåñëa, or Viñëu, the Supreme Personality of Godhead, is also the worshipable Deity of the brähmaëas. In the Vedic literature, in the åg-mantra hymns of the Åg Veda, it is stated that those who are actually brähmaëas always look to the lotus feet of Viñëu: oà tad viñëoù paramaà padaà sadä paçyanti sürayaù. Those who are qualified brähmaëas worship only the Viñëu form of the Supreme Personality of Godhead, which means Kåñëa, Räma and all Viñëu expansions. A so-called brähmaëa who is born in the family of brähmaëas but performs activities aimed against the Vaiñëavas cannot be accepted as a brähmaëa, because brähmaëa means Vaiñëava and Vaiñëava means brähmaëa. One who has become a devotee of the Lord is also a brähmaëa. The formula is brahma jänätéti brähmaëaù. A brähmaëa is one who has understood Brahman, and a Vaiñëava is one who has understood the Personality of Godhead. Brahman realization is the beginning of realization of the Personality of Godhead. One who understands the Personality of Godhead also knows the impersonal feature of the Supreme, which is Brahman. Therefore one who becomes a Vaiñëava is already a brähmaëa. It should be noted that the glories of the brähmaëa described in this chapter by the Lord Himself refer to His devotee-brähmaëa, or the Vaiñëava. It should never be misunderstood that the so-called brähmaëas who are born in brähmaëa families but have no brahminical qualifications are referred to in this connection. TEXT 5 YaàaMaaiNa c Ga*õaiTa l/aek-ae >a*TYae k*-TaaGaiSa ) Saae_SaaDauvadSTaTk-IiTa| hiNTa TvciMavaMaYa" )) 5 )) yan-nämäni ca gåhëäti loko bhåtye kåtägasi so 'sädhu-vädas tat-kértià hanti tvacam ivämayaù SYNONYMS yat—of whom; nämäni—the names; ca—and; gåhëäti—take; lokaù—people in general; bhåtye—when a servant; kåta-ägasi—has committed something wrong; saù—that; 710 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

asädhu-vädaù—blame; tat—of that person; kértim—the reputation; hanti—destroys; tvacam—the skin; iva—as; ämayaù—leprosy. TRANSLATION A wrong act committed by a servant leads people in general to blame his master, just as a spot of white leprosy on any part of the body pollutes all of the skin. PURPORT A Vaiñëava, therefore, should be fully qualified. As stated in the Bhägavatam, anyone who has become a Vaiñëava has developed all the good qualities of the demigods. There are twenty-six qualifications mentioned in the Caitanya-caritämåta. A devotee should always see that his Vaiñëava qualities increase with the advancement of his Kåñëa consciousness. A devotee should be blameless because any offense by the devotee is a scar on the Supreme Personality of Godhead. The devotee's duty is to be always conscious in his dealings with others, especially with another devotee of the Lord. TEXT 6 YaSYaaMa*TaaMal/YaXa"é[vaMYaRhMa%aazSae )) 16 )) åñaya ücuù na vayaà bhagavan vidmas tava deva cikérñitam kåto me 'nugrahaç ceti yad adhyakñaù prabhäñase

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SYNONYMS åñayaù—the sages; ücuù—said; na—not; vayam—we; bhagavan—O Supreme Personality of Godhead; vidmaù—did know; tava—Your; deva—O Lord; cikérñitam— wish for us to do; kåtaù—has been done; me—unto Me; anugrahaù—favor; ca—and; iti—thus; yat—which; adhyakñaù—the supreme ruler; prabhäñase—You say. TRANSLATION The sages said: O Supreme Personality of Godhead, we are unable to know what You intend for us to do, for even though You are the supreme ruler of all, You speak in our favor as if we had done something good for You. PURPORT The sages could understand that the Supreme Personality of Godhead, who is above everyone, was speaking as if He were in the wrong; therefore it was difficult for them to understand the words of the Lord. They could understand, however, that the Lord was speaking in such a humble way just to show them His all-merciful favor. TEXT 17 b]øaSTav ) DaMaRSYa ParMaae Gauùae iNaivRk-arae >avaNMaTa" )) 18 )) tvattaù sanätano dharmo rakñyate tanubhis tava dharmasya paramo guhyo nirvikäro bhavän mataù SYNONYMS tvattaù—from You; sanätanaù—eternal; dharmaù—occupation; rakñyate—is protected; tanubhiù—by multimanifestations; tava—Your; dharmasya—of religious principles; paramaù—the supreme; guhyaù—objective; nirvikäraù—unchangeable; bhavän—You; mataù—in our opinion. TRANSLATION 725 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

You are the source of the eternal occupation of all living entities, and by Your multimanifestations of Personalities of Godhead, You have always protected religion. You are the supreme objective of religious principles, and in our opinion You are inexhaustible and unchangeable eternally. PURPORT The statement in this verse dharmasya paramo guhyaù refers to the most confidential part of all religious principles. This is confirmed in Bhagavad-gétä. The conclusion of Lord Kåñëa in His advice to Arjuna is: "Give up all other religious engagement and just surrender unto Me." This is the most confidential knowledge in executing religious principles. In the Bhägavatam also it is stated that if one does not become Kåñëa conscious after very rigidly executing one's specified religious duties, all his labor in following so-called religious principles is simply a waste of time. Here also the sages confirm the statement that the Supreme Lord, not the demigods, is the ultimate goal of all religious principles. There are many foolish propagandists who say that worship of the demigods is also a way to reach the supreme goal, but in the authorized statements of Çrémad-Bhägavatam and Bhagavad-gétä this is not accepted. Bhagavad-gétä says that one who worships a particular demigod can reach the demigod's planet, but one who worships the Supreme Personality of Godhead can enter into Vaikuëöha. Some propagandists say that regardless of what one does he will ultimately reach the supreme abode of the Personality of Godhead, but this is not valid. The Lord is eternal, the Lord's servitor is eternal, and the Lord's abode is also eternal. They are all described here as sanätana, or eternal. The result of devotional service, therefore, is not temporary, as is the achievement of heavenly planets by worshiping the demigods. The sages wanted to stress that although the Lord, out of His causeless mercy, says that He worships the brähmaëas and Vaiñëavas, actually the Lord is worshipable not only by the brähmaëas and Vaiñëavas but also by the demigods. TEXT 19 TariNTa ùÅSaa Ma*TYau& iNav*taa YadNauGa]haTa( ) YaaeiGaNa" Sa >avaNa( ik&- iSvdNauGa*ùeTa YaTParE" )) 19 )) taranti hy aïjasä måtyuà nivåttä yad-anugrahät 726 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

yoginaù sa bhavän kià svid anugåhyeta yat paraiù SYNONYMS taranti—cross over; hi—because; aïjasä—easily; måtyum—birth and death; nivåttäù— ceasing all material desires; yat—Your; anugrahät—by mercy; yoginaù— transcendentalists; saù—the Supreme Lord; bhavän—You; kim svit—never possible; anugåhyeta—may be favored; yat—which; paraiù—by others. TRANSLATION Mystics and transcendentalists, by the mercy of the Lord, cross beyond nescience by ceasing all material desires. It is not possible, therefore, that the Supreme Lord can be favored by others. PURPORT Unless one is favored by the Supreme Lord, one cannot cross over the ocean of the nescience of repeated birth and death. Here it is stated that yogés or mystics cross beyond nescience by the mercy of the Supreme Personality of Godhead. There are many kinds of mystics, such as the karma-yogé, jïäna-yogé, dhyäna-yogé and bhakti-yogé. The karmés particularly search after the favor of the demigods, the jïänés want to become one with the Supreme Absolute Truth, and the yogés are satisfied simply by partial vision of the Supreme Personality of Godhead, Paramätmä, and ultimately by oneness with Him. But the bhaktas, the devotees, want to associate with the Supreme Personality of Godhead eternally and serve Him. It has already been admitted that the Lord is eternal, and those who want the favor of the Supreme Lord perpetually are also eternal. Therefore yogés here means devotees. By the mercy of the Lord, devotees can easily pass beyond the nescience of birth and death and attain the eternal abode of the Lord. The Lord is therefore not in need of another's favor because no one is equal to or greater than Him. Actually, everyone needs the favor of the Lord for successful understanding of his human mission. TEXT 20

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Ya& vE iv>aUiTaåPaYaaTYaNauvel/MaNYaE‚ rQaaRiQaRi>a" SviXarSaa Da*TaPaadreaaJaNaSTvMa( )) 21 )) yas täà vivikta-caritair anuvartamänäà nätyädriyat parama-bhägavata-prasaìgaù sa tvaà dvijänupatha-puëya-rajaù-punétaù çrévatsa-lakñma kim agä bhaga-bhäjanas tvam SYNONYMS yaù—who; täm—Lakñmé; vivikta—completely pure; caritaiù—devotional services; anuvartamänäm—serving; na—not; atyädriyat—attached; parama—the highest; bhägavata—devotees; prasaìgaù—attached; saù—the Supreme Lord; tvam—You; dvija—of the brähmaëas; anupatha—on the path; puëya—sanctified; rajaù—dust; punétaù—purified; çrévatsa—of Çrévatsa; lakñma—the mark; kim—what; agäù—You obtained; bhaga—all opulences or all good qualities; bhäjanaù—the reservoir; tvam— You. TRANSLATION O Lord, You are exceedingly attached to the activities of Your pure devotees, yet You are never attached to the goddesses of fortune who constantly engage in Your transcendental loving service. How can You be purified, therefore, by the dust of the path traversed by the brähmaëas, and how can You be glorified or made fortunate by the marks of Çrévatsa on Your chest? PURPORT It is said in the Brahma-saàhitä that the Lord is always served by many hundreds of

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thousands of goddesses of fortune in His Vaikuëöha planet, yet because of His attitude of renunciation of all opulences, He is not attached to any one of them. The Lord has six opulences—unlimited wealth, unlimited fame, unlimited strength, unlimited beauty, unlimited knowledge and unlimited renunciation. All the demigods and other living entities worship Lakñmé, the goddess of fortune, just to get her favor, yet the Lord is never attached to her because He can create an unlimited number of such goddesses for His transcendental service. The goddess of fortune, Lakñmé, is sometimes envious of the tulasé leaves which are placed at the lotus feet of the Lord, for they remain fixed there and do not move, whereas Lakñméjé, although stationed by the chest of the Lord, sometimes has to please other devotees who pray for her favor. Lakñméjé sometimes has to go to satisfy her numerous devotees, but tulasé leaves never forsake their position, and the Lord therefore appreciates the service of the tulasé more than the service of Lakñmé. When the Lord says, therefore, that it is due to the causeless mercy of the brähmaëas that Lakñméjé does not leave Him, we can understand that Lakñméjé is attracted by the opulence of the Lord, not by the brähmaëas' benedictions upon Him. The Lord is not dependent on anyone's mercy for His opulence; He is always self-sufficient. The Lord's statement that His opulence is due to the benediction of the brähmaëas and Vaiñëavas is only to teach others that they should offer respect to the brähmaëas and Vaiñëavas, the devotees of the Lord. TEXT 22 DaMaRSYa Tae >aGavTaiñYauGa i}ai>a" SvE" PaiÙêracriMad& iÜJadevTaaQaRMa( ) NaUNa& >a*Ta& Tadi>agaaiTa rJaSTaMaê SatveNa Naae vrdYaa TaNauva iNarSYa )) 22 )) dharmasya te bhagavatas tri-yuga tribhiù svaiù padbhiç caräcaram idaà dvija-devatärtham nünaà bhåtaà tad-abhighäti rajas tamaç ca sattvena no varadayä tanuvä nirasya SYNONYMS dharmasya—of the personification of all religion; te—of You; bhagavataù—of the 730 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

Supreme Personality of Godhead; tri-yuga—You who are manifest in all three millenniums; tribhiù—by three; svaiù—Your own; padbhiù—feet; cara-acaram—animate and inanimate; idam—this universe; dvija—the twice-born; devatä—the demigods; artham—for the sake of; nünam—however; bhåtam—protected; tat—those feet; abhighäti—destroying; rajaù—the mode of passion; tamaù—the mode of ignorance; ca— and; sattvena—of pure goodness; naù—unto us; vara-dayä—bestowing all blessings; tanuvä—by Your transcendental form; nirasya—driving away. TRANSLATION O Lord, You are the personification of all religion. Therefore You manifest Yourself in three millenniums, and thus You protect this universe, which consists of animate and inanimate beings. By Your grace, which is of pure goodness and is the bestower of all blessings, kindly drive away the elements of rajas and tamas for the sake of the demigods and twice-born. PURPORT The Lord is addressed in this verse as tri-yuga, or one who appears in three millenniums—namely the Satya, Dväpara and Tretä yugas. He is not mentioned as appearing in the fourth millennium, or Kali-yuga. It is described in Vedic literature that in Kali-yuga He comes as channa-avatära, or an incarnation, but He does not appear as a manifest incarnation. In the other yugas, however, the Lord is a manifest incarnation, and therefore he is addressed as tri-yuga, or the Lord who appears in three yugas. Çrédhara Svämé describes tri-yuga as follows: yuga means "couple," and tri means "three." The Lord is manifested as three couples by His six opulences, or three couples of opulences. In that way He can be addressed as tri-yuga. The Lord is the personality of religious principles. In three millenniums religious principles are protected by three kinds of spiritual culture, namely austerity, cleanliness and mercy. The Lord is called triyuga in that way also. In the age of Kali these three requisites to spiritual culture are almost absent, but the Lord is so kind that in spite of Kali-yuga's being devoid of these three spiritual qualities, He comes and protects the people of this age in His covered incarnation as Lord Caitanya. Lord Caitanya is called "covered" because although He is Kåñëa Himself, He presents Himself as a devotee of Kåñëa, not directly Kåñëa. The devotees pray to Lord Caitanya, therefore, to eliminate their stock of passion and ignorance, the most conspicuous assets of this yuga. In the Kåñëa consciousness 731 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

movement one cleanses himself of the modes of passion and ignorance by chanting the holy name of the Lord, Hare Kåñëa, Hare Kåñëa, as introduced by Lord Caitanya. The four Kumäras were cognizant of their situation in the modes of passion and ignorance because, although in Vaikuëöha, they wanted to curse devotees of the Lord. Since they were conscious of their own weakness, they prayed to the Lord to remove their still-existing passion and ignorance. The three transcendental qualifications— cleanliness, austerity and mercy—are the qualifications of the twice-born and the demigods. Those who are not situated in the quality of goodness cannot accept these three principles of spiritual culture. For the Kåñëa consciousness movement, therefore, there are three sinful activities which are prohibited—namely illicit sex, intoxication, and eating food other than the prasäda offered to Kåñëa. These three prohibitions are based on the principles of austerity, cleanliness and mercy. Devotees are merciful because they spare the poor animals, and they are clean because they are free of contamination from unwanted foodstuff and unwanted habits. Austerity is represented by restricted sex life. These principles, indicated by the prayers of the four Kumäras, should be followed by the devotees who are engaged in Kåñëa consciousness. TEXT 23 Na Tv& iÜJaaetaMaku-l&/ YaidhaTMaGaaePa& Gaaeáa v*z" SvhRaSYa ih TaTPa[MaaaGavaNauvac WTaaE SaureTarGaiTa& Pa[iTaPaÛ SaÛ" Sa&rM>aSaM>a*TaSaMaaDYaNaubÖYaaeGaaE ) >aUYa" Sak-aXaMauPaYaaSYaTa Aaéu Yaae v" XaaPaae MaYaEv iNaiMaTaSTadveTa ivPa[a" )) 26 )) çré-bhagavän uväca etau suretara-gatià pratipadya sadyaù saàrambha-sambhåta-samädhy-anubaddha-yogau bhüyaù sakäçam upayäsyata äçu yo vaù çäpo mayaiva nimitas tad aveta vipräù SYNONYMS çré-bhagavän uväca—the Supreme Personality of Godhead replied; etau—these two doorkeepers; sura-itara—demoniac; gatim—the womb; pratipadya—obtaining; sadyaù— quickly; saàrambha—by anger; sambhåta—intensified; samädhi—concentration of mind; anubaddha—firmly; yogau—united with Me; bhüyaù—again; sakäçam—to My presence; upayäsyataù—shall return; äçu—shortly; yaù—which; vaù—of you; çäpaù— curse; mayä—by Me; eva—alone; nimitaù—ordained; tat—that; aveta—know; vipräù— O brähmaëas. TRANSLATION The Lord replied: O brähmaëas, know that the punishment you inflicted on them was originally ordained by Me, and therefore they will fall to a birth in a demoniac family. But they will be firmly united with Me in thought through mental concentration intensified by anger, and they will return to My presence shortly.

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PURPORT The Lord stated that the punishment inflicted by the sages upon the doorkeepers Jaya and Vijaya was conceived by the Lord Himself. Without the Lord's sanction, nothing can happen. It is to be understood that there was a plan in the cursing of the Lord's devotees in Vaikuëöha, and His plan is explained by many stalwart authorities. The Lord sometimes desires to fight. The fighting spirit also exists in the Supreme Lord, otherwise how could fighting be manifested at all? Because the Lord is the source of everything, anger and fighting are also inherent in His personality. When He desires to fight with someone, He has to find an enemy, but in the Vaikuëöha world there is no enemy because everyone is engaged fully in His service. Therefore He sometimes comes to the material world as an incarnation in order to manifest His fighting spirit. In Bhagavad-gétä (4.8) also it is said that the Lord appears just to give protection to the devotees and to annihilate the nondevotees. The nondevotees are found in the material world, not in the spiritual world; therefore, when the Lord wants to fight, He has to come to this world. But who will fight with the Supreme Lord? No one is able to fight with Him! Therefore, because the Lord's pastimes in the material world are always performed with His associates, not with others, He has to find some devotee who will play the part of an enemy. In Bhagavad-gétä the Lord says to Arjuna, "My dear Arjuna, both you and I have appeared many, many times in this material world, but you have forgotten, whereas I remember." Thus Jaya and Vijaya were selected by the Lord to fight with Him in the material world, and that was the reason the sages came to see Him and accidentally the doorkeepers were cursed. It was the Lord's desire to send them to the material world, not perpetually, but for some time. Therefore, just as on a theatrical stage someone takes the part of enemy to the proprietor of the stage, although the play is for a short time and there is no permanent enmity between the servant and the proprietor, so the sura janas (devotees) were cursed by the sages to go to the asura jana, or atheistic families. That a devotee should come into an atheistic family is surprising, but it is simply a show. After finishing their mock fighting, both the devotee and the Lord are again associated in the spiritual planets. That is very explicitly explained here. The conclusion is that no one falls from the spiritual world, or Vaikuëöha planet, for it is the eternal abode. But sometimes, as the Lord desires, devotees come into this material world as preachers or as atheists. In each case we must understand that there is a plan of the Lord. Lord Buddha, for example, was an incarnation, yet he preached atheism: "There is no God." But actually there was a plan behind this, as explained in the Bhägavatam.

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TEXT 27 b]øaevac AQa Tae MauNaYaae d*îa NaYaNaaNaNd>aaJaNaMa( ) vEku-aGavNTa& Pair§-MYa Pa[iaEíMaSTau XaMa( ) b]øTaeJa" SaMaQaaeR_iPa hNTau& NaeC^e MaTa& Tau Mae )) 29 )) bhagavän anugäv äha 740 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

yätaà mä bhaiñöam astu çam brahma-tejaù samartho 'pi hantuà necche mataà tu me SYNONYMS bhagavän—the Supreme Personality of Godhead; anugau—to His two attendants; äha— said; yätam—depart from this place; mä—let there not be; bhaiñöam—fear; astu—let there be; çam—happiness; brahma—of a brähmaëa; tejaù—the curse; samarthaù—being able; api—even; hantum—to nullify; na icche—do not desire; matam—approved; tu—on the contrary; me—by Me. TRANSLATION The Lord then said to His attendants, Jaya and Vijaya: Depart this place, but fear not. All glories unto you. Though I am capable of nullifying the brähmaëas' curse, I would not do so. On the contrary, it has My approval. PURPORT As explained in connection with text 26, all the incidents that took place had the approval of the Lord. Ordinarily, there is no possibility that the four sages could be so angry with the doorkeepers, nor could the Supreme Lord neglect His two doorkeepers, nor can one come back from Vaikuëöha after once taking birth there. All these incidents, therefore, were designed by the Lord Himself for the sake of His pastimes in the material world. Thus He plainly says that it was done with His approval. Otherwise, it would have been impossible for inhabitants of Vaikuëöha to come back to this material world simply because of a brahminical curse. The Lord especially blesses the socalled culprits: "All glories unto you." A devotee, once accepted by the Lord, can never fall down. That is the conclusion of this incident. TEXT 30 WTaTPaurEv iNaidRí& rMaYaa §u-ÖYaa Yada ) PauraPavairTaa Üair ivXaNTaq MaYYauPaarTae )) 30 ))

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etat puraiva nirdiñöaà ramayä kruddhayä yadä puräpaväritä dväri viçanté mayy upärate SYNONYMS etat—this departure; purä—formerly; eva—certainly; nirdiñöam—foretold; ramayä—by Lakñmé; kruddhayä—furious; yadä—when; purä—previously; apaväritä—prevented; dväri—at the gate; viçanté—entering; mayi—as I; upärate—was resting. TRANSLATION This departure from Vaikuëöha was foretold by Lakñmé, the goddess of fortune. She was very angry because when she left My abode and then returned, you stopped her at the gate while I was sleeping. TEXT 31 MaiYa Sa&rM>aYaaeGaeNa iNaSTaqYaR b]øhel/NaMa( ) Pa[TYaeZYaTa& iNak-aXa& Mae k-ale/NaaLPaqYaSaa PauNa" )) 31 )) mayi saàrambha-yogena nistérya brahma-helanam pratyeñyataà nikäçaà me kälenälpéyasä punaù SYNONYMS mayi—unto Me; saàrambha-yogena—by practice of mystic yoga in anger; nistérya— being liberated from; brahma-helanam—the result of disobedience to the brähmaëas; pratyeñyatam—will come back; nikäçam—near; me—Me; kälena—in due course of time; alpéyasä—very short; punaù—again. TRANSLATION

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The Lord assured the two Vaikuëöha inhabitants, Jaya and Vijaya: By practicing the mystic yoga system in anger, you will be cleansed of the sin of disobeying the brähmaëas and within a very short time return to Me. PURPORT The Supreme Personality of Godhead advised the two doorkeepers, Jaya and Vijaya, that by dint of bhakti-yoga in anger they would be delivered from the curses of the brähmaëas. Çréla Madhva Muni remarks in this connection that by practicing bhaktiyoga one can become free from all sinful reactions. Even a brahma-çäpa, or curse by a brähmaëa, which cannot be overcome by any other means, can be overcome by bhaktiyoga. One can practice bhakti-yoga in many rasas. There are twelve rasas, five primary and seven secondary. The five primary rasas constitute direct bhakti-yoga, but although the seven secondary rasas are indirect, they are also counted within bhakti-yoga if they are used in the service of the Lord. In other words, bhakti-yoga is all-inclusive. If one somehow or other becomes attached to the Supreme Personality of Godhead, he becomes engaged in bhakti-yoga, as described in Çrémad-Bhägavatam (10.29.15): kämaà krodhaà bhayam. The gopés were attracted to Kåñëa by bhakti-yoga in a relationship of lusty desire (käma). Similarly, Kaàsa was attached to bhakti-yoga by dint of fear of his death. Thus bhakti-yoga is so powerful that even becoming an enemy of the Lord and always thinking of Him can deliver one very quickly. It is said, viñëu-bhaktaù småto daiva äsuras tad-vipanyayaù: "Devotees of Lord Viñëu are called demigods, whereas nondevotees are called asuras." But bhakti-yoga is so powerful that both demigods and asuras can derive its benefits if they always think of the Personality of Godhead. The basic principle of bhakti-yoga is to think of the Supreme Lord always. The Lord says in Bhagavad-gétä (18.65), man-manä bhava mad-bhaktaù: "Always think of Me." It doesn't matter which way one thinks; the very thought of the Personality of Godhead is the basic principle of bhakti-yoga. In the material planets there are different grades of sinful activities, of which disrespecting a brähmaëa or a Vaiñëava is the most sinful. Here it is clearly stated that one can overcome even that grave sin simply by thinking of Viñëu, not even favorably but in anger. Thus even if those who are not devotees always think of Viñëu, they become free from all sinful activities. Kåñëa consciousness is the highest form of thought. Lord Viñëu is thought of in this age by chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. From the 743 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

statements of the Bhägavatam it appears that if one thinks of Kåñëa, even as an enemy, that particular qualification—thinking of Viñëu, or Kåñëa—cleanses one of all sins. TEXT 32 Üa"SQaavaidXYa >aGavaNa( ivMaaNaé[eiaUzaTauRradeXaadPaTYaPairXaiªNaq ) PaUauvêelu/idRXa" SavaR" Pa[JaJvlu/" ) SaaeLk-aêaXaNaYa" PaeTau" ke-TavêaiTaRheTav" )) 4 )) sahäcalä bhuvaç celur diçaù sarväù prajajvaluù solkäç cäçanayaù petuù ketavaç cärti-hetavaù SYNONYMS saha—along with; acaläù—the mountains; bhuvaù—of the earth; celuù—shook; diçaù— directions; sarväù—all; prajajvaluù—blazed like fire; sa—with; ulkäù—meteors; ca—

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and; açanayaù—thunderbolts; petuù—fell; ketavaù—comets; ca—and; ärti-hetavaù—the cause of all inauspiciousness. TRANSLATION There were earthquakes along the mountains on the earth, and it appeared that there was fire everywhere. Many inauspicious planets like Saturn appeared, along with comets, meteors and thunderbolts. PURPORT When natural disturbances occur on a planet, one should understand that a demon must have taken birth there. In the present age the number of demoniac people is increasing; therefore natural disturbances are also increasing. There is no doubt about this, as we can understand from the statements of the Bhägavatam. SB 3.17.5

TEXT 5 vvaE vaYau" Saudu"SPaXaR" fU-Tk-araNaqrYaNMauhu" ) oNMaUl/YaàGaPaTaqNvaTYaaNaqk-ae rJaaeßJa" )) 5 )) vavau väyuù suduùsparçaù phüt-kärän érayan muhuù unmülayan naga-patén vätyänéko rajo-dhvajaù SYNONYMS vavau—blew; väyuù—the winds; su-duùsparçaù—unpleasant to touch; phüt-kärän— hissing sounds; érayan—giving out; muhuù—again and again; unmülayan—uprooting; naga-patén—gigantic trees; vätyä—cyclonic air; anékaù—armies; rajaù—dust; dhvajaù— ensigns. TRANSLATION There blew winds which were most uninviting to the touch, hissing again and again and uprooting gigantic trees. They had storms for their armies and clouds of dust for their 4 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

ensigns. PURPORT When there are natural disturbances like blowing cyclones, too much heat or snowfall, and uprooting of trees by hurricanes, it is to be understood that the demoniac population is increasing and so the natural disturbance is also taking place. There are many countries on the globe, even at the present moment, where all these disturbances are current. This is true all over the world. There is insufficient sunshine, and there are always clouds in the sky, snowfall and severe cold. These assure that such places are inhabited by demoniac people who are accustomed to all kinds of forbidden, sinful activity. SB 3.17.6

TEXT 6 oÖSatai@dM>aaedga$=Yaa Naí>aaGaau" éuZk-PaªJaa" )) 7 )) cukroça vimanä värdhir udürmiù kñubhitodaraù sodapänäç ca saritaç cukñubhuù çuñka-paìkajäù SYNONYMS cukroça—wailed aloud; vimanäù—stricken with sorrow; värdhiù—the ocean; udürmiù— high waves; kñubhita—agitated; udaraù—the creatures inside; sa-udapänäù—with the drinking water of the lakes and the wells; ca—and; saritaù—the rivers; cukñubhuù— were agitated; çuñka—withered; paìkajäù—lotus flowers. TRANSLATION The ocean with its high waves wailed aloud as if stricken with sorrow, and there was a commotion among the creatures inhabiting the ocean. The rivers and lakes were also agitated, and lotuses withered. SB 3.17.8

TEXT 8 Mauhu" PairDaYaae_>aUvNa( Saraûae" XaiXaSaUYaRYaae" ) iNagaaRTaa rQaiNahivvre>Ya" Pa[Jaijre

)) 8 ))

muhuù paridhayo 'bhüvan sarähvoù çaçi-süryayoù nirghätä ratha-nirhrädä vivarebhyaù prajajïire SYNONYMS muhuù—again and again; paridhayaù—misty halos; abhüvan—appeared; sa-rähvoù— during eclipses; çaçi—of the moon; süryayoù—of the sun; nirghätäù—claps of thunder; ratha-nirhrädäù—sounds like those of rattling chariots; vivarebhyaù—from the 6 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

mountain caves; prajajïire—were produced. TRANSLATION Misty halos appeared around the sun and the moon during solar and lunar eclipses again and again. Claps of thunder were heard even without clouds, and sounds like those of rattling chariots emerged from the mountain caves. SB 3.17.9

TEXT 9 ANTaGa]aRMaezu Mau%Taae vMaNTYaae viöMauLbavaYa ik&- >a*Taae Yaae MaaYaYaa hNTYaSauraNa( Parae+aiJaTa( ) Tva& YaaeGaMaaYaabl/MaLPaPaaEåz& Sa&SQaaPYa MaU! Pa[Ma*Jae SauôC^uc" )) 4 )) tvaà naù sapatnair abhaväya kià bhåto yo mäyayä hanty asurän parokña-jit tväà yogamäyä-balam alpa-pauruñaà saàsthäpya müòha pramåje suhåc-chucaù SYNONYMS tvam—You; naù—us; sapatnaiù—by our enemies; abhaväya—for killing; kim—is it that; bhåtaù—maintained; yaù—He who; mäyayä—by deception; hanti—kills; asurän—the demons; parokña-jit—who conquered by remaining invisible; tväm—You; yogamäyäbalam—whose strength is bewildering power; alpa-pauruñam—whose power is meager; saàsthäpya—after killing; müòha—fool; pramåje—I shall wipe out; suhåt-çucaù—the grief of my kinsmen. TRANSLATION You rascal, You have been nourished by our enemies to kill us, and You have killed some demons by remaining invisible. O fool, Your power is only mystic, so today I shall enliven my kinsmen by killing You. PURPORT The demon used the word abhaväya, which means "for killing." Çrédhara Svämé comments that this "killing" means liberating, or, in other words, killing the process of continued birth and death. The Lord kills the process of birth and death and keeps Himself invisible. The activities of the Lord's internal potency are inconceivable, but by a slight exhibition of this potency, the Lord, by His grace, can deliver one from 30 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

nescience. Çucaù means "miseries"; the miseries of material existence can be extinguished by the Lord by His potential energy of internal yogamäyä. In the Upaniñads (Çvetäçvatara Upaniñad 6.8) it is stated, paräsya çaktir vividhaiva çrüyate [Cc. Madhya 13.65, purport]. The Lord is invisible to the eyes of the common man, but His energies act in various ways. When demons are in adversity, they think that God is hiding Himself and is working by His mystic potency. They think that if they can find God they can kill Him just by seeing Him. Hiraëyäkña thought that way, and he challenged the Lord: "You have done tremendous harm to our community, taking the part of the demigods, and You have killed our kinsmen in so many ways, always keeping Yourself hidden. Now I see You face to face, and I am not going to let You go. I shall kill You and save my kinsmen from Your mystic misdeeds." Not only are demons always anxious to kill God with words and philosophy, but they think that if one is materially powerful he can kill God with materially fatal weapons. Demons like Kaàsa, Rävaëa and Hiraëyakaçipu thought themselves powerful enough to kill even God. Demons cannot understand that God, by His multifarious potencies, can work so wonderfully that He can be present everywhere and still remain in His eternal abode, Goloka Våndävana. SB 3.18.5

TEXT 5 TviYa Sa&iSQaTae GadYaa XaqYaMa( ) bil&/ hrNTYa*zYaae Yae c deva" SvYa& SaveR Na >aivZYaNTYaMaUl/a" )) 5 )) tvayi saàsthite gadayä çérëa-çérñaëy asmad-bhuja-cyutayä ye ca tubhyam balià haranty åñayo ye ca deväù svayaà sarve na bhaviñyanty amüläù SYNONYMS tvayi—when You; saàsthite—are killed; gadayä—by the mace; çérëa—smashed; çérñaëi—skull; asmat-bhuja—from my hand; cyutayä—released; ye—those who; ca— and; tubhyam—to You; balim—presentations; haranti—offer; åñayaù—sages; ye—those 31 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

who; ca—and; deväù—demigods; svayam—automatically; sarve—all; na—not; bhaviñyanti—will exist; amüläù—without roots. TRANSLATION The demon continued: When You fall dead with Your skull smashed by the mace hurled by my arms, the demigods and sages who offer You oblations and sacrifice in devotional service will also automatically cease to exist, like trees without roots. PURPORT Demons are very much disturbed when devotees worship the Lord in the prescribed ways recommended in the scriptures. In the Vedic scriptures, the neophyte devotees are advised to engage in nine kinds of devotional service, such as to hear and chant the holy name of God, to remember Him always, to chant on beads Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare, to worship the Lord in the form of His Deity incarnation in the temples, and to engage in various activities of Kåñëa consciousness to increase the number of godly persons for perfect peace in the world. Demons do not like such activity. They are always envious of God and His devotees. Their propaganda not to worship in the temple or church but simply to make material advancement for satisfaction of the senses is always current. The demon Hiraëyäkña, upon seeing the Lord face to face, wanted to make a permanent solution by killing the Personality of Godhead with his powerful mace. The example of an uprooted tree mentioned here by the demon is very significant. Devotees accept that God is the root of everything. Their example is that just as the stomach is the source of energy of all the limbs of the body, God is the original source of all energy manifested in the material and spiritual worlds; therefore, as supplying food to the stomach is the process to satisfy all the limbs of the body, Kåñëa consciousness, or developing love of Kåñëa, is the sublime method for satisfying the source of all happiness. The demon wants to uproot this source because if the root, God, were to be checked, the activities of the Lord and the devotees would automatically stop. The demon would be very much satisfied by such a situation in society. Demons are always anxious to have a godless society for their sense gratification. According to Çrédhara Svämé, this verse means that when the demon would be deprived of his mace by the Supreme Personality of Godhead, not only the neophyte devotees but also the ancient sagacious devotees of the Lord would be very much satisfied. SB 3.18.6

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TEXT 6 Sa TauÛMaaNaae_irduå¢-TaaeMarE‚ d|í\aGa]Gaa& GaaMauPal/+Ya >aqTaaMa( ) Taaed& Ma*ziàrGaadMbuMaDYaad( Ga]ahahTa" Sak-rea"

)) 6 ))

sa tudyamäno 'ri-durukta-tomarair daàñörägra-gäà gäm upalakñya bhétäm todaà måñan niragäd ambu-madhyäd grähähataù sa-kareëur yathebhaù SYNONYMS saù—He; tudyamänaù—being pained; ari—of the enemy; durukta—by the abusive words; tomaraiù—by the weapons; daàñöra-agra—on the ends of His tusks; gäm— situated; gäm—the earth; upalakñya—seeing; bhétäm—frightened; todam—the pain; måñan—bearing; niragät—He came out; ambu-madhyät—from the midst of the water; gräha—by a crocodile; ähataù—attacked; sa-kareëuù—along with a she-elephant; yathä—as; ibhaù—an elephant. TRANSLATION Although the Lord was pained by the shaftlike abusive words of the demon, He bore the pain. But seeing that the earth on the ends of His tusks was frightened, He rose out of the water just as an elephant emerges with its female companion when assailed by an alligator. PURPORT The Mäyävädé philosopher cannot understand that the Lord has feelings. The Lord is satisfied if someone offers Him a nice prayer, and similarly, if someone decries His existence or calls Him by ill names, God is dissatisfied. The Supreme Personality of Godhead is decried by the Mäyävädé philosophers, who are almost demons. They say that God has no head, no form, no existence and no legs, hands or other bodily limbs. In other words, they say that He is dead or lame. All these misconceptions of the Supreme

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Lord are a source of dissatisfaction to Him; He is never pleased with such atheistic descriptions. In this case, although the Lord felt sorrow from the piercing words of the demon, He delivered the earth for the satisfaction of the demigods, who are ever His devotees. The conclusion is that God is as sentient as we are. He is satisfied by our prayers and dissatisfied by our harsh words against Him. In order to give protection to His devotee, He is always ready to tolerate insulting words from the atheists. SB 3.18.7

TEXT 7 Ta& iNa"SarNTa& Sail/l/adNaud]uTaae ihrad] )) 10 )) çré-bhagavän uväca satyaà vayaà bho vana-gocarä mågä yuñmad-vidhän mågaye gräma-siàhän na måtyu-päçaiù pratimuktasya vérä vikatthanaà tava gåhëanty abhadra SYNONYMS çré-bhagavän uväca—the Supreme Personality of Godhead said; satyam—indeed; 37 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

vayam—We; bhoù—O; vana-gocaräù—dwelling in the forest; mågäù—creatures; yuñmat-vidhän—like you; mågaye—I am searching to kill; gräma-siàhän—dogs; na— not; måtyu-päçaiù—by the bonds of death; pratimuktasya—of one who is bound; véräù— the heroes; vikatthanam—loose talk; tava—your; gåhëanti—take notice of; abhadra—O mischievous one. TRANSLATION The Personality of Godhead said: Indeed, We are creatures of the jungle, and We are searching after hunting dogs like you. One who is freed from the entanglement of death has no fear from the loose talk in which you are indulging, for you are bound up by the laws of death. PURPORT Demons and atheistic persons can go on insulting the Supreme Personality of Godhead, but they forget that they are subjected to the laws of birth and death. They think that simply by decrying the existence of the Supreme Lord or defying His stringent laws of nature, one can be freed from the clutches of birth and death. In Bhagavad-gétä it is said that simply by understanding the transcendental nature of God one can go back home, back to Godhead. But demons and atheistic persons do not try to understand the nature of the Supreme Lord; therefore they remain in the entanglement of birth and death. SB 3.18.11

TEXT 11 WTae vYa& NYaaSahra rSaaEk-Saa& GaTaihGadYaa d]aivTaaSTae ) iTaïaMahe_QaaiPa k-QaiÄdaJaaE SQaeYa& Kv YaaMaae bil/NaaeTPaaÛ vErMa(

)) 11 ))

ete vayaà nyäsa-harä rasaukasäà gata-hriyo gadayä drävitäs te tiñöhämahe 'thäpi kathaïcid äjau stheyaà kva yämo balinotpädya vairam SYNONYMS 38 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

ete—Ourselves; vayam—We; nyäsa—of the charge; haräù—thieves; rasä-okasäm—of the inhabitants of Rasätala; gata-hriyaù—shameless; gadayä—by the mace; drävitäù— chased; te—your; tiñöhämahe—We shall stay; atha api—nevertheless; kathaïcit— somehow; äjau—on the battlefield; stheyam—We must stay; kva—where; yämaù—can We go; balinä—with a powerful enemy; utpädya—having created; vairam—enmity. TRANSLATION Certainly We have stolen the charge of the inhabitants of Rasätala and have lost all shame. Although bitten by your powerful mace, I shall stay here in the water for some time because, having created enmity with a powerful enemy, I now have no place to go. PURPORT The demon should have known that God cannot be driven out of any place, for He is all-pervading. Demons think of their possessions as their property, but actually everything belongs to the Supreme Personality of Godhead, who can take anything at any time He likes. SB 3.18.12

TEXT 12 Tv& Pad]QaaNaa& ik-l/ YaUQaPaaiDaPaae ga$=Sv Naae_SvSTaYa AaìNaUh" ) Sa&SQaaPYa caSMaaNa( Pa[Ma*Jaaé[u Svk-aNaa& Ya" Sva& Pa[iTaja& NaaiTaiPaPaTYaRSa>Ya" )) 12 )) tvaà pad-rathänäà kila yüthapädhipo ghaöasva no 'svastaya äçv anühaù saàsthäpya cäsmän pramåjäçru svakänäà yaù sväà pratijïäà nätipiparty asabhyaù SYNONYMS tvam—you; pad-rathänäm—of foot soldiers; kila—indeed; yüthapa—of the leaders; adhipaù—the commander; ghaöasva—take steps; naù—Our; asvastaye—for defeat; äçu—promptly; anühaù—without consideration; saàsthäpya—having killed; ca—and; 39 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

asmän—Us; pramåja—wipe away; açru—tears; svakänäm—of your kith and kin; yaù— he who; sväm—his own; pratijïäm—promised word; na—not; atipiparti—fulfills; asabhyaù—not fit to sit in an assembly. TRANSLATION You are supposed to be the commander of many foot soldiers, and now you may take prompt steps to overthrow Us. Give up all your foolish talk and wipe out the cares of your kith and kin by slaying Us. One may be proud, yet he does not deserve a seat in an assembly if he fails to fulfill his promised word. PURPORT A demon may be a great soldier and commander of a large number of infantry, but in the presence of the Supreme Personality of Godhead he is powerless and is destined to die. The Lord, therefore, challenged the demon not to go away, but to fulfill his promised word to kill Him. SB 3.18.13

TEXT 13 MaE}aeYa ovac Saae_iDai+aáae >aGavTaa Pa[l/BDaê åza >a*XaMa( ) AaJaharaeLbaGava&STau GadaveGa& ivSa*í& irPaua]aMaYaNTaMa>aq+aeRaGavTk-raTa( ) 54 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

ivgaUiauTaiMava>avTa( )) 3 )) sä hatä tena gadayä vihatä bhagavat-karät vighürëitäpatad reje tad adbhutam iväbhavat SYNONYMS sä—that mace; hatä—struck; tena—by Hiraëyäkña; gadayä—with his mace; vihatä— slipped; bhagavat—of the Supreme Personality of Godhead; karät—from the hand; vighürëitä—whirling; apatat—fell down; reje—was shining; tat—that; adbhutam— miraculous; iva—indeed; abhavat—was. TRANSLATION Struck by the demon's mace, however, the Lord's mace slipped from His hand and looked splendid as it fell down whirling. This was miraculous, for the mace was blazing wonderfully. SB 3.19.4

TEXT 4 Sa Tada l/BDaTaqQaaeR_iPa Na bbaDae iNaraYauDaMa( ) MaaNaYaNa( Sa Ma*Dae DaMa| ivZvKSaeNa& Pa[k-aePaYaNa( )) 4 )) sa tadä labdha-tértho 'pi na babädhe niräyudham mänayan sa mådhe dharmaà viñvaksenaà prakopayan SYNONYMS saù—that Hiraëyäkña; tadä—then; labdha-térthaù—having gained an excellent opportunity; api—although; na—not; babädhe—attacked; niräyudham—having no weapon; mänayan—respecting; saù—Hiraëyäkña; mådhe—in battle; dharmam—the code of combat; viñvaksenam—the Supreme Personality of Godhead; prakopayan—

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making angry. TRANSLATION Even though the demon had an excellent opportunity to strike his unarmed foe without obstruction, he respected the law of single combat, thereby kindling the fury of the Supreme Lord. SB 3.19.5

TEXT 5 GadaYaaMaPaivÖaYaa& hahak-are iviNaGaRTae ) MaaNaYaaMaaSa TaÖMa| SauNaa>a& caSMariÜ>au" )) 5 )) gadäyäm apaviddhäyäà hähä-käre vinirgate mänayäm äsa tad-dharmaà sunäbhaà cäsmarad vibhuù SYNONYMS gadäyäm—as His mace; apaviddhäyäm—fell; hähä-käre—a cry of alarm; vinirgate— arose; mänayäm äsa—acknowledged; tat—of Hiraëyäkña; dharmam—righteousness; sunäbham—the Sudarçana cakra; ca—and; asmarat—remembered; vibhuù—the Supreme Personality of Godhead. TRANSLATION As the Lord's mace fell to the ground and a cry of alarm arose from the witnessing crowd of gods and åñis, the Personality of Godhead acknowledged the demon's love of righteousness and therefore invoked His Sudarçana discus. SB 3.19.6

TEXT 6 Ta& VYaGa]c§&- idiTaPau}aaDaMaeNa SvPaazRdMau:YaeNa ivzÂMaaNaMa( ) ic}aa vacae_TaiÜda& %ecraYaa| SaÄ+aaaPlu/TYa SvGadYaa hTaae_SaqTYaahNaÖirMa( )) 8 )) karäla-daàñöraç cakñurbhyäà saïcakñäëo dahann iva abhiplutya sva-gadayä hato 'séty ähanad dharim SYNONYMS karäla—fearful; daàñöraù—having tusks; cakñurbhyäm—with both eyes; saïcakñäëaù— staring; dahan—burning; iva—as if; abhiplutya—attacking; sva-gadayä—with his own club; hataù—slain; asi—You are; iti—thus; ähanat—struck; harim—at Hari. TRANSLATION The demon, who had fearful tusks, stared at the Personality of Godhead as though to burn Him. Springing into the air, he aimed his mace at the Lord, exclaiming at the same time, "You are slain!" 58 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

SB 3.19.9

TEXT 9 Pada SaVYaeNa Taa& SaaDaae >aGavaNa( YajSaUk-r" ) l/Il/Yaa iMazTa" Xa}aae" Pa[ahrÜaTar&hSaMa( )) 9 )) padä savyena täà sädho bhagavän yajïa-sükaraù lélayä miñataù çatroù präharad väta-raàhasam SYNONYMS padä—with His foot; savyena—left; täm—that mace; sädho—O Vidura; bhagavän—the Supreme Personality of Godhead; yajïa-sükaraù—in His boar form, the enjoyer of all sacrifices; lélayä—playfully; miñataù—looking on; çatroù—of His enemy (Hiraëyäkña); präharat—knocked down; väta-raàhasam—having the force of a tempest. TRANSLATION O saintly Vidura, while His enemy looked on, the Lord in His boar form, the enjoyer of all sacrificial offerings, playfully knocked down the mace with His left foot, even as it came upon Him with the force of a tempest. SB 3.19.10

TEXT 10 Aah caYauDaMaaDaTSv ga$=Sv Tv& iJaGaqziSa ) wTYau¢-" Sa Tada >aUYaSTaa@YaNa( VYaNadd( >a*XaMa( )) 10 )) äha cäyudham ädhatsva ghaöasva tvaà jigéñasi ity uktaù sa tadä bhüyas täòayan vyanadad bhåçam SYNONYMS äha—He said; ca—and; äyudham—weapon; ädhatsva—take up; ghaöasva—try; tvam— 59 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

you; jigéñasi—are eager to conquer; iti—thus; uktaù—challenged; saù—Hiraëyäkña; tadä—at that time; bhüyaù—again; täòayan—striking at; vyanadat—roared; bhåçam— loudly. TRANSLATION The Lord then said: "Take up your weapon and try again, eager as you are to conquer Me." Challenged in these words, the demon aimed his mace at the Lord and once more loudly roared. SB 3.19.11

TEXT 11 Taa& Sa AaPaTaTaq& vq+Ya >aGavaNa( SaMaviSQaTa" ) JaGa]ah l/Il/Yaa Pa[aáa& GaåTMaaiNav PaàGaqMa( )) 11 )) täà sa äpatatéà vékñya bhagavän samavasthitaù jagräha lélayä präptäà garutmän iva pannagém SYNONYMS täm—that mace; saù—He; äpatatém—flying toward; vékñya—after seeing; bhagavän— the Supreme Personality of Godhead; samavasthitaù—stood firmly; jagräha—caught; lélayä—easily; präptäm—entered into His presence; garutmän—Garuòa; iva—as; pannagém—a serpent. TRANSLATION When the Lord saw the mace flying toward Him, He stood firmly where He was and caught it with the same ease as Garuòa, the king of birds, would seize a serpent. SB 3.19.12

TEXT 12 SvPaaEåze Pa[iTahTae hTaMaaNaae MahaSaur" ) NaEC^Óda& dqYaMaaNaa& hira" )) 12 )) 60 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

sva-pauruñe pratihate hata-mäno mahäsuraù naicchad gadäà déyamänäà hariëä vigata-prabhaù SYNONYMS sva-pauruñe—his valor; pratihate—frustrated; hata—destroyed; mänaù—pride; mahäasuraù—the great demon; na aicchat—desired not (to take); gadäm—the mace; déyamänäm—being offered; hariëä—by Hari; vigata-prabhaù—reduced in splendor. TRANSLATION His valor thus frustrated, the great demon felt humiliated and was put out of countenance. He was reluctant to take back the mace when it was offered by the Personality of Godhead. SB 3.19.13

TEXT 13 JaGa]ah i}aiXa%& éUl&/ Jvl/JJvl/Nal/aelu/PaMa( ) YajaYa Da*TaæPaaYa ivPa[aYaai>acrNa( YaQaa )) 13 )) jagräha tri-çikhaà çülaà jvalaj-jvalana-lolupam yajïäya dhåta-rüpäya vipräyäbhicaran yathä SYNONYMS jagräha—took up; tri-çikham—three-pointed; çülam—trident; jvalat—flaming; jvalana—fire; lolupam—rapacious; yajïäya—at the enjoyer of all sacrifices; dhåtarüpäya—in the form of Varäha; vipräya—unto a brähmaëa; abhicaran—acting malevolently; yathä—as. TRANSLATION He now took a trident which was as rapacious as a flaming fire and hurled it against the 61 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

Lord, the enjoyer of all sacrifices, even as one would use penance for a malevolent purpose against a holy brähmaëa. SB 3.19.14

TEXT 14 TadaeJaSaa dETYaMaha>a$=aiPaRTa& ck-aSadNTa"% odqYaae iNaPaeTauGa]aRvaaGaa]aEgaE" SaivÛuTSTaNaiYaÒui>a" ) vzRiÙ" PaUYake-XaaSa*iGvaYaR+ar+aaei>a" PatYaìrQaku-ÅrE" ) AaTaTaaiYai>aåTSa*ía ih&óa vacae_iTavEXaSaa" )) 21 )) bahubhir yakña-rakñobhiù patty-açva-ratha-kuïjaraiù ätatäyibhir utsåñöä hiàsrä väco 'tivaiçasäù 67 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

SYNONYMS bahubhiù—by many; yakña-rakñobhiù—Yakñas and Räkñasas; patti—marching on foot; açva—on horses; ratha—on chariots; kuïjaraiù—or on elephants; ätatäyibhiù—ruffians; utsåñöäù—were uttered; hiàsräù—cruel; väcaù—words; ati-vaiçasäù—murderous. TRANSLATION Cruel and savage slogans were uttered by hosts of ruffian Yakñas and Räkñasas, who all either marched on foot or rode on horses, elephants or chariots. SB 3.19.22

TEXT 22 Pa[aduZk*-TaaNaa& MaaYaaNaaMaaSaurqaGavaNa( Pa[aYau» diYaTa& i}aPaaTa( )) 22 )) präduñkåtänäà mäyänäm äsuréëäà vinäçayat sudarçanästraà bhagavän präyuìkta dayitaà tri-pät SYNONYMS präduñkåtänäm—displayed; mäyänäm—the magical forces; äsuréëäm—displayed by the demon; vinäçayat—desiring to destroy; sudarçana-astram—the Sudarçana weapon; bhagavän—the Supreme Personality of Godhead; präyuìkta—threw; dayitam—beloved; tri-pät—the enjoyer of all sacrifices. TRANSLATION The Lord, the personal enjoyer of all sacrifices, now discharged His beloved Sudarçana, which was capable of dispersing the magical forces displayed by the demon. PURPORT Even famous yogés and demons can sometimes enact very magical feats by their mystic power, but in the presence of the Sudarçana cakra, when it is let loose by the Lord, all such magical jugglery is dispersed. The instance of the quarrel between Durväsä Muni 68 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

and Mahäräja Ambaréña is a practical example in this matter. Durväsä Muni wanted to display many magical wonders, but when the Sudarçana cakra appeared, Durväsä himself was afraid and fled to various planets for his personal protection. The Lord is described here as tri-pät, which means that He is the enjoyer of three kinds of sacrifices. In Bhagavad-gétä the Lord confirms that He is the beneficiary and enjoyer of all sacrifices, penances and austerities. The Lord is the enjoyer of three kinds of yajïa. As further described in Bhagavad-gétä, there are sacrifices of goods, sacrifices of meditation and sacrifices of philosophical speculation. Those on the paths of jïäna, yoga and karma all have to come in the end to the Supreme Lord because väsudevaù sarvam iti [Bg. 7.19]— the Supreme Lord is the ultimate enjoyer of everything. That is the perfection of all sacrifice. SB 3.19.23

TEXT 23 Tada idTae" SaMa>avTSahSaa ôid vePaQau" ) SMarNTYaa >aTauRradeXa& STaNaaÀaSa*k(- Pa[Sauóuve )) 23 )) tadä diteù samabhavat sahasä hådi vepathuù smarantyä bhartur ädeçaà stanäc cäsåk prasusruve SYNONYMS tadä—at that moment; diteù—of Diti; samabhavat—occurred; sahasä—suddenly; hådi— in the heart; vepathuù—a shudder; smarantyäù—recalling; bhartuù—of her husband, Kaçyapa; ädeçam—the words; stanät—from her breast; ca—and; asåk—blood; prasusruve—flowed. TRANSLATION At that very moment, a shudder suddenly ran through the heart of Diti, the mother of Hiraëyäkña. She recalled the words of her husband, Kaçyapa, and blood flowed from her breasts. PURPORT 69 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

At Hiraëyäkña's last moment, his mother, Diti, remembered what her husband had said. Although her sons would be demons, they would have the advantage of being killed by the Personality of Godhead Himself. She remembered this incident by the grace of the Lord, and her breasts flowed blood instead of milk. In many instances we find that when a mother is moved by affection for her sons, milk flows from her breasts. In the case of the demon's mother, the blood could not transform into milk, but it flowed down her breasts as it was. Blood transforms into milk. To drink milk is auspicious, but to drink blood is inauspicious, although they are one and the same thing. This formula is applicable in the case of cow's milk also. SB 3.19.24

TEXT 24 ivNaíaSau SvMaaYaaSau >aUYaêav]JYa ke-XavMa( ) åzaePaGaUhMaaNaae_Mau& dd*Xae_viSQaTa& bih" )) 24 )) vinañöäsu sva-mäyäsu bhüyaç cävrajya keçavam ruñopagühamäno 'muà dadåçe 'vasthitaà bahiù SYNONYMS vinañöäsu—when dispelled; sva-mäyäsu—his magic forces; bhüyaù—again; ca—and; ävrajya—after coming into the presence; keçavam—the Supreme Personality of Godhead; ruñä—full of rage; upagühamänaù—embracing; amum—the Lord; dadåçe— saw; avasthitam—standing; bahiù—outside. TRANSLATION When the demon saw his magic forces dispelled, he once again came into the presence of the Personality of Godhead, Keçava, and, full of rage, tried to embrace Him within his arms to crush Him. But to his great amazement he found the Lord standing outside the circle of his arms. PURPORT In this verse the Lord is addressed as Keçava because He killed the demon Keçé in the 70 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

beginning of creation. Keçava is also a name of Kåñëa. Kåñëa is the origin of all incarnations, and it is confirmed in Brahma-saàhitä that Govinda, the Supreme Personality of Godhead, the cause of all causes, exists simultaneously in His different incarnations and expansions. The demon's attempt to measure the Supreme Personality of Godhead is significant. The demon wanted to embrace Him with his arms, thinking that with his limited arms he could capture the Absolute by material power. He did not know that God is the greatest of the great and the smallest of the small. No one can capture the Supreme Lord or bring Him under his control. But the demoniac person always attempts to measure the length and breadth of the Supreme Lord. By His inconceivable potency the Lord can become the universal form, as explained in Bhagavad-gétä, and at the same time He can remain within the box of His devotees as their worshipable Deity. There are many devotees who keep a statue of the Lord in a small box and carry it with them everywhere; every morning they worship the Lord in the box. The Supreme Lord, Keçava, or the Personality of Godhead, Kåñëa, is not bound by any measurement of our calculation. He can remain with His devotee in any suitable form, yet He is unapproachable by any amount of demoniac activities. SB 3.19.25

TEXT 25 Ta& Mauiíi>aivRiNaganNTa& vJa]SaarErDaae+aJa" ) k-rea" PadahTaae Mau%& Pa[PaXYa&STaNauMauTSaSaJaR h )) 28 )) yaà yogino yoga-samädhinä raho dhyäyanti liìgäd asato mumukñayä tasyaiña daitya-åñabhaù padähato mukhaà prapaçyaàs tanum utsasarja ha SYNONYMS yam—whom; yoginaù—the yogés; yoga-samädhinä—in mystic trance; rahaù—in seclusion; dhyäyanti—meditate upon; liìgät—from the body; asataù—unreal; mumukñayä—seeking freedom; tasya—of Him; eñaù—this; daitya—son of Diti; åñabhaù—the crest jewel; padä—by a foot; ähataù—struck; mukham—countenance; prapaçyan—while gazing on; tanum—the body; utsasarja—he cast off; ha—indeed. TRANSLATION Brahmä continued: He was struck by a forefoot of the Lord, whom yogés, seeking freedom from their unreal material bodies, meditate upon in seclusion in mystic trance. While gazing on His countenance, this crest jewel of Diti's sons has cast off his mortal 74 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

coil. PURPORT The process of yoga is very clearly described in this verse of Çrémad-Bhägavatam. It is said here that the ultimate end of the yogés and mystics who perform meditation is to get rid of this material body. Therefore they meditate in secluded places to attain yogic trance. Yoga has to be performed in a secluded place, not in public or in a demonstration on stage, as nowadays practiced by many so-called yogés. Real yoga aims at ridding one of the material body. Yoga practice is not intended to keep the body fit and young. Such advertisements of so-called yoga are not approved by any standard method. Particularly mentioned in this verse is the word yam, or "unto whom," indicating that meditation should be targeted on the Personality of Godhead. Even if one concentrates his mind on the boar form of the Lord, that is also yoga. As confirmed in Bhagavad-gétä, one who concentrates his mind constantly in meditation upon the Personality of Godhead in one of His many varieties of forms is the first-class yogé, and he can very easily attain trance simply by meditating upon the form of the Lord. If one is able to continue such meditation on the Lord's form at the time of one's death, one is liberated from this mortal body and is transferred to the kingdom of God. This opportunity was given to the demon by the Lord, and therefore Brahmä and other demigods were astonished. In other words, the perfection of yoga practice can be attained by a demon also if he is simply kicked by the Lord. SB 3.19.29

TEXT 29 WTaaE TaaE PaazRdavSYa XaaPaaÛaTaavSaÓiTaMa( ) PauNa" k-iTaPaYaE" SQaaNa& Pa[PaTSYaeTae h JaNMai>a" )) 29 )) etau tau pärñadäv asya çäpäd yätäv asad-gatim punaù katipayaiù sthänaà prapatsyete ha janmabhiù SYNONYMS etau—these two; tau—both; pärñadau—personal assistants; asya—of the Personality of 75 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

Godhead; çäpät—because of being cursed; yätau—have gone; asat-gatim—to take birth in a demoniac family; punaù—again; katipayaiù—a few; sthänam—own place; prapatsyete—will get back; ha—indeed; janmabhiù—after births. TRANSLATION These two personal assistants of the Supreme Lord, having been cursed, have been destined to take birth in demoniac families. After a few such births, they will return to their own positions. SB 3.19.30

TEXT 30 deva Ocu" NaMaae NaMaSTae_i%l/YajTaNTave iSQaTaaE Ga*hqTaaMal/SatvMaUTaRYae ) idíya hTaae_Ya& JaGaTaaMaåNTaud‚ STvTPaad>a¢-ya vYaMaqXa iNav*RTaa" )) 30 )) devä ücuù namo namas te 'khila-yajïa-tantave sthitau gåhétämala-sattva-mürtaye diñöyä hato 'yaà jagatäm aruntudas tvat-päda-bhaktyä vayam éça nirvåtäù SYNONYMS deväù—the demigods; ücuù—said; namaù—obeisances; namaù—obeisances; te—unto You; akhila-yajïa-tantave—the enjoyer of all sacrifices; sthitau—for the purpose of maintaining; gåhéta—assumed; amala—pure; sattva—goodness; mürtaye—form; diñöyä— fortunately; hataù—slain; ayam—this; jagatäm—to the worlds; aruntudaù—causing torment; tvat-päda—to Your feet; bhaktyä—with devotion; vayam—we; éça—O Lord; nirvåtäù—have attained happiness. TRANSLATION The demigods addressed the Lord: All obeisances unto You! You are the enjoyer of all 76 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

sacrifices, and You have assumed the form of a boar, in pure goodness, for the purpose of maintaining the world. Fortunately for us, this demon, who was a torment to the worlds, has been slain by You, and we too, O Lord, are now at ease, in devotion to Your lotus feet. PURPORT The material world consists of three modes—goodness, passion and ignorance—but the spiritual world is pure goodness. It is said here that the form of the Lord is pure goodness, which means that it is not material. In the material world there is no pure goodness. In the Bhägavatam the stage of pure goodness is called sattvaà viçuddham. Viçuddham means "pure." In pure goodness there is no contamination by the two inferior qualities, namely passion and ignorance. The form of the boar, therefore, in which the Lord appeared, is nothing of the material world. There are many other forms of the Lord, but none of them belong to the material qualities. Such forms are nondifferent from the Viñëu form, and Viñëu is the enjoyer of all sacrifices. The sacrifices which are recommended in the Vedas are meant to please the Supreme Personality of Godhead. In ignorance only, people try to satisfy many other agents, but the real purpose of life is to satisfy the Supreme Lord, Viñëu. All sacrifices are meant to please the Supreme Lord. The living entities who know this perfectly well are called demigods, godly or almost God. Since the living entity is part and parcel of the Supreme Lord, it is his duty to serve the Lord and please Him. The demigods are all attached to the Personality of Godhead, and for their pleasure the demon, who was a source of trouble to the world, was killed. Purified life is meant to please the Lord, and all sacrifices performed in purified life are called Kåñëa consciousness. This Kåñëa consciousness is developed by devotional service, as clearly mentioned here. SB 3.19.31

TEXT 31 MaE}aeYa ovac Wv& ihra" )) 31 ))

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maitreya uväca evaà hiraëyäkñam asahya-vikramaà sa sädayitvä harir ädi-sükaraù jagäma lokaà svam akhaëòitotsavaà saméòitaù puñkara-viñöarädibhiù SYNONYMS maitreyaù uväca—Çré Maitreya said; evam—thus; hiraëyäkñam—Hiraëyäkña; asahyavikramam—very powerful; saù—the Lord; sädayitvä—after killing; hariù—the Supreme Personality of Godhead; ädi-sükaraù—the origin of the boar species; jagäma—returned; lokam—to His abode; svam—own; akhaëòita—uninterrupted; utsavam—festival; saméòitaù—being praised; puñkara-viñöara—lotus seat (by Lord Brahmä, whose seat is a lotus); ädibhiù—and the others. TRANSLATION Çré Maitreya continued: After thus killing the most formidable demon Hiraëyäkña, the Supreme Lord Hari, the origin of the boar species, returned to His own abode, where there is always an uninterrupted festival. The Lord was praised by all the demigods, headed by Brahmä. PURPORT The Lord is spoken of herewith as the origin of the boar species. As stated in the Vedänta-sütra (1.1.2), the Absolute Truth is the origin of everything. Therefore it is to be understood that all 8,400,000 species of bodily forms originate from the Lord, who is always ädi, or the beginning. In Bhagavad-gétä Arjuna addresses the Lord as ädyam, or the original. Similarly, in the Brahma-saàhitä the Lord is addressed as ädi-puruñam, the original person. Indeed, in Bhagavad-gétä (10.8) the Lord Himself declares, mattaù sarvaà pravartate: "From Me everything proceeds." In this situation the Lord assumed the shape of a boar to kill the demon Hiraëyäkña and pick up the earth from the Garbha Ocean. Thus He became ädi-sükara, the original boar. In the material world a boar or pig is considered most abominable, but the ädisükara, the Supreme Personality of Godhead, was not treated as an ordinary boar. Even Lord Brahmä and the other demigods praised the Lord's form as a boar. This verse confirms the statement in Bhagavad-gétä that the Lord appears as He is from 78 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

His transcendental abode for the sake of killing the miscreants and saving the devotees. By killing the demon Hiraëyäkña He fulfilled His promise to kill the demons and always protect the demigods headed by Brahmä. The statement that the Lord returned to His own abode indicates that He has His own particular transcendental residence. Since He is full of all energies, He is all-pervasive in spite of His residing in Goloka Våndävana, just as the sun, although situated in a particular place within the universe, is present by its sunshine throughout the universe. Although the Lord has His particular abode in which to reside, He is all-pervasive. The impersonalists accept one aspect of the Lord's features, the all-pervasive aspect, but they cannot understand His localized situation in His transcendental abode, where He always engages in fully transcendental pastimes. Especially mentioned in this verse is the word akhaëòitotsavam. Utsava means "pleasure." Whenever some function takes place to express happiness, it is called utsava. Utsava, the expression of complete happiness, is always present in the Vaikuëöhalokas, the abode of the Lord, who is worshipable even by demigods like Brahmä, to say nothing of other, less important entities such as human beings. The Lord descends from His abode to this world, and therefore He is called avatära, which means "one who descends." Sometimes avatära is understood to refer to an incarnation who assumes a material form of flesh and bone, but actually avatära refers to one who descends from higher regions. The Lord's abode is situated far above this material sky, and He descends from that higher position; thus He is called avatära. SB 3.19.32

TEXT 32 MaYaa YaQaaNaU¢-Mavaid Tae hre" k*-TaavTaarSYa SauiMa}a ceiíTaMa( ) YaQaa ihraGavTYaiPaRTaaDYaaTMaSTaaNaah é[UYaTaaiMaiTa )) 7 )) evam ugraçraväù påñöa åñibhir naimiñäyanaiù bhagavaty arpitädhyätmas tän äha çrüyatäm iti SYNONYMS evam—thus; ugraçraväù—Süta Gosvämé; påñöaù—being asked; åñibhiù—by the sages; naimiña-ayanaiù—who were assembled in the forest of Naimiña; bhagavati—unto the Lord; arpita—dedicated; adhyätmaù—his mind; tän—to them; äha—said; çrüyatäm— just hear; iti—thus. TRANSLATION On being asked to speak by the great sages of Naimiñäraëya, the son of Romaharñaëa, Süta Gosvämé, whose mind was absorbed in the transcendental pastimes of the Lord, said: Please hear what I shall now speak. SB 3.20.8

TEXT 8 SaUTa ovac

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hreDa*RTa§-ae@TaNaae" SvMaaYaYaa iNaXaMYa GaaeåÖraTa Mae b]øNa( Pa[b]UùVYa¢-MaaGaRivTa( )) 9 )) vidura uväca prajäpati-patiù såñövä prajä-sarge prajäpatén kim ärabhata me brahman prabrühy avyakta-märga-vit SYNONYMS viduraù uväca—Vidura said; prajäpati-patiù—Lord Brahmä; såñövä—after creating; prajä-sarge—for the purpose of creating living beings; prajäpatén—the Prajäpatis; kim— what; ärabhata—started; me—to me; brahman—O holy sage; prabrühi—tell; avyaktamärga-vit—knower of that which we do not know. TRANSLATION Vidura said: Since you know of matters inconceivable to us, tell me, O holy sage, what did Brahmä do to create living beings after evolving the Prajäpatis, the progenitors of living beings? PURPORT Significant here is the word avyakta-märga-vit, "one who knows that which is beyond our perception." To know matters beyond one's perception, one has to learn from a 96 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

superior authority in the line of disciplic succession. Just to know who is our father is beyond our perception. For that, the mother is the authority. Similarly, we have to understand everything beyond our perception from the authority who actually knows. The first avyakta-märga-vit, or authority, is Brahmä, and the next authority in disciplic succession is Närada. Maitreya Åñi belongs to that disciplic succession, so he also is avyakta-märga-vit. Anyone in the bona fide line of disciplic succession is avyakta-märgavit, a personality who knows that which is beyond ordinary perception. SB 3.20.10

TEXT 10 Yae MarqCYaadYaae ivPa[a YaSTau SvaYaM>auvae MaNau" ) Tae vE b]øaavYaNa( )) 10 )) ye marécy-ädayo viprä yas tu sväyambhuvo manuù te vai brahmaëa ädeçät katham etad abhävayan SYNONYMS ye—those; maréci-ädayaù—great sages headed by Maréci; vipräù—brähmaëas; yaù— who; tu—indeed; sväyambhuvaù manuù—and Sväyambhuva Manu; te—they; vai— indeed; brahmaëaù—of Lord Brahmä; ädeçät—by the order; katham—how; etat—this universe; abhävayan—evolved. TRANSLATION Vidura inquired: How did the Prajäpatis [such progenitors of living entities as Maréci and Sväyambhuva Manu] create according to the instruction of Brahmä, and how did they evolve this manifested universe? SB 3.20.11

TEXT 11 SaiÜTaqYaa" ik-MaSa*JaNa( SvTaN}aa oTa k-MaRSau ) AahaeiSvTSa&hTaa" SavR wd& SMa SaMak-LPaYaNa( )) 11 ))

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sa-dvitéyäù kim asåjan svatanträ uta karmasu äho svit saàhatäù sarva idaà sma samakalpayan SYNONYMS sa-dvitéyäù—with their wives; kim—whether; asåjan—created; sva-tanträù—remaining independent; uta—or; karmasu—in their actions; äho svit—or else; saàhatäù—jointly; sarve—all the Prajäpatis; idam—this; sma samakalpayan—produced. TRANSLATION Did they evolve the creation in conjunction with their respective wives, did they remain independent in their action, or did they all jointly produce it? SB 3.20.12

TEXT 12 MaE}aeYa ovac dEveNa duivRTaKYaeRaer>aUTPaÚ& Sahóak-aeRådqiDaiTa ) SavRJaqviNak-aYaaEk-ae Ya}a SvYaMa>aUTSvra$( )) 16 )) tasya näbher abhüt padmaà sahasrärkoru-dédhiti sarva-jévanikäyauko yatra svayam abhüt svaräö SYNONYMS tasya—of the Lord; näbheù—from the navel; abhüt—sprouted up; padmam—a lotus; sahasra-arka—a thousand suns; uru—more; dédhiti—with dazzling splendor; sarva—all; jéva-nikäya—resting place of conditioned souls; okaù—place; yatra—where; svayam— himself; abhüt—emanated; sva-räö—the omnipotent (Lord Brahmä). TRANSLATION From the navel of the Personality of Godhead Garbhodakaçäyé Viñëu sprouted a lotus flower effulgent like a thousand blazing suns. This lotus flower is the reservoir of all conditioned souls, and the first living entity who came out of the lotus flower was the omnipotent Brahmä PURPORT It appears from this verse that the conditioned souls who rested within the body of the Personality of Godhead after the dissolution of the last creation came out in the sum total form of the lotus. This is called hiraëyagarbha. The first living entity to come out 102 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

was Lord Brahmä, who is independently able to create the rest of the manifested universe. The lotus is described here as effulgent as the glare of a thousand suns. This indicates that the living entities, as parts and parcels of the Supreme Lord, are also of the same quality, since the Lord also diffuses His bodily glare, known as brahmajyoti. The description of Vaikuëöhaloka, as stated in Bhagavad-gétä and other Vedic literatures, is confirmed herewith. In Vaikuëöha, the spiritual sky, there is no need of sunshine, moonshine, electricity or fire. Every planet there is self-effulgent like the sun. SB 3.20.17

TEXT 17 Saae_Nauivíae >aGavTaa Ya" XaeTae Sail/l/aXaYae ) l/aek-Sa&SQaa& YaQaaPaUv| iNaMaRMae Sa&SQaYaa SvYaa )) 17 )) so 'nuviñöo bhagavatä yaù çete saliläçaye loka-saàsthäà yathä pürvaà nirmame saàsthayä svayä SYNONYMS saù—Lord Brahmä; anuviñöaù—was entered; bhagavatä—by the Lord; yaù—who; çete— sleeps; salila-äçaye—on the Garbhodaka Ocean; loka-saàsthäm—the universe; yathä pürvam—as previously; nirmame—created; saàsthayä—by intelligence; svayä—his own. TRANSLATION When that Supreme Personality of Godhead who is lying on the Garbhodaka Ocean entered the heart of Brahmä, Brahmä brought his intelligence to bear, and with the intelligence invoked he began to create the universe as it was before. PURPORT At a certain time, the Personality of Godhead, Käraëodakaçäyé Viñëu, lies in the Käraëa Ocean and produces many thousands of universes from His breathing; then He enters again into each and every universe as Garbhodakaçäyé Viñëu and fills up half of each universe with His own perspiration. The other half of the universe remains vacant, and that vacant region is called outer space. Then the lotus flower sprouts from His abdomen 103 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

and produces the first living creature, Brahmä. Then again, as Kñérodakaçäyé Viñëu, the Lord enters into the heart of every living entity, including Brahmä. This is confirmed in Bhagavad-gétä, Fifteenth Chapter. The Lord says, "I am seated in everyone's heart, and by Me are remembrance and forgetfulness made possible." As the witness of the activities of the individual entities, the Lord gives each one remembrance and intelligence to act according to his desire at the time he was annihilated in his last birth in the last millennium. This intelligence is invoked according to one's own capacity, or by the law of karma. Brahmä was the first living entity, and he was empowered by the Supreme Lord to act in charge of the mode of passion; therefore, he was given the required intelligence, which is so powerful and extensive that he is almost independent of the control of the Supreme Personality of Godhead. Just as a highly posted manager is almost as independent as the owner of a firm, Brahmä is described here as independent because, as the Lord's representative to control the universe, he is almost as powerful and independent as the Supreme Personality of Godhead. The Lord, as the Supersoul within Brahmä, gave him the intelligence to create. The creative power, therefore, of every living entity is not his own; it is by the grace of the Lord that one can create. There are many scientists and great workers in this material world who have wonderful creative force, but they act and create only according to the direction of the Supreme Lord. A scientist may create many wonderful inventions by the direction of the Lord, but it is not possible for him to overcome the stringent laws of material nature by his intelligence, nor is it possible to acquire such intelligence from the Lord, for the Lord's supremacy would then be hampered. It is stated in this verse that Brahmä created the universe as it was before. This means that he created everything by the same name and form as in the previous cosmic manifestation. SB 3.20.18

TEXT 18 SaSaJaR C^aYaYaaivÛa& PaÄPavaRaqTa" ParaPaTaTa( )) 24 )) tato hasan sa bhagavän asurair nirapatrapaiù anvéyamänas tarasä kruddho bhétaù paräpatat SYNONYMS tataù—then; hasan—laughing; saù bhagavän—the worshipful Lord Brahmä; asuraiù— by the demons; nirapatrapaiù—shameless; anvéyamänaù—being followed; tarasä—in great haste; kruddhaù—angry; bhétaù—being afraid; paräpatat—ran away. TRANSLATION The worshipful Brahmä first laughed at their stupidity, but finding the shameless asuras close upon him, he grew indignant and ran in great haste out of fear. 110 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

PURPORT Sexually inclined demons have no respect even for their father, and the best policy for a saintly father like Brahmä is to leave such demoniac sons. SB 3.20.25

TEXT 25 Sa oPav]JYa vrd& Pa[PaàaiTaRhr& hirMa( ) ANauGa]haYa >a¢-aNaaMaNauæPaaTMadXaRNaMa( )) 25 )) sa upavrajya varadaà prapannärti-haraà harim anugrahäya bhaktänäm anurüpätma-darçanam SYNONYMS saù—Lord Brahmä; upavrajya—approaching; vara-dam—the bestower of all boons; prapanna—of those taking shelter at His lotus feet; ärti—distress; haram—who dispels; harim—Lord Çré Hari; anugrahäya—for showing mercy; bhaktänäm—to His devotees; anurüpa—in suitable forms; ätma-darçanam—who manifests Himself. TRANSLATION He approached the Personality of Godhead, who bestows all boons and who dispels the agony of His devotees and of those who take shelter of His lotus feet. He manifests His innumerable transcendental forms for the satisfaction of His devotees. PURPORT Here the words bhaktänäm anurüpätma-darçanam mean that the Personality of Godhead manifests His multiforms according to the desires of the devotees. For example, Hanumänjé (Vajräìgajé) wanted to see the form of the Lord as the Personality of Godhead Rämacandra, whereas other Vaiñëavas want to see the form of Rädhä-Kåñëa, and still other devotees want to see the Lord in the form of Lakñmé-Näräyaëa. The Mäyävädé philosophers think that although all these forms are assumed by the Lord just as the devotees desire to see Him, actually He is impersonal. From Brahma-saàhitä, 111 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

however, we can understand that this is not so, for the Lord has multiforms. It is said in the Brahma-saàhitä, advaitam acyutam. The Lord does not appear before the devotee because of the devotee's imagination. Brahma-saàhitä further explains that the Lord has innumerable forms: rämädi-mürtiñu kalä-niyamena tiñöhan [Bs. 5.39]. He exists in millions and millions of forms. There are 8,400,000 spieces of living entities, but the incarnations of the Supreme Lord are innumerable. In the Bhägavatam it is stated that as the waves in the sea cannot be counted but appear and disappear continually, the incarnations and forms of the Lord are innumerable. A devotee is attached to a particular form, and it is that form which he worships. We have just described the first appearance of the boar within this universe. There are innumerable universes, and somewhere or other the boar form is now existing. All the forms of the Lord are eternal. It is the devotee's inclination to worship a particular form, and he engages in devotional service to that form. In a verse in the Rämäyaëa, Hanumän, the great devotee of Räma, said, "I know that there is no difference between the Sétä-Räma and Lakñmé-Näräyaëa forms of the Supreme Personality of Godhead, but nevertheless, the form of Räma and Sétä has absorbed my affection and love. Therefore I want to see the Lord in the forms of Räma and Sétä." Similarly, the Gauòéya Vaiñëava loves the forms of Rädhä and Kåñëa, and Kåñëa and Rukmiëé at Dvärakä. The words bhaktänäm anurüpätma-darçanam mean that the Lord is always pleased to favor the devotee in the particular form in which the devotee wants to worship and render service unto Him. In this verse it is stated that Brahmä approached Hari, the Supreme Personality of Godhead. This form of the Lord is Kñérodakaçäyé Viñëu. Whenever there is some trouble and Brahmä has to approach the Lord, he can approach Kñérodakaçäyé Viñëu, and it is the grace of the Lord that whenever Brahmä approaches about disturbances in the universe, the Lord gives him relief in so many ways. SB 3.20.26

TEXT 26 Paaih Maa& ParMaaTMa&STae Pa[ezaqTa& XaaNTaev d*iírMal/a SauiXa%aSaMaUh" )) 36 ))

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naikatra te jayati çälini päda-padmaà ghnantyä muhuù kara-talena patat-pataìgam madhyaà viñédati båhat-stana-bhära-bhétaà çänteva dåñöir amalä suçikhä-samühaù SYNONYMS na—not; ekatra—in one place; te—your; jayati—stay; çälini—O beautiful woman; pädapadmam—lotus feet; ghnantyäù—striking; muhuù—again and again; kara-talena—by the palm of the hand; patat—bouncing; pataìgam—the ball; madhyam—waist; viñédati—gets fatigued; båhat—full grown; stana—of your breasts; bhära—by the weight; bhétam—oppressed; çäntä iva—as if fatigued; dåñöiù—vision; amalä—clear; su— beautiful; çikhä—your hair; samühaù—bunch. TRANSLATION O beautiful woman, when you strike the bouncing ball against the ground with your hand again and again, your lotus feet do not stay in one place. Oppressed by the weight of your full-grown breasts, your waist becomes fatigued, and your clear vision grows dull, as it were. Pray braid your comely hair. PURPORT The demons observed beautiful gestures in the woman's every step. Here they praise her full-grown breasts, her scattered hair and her movements in stepping forward and backward while playing with the ball. In every step they enjoy her womanly beauty, and while they enjoy her beauty their minds become agitated by sex desire. As moths at night surround a fire and are killed, so the demons become victims of the movements of the ball-like breasts of a beautiful woman. The scattered hair of a beautiful woman also afflicts the heart of a lusty demon. SB 3.20.37

TEXT 37 wiTa SaaYaNTaNaq& SaNDYaaMaSaura" Pa[MadaYaTaqMa( ) Pa[l/ae>aYaNTaq& JaGa*huMaRTva MaU!iDaYa" iñYaMa( )) 37 )) iti säyantanéà sandhyäm 122 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

asuräù pramadäyatém pralobhayantéà jagåhur matvä müòha-dhiyaù striyam SYNONYMS iti—in this way; säyantaném—the evening; sandhyäm—twilight; asuräù—the demons; pramadäyatém—behaving like a wanton woman; pralobhayantém—alluring; jagåhuù— seized; matvä—thinking to be; müòha-dhiyaù—unintelligent; striyam—a woman. TRANSLATION The asuras, clouded in their understanding, took the evening twilight to be a beautiful woman showing herself in her alluring form, and they seized her. PURPORT The asuras are described here as müòha-dhiyaù, meaning that they are captivated by ignorance, just like the ass. The demons were captivated by the false, glaring beauty of this material form, and thus they embraced her. SB 3.20.38

TEXT 38 Pa[hSYa >aavGaM>aqr& iJaga]NTYaaTMaaNaMaaTMaNaa ) k-aNTYaa SaSaJaR >aGavaNa( GaNDavaRPSarSaa& GaaUTaiPaXaaca&ê >aGavaNaaTMaTaiNd]aaae" ) iNad]aiMaiNd]Yaiv(c)e-dae YaYaa >aUTaezu d*XYaTae ) YaeNaaeiC^íaNDazRYaiNTa TaMauNMaad& Pa[c+aTae )) 41 )) jagåhus tad-visåñöäà täà jåmbhaëäkhyäà tanuà prabhoù nidräm indriya-vikledo yayä bhüteñu dåçyate yenocchiñöän dharñayanti 125 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

tam unmädaà pracakñate SYNONYMS jagåhuù—took possession; tat-visåñöäm—thrown off by him; täm—that; jåmbhaëaäkhyäm—known as yawning; tanum—the body; prabhoù—of Lord Brahmä; nidräm— sleep; indriya-vikledaù—drooling; yayä—by which; bhüteñu—among the living beings; dåçyate—is observed; yena—by which; ucchiñöän—smeared with stool and urine; dharñayanti—bewilder; tam—that; unmädam—madness; pracakñate—is spoken of. TRANSLATION The ghosts and hobgoblins took possession of the body thrown off in the form of yawning by Brahmä, the creator of the living entities. This is also known as the sleep which causes drooling. The hobgoblins and ghosts attack men who are impure, and their attack is spoken of as insanity. PURPORT The disease of insanity or being haunted by ghosts takes place in an unclean state of existence. Here it is clearly stated that when a man is fast asleep and saliva flows from his mouth and he remains unclean, ghosts then take advantage of his unclean state and haunt his body. In other words, those who drool while sleeping are considered unclean and are subject to be haunted by ghosts or to, go insane. SB 3.20.42

TEXT 42 OJaRSvNTa& MaNYaMaaNa AaTMaaNa& >aGavaNaJa" ) SaaDYaaNa( GaYaê k-vYaae YaiÜTaNvTae )) 43 )) ta ätma-sargaà taà käyaà pitaraù pratipedire sädhyebhyaç ca pitåbhyaç ca kavayo yad vitanvate SYNONYMS te—they; ätma-sargam—source of their existence; tam—that; käyam—body; pitaraù— the Pitäs; pratipedire—accepted; sädhyebhyaù—to the Sädhyas; ca—and; pitåbhyaù—to the Pitäs; ca—also; kavayaù—those well versed in rituals; yat—through which; vitanvate—offer oblations. TRANSLATION The Pitäs themselves took possession of the invisible body, the source of their existence. It is through the medium of this invisible body that those well versed in the rituals offer 127 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

oblations to the Sädhyas and Pitäs [in the form of their departed ancestors] on the occasion of çräddha. PURPORT Çräddha is a ritualistic performance observed by the followers of the Vedas. There is a yearly occasion of fifteen days when ritualistic religionists follow the principle of offering oblations to departed souls. Thus those fathers and ancestors who, by freaks of nature, might not have a gross body for material enjoyment can again gain such bodies due to the offering of çräddha oblations by their descendants. The performance of çräddha, or offering oblations with prasäda, is still current in India, especially at Gayä, where oblations are offered at the lotus feet of Viñëu in a celebrated temple. Because the Lord is thus pleased with the devotional service of the descendants, by His grace He liberates the condemned souls of forefathers who do not have gross bodies, and He favors them to again receive a gross body for development of spiritual advancement. Unfortunately, by the influence of mäyä, the conditioned soul employs the body he gets for sense gratification, forgetting that such an occupation may lead him to return to an invisible body. The devotee of the Lord, or one who is in Kåñëa consciousness, however, does not need to perform such ritualistic ceremonies as çräddha because he is always pleasing the Supreme Lord; therefore his fathers and ancestors who might have been in difficulty are automatically relieved. The vivid example is Prahläda Mahäräja. Prahläda Mahäräja requested Lord Nåsiàhadeva to deliver his sinful father, who had so many times offended the lotus feet of the Lord. The Lord replied that in a family where a Vaiñëava like Prahläda is born, not only his father but his father's father and their fathers—up to the fourteenth father back—are all automatically delivered. The conclusion, therefore, is that Kåñëa consciousness is the sum total of all good work for the family, for society and for all living entities. In the Caitanya-caritämåta the author says that a person fully conversant with Kåñëa consciousness does not perform any rituals because he knows that simply by serving Kåñëa in full Kåñëa consciousness, all rituals are automatically performed. SB 3.20.44

TEXT 44 iSaÖaNa( ivÛaDara&êEv iTaraeDaaNaeNa Saae_Sa*JaTa( ) Tae>Yaae_ddataMaaTMaaNaMaNTaDaaRNaa:YaMad(>auTaMa( )) 44 ))

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siddhän vidyädharäàç caiva tirodhänena so 'såjat tebhyo 'dadät tam ätmänam antardhänäkhyam adbhutam SYNONYMS siddhän—the Siddhas; vidyädharän—Vidyädharas; ca eva—and also; tirodhänena—by the faculty of remaining hidden from vision; saù—Lord Brahmä; asåjat—created; tebhyaù—to them; adadät—gave; tam ätmänam—that form of his; antardhänaäkhyam—known as the Antardhäna; adbhutam—wonderful. TRANSLATION Then Lord Brahmä, by his ability to be hidden from vision, created the Siddhas and Vidyädharas and gave them that wonderful form of his known as the Antardhäna. PURPORT Antardhäna means that these living creatures can be perceived to be present, but they cannot be seen by vision. SB 3.20.45

TEXT 45 Sa ik-àraNa( ik-MPauåzaNa( Pa[TYaaTMYaeNaaSa*JaTPa[>au" ) MaaNaYaàaTMaNaaTMaaNaMaaTMaa>aaSa& ivl/aek-YaNa( )) 45 )) sa kinnarän kimpuruñän pratyätmyenäsåjat prabhuù mänayann ätmanätmänam ätmäbhäsaà vilokayan SYNONYMS saù—Lord Brahmä; kinnarän—the Kinnaras; kimpuruñän—the Kimpuruñas; pratyätmyena—from his reflection (in water); asåjat—created; prabhuù—the lord of the living beings (Brahmä); mänayan—admiring; ätmanä ätmänam—himself by himself; 129 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

ätma-äbhäsam—his reflection; vilokayan—seeing. TRANSLATION One day, Brahmä, the creator of the living entities, beheld his own reflection in the water, and admiring himself, he evolved Kimpuruñas as well as Kinnaras out of that reflection. SB 3.20.46

TEXT 46 Tae Tau TaÂGa*hU æPa& TYa¢&- YaTParMaeiïNaa ) iMaQauNaq>aUYa GaaYaNTaSTaMaevaeziSa k-MaRi>a" )) 46 )) te tu taj jagåhü rüpaà tyaktaà yat parameñöhinä mithuné-bhüya gäyantas tam evoñasi karmabhiù SYNONYMS te—they (the Kinnaras and Kimpuruñas); tu—but; tat—that; jagåhuù—took possession of; rüpam—that shadowy form; tyaktam—given up; yat—which; parameñöhinä—by Brahmä; mithuné-bhüya—coming together with their spouses; gäyantaù—praise in song; tam—him; eva—only; uñasi—at daybreak; karmabhiù—with his exploits. TRANSLATION The Kimpuruñas and Kinnaras took possession of that shadowy form left by Brahmä. That is why they and their spouses sing his praises by recounting his exploits at every daybreak. PURPORT The time early in the morning, one and a half hours before sunrise, is called brähmamuhürta. During this brähma-muhürta, spiritual activities are recommended. Spiritual activities performed early in the morning have a greater effect than in any other part of the day. 130 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

SB 3.20.47

TEXT 47 deheNa vE >aaeGavTaa XaYaaNaae bhuicNTaYaa ) SaGaeR_NauPaicTae §-aeDaaduTSaSaJaR h TaÜPau" )) 47 )) dehena vai bhogavatä çayäno bahu-cintayä sarge 'nupacite krodhäd utsasarja ha tad vapuù SYNONYMS dehena—with his body; vai—indeed; bhogavatä—stretching out full length; çayänaù— lying fully stretched; bahu—great; cintayä—with concern; sarge—the creation; anupacite—not proceeded; krodhät—out of anger; utsasarja—gave up; ha—in fact; tat— that; vapuù—body. TRANSLATION Once Brahmä lay down with his body stretched at full length. He was very concerned that the work of creation had not proceeded apace, and in a sullen mood he gave up that body too. SB 3.20.48

TEXT 48 Yae_hqYaNTaaMauTa" ke-Xaa AhYaSTae_(r) Jaijre ) SaPaaR" Pa[SaPaRTa" §U-ra NaaGaa >aaeGaaeåk-NDara" )) 48 )) ye 'héyantämutaù keçä ahayas te 'ìga jajïire sarpäù prasarpataù krürä nägä bhogoru-kandharäù SYNONYMS ye—which; ahéyanta—dropped out; amutaù—from that; keçäù—hairs; ahayaù—snakes; 131 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

te—they; aìga—O dear Vidura; jajïire—took birth as; sarpäù—snakes; prasarpataù— from the crawling body; krüräù—envious; nägäù—cobras; bhoga—with hoods; uru—big; kandharäù—whose necks. TRANSLATION O dear Vidura, the hair that dropped from that body transformed into snakes, and even while the body crawled along with its hands and feet contracted, there sprang from it ferocious serpents and Nägas with their hoods expanded. SB 3.20.49

TEXT 49 Sa AaTMaaNa& MaNYaMaaNa" k*-Tak*-TYaiMavaTMa>aU" ) Tada MaNaUNa( SaSaJaaRNTae MaNaSaa l/aek->aavNaaNa( )) 49 )) sa ätmänaà manyamänaù kåta-kåtyam ivätmabhüù tadä manün sasarjänte manasä loka-bhävanän SYNONYMS saù—Lord Brahmä; ätmänam—himself; manyamänaù—considering; kåta-kåtyam—had accomplished the object of life; iva—as if; ätmabhüù—born from the Supreme; tadä— then; manün—the Manus; sasarja—created; ante—at the end; manasä—from his mind; loka—of the world; bhävanän—promoting the welfare. TRANSLATION One day Brahmä, the self-born, the first living creature, felt as if the object of his life had been accomplished. At that time he evolved from his mind the Manus, who promote the welfare activities or the universe. SB 3.20.50

TEXT 50 Tae>Ya" Saae_Sa*JaTSvqYa& Paur& PauåzMaaTMavaNa( )

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TaaNa( d*îa Yae Paura Sa*ía" Pa[XaXa&Sau" Pa[JaaPaiTaMa( )) 50 )) tebhyaù so 'såjat svéyaà puraà puruñam ätmavän tän dåñövä ye purä såñöäù praçaçaàsuù prajäpatim SYNONYMS tebhyaù—to them; saù—Lord Brahmä; asåjat—gave; svéyam—his own; puram—body; puruñam—human; ätma-vän—self-possessed; tän—them; dåñövä—on seeing; ye—those who; purä—earlier; såñöäù—were created (the demigods, Gandharvas, etc., who were created earlier); praçaçaàsuù—applauded; prajäpatim—Brahmä (the lord of created beings). TRANSLATION The self-possessed creator gave them his own human form. On seeing the Manus, those who had been created earlier—the demigods, the Gandharvas and so on—applauded Brahmä, the lord of the universe. SB 3.20.51

TEXT 51 Ahae WTaÂGaTóí" Sauk*-Ta& bTa Tae k*-TaMa( ) Pa[iTaiïTaa" i§-Yaa YaiSMaNa( Saak-MaàMadaMahe )) 51 )) aho etaj jagat-srañöaù sukåtaà bata te kåtam pratiñöhitäù kriyä yasmin säkam annam adäma he SYNONYMS aho—oh; etat—this; jagat-srañöaù—O creator of the universe; sukåtam—well done; bata—indeed; te—by you; kåtam—produced; pratiñöhitäù—established soundly; kriyäù— all ritualistic performances; yasmin—in which; säkam—along with this; annam—the

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sacrificial oblations; adäma—we shall share; he—O. TRANSLATION They prayed: O creator of the universe, we are glad; what you have produced is well done. Since ritualistic acts have now been established soundly in this human form, we shall all share the sacrificial oblations. PURPORT The importance of sacrifice is also mentioned in Bhagavad-gétä, Third Chapter, verse 10. The Lord confirms there that in the beginning of creation Brahmä created the Manus, along with the ritualistic sacrificial method, and blessed them: "Continue these sacrificial rites, and you will be gradually elevated to your proper position of selfrealization and will also enjoy material happiness." All the living entities created by Brahmä are conditioned souls and are inclined to lord it over material nature. The purpose of sacrificial rituals is to revive, gradually, the spiritual realization of the living entities. That is the beginning of life within this universe. These sacrificial rituals, however, are intended to please the Supreme Lord. Unless one pleases the Supreme Lord, or unless one is Kåñëa conscious, one cannot be happy either in material enjoyment or in spiritual realization. SB 3.20.52

TEXT 52 TaPaSaa ivÛYaa Yau¢-ae YaaeGaeNa SauSaMaaiDaNaa ) ‰zqNa*izôRzqke-Xa" SaSaJaaRi>aMaTaa" Pa[Jaa" )) 52 )) tapasä vidyayä yukto yogena susamädhinä åñén åñir håñékeçaù sasarjäbhimatäù prajäù SYNONYMS tapasä—by penance; vidyayä—by worship; yuktaù—being engaged; yogena—by concentration of the mind in devotion; su-samädhinä—by nice meditation; åñén—the sages; åñiù—the first seer (Brahmä); håñékeçaù—the controller of his senses; sasarja— 134 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

created; abhimatäù—beloved; prajäù—sons. TRANSLATION Having equipped himself with austere penance, adoration, mental concentration and absorption in devotion, accompanied by dispassion, and having controlled his senses, Brahmä, the self-born living creature, evolved great sages as his beloved sons. PURPORT The ritualistic performances of sacrifice are meant for material economic development; in other words, they are meant to keep the body in good condition for cultivation of spiritual knowledge. But for actual attainment of spiritual knowledge, other qualifications are needed. What is essential is vidyä, or worship of the Supreme Lord. Sometimes the word yoga is used to refer to the gymnastic performances of different bodily postures which help mental concentration. Generally, the different bodily postures in the yoga system are accepted by less intelligent men to be the end of yoga, but actually they are meant to concentrate the mind upon the Supersoul. After creating persons for economic development, Brahmä created sages who would set the example for spiritual realization. SB 3.20.53

TEXT 53 Tae>YaêEkE-k-Xa" SvSYa dehSYaa&XaMadadJa" ) YataTSaMaaiDaYaaeGaiÖRTaPaaeivÛaivri¢-MaTa( )) 53 )) tebhyaç caikaikaçaù svasya dehasyäàçam adäd ajaù yat tat samädhi-yogarddhitapo-vidyä-viraktimat SYNONYMS tebhyaù—to them; ca—and; ekaikaçaù—each one; svasya—of his own; dehasya—body; aàçam—part; adät—gave; ajaù—the unborn Brahmä; yat—which; tat—that; samädhi—deep meditation; yoga—concentration of the mind; åddhi—supernatural power; tapaù—austerity; vidyä—knowledge; virakti—renunciation; mat—possessing. 135 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

TRANSLATION To each one of these sons the unborn creator of the universe gave a part of his own body, which was characterized by deep meditation, mental concentration, supernatural power, austerity, adoration and renunciation. PURPORT The word viraktimat in this verse means "possessed of the qualification of renunciation." Spiritual realization cannot be attained by materialistic persons. For those who are addicted to sense enjoyment, spiritual realization is not possible. In Bhagavad-gétä it is stated that those who are too attached to seeking material possessions and material enjoyment cannot reach yoga-samädhi, absorption in Kåñëa consciousness. Propaganda that one can enjoy this life materially and at the same time spiritually advance is simply bogus. The principles of renunciation are four: (1) to avoid illicit sex life, (2) to avoid meat-eating, (3) to avoid intoxication and (4) to avoid gambling. These four principles are called tapasya, or austerity. To absorb the mind in the Supreme in Kåñëa consciousness is the process of spiritual realization. Thus end the Bhaktivedanta purports of the Third Canto, Twentieth Chapter, of the Çrémad-Bhägavatam, entitled "Conversation Between Maitreya and Vidura."

SB 3.21: Conversation Between Manu and Kardama

21. Conversation Between Manu and Kardama SB 3.21.1

TEXT 1 ivdur ovac SvaYaM>auvSYa c MaNaaev|Xa" ParMaSaMMaTa" ) k-QYaTaa& >aGavNa( Ya}a MaEQauNaeNaEiDare Pa[Jaa" )) 1 )) vidura uväca sväyambhuvasya ca manor 136 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

vaàçaù parama-sammataù kathyatäà bhagavan yatra maithunenaidhire prajäù SYNONYMS viduraù uväca—Vidura said; sväyambhuvasya—of Sväyambhuva; ca—and; manoù—of Manu; vaàçaù—the dynasty; parama—most; sammataù—esteemed; kathyatäm—kindly describe; bhagavan—O worshipful sage; yatra—in which; maithunena—through sexual intercourse; edhire—multiplied; prajäù—the progeny. TRANSLATION Vidura said: The line of Sväyambhuva Manu was most esteemed. O worshipful sage, I beg you—give me an account of this race, whose progeny multiplied through sexual intercourse. PURPORT Regulated sex life to generate good population is worth accepting. Actually, Vidura was not interested in hearing the history of persons who merely engaged in sex life, but he was interested in the progeny of Sväyambhuva Manu because in that dynasty, good devotee kings appeared who protected their subjects very carefully with spiritual knowledge. By hearing the history of their activities, therefore, one becomes more enlightened. An important word used in this connection is parama-sammataù, which indicates that the progeny created by Sväyambhuva Manu and his sons was approved of by great authorities. In other words, sex life for creating exemplary population is acceptable to all sages and authorities of Vedic scripture. SB 3.21.2

TEXT 2 iPa[Yav]TaaetaaNaPaadaE SauTaaE SvaYaM>auvSYa vE ) YaQaaDaMa| JauGauPaTau" SaáÜqPavTaq& MahqMa( )) 2 )) priyavratottänapädau sutau sväyambhuvasya vai yathä-dharmaà jugupatuù 137 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

sapta-dvépavatéà mahém SYNONYMS priyavrata—Mahäräja Priyavrata; uttänapädau—and Mahäräja Uttänapäda; sutau—the two sons; sväyambhuvasya—of Sväyambhuva Manu; vai—indeed; yathä—according to; dharmam—religious principles; jugupatuù—ruled; sapta-dvépa-vatém—consisting of seven islands; mahém—the world. TRANSLATION The two great sons of Sväyambhuva Manu—Priyavrata and Uttänapäda—ruled the world, consisting of seven islands, just according to religious principles. PURPORT Çrémad-Bhägavatam is also a history of the great rulers of different parts of the universe. In this verse the names of Priyavrata and Uttänapäda, sons of Sväyambhuva, are mentioned. They ruled this earth, which is divided into seven islands. These seven islands are still current, as Asia, Europe, Africa, America, Australia and the North and South Poles. There is no chronological history of all the Indian kings in ÇrémadBhägavatam, but the deeds of the most important kings, such as Priyavrata and Uttänapäda, and many others, like Lord Rämacandra and Mahäräja Yudhiñöhira, are recorded because the activities of such pious kings are worth hearing; people may benefit by studying their histories. SB 3.21.3

TEXT 3 TaSYa vE duihTaa b]øNdevhUTaqiTa ivé[uTaa ) PaÒq Pa[JaaPaTaeå¢-a k-dRMaSYa TvYaaNaga )) 3 )) tasya vai duhitä brahman devahütéti viçrutä patné prajäpater uktä kardamasya tvayänagha SYNONYMS 138 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

tasya—of that Manu; vai—indeed; duhitä—the daughter; brahman—O holy brähmaëa; devahüti—named Devahüti; iti—thus; viçrutä—was known; patné—wife; prajäpateù—of the lord of created beings; uktä—has been spoken of; kardamasya—of Kardama Muni; tvayä—by you; anagha—O sinless one. TRANSLATION O holy brähmaëa, O sinless one, you have spoken of his daughter, known by the name Devahüti, as the wife of the sage Kardama, the lord of created beings. PURPORT Here we are speaking of Sväyambhuva Manu, but in Bhagavad-gétä we hear about Vaivasvata Manu. The present age belongs to the Vaivasvata Manu. Sväyambhuva Manu was previously ruling, and his history begins from the Varäha age, or the millennium when the Lord appeared as the boar. There are fourteen Manus in one day of the life of Brahmä, and in the life of each Manu there are particular incidents. The Vaivasvata Manu of Bhagavad-gétä is different from Sväyambhuva Manu. SB 3.21.4

TEXT 4 TaSYaa& Sa vE MahaYaaeGaq Yau¢-aYaa& YaaeGal/+aaGavaNa( k-dRMaae b]øaRSTv>YaGa*aavaTMaa k*-TaaÅil/" )) 12 ))

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jäta-harño 'patan mürdhnä kñitau labdha-manorathaù gérbhis tv abhyagåëät prétisvabhävätmä kåtäïjaliù SYNONYMS jäta-harñaù—naturally jubilant; apatat—he fell down; mürdhnä—with his head; kñitau—on the ground; labdha—having been achieved; manaù-rathaù—his desire; gérbhiù—with prayers; tu—and; abhyagåëät—he satisfied; préti-svabhäva-ätmä—whose heart is by nature always full of love; kåta-aïjaliù—with folded hands. TRANSLATION When Kardama Muni actually realized the Supreme Personality of Godhead in person, he was greatly satisfied because his transcendental desire was fulfilled. He fell on the ground with his head bowed to offer obeisances unto the lotus feet of the Lord. His heart naturally full of love of God, with folded hands he satisfied the Lord with prayers. PURPORT The realization of the personal form of the Lord is the highest perfectional stage of yoga. In the Sixth Chapter of Bhagavad-gétä, where yoga practice is described, this realization of the personal form of the Lord is called the perfection of yoga. After practicing the sitting postures and other regulative principles of the system, one finally reaches the stage of samädhi—absorption in the Supreme. In the samädhi stage one can see the Supreme Personality of Godhead in His partial form as Paramätmä, or as He is. Samädhi is described in authoritative yoga scriptures, such as the Pataïjali-sütras, to be a transcendental pleasure. The yoga system described in the books of Pataïjali is authoritative, and the modern so-called yogés who have manufactured their own ways, not consulting the authorities, are simply ludicrous. The Pataïjali yoga system is called añöäìga-yoga. Sometimes impersonalists pollute the Pataïjali yoga system because they are monists. Pataïjali describes that the soul is transcendentally pleased when he meets the Supersoul and sees Him. If the existence of the Supersoul and the individual is admitted, then the impersonalist theory of monism is nullified. Therefore some impersonalists and void philosophers twist the Pataïjali system in their own way and pollute the whole yoga process. 148 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

According to Pataïjali, when one becomes free from all material desires he attains his real, transcendental situation, and realization of that stage is called spiritual power. In material activities a person engages in the modes of material nature. The aspirations of such people are (1) to be religious, (2) to be economically enriched, (3) to be able to gratify the senses and, at last, (4) to become one with the Supreme. According to the monists, when a yogé becomes one with the Supreme and loses his individual existence, he attains the highest stage, called kaivalya. But actually, the stage of realization of the Personality of Godhead is kaivalya. The oneness of understanding that the Supreme Lord is fully spiritual and that in full spiritual realization one can understand what He is—the Supreme Personality of Godhead—is called kaivalya, or, in the language of Pataïjali, realization of spiritual power. His proposal is that when one is freed from material desires and fixed in spiritual realization of the self and the Superself, that is called cit-çakti. In full spiritual realization there is a perception of spiritual happiness, and that happiness is described in Bhagavad-gétä as the supreme happiness, which is beyond the material senses. Trance is described to be of two kinds, samprajïäta and asamprajïäta, or mental speculation and self-realization. In samädhi or asamprajïäta one can realize, by his spiritual senses, the spiritual form of the Lord. That is the ultimate goal of spiritual realization. According to Pataïjali, when one is fixed in constant realization of the supreme form of the Lord, one has attained the perfectional stage, as attained by Kardama Muni. Unless one attains this stage of perfection—beyond the perfection of the preliminaries of the yoga system—there is no ultimate realization. There are eight perfections in the añöäìga-yoga system. One who has attained them can become lighter than the lightest and greater than the greatest, and he can achieve whatever he likes. But even achieving such material success in yoga is not the perfection or the ultimate goal. The ultimate goal is described here: Kardama Muni saw the Supreme Personality of Godhead in His eternal form. Devotional service begins with the relationship of the individual soul and the Supreme Soul, or Kåñëa and Kåñëa's devotees, and when one attains it there is no question of falling down. If, through the yoga system, one wants to attain the stage of seeing the Supreme Personality of Godhead face to face, but is attracted instead to attainment of some material power, then he is detoured from proceeding further. Material enjoyment, as encouraged by bogus yogés, has nothing to do with the transcendental realization of spiritual happiness. Real devotees of bhakti-yoga accept only the material necessities of life absolutely needed to maintain the body and soul together; they refrain completely from all exaggerated material sense gratification. They are prepared to undergo all kinds of tribulation, provided they can make progress in the 149 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

realization of the Personality of Godhead. SB 3.21.13

TEXT 13 ‰izåvac Jauí& bTaaÛai%l/SatvraXae" Saa&iSaÖyMa+a]iMaraYaureza& }aYaaedXaar& i}aXaTa& ziíPavR ) zaGavaNauvac ividTva Tav cETYa& Mae PaurEv SaMaYaaeiJa TaTa( ) YadQaRMaaTMaiNaYaMaESTvYaEvah& SaMaicRTa" )) 23 )) çré-bhagavän uväca viditvä tava caityaà me puraiva samayoji tat yad-artham ätma-niyamais tvayaivähaà samarcitaù SYNONYMS çré-bhagavän uväca—the Supreme Lord said; viditvä—understanding; tava—your; caityam—mental condition; me—by Me; purä—previously; eva—certainly; samayoji— was arranged; tat—that; yat-artham—for the sake of which; ätma—of the mind and senses; niyamaiù—by discipline; tvayä—by you; eva—only; aham—I; samarcitaù—have been worshiped. TRANSLATION The Supreme Lord said: Having come to know what was in your mind, I have already arranged for that for which you have worshiped Me well through your mental and sensory discipline. 165 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

PURPORT The Supreme Personality of Godhead in His Paramätmä feature is situated in everyone's heart. He knows, therefore, the past, present and future of every individual person as well as his desires, activities and everything about him. It is stated in Bhagavad-gétä that He is seated in the heart as a witness. The Personality of Godhead knew the heart's desire of Kardama Muni, and He had already arranged for the fulfillment of his desires. He never disappoints a sincere devotee, regardless of what he wants, but He never allows anything which will be detrimental to the individual's devotional service. SB 3.21.24

TEXT 24 Na vE JaaTau Ma*zEv SYaaTPa[JaaDYa+a MadhRaviÜDaeZviTaTara& MaiYa Sax(Ga*i>aTaaTMaNaaMa( )) 24 )) na vai jätu måñaiva syät prajädhyakña mad-arhaëam bhavad-vidheñv atitaräà mayi saìgåbhitätmanäm SYNONYMS na—not; vai—indeed; jätu—ever; måñä—useless; eva—only; syät—it may be; prajä—of the living entities; adhyakña—O leader; mat-arhaëam—worship of Me; bhavat-vidheñu— unto persons like you; atitaräm—entirely; mayi—on Me; saìgåbhita—are fixed; ätmanäm—of those whose minds. TRANSLATION The Lord continued: My dear åñi, O leader of the living entities, for those who serve Me in devotion by worshiping Me, especially persons like you who have given up everything unto Me, there is never any question of frustration. PURPORT Even if he has some desires, one engaged in the service of the Lord is never frustrated. Those engaged in His service are called sakäma and akäma. Those who approach the 166 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

Supreme Personality of Godhead with desires for material enjoyment are called sakäma, and those devotees who have no material desires for sense gratification but serve the Supreme Lord out of spontaneous love for Him are called akäma. Sakäma devotees are divided into four classes—those in distress, those in need of money, the inquisitive and the wise. Someone worships the Supreme Lord because of bodily or mental distress, someone else worships the Supreme Lord because he is in need of money, someone else worships the Lord out of inquisitiveness to know Him as He is, and someone wants to know the Lord as a philosopher can know Him, by the research work of his wisdom. There is no frustration for any of these four classes of men; each is endowed with the desired result of his worship. SB 3.21.25

TEXT 25 Pa[JaaPaiTaSauTa" SaMa]aaiJaZYaiTa )) 28 )) samähitaà te hådayaà yatremän parivatsarän sä tväà brahman nåpa-vadhüù kämam äçu bhajiñyati SYNONYMS samähitam—has been fixed; te—your; hådayam—heart; yatra—on whom; imän—for all these; parivatsarän—years; sä—she; tväm—you; brahman—O brähmaëa; nåpa-vadhüù— the princess; kämam—as you desire; äçu—very soon; bhajiñyati—will serve. TRANSLATION That princess, O holy sage, will be just the type you have been thinking of in your heart for all these long years. She will soon be yours and will serve you to your heart's content. PURPORT The Lord awards all benedictions according to the heart's desire of a devotee, so the Lord informed Kardama Muni, "The girl who is coming to be married with you is a princess, the daughter of Emperor Sväyambhuva, and so just suitable for your purpose." Only by God's grace can one get a nice wife just as he desires. Similarly, it is only by God's grace that a girl gets a husband suitable to her heart. Thus it is said that if we pray to the Supreme Lord in every transaction of our material existence, everything will be done very nicely and just suitable to our heart's desire. In other words, in all circumstances we must take shelter of the Supreme Personality of Godhead and depend completely on His decision. Man proposes, God disposes. The fulfillment of desires, therefore, should be entrusted to the Supreme Personality of Godhead; that is the nicest solution. Kardama Muni desired only a wife, but because he was a devotee of the Lord, the Lord selected a wife for him who was the Emperor's daughter, a princess. Thus Kardama Muni got a wife beyond his expectation. If we depend on the choice of the Supreme Personality of Godhead, we will receive benedictions in greater opulence than we desire. It is also significantly noted here that Kardama Muni was a brähmaëa, whereas Emperor Sväyambhuva was a kñatriya. Therefore, intercaste marriage was current even in those 170 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

days. The system was that a brähmaëa could marry the daughter of a kñatriya, but a kñatriya could not marry the daughter of a brähmaëa. We have evidences from the history of the Vedic age that Çukräcärya offered his daughter to Mahäräja Yayäti, but the King had to refuse to marry the daughter of a brähmaëa; only with the special permission of the brähmaëa could they marry. Intercaste marriage, therefore, was not prohibited in the olden days, many millions of years ago, but there was a regular system of social behavior. SB 3.21.29

TEXT 29 Yaa Ta AaTMa>a*Ta& vqYa| NavDaa Pa[SaivZYaiTa ) vqYaeR TvdqYae ‰zYa AaDaaSYaNTYaÅSaaTMaNa" )) 29 )) yä ta ätma-bhåtaà véryaà navadhä prasaviñyati vérye tvadéye åñaya ädhäsyanty aïjasätmanaù SYNONYMS yä—she; te—by you; ätma-bhåtam—sown in her; véryam—the seed; nava-dhä—nine daughters; prasaviñyati—will bring forth; vérye tvadéye—in the daughters begotten by you; åñayaù—the sages; ädhäsyanti—will beget; aïjasä—in total; ätmanaù—children. TRANSLATION She will bring forth nine daughters from the seed sown in her by you, and through the daughters you beget, the sages will duly beget children. SB 3.21.30

TEXT 30 Tv& c SaMYaGaNauïaYa iNadeXa& Ma oXataMa" ) MaiYa TaqQask*-TaaXaezi§-YaaQaaeR Maa& Pa[PaTSYaSae )) 30 )) tvaà ca samyag anuñöhäya nideçaà ma uçattamaù 171 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

mayi térthé-kåtäçeñakriyärtho mäà prapatsyase SYNONYMS tvam—you; ca—and; samyak—properly; anuñöhäya—having carried out; nideçam— command; me—My; uçattamaù—completely cleansed; mayi—unto Me; térthé-kåta— having resigned; açeña—all; kriyä—of actions; arthaù—the fruits; mäm—to Me; prapatsyase—you will attain. TRANSLATION With your heart cleansed by properly carrying out My command, resigning to Me the fruits of all your acts, you will finally attain to Me. PURPORT Here the words térthé-kåtäçeña-kriyärthaù are significant. Tértha means a sanctified place where charity is given. People used to go to places of pilgrimage and give munificently in charity. This system is still current. Therefore the Lord said, "In order to sanctify your activities and the results of your actions, you will offer everything unto Me." This is also confirmed in Bhagavad-gétä: "Whatever you do, whatever you eat, whatever you sacrifice, the result should be given to Me only." In another place in Bhagavad-gétä the Lord said, "I am the enjoyer of all sacrifices, all penances and everything done for the welfare of mankind or society." All activities, therefore, whether for the welfare of family, society, country or humanity at large, must be performed in Kåñëa consciousness. That is the instruction given by the Lord to Kardama Muni. Mahäräja Yudhiñöhira welcomed Närada Muni: "Wherever you are present, that place becomes sanctified because the Lord Himself is always seated in your heart." Similarly, if we act in Kåñëa consciousness under the direction of the Lord and His representative, then everything is sanctified. This is the indication given to Kardama Muni, who acted on it and therefore received the most excellent wife and child, as will be disclosed in later verses. SB 3.21.31

TEXT 31 k*-Tva dYaa& c Jaqvezu dtva ca>aYaMaaTMavaNa( ) MaYYaaTMaaNa& Sah JaGad( d]+YaSYaaTMaiNa caiPa MaaMa( )) 31 )) 172 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

kåtvä dayäà ca jéveñu dattvä cäbhayam ätmavän mayy ätmänaà saha jagad drakñyasy ätmani cäpi mäm SYNONYMS kåtvä—having shown; dayäm—compassion; ca—and; jéveñu—toward living beings; dattvä—having given; ca—and; abhayam—assurance of safety; ätma-vän—self-realized; mayi—in Me; ätmänam—yourself; saha jagat—along with the universe; drakñyasi—you will perceive; ätmani—in yourself; ca—and; api—also; mäm—Me. TRANSLATION Showing compassion to all living entities, you will attain self-realization. Giving assurance of safety to all, you will perceive your own self as well as all the universes in Me, and Myself in you. PURPORT The simple process of self-realization for every living entity is described here. The first principle to be understood is that this world is a product of the supreme will. There is an identity of this world with the Supreme Lord. This identity is accepted in a misconceived way by the impersonalists; they say that the Supreme Absolute Truth, transforming Himself into the universe, loses His separate existence. Thus they accept the world and everything in it to be the Lord. That is pantheism, wherein everything is considered to be the Lord. This is the view of the impersonalist. But those who are personal devotees of the Lord take everything to be the property of the Supreme Lord. Everything, whatever we see, is the manifestation of the Supreme Lord; therefore, everything should be engaged in the service of the Lord. This is oneness. The difference between the impersonalist and the personalist is that the impersonalist does not accept the separate existence of the Lord, but the personalist accepts the Lord; he understands that although He distributes Himself in so many ways, He has His separate personal existence. This is described in Bhagavad-gétä: "I am spread all over the universe in My impersonal form. Everything is resting on Me, but I am not present." There is a nice example regarding the sun and the sunshine. The sun, by its sunshine, is spread all over the universe, and all the planets rest on the sunshine. But all the planets are different 173 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

from the sun planet; one cannot say that because the planets are resting on the sunshine, these planets are also the sun. Similarly, the impersonal or pantheistic view that everything is God is not a very intelligent proposal. The real position, as explained by the Lord Himself, is that although nothing can exist without Him, it is not a fact that everything is Him. He is different from everything. So here also the Lord says: "You will see everything in the world to be nondifferent from Me." This means that everything should be considered a product of the Lord's energy, and therefore everything should be employed in the service of the Lord. One's energy should be utilized for one's selfinterest. That is the perfection of the energy. This energy can be utilized for real self-interest if one is compassionate. A person in Kåñëa consciousness, a devotee of the Lord, is always compassionate. He is not satisfied that only he himself is a devotee, but he tries to distribute the knowledge of devotional service to everyone. There are many devotees of the Lord who faced many risks in distributing the devotional service of the Lord to people in general. That should be done. It is also said that a person who goes to the temple of the Lord and worships with great devotion, but who does not show sympathy to people in general or show respect to other devotees, is considered to be a third-class devotee. The second-class devotee is he who is merciful and compassionate to the fallen soul. The second-class devotee is always cognizant of his position as an eternal servant of the Lord; he therefore makes friendships with devotees of the Lord, acts compassionately toward the general public in teaching them devotional service, and refuses to cooperate or associate with nondevotees. As long as one is not compassionate to people in general in his devotional service to the Lord, he is a third-class devotee. The first-class devotee gives assurance to every living being that there is no fear of this material existence: "Let us live in Kåñëa consciousness and conquer the nescience of material existence." It is indicated here that Kardama Muni was directed by the Lord to be very compassionate and liberal in his householder life and to give assurance to the people in his renounced life. A sannyäsé, one in the renounced order of life, is meant to give enlightenment to the people. He should travel, going from home to home to enlighten. The householder, by the spell of mäyä, becomes absorbed in family affairs and forgets his relationship with Kåñëa. If he dies in forgetfulness, like the cats and dogs, then his life is spoiled. It is the duty of a sannyäsé, therefore, to go and awaken the forgetful souls with enlightenment of their eternal relationship with the Lord and to engage them in devotional service. The devotee should show mercy to the fallen souls and also give them the assurance of fearlessness. As soon as one becomes a devotee of the Lord, he is 174 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

convinced that he is protected by the Lord. Fear itself is afraid of the Lord; therefore, what has he to do with fearfulness? To award fearlessness to the common man is the greatest act of charity. A sannyäsé, or one who is in the renounced order of life, should wander from door to door, from village to village, from town to town and from country to country, all over the world as far as he is able to travel, and enlighten the householders about Kåñëa consciousness. A person who is a householder but is initiated by a sannyäsé has the duty to spread Kåñëa consciousness at home; as far as possible, he should call his friends and neighbors to his house and hold classes in Kåñëa consciousness. Holding a class means chanting the holy name of Kåñëa and speaking from Bhagavad-gétä or Çrémad-Bhägavatam. There are immense literatures for spreading Kåñëa consciousness, and it is the duty of each and every householder to learn about Kåñëa from his sannyäsé spiritual master. There is a division of labor in the Lord's service. The householder's duty is to earn money because a sannyäsé is not supposed to earn money but is completely dependent on the householder. The householder should earn money by business or by profession and spend at least fifty percent of his income to spread Kåñëa consciousness; twenty-five percent he can spend for his family, and twenty-five percent he should save to meet emergencies. This example was shown by Rüpa Gosvämé, so devotees should follow it. Actually, to be one with the Supreme Lord means to be one with the interest of the Lord. Becoming one with the Supreme Lord does not imply becoming as great as the Supreme Lord. It is impossible. The part is never equal to the whole. The living entity is always a minute part. Therefore his oneness with the Lord is that he is interested in the one interest of the Lord. The Lord wants every living entity to always think about Him, to be His devotee and always worship Him. This is clearly stated in Bhagavad-gétä: manmanä bhava mad-bhaktaù [Bg. 9.34]. Kåñëa wants everyone always to think of Him. Everyone should always offer obeisances to Kåñëa. This is the will of the Supreme Lord, and devotees should try to fulfill His desire. Since the Lord is unlimited, His desire is also unlimited. There is no stoppage, and therefore the service of the devotee is also unlimited. In the transcendental world there is unlimited competition between the Lord and the servitor. The Lord wants to fulfill His desires unlimitedly, and the devotee also serves Him to fulfill His unlimited desires. There is an unlimited oneness of interest between the Lord and His devotee. SB 3.21.32

TEXT 32 Sahah& Sva&Xak-l/Yaa TvÜqYaeRaGavaNa*iz" ) AaSTae SMa ibNduSariSa Ta& k-al&/ Pa[iTaPaal/YaNa( )) 35 )) atha samprasthite çukle kardamo bhagavän åñiù äste sma bindusarasi taà kälaà pratipälayan SYNONYMS atha—then; samprasthite çukle—when the Lord had gone; kardamaù—Kardama Muni; bhagavän—the greatly powerful; åñiù—sage; äste sma—stayed; bindu-sarasi—on the bank of Lake Bindu-sarovara; tam—that; kälam—time; pratipälayan—awaiting. TRANSLATION Then, after the departure of the Lord, the worshipful sage Kardama stayed on the bank of Bindu-sarovara, awaiting the time of which the Lord had spoken. SB 3.21.36

TEXT 36 MaNau" SYaNdNaMaaSQaaYa XaaTak-aEM>aPairC^dMa( ) AaraePYa Sva& duihTar& Sa>aaYaR" PaYaR$=NMahqMa( )) 36 ))

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manuù syandanam ästhäya çätakaumbha-paricchadam äropya sväà duhitaraà sa-bhäryaù paryaöan mahém SYNONYMS manuù—Sväyambhuva Manu; syandanam—the chariot; ästhäya—having mounted; çätakaumbha—made of gold; paricchadam—the outer cover; äropya—putting on; sväm—his own; duhitaram—daughter; sa-bhäryaù—along with his wife; paryaöan— traveling all over; mahém—the globe. TRANSLATION Sväyambhuva Manu, with his wife, mounted his chariot, which was decorated with golden ornaments. Placing his daughter on it with them, he began traveling all over the earth. PURPORT The Emperor Manu, as the great ruler of the world, could have engaged an agent to find a suitable husband for his daughter, but because he loved her just as a father should, he himself left his state on a golden chariot, with only his wife, to find her a suitable husband. SB 3.21.37

TEXT 37 TaiSMaNa( SauDaNvàhiNa >aGavaNa( YaTSaMaaidXaTa( ) oPaaYaadaé[MaPad& MauNae" XaaNTav]TaSYa TaTa( )) 37 )) tasmin sudhanvann ahani bhagavän yat samädiçat upäyäd äçrama-padaà muneù çänta-vratasya tat SYNONYMS

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tasmin—on that; su-dhanvan—O great bowman Vidura; ahani—on the day; bhagavän— the Lord; yat—which; samädiçat—foretold; upäyät—he reached; äçrama-padam—the holy hermitage; muneù—of the sage; çänta—completed; vratasya—whose vows of austerity; tat—that. TRANSLATION O Vidura, they reached the hermitage of the sage, who had just completed his vows of austerity on the very day foretold by the Lord. SB 3.21.38, SB 3.21.39, SB 3.21.38-39

TEXTS 38-39 YaiSMaNa( >aGavTaae Nae}aaNNYaPaTaàé[uibNdv" ) k*-PaYaa SaMParqTaSYa Pa[Paàe_iPaRTaYaa >a*XaMa( )) 38 )) TaÜE ibNduSarae NaaMa SarSvTYaa PairPl/uTaMa( ) PauaGavaNa( d*íae dudRXaaeR Yaae_k*-TaaTMaNaaMa( ) idíya PaadrJa" SPa*í& XaqZavTa" iXavMa( )) 6 )) diñöyä me bhagavän dåñöo durdarço yo 'kåtätmanäm diñöyä päda-rajaù spåñöaà çérñëä me bhavataù çivam SYNONYMS diñöyä—by good fortune; me—my; bhagavän—all-powerful; dåñöaù—is seen; durdarçaù— not easily seen; yaù—who; akåta-ätmanäm—of those who have not controlled the mind and senses; diñöyä—by my good fortune; päda-rajaù—the dust of the feet; spåñöam—is touched; çérñëä—by the head; me—my; bhavataù—your; çivam—causing all auspiciousness. TRANSLATION It is my good fortune that I have been able to see you, for you cannot easily be seen by persons who have not subdued the mind or controlled the senses. I am all the more fortunate to have touched with my head the blessed dust of your feet. PURPORT The perfection of transcendental life can be achieved simply by touching the holy dust of the lotus feet of a holy man. In the Bhägavatam it is said, mahat-päda-rajo-'bhiñekam, which means to be blessed by the holy dust of the lotus feet of a mahat, a great devotee. As stated in Bhagavad-gétä, mahätmänas tu: those who are great souls are under the spell of spiritual energy, and their symptom is that they fully engage in Kåñëa consciousness for the service of the Lord. Therefore they are called mahat. Unless one is fortunate enough to have the dust of the lotus feet of a mahätmä on one's head, there is no possibility of perfection in spiritual life. The paramparä system of disciplic succession is very important as a means of spiritual success. One becomes a mahat by the grace of his mahat spiritual master. If one takes shelter of the lotus feet of a great soul, there is every possibility of one's also becoming a great soul. When Mahäräja Rahügaëa asked Jaòa Bharata about his wonderful 204 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

achievement of spiritual success, he replied to the King that spiritual success is not possible simply by following the rituals of religion or simply by converting oneself into a sannyäsé or offering sacrifices as recommended in the scriptures. These methods are undoubtedly helpful for spiritual realization, but the real effect is brought about by the grace of a mahätmä. In Viçvanätha Cakravarté Öhäkura's eight stanzas of prayer to the spiritual master, it is clearly stated that simply by satisfying the spiritual master one can achieve the supreme success in life, and in spite of executing all ritualistic performances, if one cannot satisfy the spiritual master, one has no access to spiritual perfection. Here the word akåtätmanäm is very significant. Ätmä means "body," "soul," or "mind," and akåtätmä means the common man, who cannot control the senses or the mind. Because the common man is unable to control the senses and the mind, it is his duty to seek the shelter of a great soul or a great devotee of the Lord and just try to please him. That will make his life perfect. A common man cannot rise to the topmost stage of spiritual perfection simply by following the rituals and religious principles. He has to take shelter of a bona fide spiritual master and work under his direction faithfully and sincerely; then he becomes perfect, without a doubt. SB 3.22.7

TEXT 7 idíya TvYaaNauiXaíae_h& k*-TaêaNauGa]hae MahaNa( ) APaav*TaE" k-aaYaR" SvPaur& Na*Pa" )) 26 )) o>aYaae‰Rizku-LYaaYaa" SarSvTYaa" SauraeDaSaae" ) ‰zqauvMa( )) 31 )) kuça-käçamayaà barhir ästérya bhagavän manuù ayajad yajïa-puruñaà labdhä sthänaà yato bhuvam SYNONYMS kuça—of kuça grass; käça—and of käça grass; mayam—made; barhiù—a seat; ästérya— having spread; bhagavän—the greatly fortunate; manuù—Sväyambhuva Manu; ayajat— worshiped; yajïa-puruñam—Lord Viñëu; labdhä—had achieved; sthänam—the abode; yataù—from whom; bhuvam—the earth. TRANSLATION Manu spread a seat of kuças and käças and worshiped the Lord, the Personality of Godhead, by whose grace he had obtained the rule of the terrestrial globe. PURPORT Manu is the father of mankind, and therefore from Manu comes the word man, or, in Sanskrit, manuñya. Those who are in a better position in the world, having sufficient wealth, should especially take lessons from Manu, who acknowledged his kingdom and opulence to be gifts from the Supreme Personality of Godhead and thus always engaged in devotional service. Similarly, the descendants of Manu, or human beings, especially those who are situated in a well-to-do condition, must consider that whatever riches they have are gifts from the Supreme Personality of Godhead. Those riches should be utilized for the service of the Lord in sacrifices performed to please Him. That is the way of utilizing wealth and opulence. No one can achieve wealth, opulence, good birth, a beautiful body or nice education without the mercy of the Supreme Lord. Therefore, those who are in possession of such valuable facilities must acknowledge their 231 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

gratefulness to the Lord by worshiping Him and offering what they have received from Him. When such acknowledgement is given, either by a family, nation or society, their abode becomes almost like Vaikuëöha, and it becomes free from the operation of the threefold miseries of this material world. In the modern age the mission of Kåñëa consciousness is for everyone to acknowledge the supremacy of Lord Kåñëa; whatever one has in his possession must be considered a gift by the grace of the Lord. Everyone, therefore, should engage in devotional service through Kåñëa consciousness. If one wants to be happy and peaceful in his position, either as a householder or citizen or member of human society, one must promote devotional service for the pleasure of the Lord. SB 3.22.32

TEXT 32 bihRZMaTaq& NaaMa iv>auYaa| iNaivRXYa SaMaavSaTa( ) TaSYaa& Pa[ivíae >avNa& TaaPa}aYaivNaaXaNaMa( )) 32 )) barhiñmatéà näma vibhur yäà nirviçya samävasat tasyäà praviñöo bhavanaà täpa-traya-vinäçanam SYNONYMS barhiñmatém—the city Barhiñmaté; näma—named; vibhuù—the very powerful Sväyambhuva Manu; yäm—which; nirviçya—having entered; samävasat—he lived in previously; tasyäm—in that city; praviñöaù—entered; bhavanam—the palace; täpatraya—the threefold miseries; vinäçanam—destroying. TRANSLATION Having entered the city of Barhiñmaté, in which he had previously lived, Manu entered his palace, which was filled with an atmosphere that eradicated the three miseries of material existence. PURPORT The material world, or material existential life, is filled with threefold miseries: miseries 232 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

pertaining to the body and mind, miseries pertaining to natural disturbances and miseries inflicted by other living entities. Human society is meant to create a spiritual atmosphere by spreading the spirit of Kåñëa consciousness. The miseries of material existence cannot affect the status of Kåñëa consciousness. It is not that the miseries of the material world completely vanish when one takes to Kåñëa consciousness, but for one who is Kåñëa conscious the miseries of material existence have no effect. We cannot stop the miseries of the material atmosphere, but Kåñëa consciousness is the antiseptic method to protect us from being affected by the miseries of material existence. For a Kåñëa conscious person, both living in heaven and living in hell are equal. How Sväyambhuva Manu created an atmosphere wherein he was not affected by material miseries is explained in the following verses. SB 3.22.33

TEXT 33 Sa>aaYaR" SaPa[Ja" k-aMaaNa( bu>auJae_NYaaivraeDaTa" ) Sa(r)qYaMaaNaSaTk-IiTaR" Sañqi>a" SaurGaaYakE-" ) Pa[TYaUzeZvNaubÖeNa ôda é*a]&XaiYaTau& >aaeGaa Na Xaeku->aRGavTParMa( )) 34 )) niñëätaà yogamäyäsu munià sväyambhuvaà manum yad äbhraàçayituà bhogä na çekur bhagavat-param SYNONYMS niñëätam—absorbed; yoga-mäyäsu—in temporary enjoyment; munim—who was equal to a saint; sväyambhuvam—Sväyambhuva; manum—Manu; yat—from which; äbhraàçayitum—to cause to deviate; bhogäù—material enjoyments; na—not; çekuù— were able; bhagavat-param—who was a great devotee of the Supreme Personality of 235 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

Godhead. TRANSLATION Thus Sväyambhuva Manu was a saintly king. Although absorbed in material happiness, he was not dragged to the lowest grade of life, for he always enjoyed his material happiness in a Kåñëa conscious atmosphere. PURPORT The kingly happiness of material enjoyment generally drags one to the lowest grade of life, namely degradation to animal life, because of unrestricted sense enjoyment. But Sväyambhuva Manu was considered as good as a saintly sage because the atmosphere created in his kingdom and home was completely Kåñëa conscious. The case is similar with the conditioned souls in general; they have come into this material life for sense gratification, but if they are able to create a Kåñëa conscious atmosphere, as depicted here or as prescribed in revealed scriptures, by temple worship and household Deity worship, then in spite of their material enjoyment they can make advancement in pure Kåñëa consciousness without a doubt. At the present moment, modern civilization is too much attached to the material way of life, or sense gratification. Therefore, the Kåñëa consciousness movement can give the people in general the best opportunity to utilize their human life in the midst of material enjoyment. Kåñëa consciousness does not stop them in their propensity for material enjoyment, but simply regulates their habits in the life of sense enjoyment. In spite of their enjoying the material advantages, they can be liberated in this very life by practicing Kåñëa consciousness by the simple method of chanting the holy names of the Lord—Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. SB 3.22.35

TEXT 35 AYaaTaYaaMaaSTaSYaaSaNa( YaaMaa" SvaNTarYaaPaNaa" ) é*a" Pa[ah DaMaaRàaNaaivDaaH^u>aaNa( ) Na*a& c Üez& l/ae>aMaga& MadMa( ) APa[MataaeÛTaa iNaTYa& TaeJaqYaa&SaMaTaaezYaTa( )) 3 )) visåjya kämaà dambhaà ca dveñaà lobham aghaà madam apramattodyatä nityaà tejéyäàsam atoñayat SYNONYMS 244 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

visåjya—giving up; kämam—lust; dambham—pride; ca—and; dveñam—envy; lobham— greed; agham—sinful activities; madam—vanity; apramattä—sane; udyatä—laboring diligently; nityam—always; tejéyäàsam—her very powerful husband; atoñayat—she pleased. TRANSLATION Working sanely and diligently, she pleased her very powerful husband, giving up all lust, pride, envy, greed, sinful activities and vanity. PURPORT Here are some of the qualities of a great husband's great wife. Kardama Muni is great by spiritual qualification. Such a husband is called tejéyäàsam, most powerful. Although a wife may be equal to her husband in advancement in spiritual consciousness, she should not be vainly proud. Sometimes it happens that the wife comes from a very rich family, as did Devahüti, the daughter of Emperor Sväyambhuva Manu. She could have been very proud of her parentage, but that is forbidden. The wife should not be proud of her parental position. She must always be submissive to the husband and must give up all vanity. As soon as the wife becomes proud of her parentage, her pride creates great misunderstanding between the husband and wife, and their nuptial life is ruined. Devahüti was very careful about that, and therefore it is said here that she gave up pride completely. Devahüti was not unfaithful. The most sinful activity for a wife is to accept another husband or another lover. Cäëakya Paëòita has described four kinds of enemies at home. If the father is in debt he is considered to be an enemy; if the mother has selected another husband in the presence of her grown-up children, she is considered to be an enemy; if a wife does not live well with her husband but deals very roughly, then she is an enemy; and if a son is a fool, he is also an enemy. In family life, father, mother, wife and children are assets, but if the wife or mother accepts another husband in the presence of her husband or son, then, according to Vedic civilization, she is considered an enemy. A chaste and faithful woman must not practice adultery—that is a greatly sinful act. SB 3.23.4, SB 3.23.5, SB 3.23.4-5

TEXTS 4-5 Sa vE devizRvYaRSTaa& MaaNavq& SaMaNauv]TaaMa( )

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dEvaÓrqYaSa" PaTYauraXaaSaaNaa& MahaiXaz" )) 4 )) k-ale/Na >aUYaSaa +aaMaa& k-iXaRTaa& v]TacYaRYaa ) Pa[eMaGaÓdYaa vaca Paqi@Ta" k*-PaYaab]vqTa( )) 5 )) sa vai devarñi-varyas täà mänavéà samanuvratäm daiväd garéyasaù patyur äçäsänäà mahäçiñaù kälena bhüyasä kñämäà karçitäà vrata-caryayä prema-gadgadayä väcä péòitaù kåpayäbravét SYNONYMS saù—he (Kardama); vai—certainly; deva-åñi—of the celestial sages; varyaù—the foremost; täm—her; mänavém—the daughter of Manu; samanuvratäm—fully devoted; daivät—than providence; garéyasaù—who was greater; patyuù—from her husband; äçäsänäm—expecting; mahä-äçiñaù—great blessings; kälena bhüyasä—for a long time; kñämäm—weak; karçitäm—emaciated; vrata-caryayä—by religious observances; prema—with love; gadgadayä—stammering; väcä—with a voice; péòitaù—overcome; kåpayä—with compassion; abravét—he said. TRANSLATION The daughter of Manu, who was fully devoted to her husband, looked upon him as greater even than providence. Thus she expected great blessings from him. Having served him for a long time, she grew weak and emaciated due to her religious observances. Seeing her condition, Kardama, the foremost of celestial sages, was overcome with compassion and spoke to her in a voice choked with great love. PURPORT The wife is expected to be of the same category as the husband. She must be prepared to follow the principles of the husband, and then there will be happy life. If the husband is a devotee and the wife is materialistic, there cannot be any peace in the home. The wife 246 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

must see the tendencies of the husband and must be prepared to follow him. From Mahäbhärata we learn that when Gändhäré understood that her would-be husband, Dhåtaräñöra, was blind, she immediately began to practice blindness herself. Thus she covered her eyes and played the part of a blind woman. She decided that since her husband was blind, she must also act like a blind woman, otherwise she would be proud of her eyes, and her husband would be seen as inferior. The word samanuvrata indicates that it is the duty of a wife to adopt the special circumstances in which the husband is situated. Of course, if the husband is as great as Kardama Muni, then a very good result accrues from following him. But even if the husband is not a great devotee like Kardama Muni, it is the wife's duty to adapt herself according to his mentality. That makes married life very happy. It is also mentioned herein that by following the strict vows of a chaste woman, Princess Devahüti became very skinny, and therefore her husband became compassionate. He knew that she was the daughter of a great king and yet was serving him just like an ordinary woman. She was reduced in health by such activities, and he became compassionate and addressed her as follows. SB 3.23.6

TEXT 6 k-dRMa ovac Tauíae_hMaÛ Tav MaaNaiv MaaNadaYaa" éué[UzYaa ParMaYaa ParYaa c >a¢-ya ) Yaae deihNaaMaYaMaTaqv SauôTSa dehae Naavei+aTa" SaMauicTa" +aiPaTau& MadQaeR )) 6 )) kardama uväca tuñöo 'ham adya tava mänavi mänadäyäù çuçrüñayä paramayä parayä ca bhaktyä yo dehinäm ayam atéva suhåt sa deho nävekñitaù samucitaù kñapituà mad-arthe SYNONYMS kardamaù uväca—the great sage Kardama said; tuñöaù—pleased; aham—I am; adya— today; tava—with you; mänavi—O daughter of Manu; mäna-däyäù—who are respectful; çuçrüñayä—by the service; paramayä—most excellent; parayä—highest; ca—and; 247 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

bhaktyä—by the devotion; yaù—that which; dehinäm—to the embodied; ayam—this; atéva—extremely; suhåt—dear; saù—that; dehaù—body; na—not; avekñitaù—taken care of; samucitaù—properly; kñapitum—to expend; mat-arthe—on my account. TRANSLATION Kardama Muni said: O respectful daughter of Sväyambhuva Manu, today I am very much pleased with you for your great devotion and most excellent loving service. Since the body is so dear to embodied beings, I am astonished that you have neglected your own body to use it on my behalf. PURPORT It is indicated here that one's body is very dear, yet Devahüti was so faithful to her husband that not only did she serve him with great devotion, service and respect, but she did not even care for her own health. That is called selfless service. It appears that Devahüti had no sense pleasure, even with her husband, otherwise she would not have deteriorated in health. Acting to facilitate Kardama Muni's engagement in spiritual elevation, she continually assisted him, not caring for bodily comfort. It is the duty of a faithful and chaste wife to help her husband in every respect, especially when the husband is engaged in Kåñëa consciousness. In this case, the husband also amply rewarded the wife. This is not to be expected by a woman who is the wife of an ordinary person. SB 3.23.7

TEXT 7 Yae Mae SvDaMaRiNarTaSYa TaPa"SaMaaiDa‚ ivÛaTMaYaaeGaiviJaTaa >aGavTPa[Saada" ) TaaNaev Tae MadNauSaevNaYaavåÖaNa( d*ií& Pa[PaXYa ivTaraMYa>aYaaNaXaaek-aNa( )) 7 )) ye me sva-dharma-niratasya tapaù-samädhividyätma-yoga-vijitä bhagavat-prasädäù tän eva te mad-anusevanayävaruddhän dåñöià prapaçya vitarämy abhayän açokän

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SYNONYMS ye—those which; me—by me; sva-dharma—own religious life; niratasya—fully occupied with; tapaù—in austerity; samädhi—in meditation; vidyä—in Kåñëa consciousness; ätma-yoga—by fixing the mind; vijitäù—achieved; bhagavat-prasädäù—the blessings of the Lord; tän—them; eva—even; te—by you; mat—to me; anusevanayä—by devoted service; avaruddhän—obtained; dåñöim—transcendental vision; prapaçya—just see; vitarämi—I am giving; abhayän—which are free from fear; açokän—which are free from lamentation. TRANSLATION Kardama Muni continued: I have achieved the blessings of the Lord in discharging my own religious life of austerity, meditation and Kåñëa consciousness. Although you have not yet experienced these achievements, which are free from fear and lamentation, I shall offer them all to you because you are engaged in my service. Now just look at them. I am giving you the transcendental vision to see how nice they are. PURPORT Devahüti engaged only in the service of Kardama Muni. She was not supposed to be so advanced in austerity, ecstasy, meditation or Kåñëa consciousness, but, imperceptibly, she was sharing her husband's achievements, which she could neither see nor experience. Automatically she achieved these graces of the Lord. What are the graces of the Lord? It is stated here that the graces of the Lord are abhaya, free from fearfulness. In the material world, if someone accumulates a million dollars, he is always full of fear because he is always thinking, "What if the money is lost?" But the benediction of the Lord, bhagavat-prasäda, is never to be lost. It is simply to be enjoyed. There is no question of loss. One simply gains and enjoys gaining. Bhagavad-gétä also confirms this: when one achieves the grace of the Lord, the result is that sarva-duùkhäni, all distresses, are destroyed. When situated in the transcendental position, one is freed from the two kinds of material diseases—hankering and lamentation. This is also stated in Bhagavad-gétä. After devotional life begins, we can achieve the full result of love of Godhead. Love of Kåñëa is the highest perfection of bhagavat-prasäda, or divine mercy. This transcendental achievement is so greatly valuable that no material happiness can compare to it. Prabodhänanda Sarasvaté said that if one achieves the grace of Lord Caitanya he becomes so great that he does not care a fig even for the demigods, he 249 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

thinks of monism as hellish, and for him the perfection of controlling the senses is as easy as anything. Heavenly pleasures become to him no more than stories. Actually, there is no comparison between material happiness and transcendental happiness. By the grace of Kardama Muni, Devahüti experienced actual realization simply by serving. We get a similar example in the life of Närada Muni. In his previous life, Närada was a maidservant's son, but his mother was engaged in the service of great devotees. He got the opportunity to serve the devotees, and simply by eating the remnants of their foodstuff and carrying out their orders he became so elevated that in his next life he became the great personality Närada. For spiritual achievement the easiest path is to take shelter of a bona fide spiritual master and to serve him with heart and soul. That is the secret of success. As stated by Viçvanätha Cakravarté Öhäkura in his eight stanzas of prayer to the spiritual master, yasya prasädäd bhagavat-prasädaù: ** by serving or receiving the grace of the spiritual master, one receives the grace of the Supreme Lord. By serving her devotee husband, Kardama Muni, Devahüti shared in his achievements. Similarly, a sincere disciple, simply by serving a bona fide spiritual master, can achieve all the mercy of the Lord and the spiritual master simultaneously. SB 3.23.8

TEXT 8 ANYae PauNa>aRGavTaae >a]uv oiÜJa*M>a‚ iv>a]&iXaTaaQaRrcNaa" ik-Mauå§-MaSYa ) iSaÖaiSa >au&+v iv>avaiàJaDaMaRdaehaNa( idVYaaàrEduRriDaGaaà*Paivi§-Yaai>a" )) 8 )) anye punar bhagavato bhruva udvijåmbhavibhraàçitärtha-racanäù kim urukramasya siddhäsi bhuìkñva vibhavän nija-dharma-dohän divyän narair duradhigän nåpa-vikriyäbhiù SYNONYMS anye—others; punaù—again; bhagavataù—of the Lord; bhruvaù—of the eyebrows; udvijåmbha—by the movement; vibhraàçita—annihilated; artha-racanäù—material achievements; kim—what use; urukramasya—of Lord Viñëu (far-stepping); siddhä— successful; asi—you are; bhuìkñva—enjoy; vibhavän—the gifts; nija-dharma—by your 250 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

own principles of devotion; dohän—gained; divyän—transcendental; naraiù—by persons; duradhigän—difficult to obtain; nåpa-vikriyäbhiù—proud of aristocracy. TRANSLATION Kardama Muni continued: What is the use of enjoyments other than the Lord's grace? All material achievements are subject to be annihilated simply by a movement of the eyebrows of Lord Viñëu, the Supreme Personality of Godhead. By your principles of devotion to your husband, you have achieved and can enjoy transcendental gifts very rarely obtained by persons proud of aristocracy and material possessions. PURPORT Lord Caitanya recommended that the greatest achievement of human life is to achieve the grace of the Lord, love of God. He said, premä pumartho mahän: to achieve love of Godhead is the highest perfection of life. The same perfection is recommended by Kardama Muni to his wife. His wife belonged to a very aristocratic royal family. Generally, those who are very materialistic or who possess material wealth and prosperity are unable to appreciate the value of transcendental love of God. Although Devahüti was a princess coming from a very great royal family, fortunately she was under the supervision of her great husband, Kardama Muni, who offered her the best gift which can be bestowed in human life—the grace of the Lord, or love of God. This grace of the Lord was achieved by Devahüti by the good will and satisfaction of her husband. She served her husband, who was a great devotee and saintly person, with great sincerity, love, affection and service, and Kardama Muni was satisfied. He willingly gave love of God, and he recommended that she accept it and enjoy it because he had already achieved it. Love of God is not an ordinary commodity. Caitanya Mahäprabhu was worshiped by Rüpa Gosvämé because He distributed love of God, kåñëa-premä, to everyone. Rüpa Gosvämé praised Him as mahä-vadänya, a greatly munificent personality, because He was freely distributing to everyone love of Godhead, which is achieved by wise men only after many, many births. Kåñëa-premä, Kåñëa consciousness, is the highest gift which can be bestowed on anyone whom we presume to love. One word used in this verse, nija-dharma-dohän, is very significant. Devahüti, as the wife of Kardama Muni, achieved an invaluable gift from her husband because she was very faithful to him. For a woman the first principle of religion is to be faithful to her husband. If, fortunately, the husband is a great personality, then the combination is 251 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

perfect, and the lives of both the wife and the husband are at once fulfilled. SB 3.23.9

TEXT 9 Wv& b]uvaavDaizRTaaYaa dqNaSTadqXa >avNa& Sad*Xa& ivc+v )) 11 )) 254 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

tatreti-kåtyam upaçikña yathopadeçaà yenaiña me karçito 'tiriraàsayätmä siddhyeta te kåta-manobhava-dharñitäyä dénas tad éça bhavanaà sadåçaà vicakñva SYNONYMS tatra—in that; iti-kåtyam—what is necessary to be done; upaçikña—perform; yathä— according to; upadeçam—instruction in scripture; yena—by which; eñaù—this; me—my; karçitaù—emaciated; atiriraà-sayä—due to intense passion not being satisfied; ätmä— body; siddhyeta—it may he rendered fit; te—for you; kåta—excited; manaù-bhava—by emotion; dharñitäyäù—who am struck; dénaù—poor; tat—therefore; éça—O my dear lord; bhavanam—house; sadåçam—suitable; vicakñva—please think of. TRANSLATION Devahüti continued: My dear lord, I am struck by excited emotion for you. Therefore kindly make what arrangements must be made according to the scriptures so that my skinny body, emaciated through unsatisfied passion, may be rendered fit for you. Also, my lord, please think of a suitable house for this purpose. PURPORT The Vedic literatures are not only full of spiritual instruction but are also instructive in how to prosecute material existence very nicely, with the ultimate aim of spiritual perfection. Devahüti asked her husband, therefore, how to prepare herself for sex life according to the Vedic instructions. Sex life is especially meant for having good children. The circumstances for creating good children are mentioned in käma-çästra, the scripture in which suitable arrangements are prescribed for factually glorious sex life. Everything needed is mentioned in the scriptures—what sort of house and decorations there should be, what sort of dress the wife should have, how she should be decorated with ointments, scents and other attractive features, etc. With these requisites fulfilled, the husband will be attracted by her beauty, and a favorable mental situation will be created. The mental situation at the time of sex life may then be transferred into the womb of the wife, and good children can come out of that pregnancy. Here is a special reference to Devahüti's bodily features. Because she had become skinny, she feared that her body might have no attraction for Kardama. She 255 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

wanted to be instructed how to improve her bodily condition in order to attract her husband. Sexual intercourse in which the husband is attracted to the wife is sure to produce a male child, but sexual intercourse based on attraction of the wife for the husband may produce a girl. That is mentioned in the Äyur-veda. When the passion of the woman is greater, there is a chance of a girl's being born. When the passion of the man is greater, then there is the possibility of a son. Devahüti wanted the passion of her husband to be increased by the arrangement mentioned in the käma-çästra. She wanted him to instruct her in that way, and she also requested that he arrange for a suitable house because the hermitage in which Kardama Muni was living was very simple and completely in the mode of goodness, and there was less possibility of passion's being aroused in his heart. SB 3.23.12

TEXT 12 MaE}aeYa ovac iPa[YaaYaa" iPa[YaMaiNvC^Na( k-dRMaae YaaeGaMaaiSQaTa" ) ivMaaNa& k-aMaGa& +ataSTaùeRvaivrcqk-rTa( )) 12 )) maitreya uväca priyäyäù priyam anvicchan kardamo yogam ästhitaù vimänaà käma-gaà kñattas tarhy eväviracékarat SYNONYMS maitreyaù—the great sage Maitreya; uväca—said; priyäyäù—of his beloved wife; priyam—the pleasure; anvicchan—seeking; kardamaù—the sage Kardama; yogam— yogic power; ästhitaù—exercised; vimänam—an airplane; käma-gam—moving at will; kñattaù—O Vidura; tarhi—instantly; eva—quite; äviracékarat—he produced. TRANSLATION Maitreya continued: O Vidura, seeking to please his beloved wife, the sage Kardama exercised his yogic power and instantly produced an aerial mansion that could travel at his will. 256 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

PURPORT Here the words yogam ästhitaù are significant. The sage Kardama was completely perfect in yoga. As the result of real yoga practice there are eight kinds of perfection: the yogé can become smaller than the smallest, greater than the greatest or lighter than the lightest, he can achieve anything he likes, he can create even a planet, he can establish influence over anyone, etc. In this way yogic perfection is achieved, and after this one can achieve the perfection of spiritual life. Thus it was not very wonderful for Kardama Muni to create a mansion in the air, according to his own desire, to fulfill the desire of his beloved wife. He at once created the palace, which is described in the following verses. SB 3.23.13

TEXT 13 SavRk-aMaduga& idVYa& SavRrÒSaMaiNvTaMa( ) SavRÖyuRPacYaaedk|- MaiaEåPaSk*-TaMa( )) 13 )) sarva-käma-dughaà divyaà sarva-ratna-samanvitam sarvarddhy-upacayodarkaà maëi-stambhair upaskåtam SYNONYMS sarva—all; käma—desires; dugham—yielding; divyam—wonderful; sarva-ratna—all sorts of jewels; samanvitam—bedecked with; sarva—all; åddhi—of wealth; upacaya— increase; udarkam—gradual; maëi—of precious stones; stambhaiù—with pillars; upaskåtam—adorned. TRANSLATION It was a wonderful structure, bedecked with all sorts of jewels, adorned with pillars of precious stones, and capable of yielding whatever one desired. It was equipped with every form of furniture and wealth, which tended to increase in the course of time. PURPORT

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The castle created in the sky by Kardama Muni may be called "a castle in the air," but by his mystic power of yoga Kardama Muni actually constructed a huge castle in the air. To our feeble imagination, a castle in the sky is an impossibility, but if we scrutinizingly consider the matter we can understand that it is not impossible at all. If the Supreme Personality of Godhead can create so many planets, carrying millions of castles in the air, a perfect yogé like Kardama Muni can easily construct one castle in the air. The castle is described as sarva-käma-dugham, "yielding whatever one desired." It was full of jewels. Even the pillars were made of pearls and valuable stones. These valuable jewels and stones were not subject to deterioration, but were everlastingly and increasingly opulent. We sometimes hear of castles thus bedecked on the surface of this earth also. The castles constructed by Lord Kåñëa for His lamplight during the night. SB 3.23.14, SB 3.23.15, SB 3.23.14-15

TEXTS 14-15 idVYaaePak-ra" PaTaak-ai>aivRic}aai>arl/x(k*-TaMa( )) 14 )) óiG>aivRic}aMaaLYaai>aMaRÅuiXaÅTz@x(iga]i>a" ) dukU-l/+aaEMak-aEXaeYaENaaRNaavñEivRraiJaTaMa( )) 15 )) divyopakaraëopetaà sarva-käla-sukhävaham paööikäbhiù patäkäbhir viciträbhir alaìkåtam sragbhir vicitra-mälyäbhir maïju-çiïjat-ñaò-aìghribhiù duküla-kñauma-kauçeyair nänä-vastrair viräjitam SYNONYMS divya—wonderful; upakaraëa—with paraphernalia; upetam—equipped; sarva-käla—in all seasons; sukha-ävaham—bringing happiness; paööikäbhiù—with festoons; patäkäbhiù—with flags; viciträbhiù—of various colors and fabrics; alaìkåtam— decorated; sragbhiù—with wreaths; vicitra-mälyäbhiù—with charming flowers; maïju— sweet; çiïjat—humming; ñaö-aìghribhiù—with bees; duküla—fine cloth; kñauma—linen; 258 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

kauçeyaiù—of silk cloth; nänä—various; vastraiù—with tapestries; viräjitam— embellished. TRANSLATION The castle was fully equipped with all necessary paraphernalia, and it was pleasing in all seasons. It was decorated all around with flags, festoons and artistic work of variegated colors. It was further embellished with wreaths of charming flowers that attracted sweetly humming bees and with tapestries of linen, silk and various other fabrics. SB 3.23.16

TEXT 16 oPaYauRPair ivNYaSTaiNal/Yaezu Pa*QaKPa*Qak(- ) i+aáE" k-iXaPaui>a" k-aNTa& PaYaRªVYaJaNaaSaNaE" )) 16 )) upary upari vinyastanilayeñu påthak påthak kñiptaiù kaçipubhiù käntaà paryaìka-vyajanäsanaiù SYNONYMS upari upari—one upon another; vinyasta—placed; nilayeñu—in stories; påthak påthak— separately; kñiptaiù—arranged; kaçipubhiù—with beds; käntam—charming; paryaìka— couches; vyajana—fans; äsanaiù—with seats. TRANSLATION The palace looked charming, with beds, couches, fans and seats, all separately arranged in seven stories. PURPORT It is understood from this verse that the castle had many stories. The words upary upari vinyasta indicate that skyscrapers are not newly invented. Even in those days, millions of years ago, the idea of building many-storied houses was current. They contained not merely one or two rooms, but many different apartments, and each was completely 259 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

decorated with cushions, bedsteads, sitting places and carpets. SB 3.23.17

TEXT 17 Ta}a Ta}a iviNai+aáNaaNaaiXaLPaaePaXaaei>aTaMa( ) MahaMark-TaSQaLYaa Jauí& ivd]uMaveidi>a" )) 17 )) tatra tatra vinikñiptanänä-çilpopaçobhitam mahä-marakata-sthalyä juñöaà vidruma-vedibhiù SYNONYMS tatra tatra—here and there; vinikñipta—placed; nänä—various; çilpa—by artistic engravings; upaçobhitam—extraordinarily beautiful; mahä-marakata—of great emeralds; sthalyä—with a floor; juñöam—furnished; vidruma—of coral; vedibhiù—with raised platforms (daises). TRANSLATION Its beauty was enhanced by artistic engravings here and there on the walls. The floor was of emerald, with coral daises. PURPORT At the present moment people are very proud of their architectural art, yet floors are generally decorated with colored cement. It appears, however, that the castle constructed by the yogic powers of Kardama Muni had floors of emerald with coral daises. SB 3.23.18

TEXT 18 Üa"Sau ivd]uMadehLYaa >aaTa& vJa]k-Paa$=vTa( ) iXa%reiZvNd]Naqle/zu heMaku-M>aEriDaié[TaMa( )) 18 ))

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dväùsu vidruma-dehalyä bhätaà vajra-kapäöavat çikhareñv indranéleñu hema-kumbhair adhiçritam SYNONYMS dväùsu—in the entrances; vidruma—of coral; dehalyä—with a threshold; bhätam— beautiful; vajra—bedecked with diamonds; kapäöa-vat—having doors; çikhareñu—on the domes; indra-néleñu—of sapphires; hema-kumbhaiù—with gold pinnacles; adhiçritam— crowned. TRANSLATION The palace was very beautiful, with its coral thresholds at the entrances and its doors bedecked with diamonds. Gold pinnacles crowned its domes of sapphire. SB 3.23.19

TEXT 19 c+auZMaTPaÚraGaaGY]aEvRJa]i>aitazu iNaiMaRTaE" ) Jauí& ivic}avETaaNaEMaRhahŒ„heRMaTaaerYa& XaaiDa Na" k-rvaMa ik-Ma( )) 27 )) täà dåñövä sahasotthäya procuù präïjalayaù striyaù vayaà karma-karés tubhyaà çädhi naù karaväma kim SYNONYMS täm—her; dåñövä—seeing; sahasä—suddenly; utthäya—rising; procuù—they said; präïjalayaù—with folded hands; striyaù—the damsels; vayam—we; karma-karéù— maidservants; tubhyam—for you; çädhi—please tell; naù—us; karaväma—we can do; kim—what. TRANSLATION Seeing her, the damsels suddenly rose and said with folded hands, "We are your maidservants. Tell us what we can do for you."

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PURPORT While Devahüti was thinking of what to do in that great palace in her dirty clothes, there were at once, by the yogic powers of Kardama Muni, one thousand maidservants prepared to serve her. They appeared before Devahüti within the water and presented themselves as her maidservants, simply awaiting her orders. SB 3.23.28

TEXT 28 òaNaeNa Taa& MahaheRaraUizTaMa( ) iNaZk-Ga]qv& vl/iYaNa& kU-JaTk-aÄNaNaUPaurMa( )) 31 )) snätaà kåta-çiraù-snänaà sarväbharaëa-bhüñitam niñka-grévaà valayinaà küjat-käïcana-nüpuram SYNONYMS snätam—bathed; kåta-çiraù—including the head; snänam—bathing; sarva—all over; äbharaëa—with ornaments; bhüñitam—decorated; niñka—a gold necklace with a locket; grévam—on the neck; valayinam—with bangles; küjat—tinkling; käïcana—made of gold; nüpuram—ankle bells. TRANSLATION Her entire body, including her head, was completely bathed, and she was decorated all over with ornaments. She wore a special necklace with a locket. There were bangles on her wrists and tinkling anklets of gold about her ankles. PURPORT The word kåta-çiraù-snänam appears here. According to the småti-çästra's directions for daily duties, ladies are allowed to bathe daily up to the neck. The hair on the head does not necessarily have to be washed daily because the mass of wet hair may cause a cold. For ladies, therefore, taking a bath up to the neck is ordinarily prescribed, and they take a full bath only on certain occasions. On this occasion Devahüti took a full bath and washed her hair very nicely. When a lady takes an ordinary bath it is called mala-snäna, 270 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

and when she takes a full bath, including the head, it is called çiraù-snäna. At this time she needs sufficient oil to smear on her head. That is the direction of the commentators of småti-çästra. SB 3.23.32

TEXT 32 é[aeaåPacqa]aJa oTk-cku-MauÓarav*Ta wvae@uPaiTaNaR>a"SQa" )) 38 )) tasminn alupta-mahimä priyayänurakto vidyädharébhir upacérëa-vapur vimäne babhräja utkaca-kumud-gaëavän apécyas täräbhir ävåta ivoòu-patir nabhaù-sthaù 275 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

SYNONYMS tasmin—in that; alupta—not lost; mahimä—glory; priyayä—with his beloved consort; anuraktaù—attached; vidyädharébhiù—by the Gandharva girls; upacérëa—waited upon; vapuù—his person; vimäne—on the airplane; babhräja—he shone; utkaca—open; kumut-gaëavän—the moon, which is followed by rows of lilies; apécyaù—very charming; täräbhiù—by stars; ävåtaù—surrounded; iva—as; uòu-patiù—the moon (the chief of the stars); nabhaù-sthaù—in the sky. TRANSLATION Though seemingly attached to his beloved consort while served by the Gandharva girls, the sage did not lose his glory, which was mastery over his self. In the aerial mansion Kardama Muni with his consort shone as charmingly as the moon in the midst of the stars in the sky, which causes rows of lilies to open in ponds at night. PURPORT The mansion was in the sky, and therefore the comparison to the full moon and stars is very beautifully composed in this verse. Kardama Muni looked like the full moon, and the girls who surrounded his wife, Devahüti, seemed just like the stars. On a full-moon night the stars and the moon together form a beautiful constellation; similarly, in that aerial mansion in the sky, Kardama Muni with his beautiful wife and the damsels surrounding them appeared like the moon and stars on a full-moon night. SB 3.23.39

TEXT 39 TaeNaaíl/aek-Paivharku-l/acle/Nd]‚ d]aeaGaaSau ) iSaÖENauRTaae ÛuDauiNaPaaTaiXavSvNaaSau reMae icr& DaNadvçl/NaavæQaq )) 39 )) tenäñöa-lokapa-vihära-kuläcalendradroëéñv anaìga-sakha-märuta-saubhagäsu siddhair nuto dyudhuni-päta-çiva-svanäsu reme ciraà dhanadaval-lalanä-varüthé 276 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

SYNONYMS tena—by that airplane; añöa-loka-pa—of the predominating deities of the eight heavenly planets; vihära—the pleasure grounds; kula-acala-indra—of the king of the mountains (Meru); droëéñu—in the valleys; anaìga—of passion; sakha—the companions; märuta— with breezes; saubhagäsu—beautiful; siddhaiù—by the Siddhas; nutaù—being praised; dyu-dhuni—of the Ganges; päta—of the downfall; çiva-svanäsu—vibrating with auspicious sounds; reme—he enjoyed; ciram—for a long time; dhanada-vat—like Kuvera; lalanä—by damsels; varüthé—surrounded. TRANSLATION In that aerial mansion he traveled to the pleasure valleys of Mount Meru, which were rendered all the more beautiful by cool, gentle, fragrant breezes that stimulated passion. In these valleys, the treasurer of the gods, Kuvera, surrounded by beautiful women and praised by the Siddhas, generally enjoys pleasure. Kardama Muni also, surrounded by the beautiful damsels and his wife, went there and enjoyed for many, many years. PURPORT Kuvera is one of the eight demigods who are in charge of different directions of the universe. It is said that Indra is in charge of the eastern side of the universe, where the heavenly planet, or paradise, is situated. Similarly, Agni is in charge of the southeastern portion of the universe; Yama, the demigod who punishes sinners, is in charge of the southern portion; Niråti is in charge of the southwestern part of the universe; Varuëa, the demigod in charge of the waters, is in charge of the western portion; Väyu, who controls the air and who has wings to travel in the air, is in charge of the northwestern part of the universe; and Kuvera, the treasurer of the demigods, is in charge of the northern part of the universe. All these demigods take pleasure in the valleys of Mount Meru, which is situated somewhere between the sun and the earth. In the aerial mansion, Kardama Muni traveled throughout the eight directions controlled by the different demigods described above, and as the demigods go to Mount Meru, he also went there to enjoy life. When one is surrounded by young, beautiful girls, sex stimulation naturally becomes prominent. Kardama Muni was sexually stimulated, and he enjoyed his wife for many, many years in that part of Mount Meru. But his sex indulgence was praised by many, many Siddhas, beings who have attained perfection, because it was intended to produce good progeny for the good of universal affairs. 277 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

SB 3.23.40

TEXT 40 vEé[M>ake- SaurSaNae NaNdNae PauZPa>ad]ke- ) MaaNaSae cE}arQYae c Sa reMae raMaYaa rTa" )) 40 )) vaiçrambhake surasane nandane puñpabhadrake mänase caitrarathye ca sa reme rämayä rataù SYNONYMS vaiçrambhake—in the Vaiçrambhaka garden; surasane—in Surasana; nandane—in Nandana; puñpabhadrake—in Puñpabhadraka; mänase—by the Mänasa-sarovara Lake; caitrarathye—in Caitrarathya; ca—and; saù—he; reme—enjoyed; rämayä—by his wife; rataù—satisfied. TRANSLATION Satisfied by his wife, he enjoyed in that aerial mansion not only on Mount Meru but in different gardens known as Vaiçrambhaka, Surasana, Nandana, Puñpabhadraka and Caitrarathya, and by the Mänasa-sarovara Lake. SB 3.23.41

TEXT 41 >a]aiJaZaUiMa& Pada Na%Maiaae ) wiNd]YaaQaRPa[Sa(r)eNa PairTYa¢-ParaTMaNa" )) 53 )) etävatälaà kälena vyatikräntena me prabho indriyärtha-prasaìgena parityakta-parätmanaù SYNONYMS etävatä—so much; alam—for nothing; kälena—time; vyatikräntena—passed by; me— my; prabho—O my lord; indriya-artha—sense gratification; prasaìgena—in the matter 290 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

of indulging; parityakta—disregarding; para-ätmanaù—knowledge of the Supreme Lord. TRANSLATION Until now we have simply wasted so much of our time in sense gratification, neglecting to cultivate knowledge of the Supreme Lord. PURPORT Human life is not meant to be wasted, like that of the animals, in sense gratificatory activities. Animals always engage in sense gratification-eating, sleeping, fearing and mating—but that is not the engagement of the human being, although, because of the material body, there is need of sense gratification according to a regulative principle. So, in effect, Devahüti said to her husband: "So far we have these daughters, and we have enjoyed material life in the aerial mansion, traveling all over the universe. These boons have come by your grace, but they have all been for sense gratification. Now there must be something for my spiritual advancement." SB 3.23.54

TEXT 54 wiNd]YaaQaeRzu SaÂNTYaa Pa[Sa(r)STviYa Mae k*-Ta" ) AJaaNaNTYaa Par& >aav& TaQaaPYaSTv>aYaaYa Mae )) 54 )) indriyärtheñu sajjantyä prasaìgas tvayi me kåtaù ajänantyä paraà bhävaà tathäpy astv abhayäya me SYNONYMS indriya-artheñu—to sense gratification; sajjantyä—being attached; prasaìgaù—affinity; tvayi—for you; me—by me; kåtaù—was done; ajänantyä—not knowing; param bhävam—your transcendent situation; tathä api—nonetheless; astu—let it be; abhayäya—for fearlessness; me—my. TRANSLATION

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Not knowing your transcendental situation, I have loved you while remaining attached to the objects of the senses. Nonetheless, let the affinity I have developed for you rid me of all fear. PURPORT Devahüti is lamenting her position. As a woman, she had to love someone. Somehow or other, she came to love Kardama Muni, but without knowing of his spiritual advancement. Kardama Muni could understand Devahüti's heart; generally all women desire material enjoyment. They are called less intelligent because they are mostly prone to material enjoyment. Devahüti laments because her husband had given her the best kind of material enjoyment, but she did not know that he was so advanced in spiritual realization. Her plea was that even though she did not know the glories of her great husband, because she had taken shelter of him she must be delivered from material entanglement. Association with a great personality is most important. In Caitanyacaritämåta Lord Caitanya says that sädhu-saìga [Cc. Madhya 22.83], the association of a great saintly person, is very important, because even if one is not advanced in knowledge, simply by association with a great saintly person one can immediately make considerable advancement in spiritual life. As a woman, as an ordinary wife, Devahüti became attached to Kardama Muni in order to satisfy her sense enjoyment and other material necessities, but actually she associated with a great personality. Now she understood this, and she wanted to utilize the advantage of the association of her great husband. SB 3.23.55

TEXT 55 Sa(r)ae Ya" Sa&Sa*TaeheRTaurSaTSau ivihTaae_iDaYaa ) Sa Wv SaaDauzu k*-Taae iNa"Sa(r)TvaYa k-LPaTae )) 55 )) saìgo yaù saàsåter hetur asatsu vihito 'dhiyä sa eva sädhuñu kåto niùsaìgatväya kalpate SYNONYMS

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saìgaù—association; yaù—which; saàsåteù—of the cycle of birth and death; hetuù—the cause; asatsu—with those engaged in sense gratification; vihitaù—done; adhiyä— through ignorance; saù—the same thing; eva—certainly; sädhuñu—with saintly persons; kåtaù—performed; niùsaìgatväya—to liberation; kalpate—leads. TRANSLATION Association for sense gratification is certainly the path of bondage. But the same type of association, performed with a saintly person, leads to the path of liberation, even if performed without knowledge. PURPORT The association of a saintly person in any way bears the same result. For example, Lord Kåñëa met many kinds of living entities, and some treated Him as an enemy, and some treated Him as an agent for sense gratification. It is generally said that the gopés were attached to Kåñëa for sense attractions, and yet they became first-class devotees of the Lord. Kaàsa, Çiçupäla, Dantavakra and other demons, however, were related to Kåñëa as enemies. But whether they associated with Kåñëa as enemies or for sense gratification, out of fear or as pure devotees, they all got liberation. That is the result of association with the Lord. Even if one does not understand who He is, the results have the same efficacy. Association with a great saintly person also results in liberation, just as whether one goes toward fire knowingly or unknowingly, the fire will make one warm. Devahüti expressed her gratefulness, for although she wanted to associate with Kardama Muni only for sense gratification, because he was spiritually great she was sure to be liberated by his benediction. SB 3.23.56

TEXT 56 Naeh YaTk-MaR DaMaaRYa Na ivraGaaYa k-LPaTae ) Na TaqQaRPadSaevaYaE JaqvàiPa Ma*Taae ih Sa" )) 56 )) neha yat karma dharmäya na virägäya kalpate na tértha-pada-seväyai jévann api måto hi saù 293 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

SYNONYMS na—not; iha—here; yat—which; karma—work; dharmäya—for perfection of religious life; na—not; virägäya—for detachment; kalpate—leads; na—not; tértha-pada—of the Lord's lotus feet; seväyai—to devotional service; jévan—living; api—although; måtaù— dead; hi—indeed; saù—he. TRANSLATION Anyone whose work is not meant to elevate him to religious life, anyone whose religious ritualistic performances do not raise him to renunciation, and anyone situated in renunciation that does not lead him to devotional service to the Supreme Personality of Godhead, must be considered dead, although he is breathing. PURPORT Devahüti's statement is that since she was attached to living with her husband for sense gratification, which does not lead to liberation from material entanglement, her life was simply a waste of time. Any work one performs that does not lead to the state of religious life is useless activity. Everyone is by nature inclined to some sort of work, and when that work leads one to religious life and religious life leads one to renunciation and renunciation leads one to devotional service, one attains the perfection of work. As stated in Bhagavad-gétä, any work that does not lead ultimately to the standard of devotional service is a cause of bondage in the material world. Yajïärthät karmaëo 'nyatra loko 'yaà karma-bandhanaù [Bg. 3.9]). Unless one is gradually elevated to the position of devotional service, beginning from his natural activity, he is to be considered a dead body. Work which does not lead one to the understanding of Kåñëa consciousness is considered useless. SB 3.23.57

TEXT 57 Saah& >aGavTaae NaUNa& viÄTaa MaaYaYaa d*!Ma( ) Yatva& ivMaui¢-d& Pa[aPYa Na MauMau+aeYa bNDaNaaTa( )) 57 )) sähaà bhagavato nünaà vaïcitä mäyayä dåòham yat tväà vimuktidaà präpya 294 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

na mumukñeya bandhanät SYNONYMS sä—that very person; aham—I am; bhagavataù—of the Lord; nünam—surely; vaïcitä— cheated; mäyayä—by the illusory energy; dåòham—solidly; yat—because; tväm—you; vimukti-dam—who gives liberation; präpya—having attained; na mumukñeya—I have not sought liberation; bandhanät—from material bondage. TRANSLATION My lord, surely I have been solidly cheated by the insurmountable illusory energy of the Supreme Personality of Godhead, for in spite of having obtained your association, which gives liberation from material bondage, I did not seek such liberation. PURPORT An intelligent man should utilize good opportunities. The first opportunity is the human form of life, and the second opportunity is to take birth in a suitable family where there is cultivation of spiritual knowledge; this is rarely obtained. The greatest opportunity is to have the association of a saintly person. Devahüti was conscious that she was born as the daughter of an emperor. She was sufficiently educated and cultured, and at last she got Kardama Muni, a saintly person and a great yogé, as her husband. Still, if she did not get liberation from the entanglement of material energy, then certainly she would be cheated by the insurmountable illusory energy. Actually, the illusory, material energy is cheating everyone. People do not know what they are doing when they worship the material energy in the form of goddess Kälé or Durgä for material boons. They ask, "Mother, give me great riches, give me a good wife, give me fame, give me victory." But such devotees of the goddess Mäyä, or Durgä, do not know that they are being cheated by that goddess. Material achievement is actually no achievement because as soon as one is illusioned by the material gifts, he becomes more and more entangled, and there is no question of liberation. One should be intelligent enough to know how to utilize material assets for the purpose of spiritual realization. That is called karma-yoga or jïäna-yoga. Whatever we have we should use as service to the Supreme Person. It is advised in Bhagavad-gétä sva-karmaëä tam abhyarcya: [Bg. 18.46] one should try to worship the Supreme Personality of Godhead by one's assets. There are many forms of service to the Supreme Lord, and anyone can render service unto Him according to the best of his 295 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

ability. Thus end the Bhaktivedanta purports of the Third Canto, Twenty-third Chapter, of the Çrémad-Bhägavatam, entitled "Devahüti's Lamentation."

24. The Renunciation of Kardama Muni SB 3.24.1

TEXT 1 MaE}aeYa ovac iNaveRdvaidNaqMaev& MaNaaeduRihTar& MauiNa" ) dYaalu/" Xaail/NaqMaah éu(c)-ai>aVYaaôTa& SMarNa( )) 1 )) maitreya uväca nirveda-vädiném evaà manor duhitaraà muniù dayäluù çäliném äha çukläbhivyähåtaà smaran SYNONYMS maitreyaù—the great sage Maitreya; uväca—said; nirveda-vädiném—who was speaking words full of renunciation; evam—thus; manoù—of Sväyambhuva Manu; duhitaram—to the daughter; muniù—the sage Kardama; dayäluù—merciful; çäliném—who was worthy of praise; äha—replied; çukla—by Lord Viñëu; abhivyähåtam—what was said; smaran— recalling. TRANSLATION Recalling the words of Lord Viñëu, the merciful sage Kardama replied as follows to Sväyambhuva Manu's praiseworthy daughter, Devahüti, who was speaking words full of renunciation. 296 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

SB 3.24.2

TEXT 2 ‰izåvac Maa i%dae raJaPau}aqTQaMaaTMaaNa& Pa[TYaiNaiNdTae ) >aGava&STae_+arae Ga>aRMadUraTSaMPa[PaTSYaTae )) 2 )) åñir uväca mä khido räja-putréttham ätmänaà praty anindite bhagaväàs te 'kñaro garbham adürät samprapatsyate SYNONYMS åñiù uväca—the sage said; mä khidaù—do not be disappointed; räja-putri—O princess; ittham—in this way; ätmänam—yourself; prati—toward; anindite—O praiseworthy Devahüti; bhagavän—the Supreme Personality of Godhead; te—your; akñaraù— infallible; garbham—womb; adürät—without delay; samprapatsyate—will enter. TRANSLATION The sage said: Do not be disappointed with yourself, O princess. You are actually praiseworthy. The infallible Supreme Personality of Godhead will shortly enter your womb as your son. PURPORT Kardama Muni encouraged his wife not to be sorry, thinking herself unfortunate, because the Supreme Personality of Godhead, by His incarnation, was going to come from her body. SB 3.24.3

TEXT 3 Da*Tav]TaaiSa >ad]& Tae dMaeNa iNaYaMaeNa c ) TaPaaed]ivaJa )) 3 ))

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dhåta-vratäsi bhadraà te damena niyamena ca tapo-draviëa-dänaiç ca çraddhayä ceçvaraà bhaja SYNONYMS dhåta-vratä asi—you have undertaken sacred vows; bhadram te—may God bless you; damena—by control of the senses; niyamena—by religious observances; ca—and; tapaù—austerities; draviëa—of money; dänaiù—by giving in charity; ca—and; çraddhayä—with great faith; ca—and; éçvaram—the Supreme Lord; bhaja—worship. TRANSLATION You have undertaken sacred vows. God will bless you. Hence you should worship the Lord with great faith, through sensory control, religious observances, austerities and gifts of your money in charity. PURPORT In order to spiritually advance or to achieve the mercy of the Lord, one must be selfcontrolled in the following manner: he must be restrained in sense gratification and must follow the rules and regulations of religious principles. Without austerity and penance and without sacrificing one's riches, one cannot achieve the mercy of the Supreme Lord. Kardama Muni advised his wife: "You have to factually engage in devotional service with austerity and penance, following the religious principles and giving charity. Then the Supreme Lord will be pleased with you, and He will come as your son." SB 3.24.4

TEXT 4 Sa TvYaaraiDaTa" éu(c)-ae ivTaNvNMaaMak&- YaXa" ) ^etaa Tae ôdYaGa]iNQaMaaEdYaaeR b]ø>aavNa" )) 4 )) sa tvayärädhitaù çuklo vitanvan mämakaà yaçaù chettä te hådaya-granthim 298 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

audaryo brahma-bhävanaù SYNONYMS saù—He; tvayä—by you; ärädhitaù—being worshiped; çuklaù—the Personality of Godhead; vitanvan—spreading; mämakam—my; yaçaù—fame; chettä—He will cut; te— your; hådaya—of the heart; granthim—knot; audaryaù—your son; brahma—knowledge of Brahman; bhävanaù—teaching. TRANSLATION The Personality of Godhead, being worshiped by you, will spread my name and fame. He will vanquish the knot of your heart by becoming your son and teaching knowledge of Brahman. PURPORT When the Supreme Personality of Godhead comes to disseminate spiritual knowledge for the benefit of all people, He generally descends as the son of a devotee, being pleased by the devotee's devotional service. The Supreme Personality of Godhead is the father of everyone. No one, therefore, is His father, but by His inconceivable energy He accepts some of the devotees as His parents and descendants. It is explained here that spiritual knowledge vanquishes the knot of the heart. Matter and spirit are knotted by false ego. This identification of oneself with matter, which is called hådaya-granthi, exists for all conditioned souls, and it becomes more and more tightened when there is too much affection for sex life. The explanation was given by Lord Åñabha to His sons that this material world is an atmosphere of attraction between male and female. That attraction takes the shape of a knot in the heart, and by material affection it becomes still more tight. For people who hanker after material possessions, society, friendship and love, this knot of affection becomes very strong. It is only by brahma-bhävana—the instruction by which spiritual knowledge is enhanced—that the knot in the heart is cut to pieces. No material weapon is needed to cut this knot, but it requires bona fide spiritual instruction. Kardama Muni instructed his wife, Devahüti, that the Lord would appear as her son and disseminate spiritual knowledge to cut the knot of material identification. SB 3.24.5

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MaE}aeYa ovac devhUTYaiPa SaNdeXa& GaaErveaMaRrqCYaaidi>ar>YaYaaTa( )) 9 )) tat kardamäçrama-padaà sarasvatyä pariçritam svayambhüù säkam åñibhir marécy-ädibhir abhyayät SYNONYMS tat—that; kardama—of Kardama; äçrama-padam—to the place of the hermitage; sarasvatyä—by the River Sarasvaté; pariçritam—surrounded; svayambhüù—Brahmä (the self-born); säkam—along with; åñibhiù—the sages; maréci—the great sage Maréci; ädibhiù—and others; abhyayät—he came there. TRANSLATION Brahmä, the first-born living being, went along with Maréci and other sages to the place of Kardama's hermitage, which was surrounded by the River Sarasvaté. PURPORT Brahmä is called Svayambhü because he is not born of any material father and mother. He is the first living creature and is born from the lotus which grows from the abdomen of the Supreme Personality of Godhead Garbhodakaçäyé Viñëu. Therefore he is called Svayambhü, self-born. SB 3.24.10

TEXT 10 >aGavNTa& Par& b]ø SatveNaa&XaeNa Xa}auhNa( )

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TatvSa&:YaaNaivjPTYaE JaaTa& ivÜaNaJa" Svra$( )) 10 )) bhagavantaà paraà brahma sattvenäàçena çatru-han tattva-saìkhyäna-vijïaptyai jätaà vidvän ajaù svaräö SYNONYMS bhagavantam—the Lord; param—supreme; brahma—Brahman; sattvena—having an uncontaminated existence; aàçena—by a plenary portion; çatru-han—O killer of the enemy, Vidura; tattva-saìkhyäna—the philosophy of the twenty-four material elements; vijïaptyai—for explaining; jätam—appeared; vidvän—knowing; ajaù—the unborn (Lord Brahmä); sva-räö—independent. TRANSLATION Maitreya continued: O killer of the enemy, the unborn Lord Brahmä, who is almost independent in acquiring knowledge, could understand that a portion of the Supreme Personality of Godhead, in His quality of pure existence, had appeared in the womb of Devahüti just to explain the complete state of knowledge known as säìkhya-yoga. PURPORT In Bhagavad-gétä, Fifteenth Chapter, it is stated that the Lord Himself is the compiler of Vedänta-sütra, and He is the perfect knower of Vedänta-sütra. Similarly, the Säìkhya philosophy is compiled by the Supreme Personality of Godhead in His appearance as Kapila. There is an imitation Kapila who has a Säìkhya philosophical system, but Kapila the incarnation of God is different from that Kapila. Kapila the son of Kardama Muni, in His system of Säìkhya philosophy, very explicitly explained not only the material world but also the spiritual world. Brahmä could understand this fact because he is svaräö, almost independent in receiving knowledge. He is called svaräö because he did not go to any school or college to learn but learned everything from within. Because Brahmä is the first living creature within this universe, he had no teacher; his teacher was the Supreme Personality of Godhead Himself, who is seated in the heart of every living creature. Brahmä acquired knowledge directly from the Supreme Lord within the heart; therefore he is sometimes called svaräö and aja. 305 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

Another important point is stated here. Sattvenäàçena: when the Supreme Personality of Godhead appears, He brings with Him all His paraphernalia of Vaikuëöha; therefore His name, His form, His quality, His paraphernalia and His entourage all belong to the transcendental world. Real goodness is in the transcendental world. Here in the material world, the quality of goodness is not pure. Goodness may exist, but there must also be some tinges of passion and ignorance. In the spiritual world the unalloyed quality of goodness prevails; there the quality of goodness is called çuddha-sattva, pure goodness. Another name for çuddha-sattva is vasudeva because God is born from Vasudeva. Another meaning is that when one is purely situated in the qualities of goodness, he can understand the form, name, quality, paraphernalia and entourage of the Supreme Personality of Godhead. The word aàçena also indicates that the Supreme Personality of Godhead, Kåñëa, appeared as Kapiladeva in a portion of His portion. God expands either as kalä or as aàça. Aàça means "direct expansion," and kalä means "expansion of the expansion." There is no difference between the expansion, the expansion of the expansion, and the Supreme Personality of Godhead directly, as there is no difference between one candle and another—but still the candle from which the others are lit is called the original. Kåñëa, therefore, is called the Parabrahman, or the ultimate Godhead and cause of all causes. SB 3.24.11

TEXT 11 Sa>aaJaYaNa( ivéuÖeNa ceTaSaa TaiÀk-IizRTaMa( ) Pa[ôZYaMaaa" k-dRMa& cedMa>YaDaaTa( )) 11 )) sabhäjayan viçuddhena cetasä tac-cikérñitam prahåñyamäëair asubhiù kardamaà cedam abhyadhät SYNONYMS sabhäjayan—worshiping; viçuddhena—pure; cetasä—with a heart; tat—of the Supreme Personality of Godhead; cikérñitam—the intended activities; prahåñyamäëaiù— gladdened; asubhiù—with senses; kardamam—to Kardama Muni; ca—and Devahüti; idam—this; abhyadhät—spoke.

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TRANSLATION After worshiping the Supreme Lord with gladdened senses and a pure heart for His intended activities as an incarnation, Brahmä spoke as follows to Kardama and Devahüti. PURPORT As explained in Bhagavad-gétä, Fourth Chapter, anyone who understands the transcendental activities, the appearance and the disappearance of the Supreme Personality of Godhead is to be considered liberated. Brahmä, therefore, is a liberated soul. Although he is in charge of this material world, he is not exactly like the common living entity. Since he is liberated from the majority of the follies of the common living entities, he was in knowledge of the appearance of the Supreme Personality of Godhead, and he therefore worshiped the Lord's activities, and with a glad heart he also praised Kardama Muni because the Supreme Personality of Godhead, as Kapila, had appeared as his son. One who can become the father of the Supreme Personality of Godhead is certainly a great devotee. There is a verse spoken by a brähmaëa in which he says that he does not know what the Vedas and what the puräëas are, but while others might be interested in the Vedas or puräëas, he is interested in Nanda Mahäräja, who appeared as the father of Kåñëa. The brähmaëa wanted to worship Nanda Mahäräja because the Supreme Personality of Godhead, as a child, crawled in the yard of his house. These are some of the good sentiments of devotees. If a recognized devotee brings forth the Supreme Personality of Godhead as his son, how he should be praised! Brahmä, therefore, not only worshiped the incarnation of Godhead Kapila but also praised His so-called father, Kardama Muni. SB 3.24.12

TEXT 12 b]øaevac TvYaa Mae_PaiciTaSTaaTa k-iLPaTaa iNaVYaRl/Ik-Ta" ) YaNMae SaÅGa*he vaKYa& >avaNMaaNad MaaNaYaNa( )) 12 )) brahmoväca tvayä me 'pacitis täta kalpitä nirvyalékataù yan me saïjagåhe väkyaà 307 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

bhavän mänada mänayan SYNONYMS brahmä—Lord Brahmä; uväca—said; tvayä—by you; me—my; apacitiù—worship; täta— O son; kalpitä—is accomplished; nirvyalékataù—without duplicity; yat—since; me—my; saïjagåhe—have completely accepted; väkyam—instructions; bhavän—you; mäna-da— O Kardama (one who offers honor to others); mänayan—respecting. TRANSLATION Lord Brahmä said: My dear son Kardama, since you have completely accepted my instructions without duplicity, showing them proper respect, you have worshiped me properly. Whatever instructions you took from me you have carried out, and thereby you have honored me. PURPORT Lord Brahmä, as the first living entity within the universe, is supposed to be the spiritual master of everyone, and he is also the father, the creator, of all beings. Kardama Muni is one of the Prajäpatis, or creators of the living entities, and he is also a son of Brahmä. Brahmä praises Kardama because he carried out the orders of the spiritual master in toto and without cheating. A conditioned soul in the material world has the disqualification of cheating. He has four disqualifications: he is sure to commit mistakes, he is sure to be illusioned, he is prone to cheat others, and his senses are imperfect. But if one carries out the order of the spiritual master by disciplic succession, or the paramparä system, he overcomes the four defects. Therefore, knowledge received from the bona fide spiritual master is not cheating. Any other knowledge which is manufactured by the conditioned soul is cheating only. Brahmä knew well that Kardama Muni exactly carried out the instructions received from him and that he actually honored his spiritual master. To honor the spiritual master means to carry out his instructions word for word. SB 3.24.13

TEXT 13 WTaavTYaev éué[Uza k-aYaaR iPaTair Pau}akE-" ) ba!iMaTYaNauMaNYaeTa GaaErvea]aa*Gave_YaC^ÜiSaïaYaaPYaåNDaTaqMa( )) 23 )) marécaye kaläà prädäd anasüyäm athätraye çraddhäm aìgirase 'yacchat pulastyäya havirbhuvam pulahäya gatià yuktäà kratave ca kriyäà satém khyätià ca bhågave 'yacchad vasiñöhäyäpy arundhatém SYNONYMS marécaye—unto Maréci; kaläm—Kalä; prädät—he handed over; anasüyäm—Anasüyä; atha—then; atraye—unto Atri; çraddhäm—Çraddhä; aìgirase—unto Aìgirä; ayacchat—he gave away; pulastyäya—unto Pulastya; havirbhuvam—Havirbhü; pulahäya—unto Pulaha; gatim—Gati; yuktäm—suitable; kratave—unto Kratu; ca—and; kriyäm—Kriyä; satém—virtuous; khyätim—Khyäti; ca—and; bhågave—unto Bhågu; ayacchat—he gave away; vasiñöhäya—unto the sage Vasiñöha; api—also; arundhatém— Arundhaté. TRANSLATION Kardama Muni handed over his daughter Kalä to Maréci, and another daughter, Anasüyä, to Atri. He delivered Çraddhä to Aìgirä, and Havirbhü to Pulastya. He delivered Gati to Pulaha, the chaste Kriyä to Kratu, Khyäti to Bhågu, and Arundhaté to Vasiñöha. SB 3.24.24

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TEXT 24 AQavRaaNa( k*-TaaeÜahaNa( SadaraNa( SaMal/al/YaTa( )) 24 )) atharvaëe 'dadäc chäntià yayä yajïo vitanyate viprarñabhän kåtodvähän sadärän samalälayat SYNONYMS atharvaëe—to Atharvä; adadät—he gave away; çäntim—Çänti; yayä—by whom; yajïaù—sacrifice; vitanyate—is performed; vipra-åñabhän—the foremost brähmaëas; kåta-udvähän—married; sa-därän—with their wives; samalälayat—maintained them. TRANSLATION He delivered Çänti to Atharvä. Because of Çänti, sacrificial ceremonies are well performed. Thus he got the foremost brähmaëas married, and he maintained them along with their wives. SB 3.24.25

TEXT 25 TaTaSTa ‰zYa" +ata" k*-Tadara iNaMaN}Ya TaMa( ) Pa[aiTaïàiNdMaaPaàa" Sv& SvMaaé[MaMaaPa*C^e_Û PaiTa& Pa[JaaNaa& TvYaavTaqaGavaNa( Pau&SaaMaqìrae vE >avaNa( ik-l/ ) l/aek-SYa TaMaSaaNDaSYa c+au" SaUYaR wvaeidTa" )) 9 )) ya ädyo bhagavän puàsäm éçvaro vai bhavän kila lokasya tamasändhasya cakñuù sürya ivoditaù SYNONYMS

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yaù—He who; ädyaù—the origin; bhagavän—the Supreme Personality of Godhead; puàsäm—of all living entities; éçvaraù—the Lord; vai—in fact; bhavän—You; kila— indeed; lokasya—of the universe; tamasä—by the darkness of ignorance; andhasya— blinded; cakñuù—eye; süryaù—the sun; iva—like; uditaù—risen. TRANSLATION You are the Supreme Personality of Godhead, the origin and Supreme Lord of all living entities. You have arisen to disseminate the rays of the sun in order to dissipate the darkness of the ignorance of the universe. PURPORT Kapila Muni is accepted as an incarnation of the Supreme Personality of Godhead, Kåñëa. Here the word ädyaù means "the origin of all living entities," and puàsäm éçvaraù means "the Lord (éçvara) of the living entities" (éçvaraù paramaù kåñëaù [Bs. 5.1]). Kapila Muni is the direct expansion of Kåñëa, who is the sun of spiritual knowledge. As the sun dissipates the darkness of the universe, so when the light of the Supreme Personality of Godhead comes down, it at once dissipates the darkness of mäyä. We have our eyes, but without the light of the sun our eyes are of no value. Similarly, without the light of the Supreme Lord, or without the divine grace of the spiritual master, one cannot see things as they are. SB 3.25.10

TEXT 10 AQa Mae dev SaMMaaehMaPaa§-íu& TvMahRiSa ) Yaae_vGa]hae_h&MaMaeTaqTYaeTaiSMaNa( YaaeiJaTaSTvYaa )) 10 )) atha me deva sammoham apäkrañöuà tvam arhasi yo 'vagraho 'haà mametéty etasmin yojitas tvayä SYNONYMS atha—now; me—my; deva—O Lord; sammoham—delusion; apäkrañöum—to dispel; tvam—You; arhasi—be pleased; yaù—which; avagrahaù—misconception; aham—I; 359 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

mama—mine; iti—thus; iti—thus; etasmin—in this; yojitaù—engaged; tvayä—by You. TRANSLATION Now be pleased, my Lord, to dispel my great delusion. Due to my feeling of false ego, I have been engaged by Your mäyä and have identified myself with the body and consequent bodily relations. PURPORT The false ego of identifying one's body as one's self and of claiming things possessed in relationship with this body is called mäyä. In Bhagavad-gétä, Fifteenth Chapter, the Lord says, "I am sitting in everyone's heart, and from Me come everyone's remembrance and forgetfulness." Devahüti has stated that false identification of the body with the self and attachment for possessions in relation to the body are also under the direction of the Lord. Does this mean that the Lord discriminates by engaging one in His devotional service and another in sense gratification? If that were true, it would be an incongruity on the part of the Supreme Lord, but that is not the actual fact. As soon as the living entity forgets his real, constitutional position of eternal servitorship to the Lord and wants instead to enjoy himself by sense gratification, he is captured by mäyä. This capture by mäyä is the consciousness of false identification with the body and attachment for the possessions of the body. These are the activities of mäyä, and since mäyä is also an agent of the Lord, it is indirectly the action of the Lord. The Lord is merciful; if anyone wants to forget Him and enjoy this material world, He gives him full facility, not directly but through the agency of His material potency. Therefore, since the material potency is the Lord's energy, indirectly it is the Lord who gives the facility to forget Him. Devahüti therefore said, "My engagement in sense gratification was also due to You. Now kindly get me free from this entanglement." By the grace of the Lord one is allowed to enjoy this material world, but when one is disgusted with material enjoyment and is frustrated, and when one sincerely surrenders unto the lotus feet of the Lord, then the Lord is so kind that He frees one from entanglement. Kåñëa says, therefore, in Bhagavad-gétä, "First of all surrender, and then I will take charge of you and free you from all reactions of sinful activities." Sinful activities are those activities performed in forgetfulness of our relationship with the Lord. In this material world, activities for material enjoyment which are considered to be pious are also sinful. For example, one sometimes gives something in charity to a needy person with a view to getting back the money four times increased. Giving with 360 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

the purpose of gaining something is called charity in the mode of passion. Everything done here is done in the modes of material nature, and therefore all activities but service to the Lord are sinful. Because of sinful activities we become attracted by the illusion of material attachment, and we think, "I am this body." I think of the body as myself and of bodily possessions as "mine." Devahüti requested Lord Kapila to free her from that entanglement of false identification and false possession. SB 3.25.11

TEXT 11 Ta& Tva GaTaah& XaraMaaNaaeTQaE" k-aMal/ae>aaidi>aMaRlE/" ) vqTa& Yada MaNa" éuÖMadu"%MaSau%& SaMaMa( )) 16 )) ahaà mamäbhimänotthaiù käma-lobhädibhir malaiù vétaà yadä manaù çuddham aduùkham asukhaà samam 367 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

SYNONYMS aham—I; mama—mine; abhimäna—from the misconception; utthaiù—produced; käma—lust; lobha—greed; ädibhiù—and so on; malaiù—from the impurities; vétam— freed; yadä—when; manaù—the mind; çuddham—pure; aduùkham—without distress; asukham—without happiness; samam—equipoised. TRANSLATION When one is completely cleansed of the impurities of lust and greed produced from the false identification of the body as "I" and bodily possessions as "mine," one's mind becomes purified. In that pure state he transcends the stage of so-called material happiness and distress. PURPORT Käma and lobha are the symptoms of material existence. Everyone always desires to possess something. It is said here that desire and greed are the products of false identification of oneself with the body. When one becomes free from this contamination, then his mind and consciousness also become freed and attain their original state. Mind, consciousness and the living entity exist. Whenever we speak of the living entity, this includes the mind and consciousness. The difference between conditional life and liberated life occurs when we purify the mind and the consciousness. When they are purified, one becomes transcendental to material happiness and distress. In the beginning Lord Kapila has said that perfect yoga enables one to transcend the platform of material distress and happiness. How this can be done is explained here: one has to purify his mind and consciousness. This can be done by the bhakti-yoga system. As explained in the Närada-païcarätra, one's mind and senses should be purified (tatparatvena nirmalam [Cc. Madhya 19.170]). One's senses must be engaged in devotional service to the Lord. That is the process. The mind must have some engagement. One cannot make the mind vacant. Of course there are some foolish attempts to try to make the mind vacant or void, but that is not possible. The only process that will purify the mind is to engage it in Kåñëa. The mind must be engaged. If we engage our mind in Kåñëa, naturally the consciousness becomes fully purified, and there is no chance of the entrance of material desire and greed. SB 3.25.17

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TEXT 17 Tada Pauåz AaTMaaNa& ke-vl&/ Pa[k*-Tae" ParMa( ) iNarNTar& SvYa&JYaaeiTariaUzaaveNa >ai¢&- ku-vRiNTa Yae d*!aMa( ) MaTk*-Tae TYa¢-k-MaaRavdNauGa]haTa( )) 30 )) tad etan me vijänéhi yathähaà manda-dhér hare sukhaà buddhyeya durbodhaà yoñä bhavad-anugrahät SYNONYMS tat etat—that same; me—to me; vijänéhi—please explain; yathä—so that; aham—I; manda—slow; dhéù—whose intelligence; hare—O my Lord; sukham—easily; buddhyeya—may understand; durbodham—very difficult to understand; yoñä—a woman; bhavat-anugrahät—by Your grace. TRANSLATION My dear son, Kapila, after all, I am a woman. It is very difficult for me to understand the Absolute Truth because my intelligence is not very great. But if You will kindly explain it to me, even though I am not very intelligent, I can understand it and thereby feel transcendental happiness. PURPORT Knowledge of the Absolute Truth is not very easily understood by ordinary, less intelligent men; but if the spiritual master is kind enough to the disciple, however unintelligent the disciple may be, then by the divine grace of the spiritual master everything is revealed. Viçvanätha Cakravarté Öhäkura therefore says, yasya prasädäd, by the mercy of the spiritual master, the mercy of the Supreme Personality of Godhead, bhagavat-prasädaù, is revealed. Devahüti requested her great son to be merciful towards her because she was a less intelligent woman and also His mother. By the grace of Kapiladeva it was quite possible for her to understand the Absolute Truth, even though the subject matter is very difficult for ordinary persons, especially women. SB 3.25.31

TEXT 31

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MaE}aeYa ovac ividTvaQa| k-iPal/ae MaaTauirTQa& JaaTaòehae Ya}a TaNvai>aJaaTa" ) TatvaManaYa& YaTPa[vdiNTa Saa&:Ya& Pa[aevac vE >ai¢-ivTaaNaYaaeGaMa( )) 31 )) maitreya uväca viditvärthaà kapilo mätur itthaà jäta-sneho yatra tanväbhijätaù tattvämnäyaà yat pravadanti säìkhyaà proväca vai bhakti-vitäna-yogam SYNONYMS maitreyaù uväca—Maitreya said; viditvä—having known; artham—purpose; kapilaù— Lord Kapila; mätuù—of His mother; ittham—thus; jäta-snehaù—became compassionate; yatra—upon her; tanvä—from her body; abhijätaù—born; tattva-ämnäyam—truths received by disciplic succession; yat—which; pravadanti—they call; säìkhyam— Säìkhya philosophy; proväca—He described; vai—in fact; bhakti—devotional service; vitäna—spreading; yogam—mystic yoga. TRANSLATION Çré Maitreya said: After hearing the statement of His mother, Kapila could understand her purpose, and He became compassionate towards her because of being born of her body. He described the Säìkhya system of philosophy, which is a combination of devotional service and mystic realization, as received by disciplic succession. SB 3.25.32

TEXT 32 é[q>aGavaNauvac devaNaa& GauaYaaiYaNaMa( ) AaTMaaNaMaNau Yae ceh Yae raYa" PaXavae Ga*ha" )) 39 )) ivSa*JYa SavaRNaNYaa&ê MaaMaev& ivìTaaeMau%Ma( ) >aJaNTYaNaNYaYaa >a¢-ya TaaNMa*TYaaeriTaPaarYae )) 40 )) imaà lokaà tathaivämum ätmänam ubhayäyinam ätmänam anu ye ceha ye räyaù paçavo gåhäù visåjya sarvän anyäàç ca mäm evaà viçvato-mukham bhajanty ananyayä bhaktyä tän måtyor atipäraye SYNONYMS imam—this; lokam—world; tathä—accordingly; eva—certainly; amum—that world; ätmänam—the subtle body; ubhaya—in both; ayinam—traveling; ätmänam—the body; anu—in relationship with; ye—those who; ca—also; iha—in this world; ye—that which; räyaù—wealth; paçavaù—cattle; gåhäù—houses; visåjya—having given up; sarvän—all; 403 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

anyän—other; ca—and; mäm—Me; evam—thus; viçvataù-mukham—the all-pervading Lord of the universe; bhajanti—they worship; ananyayä—unflinching; bhaktyä—by devotional service; tän—them; måtyoù—of death; atipäraye—I take to the other side. TRANSLATION Thus the devotee who worships Me, the all-pervading Lord of the universe, in unflinching devotional service, gives up all aspirations to be promoted to heavenly planets or to become happy in this world with wealth, children, cattle, home or anything in relationship with the body. I take him to the other side of birth and death. PURPORT Unflinching devotional service, as described in these two verses, means engaging oneself in full Kåñëa consciousness, or devotional service, accepting the Supreme Lord as all in all. Since the Supreme Lord is all-inclusive, if anyone worships Him with unflinching faith, he has automatically achieved all other opulences and performed all other duties. The Lord promises herein that He takes His devotee to the other side of birth and death. Lord Caitanya, therefore, recommended that one who aspires to go beyond birth and death should have no material possessions. This means that one should not try to be happy in this world or to be promoted to the heavenly world, nor should he try for material wealth, children, houses or cattle. How liberation is imperceptibly achieved by a pure devotee and what the symptoms are have been explained. For the conditioned soul there are two statuses of living. One status is in this present life, and the other is our preparation for the next life. If I am in the mode of goodness then I may be preparing for promotion to the higher planets, if I am in the mode of passion then I shall remain here in a society where activity is very prominent, and if I am in the mode of ignorance I may be degraded to animal life or a lower grade of human life. But for a devotee there is no concern for this life or the next life because in any life he does not desire elevation in material prosperity or a high-grade or low-grade life. He prays to the Lord, "My dear Lord, it does not matter where I am born, but let me be born, even as an ant, in the house of a devotee." A pure devotee does not pray to the Lord for liberation from this material bondage. Actually, the pure devotee never thinks that he is fit for liberation. Considering his past life and his mischievous activities, he thinks that he is fit to be sent to the lowest region of hell. If in this life I am trying to become a devotee, this does not mean that in my many past lives I was one-hundred-percent pious. That is not possible. A devotee, therefore, is always 404 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

conscious of his real position. Only by his full surrender to the Lord, by the Lord's grace, are his sufferings made shorter. As stated in Bhagavad-gétä, "Surrender unto Me, and I will give you protection from all kinds of sinful reaction." That is His mercy. But this does not mean that one who has surrendered to the lotus feet of the Lord has committed no misdeeds in his past life. A devotee always prays, "For my misdeeds, may I be born again and again, but my only prayer is that I may not forget Your service." The devotee has that much mental strength, and he prays to the Lord: "May I be born again and again, but let me be born in the home of Your pure devotee so that I may again get a chance to develop myself." A pure devotee is not anxious to elevate himself in his next birth. He has already given up that sort of hope. In any life in which one is born, as a householder, or even as an animal, one must have some children, some resources or some possessions, but a devotee is not anxious to possess anything. He is satisfied with whatever is obtainable by God's grace. He is not at all attached to improving his social status or improving the status of education of his children. He is not neglectful—he is dutiful—but he does not spend too much time on the upliftment of temporary household or social life. He fully engages in the service of the Lord, and for other affairs he simply spares as much time as absolutely necessary (yathärham upayuïjataù). Such a pure devotee does not care for what is going to happen in the next life or in this life; he does not care even for family, children or society. He fully engages in the service of the Lord in Kåñëa consciousness. It is stated in Bhagavad-gétä that without the knowledge of the devotee, the Lord arranges for His devotee to be immediately transferred to His transcendental abode just after leaving his body. After quitting his body he does not go into the womb of another mother. The ordinary common living entity, after death, is transferred to the womb of another mother, according to his karma, or activities, to take another type of body. But as far as the devotee is concerned, he is at once transferred to the spiritual world in the association of the Lord. That is the Lord's special mercy. How it is possible is explained in the following verses. Because He is all-powerful, the Lord can do anything and everything. He can excuse all sinful reactions. He can immediately transfer a person to Vaikuëöhaloka. That is the inconceivable power of the Supreme Personality of Godhead, who is favorably disposed to the pure devotees. SB 3.25.41

TEXT 41 NaaNYa}a MaÙGavTa" Pa[DaaNaPauåzeìraTa( )

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AaTMaNa" SavR>aUTaaNaa& >aYa& Taqv]& iNavTaRTae )) 41 )) nänyatra mad bhagavataù pradhäna-puruñeçvarät ätmanaù sarva-bhütänäà bhayaà tévraà nivartate SYNONYMS na—not; anyatra—otherwise; mat—than Myself; bhagavataù—the Supreme Personality of Godhead; pradhäna-puruña-éçvarät—the Lord of both prakåti and puruña; ätmanaù— the soul; sarva-bhütänäm—of all living beings; bhayam—fear; tévram—terrible; nivartate—is forsaken. TRANSLATION The terrible fear of birth and death can never be forsaken by anyone who resorts to any shelter other than Myself, for I am the almighty Lord, the Supreme Personality of Godhead, the original source of all creation, and also the Supreme Soul of all souls. PURPORT It is indicated herein that the cycle of birth and death cannot be stopped unless one is a pure devotee of the Supreme Lord. It is said, harià vinä na måtim taranti. One cannot surpass the cycle of birth and death unless one is favored by the Supreme Personality of Godhead. The same concept is confirmed herewith: one may take to the system of understanding the Absolute Truth by one's own imperfect sensory speculation, or one may try to realize the self by the mystic yoga process; but whatever one may do, unless he comes to the point of surrendering to the Supreme Personality of Godhead, no process can give him liberation. One may ask if this means that those who are undergoing so much penance and austerity by strictly following the rules and regulations are endeavoring in vain. The answer is given by Çrémad-Bhägavatam (10.2.32): ye 'nye 'ravindäkña vimukta-mäninaù. Lord Brahmä and other demigods prayed to the Lord when Kåñëa was in the womb of Devaké: "My dear lotus-eyed Lord, there are persons who are puffed up with the thought that they have become liberated or one with God or have become God, but in spite of thinking in such a puffed-up way, their intelligence is not laudable. They are less intelligent." It is stated that their intelligence, whether high 406 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

or low, is not even purified. In purified intelligence a living entity cannot think otherwise than to surrender. Bhagavad-gétä, therefore, confirms that purified intelligence arises in the person of a very wise man. Bahünäà janmanäm ante jïänavän mäà prapadyate [Bg. 7.19]. After many, many births, one who is actually advanced in intelligence surrenders unto the Supreme Lord. Without the surrendering process, one cannot achieve liberation. The Bhägavatam says, "Those who are simply puffed up, thinking themselves liberated by some nondevotional process, are not polished or clear in intelligence, for they have not yet surrendered unto You. In spite of executing all kinds of austerities and penances or even arriving at the brink of spiritual realization in Brahman realization, they think that they are in the effulgence of Brahman, but actually, because they have no transcendental activities, they fall down to material activities." One should not be satisfied simply with knowing that one is Brahman. He must engage himself in the service of the Supreme Brahman; that is bhakti. The engagement of Brahman should be the service of Parabrahman. It is said that unless one becomes Brahman one cannot serve Brahman. The Supreme Brahman is the Supreme Personality of Godhead, and the living entity is also Brahman. Without realization that he is Brahman, spirit soul, an eternal servitor of the Lord, if one simply thinks that he is Brahman, his realization is only theoretical. He has to realize and at the same time engage himself in the devotional service of the Lord; then he can exist in the Brahman status. Otherwise he falls down. The Bhägavatam says that because nondevotees neglect the transcendental loving service of the lotus feet of the Personality of Godhead, their intelligence is not sufficient, and therefore these persons fall down. The living entity must have some activity. If he does not engage in the activity of transcendental service, he must fall down to material activity. As soon as one falls down to material activity, there is no rescue from the cycle of birth and death. It is stated here by Lord Kapila, "Without My mercy" (nänyatra mad bhagavataù). The Lord is stated here to be Bhagavän, the Supreme Personality of Godhead, indicating that He is full of all opulences and is therefore perfectly competent to deliver one from the cycle of birth and death. He is also called pradhäna because He is the Supreme. He is equal to everyone, but to one who surrenders to Him He is especially favorable. It is also confirmed in Bhagavad-gétä that the Lord is equal to everyone; no one is His enemy and no one is His friend. But to one who surrenders unto Him, He is especially inclined. By the grace of the Lord, simply by surrendering unto Him one can get out of this cycle of birth and death. Otherwise, one may go on in many, many lives and may many times attempt other processes for liberation. 407 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

SB 3.25.42

TEXT 42 MaÙYaaÜaiTa vaTaae_Ya& SaUYaRSTaPaiTa MaÙYaaTa( ) vzRTaqNd]ae dhTYaiGanMa*RTYauêriTa MaÙYaaTa( )) 42 )) mad-bhayäd väti väto 'yaà süryas tapati mad-bhayät varñaténdro dahaty agnir måtyuç carati mad-bhayät SYNONYMS mat-bhayät—out of fear of Me; väti—blows; vätaù—wind; ayam—this; süryaù—the sun; tapati—shines; mat-bhayät—out of fear of Me; varñati—showers rain; indraù—Indra; dahati—burns; agniù—fire; måtyuù—death; carati—goes; mat-bhayät—out of fear of Me. TRANSLATION It is because of My supremacy that the wind blows, out of fear of Me; the sun shines out of fear of Me, and the lord of the clouds, Indra, sends forth showers out of fear of Me. Fire burns out of fear of Me, and death goes about taking its toll out of fear of Me. PURPORT The Supreme Personality of Godhead, Kåñëa, says in Bhagavad-gétä that the natural laws being enacted are correct in all activities because of His superintendence. No one should think that nature is working automatically, without superintendence. The Vedic literature says that the clouds are controlled by the demigod Indra, heat is distributed by the sun-god, the soothing moonlight is distributed by Candra, and the air is blowing under the arrangement of the demigod Väyu. But above all these demigods, the Supreme Personality of Godhead is the chief living entity. Nityo nityänäà cetanaç cetanänäm (Kaöha Upaniñad 2.2.13). The demigods are also ordinary living entities, but due to their faithfulness—their devotional service attitude—they have been promoted to such posts. These different demigods, or directors, such as Candra, Varuëa and Väyu, are called adhikäri-devatä. The demigods are departmental heads. The government of the Supreme 408 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

Lord consists not only of one planet or two or three; there are millions of planets and millions of universes. The Supreme Personality of Godhead has a huge government, and He requires assistants. The demigods are considered His bodily limbs. These are the descriptions of Vedic literature. Under these circumstances, the sun-god, the moon-god, the fire-god and the air-god are working under the direction of the Supreme Lord. It is confirmed in the Bhagavad-gétä, mayädhyakñeëa prakåtiù süyate sa-caräcaram [Bg. 9.10]. The natural laws are being conducted under His superintendence. Because He is in the background, everything is being performed punctually and regularly. One who has taken shelter of the Supreme Personality of Godhead is completely protected from all other influences. He no longer serves or is obliged to anyone else. Of course he is not disobedient to anyone, but his full power of thought is absorbed in the service of the Lord. The statements by the Supreme Personality of Godhead Kapila that under His direction the air is blowing, the fire is burning and the sun is giving heat are not sentimental. The impersonalist may say that the Bhägavatam devotees create and imagine someone as the Supreme Personality of Godhead and assign qualifications to Him; but actually it is neither imagination nor an imposition of artificial power in the name of Godhead. In the Vedas it is said, bhéñäsmäd vätaù pavate/ bhéñodeti süryaù: "By fear of the Supreme Lord the wind-god and the sun-god are acting." Bhéñäsmäd agniç candraç ca/ måtyur dhävati païcamaù: "Agni, Indra and Måtyu are also acting under His direction." These are the statements of the Vedas. SB 3.25.43

TEXT 43 jaNavEraGYaYau¢e-Na >ai¢-YaaeGaeNa YaaeiGaNa" ) +aeMaaYa PaadMaUl&/ Mae Pa[ivXaNTYaku-Taae>aYaMa( )) 43 )) jïäna-vairägya-yuktena bhakti-yogena yoginaù kñemäya päda-mülaà me praviçanty akuto-bhayam SYNONYMS jïäna—with knowledge; vairägya—and renunciation; yuktena—equipped; bhaktiyogena—by devotional service; yoginaù—the yogés; kñemäya—for eternal benefit; pädamülam—feet; me—My; praviçanti—take shelter of; akutaù-bhayam—without fear. 409 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

TRANSLATION The yogés, equipped with transcendental knowledge and renunciation and engaged in devotional service for their eternal benefit, take shelter of My lotus feet, and since I am the Lord, they are thus eligible to enter into the kingdom of Godhead without fear. PURPORT One who actually wants to be liberated from the entanglement of this material world and go back home, back to Godhead, is actually a mystic yogé. The words explicitly used here are yuktena bhakti-yogena. Those yogés, or mystics, who engage in devotional service are the first-class yogés. The first-class yogés, as described in Bhagavad-gétä, are those who are constantly thinking of the Lord, the Supreme Personality of Godhead, Kåñëa. These yogés are not without knowledge and renunciation. To become a bhakti-yogé means to automatically attain knowledge and renunciation. That is the consequent result of bhakti-yoga. In the Bhägavatam, First Canto, Second Chapter, it is also confirmed that one who engages in the devotional service of Väsudeva, Kåñëa, has complete transcendental knowledge and renunciation, and there is no explanation for these attainments. Ahaituké—without reason, they come. Even if a person is completely illiterate, the transcendental knowledge of the scriptures is revealed unto him simply because of his engagement in devotional service. That is also stated in the Vedic literature. To anyone who has full faith in the Supreme Personality of Godhead and the spiritual master, all the import of the Vedic literatures is revealed. He does not have to seek separately; the yogés who engage in devotional service are full in knowledge and renunciation. If there is a lack of knowledge and renunciation, it is to be understood that one is not in full devotional service. The conclusion is that one cannot be sure of entrance into the spiritual realm—in either the impersonal brahmajyoti effulgence of the Lord or the Vaikuëöha planets within that Brahman effulgence—unless he is surrendered unto the lotus feet of the Supreme Lord. The surrendered souls are called akuto-bhaya. They are doubtless and fearless, and their entrance into the spiritual kingdom is guaranteed. SB 3.25.44

TEXT 44 WTaavaNaev l/aeke-_iSMaNa( Pau&Saa& iNa"é[eYaSaaedYa" ) Taqv]eai¢-YaaeGaeNa MaNaae MaYYaiPaRTa& iSQarMa( )) 44 ))

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etävän eva loke 'smin puàsäà niùçreyasodayaù tévreëa bhakti-yogena mano mayy arpitaà sthiram SYNONYMS etävän eva—only so far; loke asmin—in this world; puàsäm—of men; niùçreyasa—final perfection of life; udayaù—the attainment of; tévreëa—intense; bhakti-yogena—by practice of devotional service; manaù—mind; mayi—in Me; arpitam—fixed; sthiram— steady. TRANSLATION Therefore persons whose minds are fixed on the Lord engage in the intensive practice of devotional service. That is the only means for attainment of the final perfection of life. PURPORT Here the words mano mayy arpitam, which mean "the mind being fixed on Me," are significant. One should fix his mind on the lotus feet of Kåñëa or His incarnation. To be fixed steadily in that freedom is the way of liberation. Ambaréña Mahäräja is an example. He fixed his mind on the lotus feet of the Lord, he spoke only on the pastimes of the Lord, he smelled only the flowers and tulasé offered to the Lord, he walked only to the temple of the Lord, he engaged his hands in cleansing the temple, he engaged his tongue in tasting the foodstuff offered to the Lord, and he engaged his ears for hearing the great pastimes of the Lord. In that way all his senses were engaged. First of all, the mind should be engaged at the lotus feet of the Lord, very steadily and naturally. Because the mind is the master of the senses, when the mind is engaged, all the senses become engaged. That is bhakti-yoga. Yoga means controlling the senses. The senses cannot be controlled in the proper sense of the term; they are always agitated. This is true also with a child—how long can he be forced to sit down silently? It is not possible. Even Arjuna said, caïcalaà hi manaù kåñëa: [Bg. 6.34] "The mind is always agitated." The best course is to fix the mind on the lotus feet of the Lord. Mano mayy arpitaà sthiram. If one seriously engages in Kåñëa consciousness, that is the highest perfectional stage. All Kåñëa conscious activities are on the highest perfectional level of human life.

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Thus end the Bhaktivedanta purports of the Third Canto, Twenty-fifth Chapter, of the Çrémad-Bhägavatam, entitled "The Glories of Devotional Service."

26. Fundamental Principles of Material Nature SB 3.26.1

TEXT 1 é[q>aGavaNauvac AQa Tae SaMPa[v+YaaiMa TatvaNaa& l/+aYaPaÛTa l/Il/Yaa )) 4 ))

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sa eña prakåtià sükñmäà daivéà guëamayéà vibhuù yadåcchayaivopagatäm abhyapadyata lélayä SYNONYMS saù eñaù—that same Supreme Personality of Godhead; prakåtim—material energy; sükñmäm—subtle; daivém—related to Viñëu; guëamayém—invested with the three modes of material nature; vibhuù—the greatest of the great; yadåcchayä—of His own will; iva—quite; upagatäm—obtained; abhyapadyata—He accepted; lélayä—as His pastime. TRANSLATION As His pastime, that Supreme Personality of Godhead, the greatest of the great, accepted the subtle material energy, which is invested with three material modes of nature and which is related with Viñëu. PURPORT In this verse the word guëamayém is very significant. Daivém means "the energy of the Supreme Personality of Godhead," and guëamayém means "invested with the three modes of material nature." When the material energy of the Supreme Personality of Godhead appears, this guëamayém energy acts as a manifestation of the energies of the three modes; it acts as a covering. The energy emanated from the Supreme Personality of Godhead manifests in two ways—as an emanation from the Supreme Lord and as a covering of the Lord's face. In Bhagavad-gétä it is said that because the whole world is illusioned by the three modes of material nature, the common conditioned soul, being covered by such energy, cannot see the Supreme Personality of Godhead. The example of a cloud is very nicely given. All of a sudden there may appear a big cloud in the sky. This cloud is perceived in two ways. To the sun the cloud is a creation of its energy, but to the ordinary common man in the conditioned state, it is a covering to the eyes; because of the cloud, the sun cannot be seen. It is not that the sun is actually covered by the cloud; only the vision of the ordinary being is covered. Similarly, although mäyä cannot cover the Supreme Lord, who is beyond mäyä, the material energy covers the ordinary living entities. Those conditioned souls who are covered are individual living 418 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

entities, and He from whose energy mäyä is created is the Supreme Personality of Godhead. In another place in the Çrémad-Bhägavatam, in the First Canto, Seventh Chapter, it is stated that Vyäsadeva, by his spiritual vision, saw the Supreme Lord and the material energy standing behind Him. This indicates that material energy cannot cover the Lord, just as darkness cannot cover the sun. Darkness can cover a jurisdiction which is very insignificant in comparison to that of the sun. Darkness can cover a small cave, but not the open sky. Similarly, the covering capacity of the material energy is limited and cannot act on the Supreme Personality of Godhead, who is therefore called vibhu. As the appearance of a cloud is accepted by the sun, so the appearance of the material energy at a certain interval is accepted by the Lord. Although His material energy is utilized to create the material world, this does not mean that He is covered by that energy. Those who are covered by the material energy are called conditioned souls. The Lord accepts the material energy for His material pastimes in creation, maintenance and dissolution. But the conditioned soul is covered; he cannot understand that beyond this material energy there is the Supreme Personality of Godhead, who is the cause of all causes, just as a less intelligent person cannot understand that beyond the covering of the clouds there is bright sunshine. SB 3.26.5

TEXT 5 GauaUTaaiNa PaÄEv >aUraPaae_iGanMaRåà>a" ) TaNMaa}aaialR/+aav" ) MaNaSaêeiNd]YaaaUTaaNaa& MahTaaMaiPa )) 24 )) mahat-tattväd vikurväëäd bhagavad-vérya-sambhavät kriyä-çaktir ahaìkäras tri-vidhaù samapadyata vaikärikas taijasaç ca tämasaç ca yato bhavaù manasaç cendriyäëäà ca bhütänäà mahatäm api SYNONYMS mahat-tattvät—from the mahat-tattva; vikurväëät—undergoing a change; bhagavatvérya-sambhavät—evolved from the Lord's own energy; kriyä-çaktiù—endowed with active power; ahaìkäraù—the material ego; tri-vidhaù—of the three kinds; samapadyata—sprang up; vaikärikaù—material ego in transformed goodness; taijasaù— material ego in passion; ca—and; tämasaù—material ego in ignorance; ca—also; yataù— from which; bhavaù—the origin; manasaù—of the mind; ca—and; indriyäëäm—of the senses for perception and action; ca—and; bhütänäm mahatäm—of the five gross elements; api—also. TRANSLATION 442 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

The material ego springs up from the mahat-tattva, which evolved from the Lord's own energy. The material ego is endowed predominantly with active power of three kinds— good, passionate and ignorant. It is from these three types of material ego that the mind, the senses of perception, the organs of action, and the gross elements evolve. PURPORT In the beginning, from clear consciousness, or the pure state of Kåñëa consciousness, the first contamination sprang up. This is called false ego, or identification of the body as self. The living entity exists in the natural state of Kåñëa consciousness, but he has marginal independence, and this allows him to forget Kåñëa. Originally, pure Kåñëa consciousness exists, but because of misuse of marginal independence there is a chance of forgetting Kåñëa. This is exhibited in actual life; there are many instances in which someone acting in Kåñëa consciousness suddenly changes. In the Upaniñads it is stated, therefore, that the path of spiritual realization is just like the sharp edge of a razor. The example is very appropriate. One shaves his cheeks with a sharp razor very nicely, but as soon as his attention is diverted from the activity, he immediately cuts his cheek because he mishandles the razor. Not only must one come to the stage of pure Kåñëa consciousness, but one must also be very careful. Any inattentiveness or carelessness may cause falldown. This falldown is due to false ego. From the status of pure consciousness, the false ego is born because of misuse of independence. We cannot argue about why false ego arises from pure consciousness. Factually, there is always the chance that this will happen, and therefore one has to be very careful. False ego is the basic principle for all material activities, which are executed in the modes of material nature. As soon as one deviates from pure Kåñëa consciousness, he increases his entanglement in material reaction. The entanglement of materialism is the material mind, and from this material mind, the senses and material organs become manifest. SB 3.26.25

TEXT 25 SahóiXarSa& Saa+aaÛMaNaNTa& Pa[c+aTae ) SaªzRaUTaeiNd]YaMaNaaeMaYaMa( )) 25 )) sahasra-çirasaà säkñäd yam anantaà pracakñate 443 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

saìkarñaëäkhyaà puruñaà bhütendriya-manomayam SYNONYMS sahasra-çirasam—with a thousand heads; säkñät—directly; yam—whom; anantam— Ananta; pracakñate—they all; saìkarñaëa-äkhyam—Saìkarñaëa by name; puruñam—the Supreme Personality of Godhead; bhüta—the gross elements; indriya—the senses; manaù-mayam—consisting of the mind. TRANSLATION The threefold ahaìkära, the source of the gross elements, the senses and the mind, is identical with them because it is their cause. It is known by the name of Saìkarñaëa, who is directly Lord Ananta with a thousand heads. SB 3.26.26

TEXT 26 k-Ta*RTv& k-raSaae l/+aaaeGauaUMaeGauRaÛeTaa& bl&/ Taa>Yaa& TaTa" Svra$( )

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PaadaE c iNari>aÛeTaa& GaiTaSTaa>Yaa& TaTaae hir" )) 58 )) hastau ca nirabhidyetäà balaà täbhyäà tataù svaräö pädau ca nirabhidyetäà gatis täbhyäà tato hariù SYNONYMS hastau—the two hands; ca—and; nirabhidyetäm—were manifested; balam—power; täbhyäm—from them; tataù—thereafter; svaräö—Lord Indra; pädau—the two feet; ca— and; nirabhidyetäm—became manifested; gatiù—the process of movement; täbhyäm— from them; tataù—then; hariù—Lord Viñëu. TRANSLATION Thereafter the two hands of the universal form of the Lord became manifested, and with them the power of grasping and dropping things, and after that Lord Indra appeared. Next the legs became manifested, and with them the process of movement, and after that Lord Viñëu appeared. PURPORT The deity presiding over the hands is Indra, and the presiding deity of movement is the Supreme Personality of Godhead, Viñëu. Viñëu appeared on the appearance of the legs of the viräö-puruña. SB 3.26.59

TEXT 59 Naa@yae_SYa iNari>aÛNTa Taa>Yaae l/aeihTaMaa>a*TaMa( ) NaÛSTaTa" SaMa>avàudr& iNari>aÛTa )) 59 )) näòyo 'sya nirabhidyanta täbhyo lohitam äbhåtam nadyas tataù samabhavann udaraà nirabhidyata

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SYNONYMS näòyaù—the veins; asya—of the universal form; nirabhidyanta—became manifested; täbhyaù—from them; lohitam—blood; äbhåtam—was produced; nadyaù—the rivers; tataù—from that; samabhavan—appeared; udaram—the stomach; nirabhidyata— became manifested. TRANSLATION The veins of the universal body became manifested and thereafter the red corpuscles, or blood. In their wake came the rivers (the deities presiding over the veins), and then appeared an abdomen. PURPORT Blood veins are compared to rivers; when the veins were manifested in the universal form, the rivers in the various planets were also manifested. The controlling deity of the rivers is also the controlling deity of the nervous system. In Äyur-vedic treatment, those who are suffering from the disease of nervous instability are recommended to take a bath by dipping into a flowing river. SB 3.26.60

TEXT 60 +auiTPaPaaSae TaTa" SYaaTaa& SaMaud]STveTaYaaer>aUTa( ) AQaaSYa ôdYa& i>aà& ôdYaaNMaNa oiTQaTaMa( )) 60 )) kñut-pipäse tataù syätäà samudras tv etayor abhüt athäsya hådayaà bhinnaà hådayän mana utthitam SYNONYMS kñut-pipäse—hunger and thirst; tataù—then; syätäm—appeared; samudraù—the ocean; tu—then; etayoù—in their wake; abhüt—appeared; atha—then; asya—of the universal form; hådayam—a heart; bhinnam—appeared; hådayät—from the heart; manaù—the mind; utthitam—appeared. 478 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

TRANSLATION Next grew feelings of hunger and thirst, and in their wake came the manifestation of the oceans. Then a heart became manifest, and in the wake of the heart the mind appeared. PURPORT The ocean is considered to be the presiding deity of the abdomen, where the feelings of hunger and thirst originate. When there is an irregularity in hunger and thirst, one is advised, according to Äyur-vedic treatment, to take a bath in the ocean. SB 3.26.61

TEXT 61 MaNaSaêNd]Maa JaaTaae buiÖbuRÖeiGaRra& PaiTa" ) AhªarSTaTaae åd]iêta& cETYaSTaTaae_>avTa( )) 61 )) manasaç candramä jäto buddhir buddher giräà patiù ahaìkäras tato rudraç cittaà caityas tato 'bhavat SYNONYMS manasaù—from the mind; candramäù—the moon; jätaù—appeared; buddhiù— intelligence; buddheù—from intelligence; giräm patiù—the lord of speech (Brahmä); ahaìkäraù—false ego; tataù—then; rudraù—Lord Çiva; cittam—consciousness; caityaù—the deity presiding over consciousness; tataù—then; abhavat—appeared. TRANSLATION After the mind, the moon appeared. Intelligence appeared next, and after intelligence, Lord Brahmä appeared. Then the false ego appeared and then Lord Çiva, and after the appearance of Lord Çiva came consciousness and the deity presiding over consciousness. PURPORT The moon appeared after the appearance of mind, and this indicates that the moon is the presiding deity of mind. Similarly, Lord Brahmä, appearing after intelligence, is the 479 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

presiding deity of intelligence, and Lord Çiva, who appears after false ego, is the presiding deity of false ego. In other words, it is indicated that the moon-god is in the mode of goodness, whereas Lord Brahmä is in the mode of passion and Lord Çiva is in the mode of ignorance. The appearance of consciousness after the appearance of false ego indicates that, from the beginning, material consciousness is under the mode of ignorance and that one therefore has to purify himself by purifying his consciousness. This purificatory process is called Kåñëa consciousness. As soon as the consciousness is purified, the false ego disappears. Identification of the body with the self is called false identification, or false ego. Lord Caitanya confirms this in His Çikñäñöaka. He states that the first result of chanting the mahä-mantra, Hare Kåñëa, is that dirt is cleared from the consciousness, or the mirror of the mind, and then at once the blazing fire of material existence is over. The blazing fire of material existence is due to false ego, but as soon as the false ego is removed, one can understand his real identity. At that point he is actually liberated from the clutches of mäyä. As soon as one is freed from the clutches of false ego, his intelligence also becomes purified, and then his mind is always engaged upon the lotus feet of the Supreme Personality of Godhead. The Supreme Personality of Godhead appeared on the full-moon day as Gauracandra, or the spotless transcendental moon. The material moon has spots on it, but on the transcendental moon, Gauracandra, there are no spots. In order to fix the purified mind in the service of the Supreme Lord, one has to worship the spotless moon, Gauracandra. Those who are materially passionate or those who want to exhibit their intelligence for material advancement in life are generally worshipers of Lord Brahmä, and persons who are in the gross ignorance of identifying with the body worship Lord Çiva. Materialists like Hiraëyakaçipu and Rävaëa are worshipers of Lord Brahmä or Lord Çiva, but Prahläda and other devotees in the service of Kåñëa consciousness worship the Supreme Lord, the Personality of Godhead. SB 3.26.62

TEXT 62 WTae ù>YauiTQaTaa deva NaEvaSYaaeTQaaPaNae_Xak-Na( ) PauNaraivivéu" %aiNa TaMauTQaaPaiYaTau& §-MaaTa( )) 62 )) ete hy abhyutthitä devä naiväsyotthäpane 'çakan punar äviviçuù khäni

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tam utthäpayituà kramät SYNONYMS ete—these; hi—indeed; abhyutthitäù—manifested; deväù—demigods; na—not; eva—at all; asya—of the viräö-puruña; utthäpane—in waking; açakan—were able; punaù—again; äviviçuù—they entered; khäni—the apertures of the body; tam—Him; utthäpayitum—to awaken; kramät—one after another. TRANSLATION When the demigods and presiding deities of the various senses were thus manifested, they wanted to wake their origin of appearance. But upon failing to do so, they reentered the body of the viräö-puruña one after another in order to wake Him. PURPORT In order to wake the sleeping Deity-controller within, one has to rechannel the sense activities from concentration on the outside to concentration inside. In the following verses, the sense activities which are required to wake the viräö-puruña will be explained very nicely. SB 3.26.63

TEXT 63 viövaRca Mau%& >aeJae NaaediTaïtada ivra$( ) ga]aaux( MauiNa" ) iviv¢-XarYaaTMaNaaTMaaNa& c+auzevakR-MaaTMad*k(- )) 10 )) nivåtta-buddhy-avasthäno düré-bhütänya-darçanaù upalabhyätmanätmänaà cakñuñevärkam ätma-dåk SYNONYMS nivåtta—transcended; buddhi-avasthänaù—the stages of material consciousness; dürébhüta—far off; anya—other; darçanaù—conceptions of life; upalabhya—having realized; ätmanä—by his purified intellect; ätmänam—his own self; cakñuñä—with his eyes; iva— as; arkam—the sun; ätma-dåk—the self-realized. TRANSLATION One should be situated in the transcendental position, beyond the stages of material consciousness, and should be aloof from all other conceptions of life. Thus realizing freedom from false ego, one should see his own self just as he sees the sun in the sky. PURPORT Consciousness acts in three stages under the material conception of life. When we are awake, consciousness acts in a particular way, when we are asleep it acts in a different way, and when we are in deep sleep, consciousness acts in still another way. To become Kåñëa conscious, one has to become transcendental to these three stages of consciousness. Our present consciousness should be freed from all perceptions of life other than consciousness of Kåñëa, the Supreme Personality of Godhead. This is called düré-bhütänya-darçanaù, which means that when one attains perfect Kåñëa consciousness he does not see anything but Kåñëa. In the Caitanya-caritämåta it is said that the perfect devotee may see many movable and immovable objects, but in everything he sees that the energy of Kåñëa is acting. As soon as he remembers the energy of Kåñëa, he immediately remembers Kåñëa in His personal form. Therefore in all his observations he sees Kåñëa only. In the Brahma-saàhitä (5.38) it is stated that when 503 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

one's eyes are smeared with love of Kåñëa (premäïjana-cchurita), he always sees Kåñëa, outside and inside. This is confirmed here; one should be freed from all other vision, and in that way he is freed from the false egoistic identification and sees himself as the eternal servitor of the Lord. Cakñuñevärkam: as we can see the sun without a doubt, one who is fully developed in Kåñëa consciousness sees Kåñëa and His energy. By this vision one becomes ätma-dåk, or self-realized. When the false ego of identifying the body with the self is removed, actual vision of life is perceivable. The senses, therefore, also become purified. Real service of the Lord begins when the senses are purified. One does not have to stop the activities of the senses, but the false ego of identifying with the body has to be removed. Then the senses automatically become purified, and with purified senses one can actually discharge devotional service. SB 3.27.11

TEXT 11 Mau¢-il/(r)& Sada>aaSaMaSaiTa Pa[iTaPaÛTae ) SaTaae bNDauMaSaÀ+au" SavaRNauSYaUTaMaÜYaMa( )) 11 )) mukta-liìgaà sad-äbhäsam asati pratipadyate sato bandhum asac-cakñuù sarvänusyütam advayam SYNONYMS mukta-liìgam—transcendental; sat-äbhäsam—manifest as a reflection; asati—in the false ego; pratipadyate—he realizes; sataù bandhum—the support of the material cause; asat-cakñuù—the eye (revealer) of the illusory energy; sarva-anusyütam—entered into everything; advayam—without a second. TRANSLATION A liberated soul realizes the Absolute Personality of Godhead, who is transcendental and who is manifest as a reflection even in the false ego. He is the support of the material cause and He enters into everything. He is absolute, one without a second, and He is the eyes of the illusory energy.

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PURPORT A pure devotee can see the presence of the Supreme Personality of Godhead in everything materially manifested. He is present there only as a reflection, but a pure devotee can realize that in the darkness of material illusion the only light is the Supreme Lord, who is its support. It is confirmed in Bhagavad-gétä that the background of the material manifestation is Lord Kåñëa. And, as confirmed in the Brahma-saàhitä, Kåñëa is the cause of all causes. In the Brahma-saàhitä it is stated that the Supreme Lord, by His partial or plenary expansion, is present not only within this universe and each and every universe, but in every atom, although He is one without a second. The word advayam, "without a second," which is used in this verse, indicates that although the Supreme Personality of Godhead is represented in everything, including the atoms, He is not divided. His presence in everything is explained in the next verse. SB 3.27.12

TEXT 12 YaQaa Jal/SQa Aa>aaSa" SQal/SQaeNaavd*XYaTae ) Sva>aaSaeNa TaQaa SaUYaaeR Jal/SQaeNa idiv iSQaTa" )) 12 )) yathä jala-stha äbhäsaù sthala-sthenävadåçyate sväbhäsena tathä süryo jala-sthena divi sthitaù SYNONYMS yathä—as; jala-sthaù—situated on water; äbhäsaù—a reflection; sthala-sthena—situated on the wall; avadåçyate—is perceived; sva-äbhäsena—by its reflection; tathä—in that way; süryaù—the sun; jala-sthena—situated on the water; divi—in the sky; sthitaù— situated. TRANSLATION The presence of the Supreme Lord can be realized just as the sun is realized first as a reflection on water, and again as a second reflection on the wall of a room, although the sun itself is situated in the sky.

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PURPORT The example given herewith is perfect. The sun is situated in the sky, far, far away from the surface of the earth, but its reflection can be seen in a pot of water in the corner of a room. The room is dark, and the sun is far away in the sky, but the sun's reflection on the water illuminates the darkness of the room. A pure devotee can realize the presence of the Supreme Personality of Godhead in everything by the reflection of His energy. In the Viñëu Puräëa it is stated that as the presence of fire is understood by heat and light, so the Supreme Personality of Godhead, although one without a second, is perceived everywhere by the diffusion of His different energies. It is confirmed in the Éçopaniñad that the presence of the Lord is perceived everywhere by the liberated soul, just as the sunshine and the reflection can be perceived everywhere although the sun is situated far away from the surface of the globe. SB 3.27.13

TEXT 13 Wv& i}av*dhªarae >aUTaeiNd]YaMaNaaeMaYaE" ) Sva>aaSaElR/i+aTaae_NaeNa Sada>aaSaeNa SaTYad*k(- )) 13 )) evaà trivåd-ahaìkäro bhütendriya-manomayaiù sväbhäsair lakñito 'nena sad-äbhäsena satya-dåk SYNONYMS evam—thus; tri-våt—the threefold; ahaìkäraù—false ego; bhüta-indriya-manaùmayaiù—consisting of body, senses and mind; sva-äbhäsaiù—by its own reflections; lakñitaù—is revealed; anena—by this; sat-äbhäsena—by a reflection of Brahman; satyadåk—the self-realized soul. TRANSLATION The self-realized soul is thus reflected first in the threefold ego and then in the body, senses and mind. PURPORT 506 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

The conditioned soul thinks, "I am this body," but a liberated soul thinks, "I am not this body. I am spirit soul." This "I am" is called ego, or identification of the self. "I am this body" or "Everything in relationship to the body is mine" is called false ego, but when one is self-realized and thinks that he is an eternal servitor of the Supreme Lord, that identification is real ego. One conception is in the darkness of the threefold qualities of material nature—goodness, passion and ignorance—and the other is in the pure state of goodness, called çuddha-sattva or väsudeva. When we say that we give up our ego, this means that we give up our false ego, but real ego is always present. When one is reflected through the material contamination of the body and mind in false identification, he is in the conditional state, but when he is reflected in the pure stage he is called liberated. The identification of oneself with one's material possessions in the conditional stage must be purified, and one must identify himself in relationship with the Supreme Lord. In the conditioned state one accepts everything as an object of sense gratification, and in the liberated state one accepts everything for the service of the Supreme Lord. Kåñëa consciousness, devotional service, is the actual liberated stage of a living entity. Otherwise, both accepting and rejecting on the material platform or in voidness or impersonalism are imperfect conditions for the pure soul. By the understanding of the pure soul, called satya-dåk, one can see everything as a reflection of the Supreme Personality of Godhead. A concrete example can be given in this connection. A conditioned soul sees a very beautiful rose, and he thinks that the nice aromatic flower should be used for his own sense gratification. This is one kind of vision. A liberated soul, however, sees the same flower as a reflection of the Supreme Lord. He thinks, "This beautiful flower is made possible by the superior energy of the Supreme Lord; therefore it belongs to the Supreme Lord and should be utilized in His service." These are two kinds of vision. The conditioned soul sees the flower for his own enjoyment, and the devotee sees the flower as an object to be used in the service of the Lord. In the same way, one can see the reflection of the Supreme Lord in one's own senses, mind and body—in everything. With that correct vision, one can engage everything in the service of the Lord. It is stated in the Bhakti-rasämåta-sindhu that one who has engaged everything—his vital energy, his wealth, his intelligence and his words—in the service of the Lord, or who desires to engage all these in the service of the Lord, no matter how he is situated, is to be considered a liberated soul, or satya-dåk. Such a man has understood things as they are. SB 3.27.14

TEXT 14

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>aUTaSaU+MaeiNd]YaMaNaaebuÖyaidiZvh iNad]Yaa ) l/INaeZvSaiTa YaSTa}a iviNad]ae iNarhx(ik]-Ya" )) 14 )) bhüta-sükñmendriya-manobuddhy-ädiñv iha nidrayä léneñv asati yas tatra vinidro nirahaìkriyaù SYNONYMS bhüta—the material elements; sükñma—the objects of enjoyment; indriya—the material senses; manaù—mind; buddhi—intelligence; ädiñu—and so on; iha—here; nidrayä—by sleep; léneñu—merged; asati—in the unmanifest; yaù—who; tatra—there; vinidraù— awake; nirahaìkriyaù—freed from false ego. TRANSLATION Although a devotee appears to be merged in the five material elements, the objects of material enjoyment, the material senses and material mind and intelligence, he is understood to be awake and to be freed from the false ego. PURPORT The explanation by Rüpa Gosvämé in the Bhakti-rasämåta-sindhu of how a person can be liberated even in this body is more elaborately explained in this verse. The living entity who has become satya-dåk, who realizes his position in relationship with the Supreme Personality of Godhead, may remain apparently merged in the five elements of matter, the five material sense objects, the ten senses and the mind and intelligence, but still he is considered to be awake and to be freed from the reaction of false ego. Here the word léna is very significant. The Mäyävädé philosophers recommend merging in the impersonal effulgence of Brahman; that is their ultimate goal, or destination. That merging is also mentioned here. But in spite of merging, one can keep his individuality. The example given by Jéva Gosvämé is that a green bird that enters a green tree appears to merge in the color of greenness, but actually the bird does not lose its individuality. Similarly, a living entity merged either in the material nature or in the spiritual nature does not give up his individuality. Real individuality is to understand oneself to be the eternal servitor of the Supreme Lord. This information is received from the mouth of 508 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

Lord Caitanya. He said clearly, upon the inquiry of Sanätana Gosvämé, that a living entity is the servitor of Kåñëa eternally. Kåñëa also confirms in Bhagavad-gétä that the living entity is eternally His part and parcel. The part and parcel is meant to serve the whole. This is individuality. It is so even in this material existence, when the living entity apparently merges in matter. His gross body is made up of five elements, his subtle body is made of mind, intelligence, false ego and contaminated consciousness, and he has five active senses and five knowledge-acquiring senses. In this way he merges in matter. But even while merged in the twenty-four elements of matter, he can keep his individuality as the eternal servitor of the Lord. Either in the spiritual nature or in the material nature, such a servitor is to be considered a liberated soul. That is the explanation of the authorities, and it is confirmed in this verse. SB 3.27.15

TEXT 15 MaNYaMaaNaSTadaTMaaNaMaNaíae NaívNMa*za ) Naíe_hªraiv}aq XaNakE-rGaneYaaeRiNairvaria& Datae Sve MaihiMan iSQaTaSYa c )) 24 )) bhukta-bhogä parityaktä dåñöa-doñä ca nityaçaù neçvarasyäçubhaà dhatte sve mahimni sthitasya ca

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SYNONYMS bhukta—enjoyed; bhogä—enjoyment; parityaktä—given up; dåñöa—discovered; doñä— faultiness; ca—and; nityaçaù—always; na—not; éçvarasya—of the independent; açubham—harm; dhatte—she inflicts; sve mahimni—in his own glory; sthitasya— situated; ca—and. TRANSLATION By discovering the faultiness of his desiring to lord it over material nature and by therefore giving it up, the living entity becomes independent and stands in his own glory. PURPORT Because the living entity is not actually the enjoyer of the material resources, his attempt to lord it over material nature is, at the ultimate issue, frustrated. As a result of frustration, he desires more power than the ordinary living entity and thus wants to merge into the existence of the supreme enjoyer. In this way he develops a plan for greater enjoyment. When one is actually situated in devotional service, that is his independent position. Less intelligent men cannot understand the position of the eternal servant of the Lord. Because the word "servant" is used, they become confused; they cannot understand that this servitude is not the servitude of this material world. To be the servant of the Lord is the greatest position. If one can understand this and can thus revive one's original nature of eternal servitorship of the Lord, one stands fully independent. A living entity's independence is lost by material contact. In the spiritual field he has full independence, and therefore there is no question of becoming dependent upon the three modes of material nature. This position is attained by a devotee, and therefore he gives up the tendency for material enjoyment after seeing its faultiness. The difference between a devotee and an impersonalist is that an impersonalist tries to become one with the Supreme so that he can enjoy without impediment, whereas a devotee gives up the entire mentality of enjoying and engages in the transcendental loving service of the Lord. That is his constitutional glorified position. At that time he is éçvara, fully independent. The real éçvara or éçvaraù paramaù, the supreme éçvara, or supreme independent, is Kåñëa. The living entity is éçvara only when engaged in the service of the Lord. In other words, transcendental pleasure derived from loving service to the Lord is actual independence.

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SB 3.27.25

TEXT 25 YaQaa ùPa[iTabuÖSYa Pa[SvaPaae bûNaQaR>a*Ta( ) Sa Wv Pa[iTabuÖSYa Na vE MaaehaYa k-LPaTae )) 25 )) yathä hy apratibuddhasya prasväpo bahv-anartha-bhåt sa eva pratibuddhasya na vai mohäya kalpate SYNONYMS yathä—as; hi—indeed; apratibuddhasya—of one who is sleeping; prasväpaù—the dream; bahu-anartha-bhåt—bearing many inauspicious things; saù eva—that very dream; pratibuddhasya—of one who is awake; na—not; vai—certainly; mohäya—for bewildering; kalpate—is capable. TRANSLATION In the dreaming state one's consciousness is almost covered, and one sees many inauspicious things, but when he is awakened and fully conscious, such inauspicious things cannot bewilder him. PURPORT In the condition of dreaming, when one's consciousness is almost covered, one may see many unfavorable things which cause disturbance or anxiety, but upon awakening, although he remembers what happened in the dream, he is not disturbed. Similarly the position of self-realization, or understanding of one's real relationship with the Supreme Lord, makes one completely satisfied, and the three modes of material nature, which are the cause of all disturbances, cannot affect him. In contaminated consciousness one sees everything to be for his own enjoyment, but in pure consciousness, or Kåñëa consciousness, he sees that everything exists for the enjoyment of the supreme enjoyer. That is the difference between the dream state and wakefulness. The state of contaminated consciousness is compared to dream consciousness, and Kåñëa consciousness is compared to the awakened stage of life. Actually, as stated in Bhagavad523 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

gétä, the only absolute enjoyer is Kåñëa. One who can understand that Kåñëa is the proprietor of all the three worlds and that He is the friend of everyone is peaceful and independent. As long as a conditioned soul does not have this knowledge, he wants to be the enjoyer of everything; he wants to become a humanitarian or philanthropist and open hospitals and schools for his fellow human beings. This is all illusion, for one cannot benefit anyone by such material activities. If one wishes to benefit his fellow brother, he must awaken his dormant Kåñëa consciousness. The Kåñëa conscious position is that of pratibuddha, which means "pure consciousness." SB 3.27.26

TEXT 26 Wv& ividTaTatvSYa Pa[k*-iTaMaRiYa MaaNaSaMa( ) YauÅTaae NaaPaku-åTa AaTMaaraMaSYa k-ihRicTa( )) 26 )) evaà vidita-tattvasya prakåtir mayi mänasam yuïjato näpakuruta ätmärämasya karhicit SYNONYMS evam—thus; vidita-tattvasya—to one who knows the Absolute Truth; prakåtiù—material nature; mayi—on Me; mänasam—the mind; yuïjataù—fixing; na—not; apakurute—can do harm; ätma-ärämasya—to one who rejoices in the self; karhicit—at any time. TRANSLATION The influence of material nature cannot harm an enlightened soul, even though he engages in material activities, because he knows the truth of the Absolute, and his mind is fixed on the Supreme Personality of Godhead. PURPORT Lord Kapila says that mayi mänasam, a devotee whose mind is always fixed upon the lotus feet of the Supreme Personality of Godhead, is called ätmäräma or vidita-tattva. Ätmäräma means "one who rejoices in the self," or "one who enjoys in the spiritual atmosphere." Ätmä, in the material sense, means the body or the mind, but when 524 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

referring to one whose mind is fixed on the lotus feet of the Supreme Lord, ätmäräma means "one who is fixed in spiritual activities in relationship with the Supreme Soul." The Supreme Soul is the Personality of Godhead, and the individual soul is the living entity. When they engage in reciprocation of service and benediction, the living entity is said to be in the ätmäräma position. This ätmäräma position can be attained by one who knows the truth as it is. The truth is that the Supreme Personality of Godhead is the enjoyer and that the living entities are meant for His service and enjoyment. One who knows this truth, and who tries to engage all resources in the service of the Lord, escapes all material reactions and influences of the modes of material nature. An example may be cited in this connection. Just as a materialist engages in constructing a big skyscraper, a devotee engages in constructing a big temple for Viñëu. Superficially, the skyscraper constructor and temple constructor are on the same level, for both are collecting wood, stone, iron and other building materials. But the person who constructs a skyscraper is a materialist, and the person who constructs a temple of Viñëu is ätmäräma. The materialist tries to satisfy himself in relation to his body by constructing a skyscraper, but the devotee tries to satisfy the Superself, the Supreme Personality of Godhead, by constructing the temple. Although both are engaged in the association of material activities, the devotee is liberated, and the materialist is conditioned. This is because the devotee, who is constructing the temple, has fixed his mind upon the Supreme Personality of Godhead, but the nondevotee, who is constructing the skyscraper, has his mind fixed in sense gratification. If, while performing any activity, even in material existence, one's mind is fixed upon the lotus feet of the Personality of Godhead, one will not be entangled or conditioned. The worker in devotional service, in full Kåñëa consciousness, is always independent of the influence of material nature. SB 3.27.27

TEXT 27 YadEvMaDYaaTMarTa" k-ale/Na bhuJaNMaNaa ) SavR}a JaaTavEraGYa Aab]ø>auvNaaNMauiNa" )) 27 )) yadaivam adhyätma-rataù kälena bahu-janmanä sarvatra jäta-vairägya äbrahma-bhuvanän muniù

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SYNONYMS yadä—when; evam—thus; adhyätma-rataù—engaged in self-realization; kälena—for many years; bahu-janmanä—for many births; sarvatra—everywhere; jäta-vairägyaù— detachment is born; ä-brahma-bhuvanät—up to Brahmaloka; muniù—a thoughtful person. TRANSLATION When a person thus engages in devotional service and self-realization for many, many years and births, he becomes completely reluctant to enjoy any one of the material planets, even up to the highest planet, which is known as Brahmaloka; he becomes fully developed in consciousness. PURPORT Anyone engaged in devotional service to the Supreme Personality of Godhead is known as a devotee, but there is a distinction between pure devotees and mixed devotees. A mixed devotee engages in devotional service for the spiritual benefit of being eternally engaged in the transcendental abode of the Lord in full bliss and knowledge. In material existence, when a devotee is not completely purified, he expects material benefit from the Lord in the form of relief from material miseries, or he wants material gain, advancement in knowledge of the relationship between the Supreme Personality of Godhead and the living entity, or knowledge as to the real nature of the Supreme Lord. When a person is transcendental to these conditions, he is called a pure devotee. He does not engage himself in the service of the Lord for any material benefit or for understanding of the Supreme Lord. His one interest is that he loves the Supreme Personality of Godhead, and he spontaneously engages in satisfying Him. The highest example of pure devotional service is that of the gopés in Våndävana. They are not interested in understanding Kåñëa, but only in loving Him. That platform of love is the pure state of devotional service. Unless one is advanced to this pure state of devotional service, there is a tendency to desire elevation to a higher material position. A mixed devotee may desire to enjoy a comfortable life on another planet with a greater span of life, such as on Brahmaloka. These are material desires, but because a mixed devotee engages in the service of the Lord, ultimately, after many, many lives of material enjoyment, he undoubtedly develops Kåñëa consciousness, and the symptom of this Kåñëa consciousness is that he is no longer interested in any sort of materially elevated 526 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

life. He does not even aspire to become a personality like Lord Brahmä. SB 3.27.28, SB 3.27.29, SB 3.27.28-29

TEXTS 28-29 MaÙ¢-" Pa[iTabuÖaQaaeR MaTPa[SaadeNa >aUYaSaa ) iNa"é[eYaSa& SvSa&SQaaNa& kE-vLYaa:Ya& Madaé[YaMa( )) 28 )) Pa[aPanaeTaqhaÅSaa Daqr" Svd*XaaiC^àSa&XaYa" ) YaÓTva Na iNavTaeRTa YaaeGaq il/(r)aiÜiNaGaRMae )) 29 )) mad-bhaktaù pratibuddhärtho mat-prasädena bhüyasä niùçreyasaà sva-saàsthänaà kaivalyäkhyaà mad-äçrayam präpnotéhäïjasä dhéraù sva-dåçä cchinna-saàçayaù yad gatvä na nivarteta yogé liìgäd vinirgame SYNONYMS mat-bhaktaù—My devotee; pratibuddha-arthaù—self-realized; mat-prasädena—by My causeless mercy; bhüyasä—unlimited; niùçreyasam—the ultimate perfectional goal; svasaàsthänam—his abode; kaivalya-äkhyam—called kaivalya; mat-äçrayam—under My protection; präpnoti—attains; iha—in this life; aïjasä—truly; dhéraù—steady; svadåçä—by knowledge of the self; chinna-saàçayaù—freed from doubts; yat—to that abode; gatvä—having gone; na—never; nivarteta—comes back; yogé—the mystic devotee; liìgät—from the subtle and gross material bodies; vinirgame—after departing. TRANSLATION My devotee actually becomes self-realized by My unlimited causeless mercy, and thus, when freed from all doubts, he steadily progresses towards his destined abode, which is directly under the protection of My spiritual energy of unadulterated bliss. That is the ultimate perfectional goal of the living entity. After giving up the present material body, the mystic devotee goes to that transcendental abode and never comes back. 527 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

PURPORT Actual self-realization means becoming a pure devotee of the Lord. The existence of a devotee implies the function of devotion and the object of devotion. Self-realization ultimately means to understand the Personality of Godhead and the living entities; to know the individual self and the reciprocal exchanges of loving service between the Supreme Personality of Godhead and the living entity is real self-realization. This cannot be attained by the impersonalists or other transcendentalists; they cannot understand the science of devotional service. Devotional service is revealed to the pure devotee by the unlimited causeless mercy of the Lord. This is especially spoken of here by the Lord—mat-prasädena, "by My special grace." This is also confirmed in Bhagavadgétä. Only those who engage in devotional service with love and faith receive the necessary intelligence from the Supreme Personality of Godhead so that gradually and progressively they can advance to the abode of the Personality of Godhead. Niùçreyasa means "the ultimate destination." Sva-saàsthäna indicates that the impersonalists have no particular place to stay. The impersonalists sacrifice their individuality so that the living spark can merge into the impersonal effulgence emanating from the transcendental body of the Lord, but the devotee has a specific abode. The planets rest in the sunshine, but the sunshine itself has no particular resting place. When one reaches a particular planet, then he has a resting place. The spiritual sky, which is known as kaivalya, is simply blissful light on all sides, and it is under the protection of the Supreme Personality of Godhead. As stated in Bhagavad-gétä (14.27), brahmaëo hi pratiñöhäham: the impersonal Brahman effulgence rests on the body of the Supreme Personality of Godhead. In other words, the bodily effulgence of the Supreme Personality of Godhead is kaivalya, or impersonal Brahman. In that impersonal effulgence there are spiritual planets, which are known as Vaikuëöhas, chief of which is Kåñëaloka. Some devotees are elevated to the Vaikuëöha planets, and some are elevated to the planet Kåñëaloka. According to the desire of the particular devotee, he is offered a particular abode, which is known as sva-saàsthäna, his desired destination. By the grace of the Lord, the self-realized devotee engaged in devotional service understands his destination even while in the material body. He therefore performs his devotional activities steadily, without doubting, and after quitting his material body he at once reaches the destination for which he has prepared himself. After reaching that abode, he never comes back to this material world. The words liìgäd vinirgame, which are used here, mean "after being freed from the two kinds of material bodies, subtle and gross." The subtle body is made of mind, intelligence,

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false ego and contaminated consciousness, and the gross body is made of five elements— earth, water, fire, air and ether. When one is transferred to the spiritual world, he gives up both the subtle and gross bodies of this material world. He enters the spiritual sky in his pure, spiritual body and is stationed in one of the spiritual planets. Although the impersonalists also reach that spiritual sky after giving up the subtle and gross material bodies, they are not placed in the spiritual planets; as they desire, they are allowed to merge in the spiritual effulgence emanating from the transcendental body of the Lord. The word sva-saàsthänam is also very significant. As a living entity prepares himself, so he attains his abode. The impersonal Brahman effulgence is offered to the impersonalists, but those who want to associate with the Supreme Personality of Godhead in His transcendental form as Näräyaëa in the Vaikuëöhas, or with Kåñëa in Kåñëaloka, go to those abodes, wherefrom they never return. SB 3.27.30

TEXT 30 Yada Na YaaeGaaePaicTaaSau ceTaae MaaYaaSau iSaÖSYa ivzÂTae_(r) ) ANaNYaheTauZvQa Mae GaiTa" SYaad( AaTYaiNTak-I Ya}a Na Ma*TYauhaSa" )) 30 )) yadä na yogopacitäsu ceto mäyäsu siddhasya viñajjate 'ìga ananya-hetuñv atha me gatiù syäd ätyantiké yatra na måtyu-häsaù SYNONYMS yadä—when; na—not; yoga-upacitäsu—to powers developed by yoga; cetaù—the attention; mäyäsu—manifestations of mäyä; siddhasya—of a perfect yogé; viñajjate—is attracted; aìga—My dear mother; ananya-hetuñu—having no other cause; atha—then; me—to Me; gatiù—his progress; syät—becomes; ätyantiké—unlimited; yatra—where; na—not; måtyu-häsaù—power of death. TRANSLATION When a perfect yogé's attention is no longer attracted to the by-products of mystic 529 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

powers, which are manifestations of the external energy, his progress towards Me becomes unlimited, and thus the power of death cannot overcome him. PURPORT Yogés are generally attracted to the by-products of mystic yogic power, for they can become smaller than the smallest or greater than the greatest, achieve anything they desire, have power even to create a planet, or bring anyone they like under their subjection. Yogés who have incomplete information of the result of devotional service are attracted by these powers, but these powers are material; they have nothing to do with spiritual progress. As other material powers are created by the material energy, mystic yogic powers are also material. A perfect yogés mind is not attracted by any material power, but is simply attracted by unalloyed service to the Supreme Lord. For a devotee, the process of merging into the Brahman effulgence is considered to be hellish, and yogic power or the preliminary perfection of yogic power, to be able to control the senses, is automatically achieved. As for elevation to higher planets, a devotee considers this to be simply hallucinatory. A devotee's attention is concentrated only upon the eternal loving service of the Lord, and therefore the power of death has no influence over him. In such a devotional state, a perfect yogé can attain the status of immortal knowledge and bliss. Thus end the Bhaktivedanta purports of the Third Canto, Twenty-seventh Chapter, of the Çrémad-Bhägavatam, entitled "Understanding Material Nature."

28. Kapila's Instructions on the Execution of Devotional Service SB 3.28.1

TEXT 1 é[q>aGavaNauvac YaaeGaSYa l/+aaUTa( ) DYaaTauMaRNa"XaMal/XaEl/iNaSa*ívJa]& DYaaYaeiÀr& >aGavTaêraMaaNaa‚ vaeJaaeiNaDaq ATaiSak-aku-SauMaav>aaSaaE ) VYaal/iMbPaqTavrvaSaiSa vTaRMaaNa‚ k-aÄqk-l/aPaPairriM>a iNaTaMbibMbMa( )) 24 )) ürü suparëa-bhujayor adhi çobhamänäv ojo-nidhé atasikä-kusumävabhäsau vyälambi-péta-vara-väsasi vartamänakäïcé-kaläpa-parirambhi nitamba-bimbam SYNONYMS ürü—the two thighs; suparëa—of Garuòa; bhujayoù—the two shoulders; adhi—on; çobhamänau—beautiful; ojaù-nidhé—the storehouse of all energy; atasikä-kusuma—of the linseed flower; avabhäsau—like the luster; vyälambi—extending down; péta—yellow; vara—exquisite; väsasi—on the cloth; vartamäna—being; käïcé-kaläpa—by a girdle; parirambhi—encircled; nitamba-bimbam—His rounded hips. TRANSLATION Next, the yogi should fix his mind in meditation on the Personality of Godhead's thighs, the storehouse of all energy. The Lord's thighs are whitish blue, like the luster of the linseed flower, and appear most graceful when the Lord is carried on the shoulders of Garuòa. Also the yogé should contemplate His rounded hips, which are encircled by a girdle that rests on the exquisite yellow silk cloth that extends down to His ankles. PURPORT

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The Personality of Godhead is the reservoir of all strength, and His strength rests on the thighs of His transcendental body. His whole body is full of opulences: all riches, all strength, all fame, all beauty, all knowledge and all renunciation. The yogé is advised to meditate upon the transcendental form of the Lord, beginning from the soles of the feet and then gradually rising to the knees, to the thighs, and finally arriving at the face. The system of meditating on the Supreme Personality of Godhead begins from His feet. The description of the transcendental form of the Lord is exactly represented in the arcä-vigraha, the statue in the temples. Generally, the lower part of the body of the statue of the Lord is covered with yellow silk. That is the Vaikuëöha dress, or the dress the Lord wears in the spiritual sky. This cloth extends down to the Lord's ankles. Thus, since the yogé has so many transcendental objectives on which to meditate, there is no reason for his meditating on something imaginary, as is the practice of the so-called yogés whose objective is impersonal. SB 3.28.25

TEXT 25 Naai>ah>auvNak-aeXaGauhaedrSQa& Ya}aaTMaYaaeiNaiDazaUTae" Pau&Saa& MaNaaeNaYaNaiNav*RiTaMaadDaaNaMa( ) k-aMaaUzaGavTaae diYaTaa& SMareTa idGDaaMaraiTa>a$=XaaeiaUTYaa SvYaa ku-i$=l/ku-NTal/v*NdJauíMa( ) MaqNaÜYaaé[YaMaiDai+aPadBJaNae}a& DYaaYaeNMaNaaeMaYaMaTaiNd]Ta oçSad(>a]u )) 30 )) yac chré-niketam alibhiù parisevyamänaà bhütyä svayä kuöila-kuntala-vånda-juñöam ména-dvayäçrayam adhikñipad abja-netraà dhyäyen manomayam atandrita ullasad-bhru SYNONYMS 567 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

yat—which face of the Lord; çré-niketam—a lotus; alibhiù—by bees; parisevyamänam— surrounded; bhütyä—by elegance; svayä—its; kuöila—curly; kuntala—of hair; vånda—by a multitude; juñöam—adorned; ména—of fish; dvaya—a pair; äçrayam—dwelling; adhikñipat—putting to shame; abja—a lotus; netram—having eyes; dhyäyet—one should meditate on; manaù-mayam—formed in the mind; atandritaù—attentive; ullasat— dancing; bhru—having eyebrows. TRANSLATION The yogi then meditates upon the beautiful face of the Lord, which is adorned with curly hair and decorated by lotuslike eyes and dancing eyebrows. A lotus surrounded by swarming bees and a pair of swimming fish would be put to shame by its elegance. PURPORT One important statement here is dhyäyen manomayam. Manomayam is not imagination. Impersonalists think that the yogé can imagine any form he likes, but, as stated here, the yogé must meditate upon the form of the Lord which is experienced by devotees. Devotees never imagine a form of the Lord. They are not satisfied by something imaginary. The Lord has different eternal forms; each devotee likes a particular form and thus engages himself in the service of the Lord by worshiping that form. The Lord's form is depicted in different ways according to scriptures. As already discussed, there are eight kinds of representations of the original form of the Lord. These representations can be produced by the use of clay, stone, wood, paint, sand, etc., depending upon the resources of the devotee. Manomayam is a carving of the form of the Lord within the mind. This is included as one of the eight different carvings of the form of the Lord. It is not imagination. Meditation on the actual form of the Lord may be manifested in different manners, but one should not conclude that one has to imagine a form. There are two comparisons in this verse: first the Lord's face is compared to a lotus, and then His black hair is compared to humming bees swarming around the lotus, and His two eyes are compared to two fish swimming about. A lotus flower on the water is very beautiful when surrounded by humming bees and fish. The Lord's face is self-sufficient and complete. His beauty defies the natural beauty of a lotus. SB 3.28.31

TEXT 31

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TaSYaavl/aek-MaiDak&- k*-PaYaaiTagaaer‚ TaaPa}aYaaePaXaMaNaaYa iNaSa*íMa+avaTa( ) APYaaTMaTveNaai>aMaTaaÛQaaiGan" Pa*QaGauLMauk-aTa( )) 40 )) yatholmukäd visphuliìgäd dhümäd väpi sva-sambhavät 580 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

apy ätmatvenäbhimatäd yathägniù påthag ulmukät SYNONYMS yathä—as; ulmukät—from the flames; visphuliìgät—from the sparks; dhümät—from the smoke; vä—or; api—even; sva-sambhavät—produced from itself; api—although; ätmatvena—by nature; abhimatät—intimately connected; yathä—as; agniù—the fire; påthak—different; ulmukät—from the flames. TRANSLATION The blazing fire is different from the flames, from the sparks and from the smoke, although all are intimately connected because they are born from the same blazing wood. PURPORT Although the blazing firewood, the sparks, the smoke and the flame cannot stay apart because each of them is part and parcel of the fire, still they are different from one another. A less intelligent person accepts the smoke as fire, although fire and smoke are completely different. The heat and light of the fire are separate, although one cannot differentiate fire from heat and light. SB 3.28.41

TEXT 41 >aUTaeiNd]YaaNTa"k-raGavaNa( b]øSa&ijTa" )) 41 )) bhütendriyäntaù-karaëät pradhänäj jéva-saàjïität ätmä tathä påthag drañöä bhagavän brahma-saàjïitaù SYNONYMS bhüta—the five elements; indriya—the senses; antaù-karaëät—from the mind; pradhänät—from the pradhäna; jéva-saàjïität—from the jéva soul; ätmä—the 581 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

Paramätmä; tathä—so; påthak—different; drañöä—the seer; bhagavän—the Personality of Godhead; brahma-saàjïitaù—called Brahman. TRANSLATION The Supreme Personality of Godhead, who is known as Parambrahma, is the seer. He is different from the jéva soul, or individual living entity, who is combined with the senses, the five elements and consciousness. PURPORT A clear conception of the complete whole is given herewith. The living entity is different from the material elements, and the supreme living entity, the Personality of Godhead, who is the creator of the material elements, is also different from the individual living entity. This philosophy is propounded by Lord Caitanya as acintyabhedäbheda-tattva. Everything is simultaneously one with and different from everything else. The cosmic manifestation created by the Supreme Lord by His material energy is also simultaneously different and nondifferent from Him. The material energy is nondifferent from the Supreme Lord, but at the same time, because that energy is acting in a different way, it is different from Him. Similarly, the individual living entity is one with and different from the Supreme Lord. This "simultaneously one and different" philosophy is the perfect conclusion of the Bhägavata school, as confirmed here by Kapiladeva. Living entities are compared to the sparks of a fire. As stated in the previous verse, fire, flame, smoke and firewood are combined together. Here the living entity, the material elements and the Supreme Personality of Godhead are combined together. The exact position of the living entities is just like that of the sparks of a fire; they are part and parcel. The material energy is compared to the smoke. The fire is also part and parcel of the Supreme Lord. In the Viñëu Puräëa it is said that whatever we can see or experience, either in the material or spiritual world, is an expansion of the different energies of the Supreme Lord. As fire distributes its light and heat from one place, the Supreme Personality of Godhead distributes His different energies all over His creation. The four principles of the Vaiñëava philosophic doctrine are çuddha-advaita (purified oneness), dvaita-advaita (simultaneous oneness and difference), viçiñöa-advaita and dvaita. All four principles of Vaiñëava philosophy are based on the thesis of ÇrémadBhägavatam explained in these two verses. SB 3.28.42

582 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

TEXT 42 SavR>aUTaezu caTMaaNa& SavR>aUTaaiNa caTMaiNa ) wR+aeTaaNaNYa>aaveNa >aUTaeiZvv TadaTMaTaaMa( )) 42 )) sarva-bhüteñu cätmänaà sarva-bhütäni cätmani ékñetänanya-bhävena bhüteñv iva tad-ätmatäm SYNONYMS sarva-bhüteñu—in all manifestations; ca—and; ätmänam—the soul; sarva-bhütäni—all manifestations; ca—also; ätmani—in the Supreme Spirit; ékñeta—he should see; ananyabhävena—with equal vision; bhüteñu—in all manifestations; iva—as; tat-ätmatäm—the nature of itself. TRANSLATION A yogi should see the same soul in all manifestations, for all that exists is a manifestation of different energies of the Supreme. In this way the devotee should see all living entities without distinction. That is realization of the Supreme Soul. PURPORT As stated in the Brahma-saàhitä, not only does the Supreme Soul enter each and every universe, but He enters even the atoms. The Supreme Soul is present everywhere in the dormant stage, and when one can see the presence of the Supreme Soul everywhere, one is liberated from material designations. The word sarva-bhüteñu is to be understood as follows. There are four different divisions of species-living entities which sprout from the earth, living entities born of fermentation or germination, living entities which come from eggs and living entities which come from the embryo. These four divisions of living entities are expanded in 8,400,000 species of life. A person who is freed from material designations can see the same quality of spirit present everywhere or in every manifested living entity. Less intelligent men think that plants and grass grow out of the earth automatically, but one who is actually intelligent and has realized the self can see that this growth is not 583 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

automatic; the cause is the soul, and the forms come out in material bodies under different conditions. By fermentation in the laboratory many germs are born, but this is due to the presence of the soul. The material scientist thinks that eggs are lifeless, but that is not a fact. From Vedic scripture we can understand that living entities in different forms are generated under different conditions. Birds evolve from eggs, and beasts and human beings are born from the embryo. The perfect vision of the yogé or devotee is that he sees the presence of the living entity everywhere. SB 3.28.43

TEXT 43 SvYaaeiNazu YaQaa JYaaeiTarek&- NaaNaa Pa[TaqYaTae ) YaaeNaqNaa& GauaGavNa( SavRTaae >aveTa( ) Aac+v Jaqvl/aek-SYa ivivDaa MaMa Sa&Sa*Taq" )) 3 )) virägo yena puruño bhagavan sarvato bhavet äcakñva jéva-lokasya vividhä mama saàsåtéù SYNONYMS virägaù—detached; yena—by which; puruñaù—a person; bhagavan—my dear Lord; sarvataù—completely; bhavet—may become; äcakñva—please describe; jéva-lokasya—for the people in general; vividhäù—manifold; mama—for myself; saàsåtéù—repetition of birth and death. TRANSLATION Devahüti continued: My dear Lord, please also describe in detail, both for me and for people in general, the continual process of birth and death, for by hearing of such calamities we may become detached from the activities of this material world. PURPORT In this verse the word saàsåtéù is very important. Çreyaù-såti means the prosperous path of advancement towards the Supreme Personality of Godhead, and saàsåti means the continued journey on the path of birth and death towards the darkest region of material existence. People who have no knowledge of this material world, God and their actual intimate relationship with Him are actually going to the darkest region of material existence in the name of progress in the material advancement of civilization. To enter the darkest region of material existence means to enter into a species of life other than the human species. Ignorant men do not know that after this life they are completely 589 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

under the grip of material nature and will be offered a life which may not be very congenial. How a living entity gets different kinds of bodies will be explained in the next chapter. This continual change of bodies in birth and death is called saàsära. Devahüti requests her glorious son, Kapila Muni, to explain about this continued journey to impress upon the conditioned souls that they are undergoing a path of degradation by not understanding the path of bhakti-yoga, devotional service. SB 3.29.4

TEXT 4 k-al/SYaeìræPaSYa Pareza& c ParSYa Tae ) SvæPa& bTa ku-vRiNTa YaÖeTaae" ku-Xal&/ JaNaa" )) 4 )) kälasyeçvara-rüpasya pareñäà ca parasya te svarüpaà bata kurvanti yad-dhetoù kuçalaà janäù SYNONYMS kälasya—of time; éçvara-rüpasya—a representation of the Lord; pareñäm—of all others; ca—and; parasya—the chief; te—of You; svarüpam—the nature; bata—oh; kurvanti— perform; yat-hetoù—by whose influence; kuçalam—pious activities; janäù—people in general. TRANSLATION Please also describe eternal time, which is a representation of Your form and by whose influence people in general engage in the performance of pious activities. PURPORT However ignorant one may be regarding the path of good fortune and the path down to the darkest region of ignorance, everyone is aware of the influence of eternal time, which devours all the effects of our material activities. The body is born at a certain time, and immediately the influence of time acts upon it. From the date of the birth of the body, the influence of death is also acting; the advancement of age entails the influence of time on the body. If a man is thirty or fifty years old, then the influence of 590 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

time has already devoured thirty or fifty years of the duration of his life. Everyone is conscious of the last stage of life, when he will meet the cruel hands of death, but some consider their age and circumstances, concern themselves with the influence of time and thus engage in pious activities so that in the future they will not be put into a low family or an animal species. Generally, people are attached to sense enjoyment and so aspire for life on the heavenly planets. Therefore, they engage themselves in charitable or other pious activities, but actually, as stated in Bhagavadgétä, one cannot get relief from the chain of birth and death even if he goes to the highest planet, Brahmaloka, because the influence of time is present everywhere within this material world. In the spiritual world, however, the time factor has no influence. SB 3.29.5

TEXT 5 l/aek-SYa iMaQYaai>aMaTaerc+auz‚ iêr& Pa[SauáSYa TaMaSYaNaaé[Yae ) é[aNTaSYa k-MaRSvNauivÖYaa iDaYaa TvMaaivraSaq" ik-l/ YaaeGa>aaSk-r" )) 5 )) lokasya mithyäbhimater acakñuñaç ciraà prasuptasya tamasy anäçraye çräntasya karmasv anuviddhayä dhiyä tvam äviräséù kila yoga-bhäskaraù SYNONYMS lokasya—of the living entities; mithyä-abhimateù—deluded by false ego; acakñuñaù— blind; ciram—for a very long time; prasuptasya—sleeping; tamasi—in darkness; anäçraye—without shelter; çräntasya—fatigued; karmasu—to material activities; anuviddhayä—attached; dhiyä—with the intelligence; tvam—You; äviräséù—have appeared; kila—indeed; yoga—of the yoga system; bhäskaraù—the sun. TRANSLATION My dear Lord, You are just like the sun, for You illuminate the darkness of the conditional life of the living entities. Because their eyes of knowledge are not open, they are sleeping eternally in that darkness without Your shelter, and therefore they are falsely 591 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

engaged by the actions and reactions of their material activities, and they appear to be very fatigued. PURPORT It appears that Çrématé Devahüti, the glorious mother of Lord Kapiladeva, is very compassionate for the regrettable condition of people in general, who, not knowing the goal of life, are sleeping in the darkness of illusion. It is the general feeling of the Vaiñëava, or devotee of the Lord, that he should awaken them. Similarly, Devahüti is requesting her glorious son to illuminate the lives of the conditioned souls so that their most regrettable conditional life may be ended. The Lord is described herein as yogabhäskara, the sun of the system of all yoga. Devahüti has already requested her glorious son to describe bhakti-yoga, and the Lord has described bhakti-yoga as the ultimate yoga system. Bhakti-yoga is the sunlike illumination for delivering the conditioned souls, whose general condition is described here. They have no eyes to see their own interests. They do not know that the goal of life is not to increase the material necessities of existence, because the body will not exist more than a few years. The living beings are eternal, and they have their eternal need. If one engages only in caring for the necessities of the body, not caring for the eternal necessities of life, then he is part of a civilization whose advancement puts the living entities in the darkest region of ignorance. Sleeping in that darkest region, one does not get any refreshment, but, rather, gradually becomes fatigued. He invents many processes to adjust this fatigued condition, but he fails and thus remains confused. The only path for mitigating his fatigue in the struggle for existence is the path of devotional service, or the path of Kåñëa consciousness. SB 3.29.6

TEXT 6 MaE}aeYa ovac wiTa MaaTauvRc" ë+aGavaNauvac >ai¢-YaaeGaae bhuivDaae MaaGaŒ>aaRiMaiNa >aaVYaTae ) Sv>aavGauaÛTae )) 7 )) çré-bhagavän uväca bhakti-yogo bahu-vidho märgair bhämini bhävyate 593 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

svabhäva-guëa-märgeëa puàsäà bhävo vibhidyate SYNONYMS çré-bhagavän uväca—the Personality of Godhead replied; bhakti-yogaù—devotional service; bahu-vidhaù—multifarious; märgaiù—with paths; bhämini—O noble lady; bhävyate—is manifest; svabhäva—nature; guëa—qualities; märgeëa—in terms of behavior; puàsäm—of the executors; bhävaù—the appearance; vibhidyate—is divided. TRANSLATION Lord Kapila, the Personality of Godhead, replied: O noble lady, there are multifarious paths of devotional service in terms of the different qualities of the executor. PURPORT Pure devotional service in Kåñëa consciousness is one because in pure devotional service there is no demand from the devotee to be fulfilled by the Lord. But generally people take to devotional service with a purpose. As stated in Bhagavad-gétä, people who are not purified take to devotional service with four purposes. A person who is distressed because of material conditions becomes a devotee of the Lord and approaches the Lord for mitigation of his distress. A person in need of money approaches the Lord to ask for some improvement in his monetary condition. Others, who are not in distress or in need of monetary assistance but are seeking knowledge in order to understand the Absolute Truth, also take to devotional service, and they inquire into the nature of the Supreme Lord. This is very nicely described in Bhagavad-gétä (7.16). Actually the path of devotional service is one without a second, but according to the devotees' condition, devotional service appears in multifarious varieties, as will be nicely explained in the following verses. SB 3.29.8

TEXT 8 Ai>aSaNDaaYa Yaae ih&Saa& dM>a& MaaTSaYaRMaev va ) Sa&rM>aq i>aàd*G>aav& MaiYa ku-YaaRTSa TaaMaSa" )) 8 )) abhisandhäya yo hiàsäà 594 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

dambhaà mätsaryam eva vä saàrambhé bhinna-dåg bhävaà mayi kuryät sa tämasaù SYNONYMS abhisandhäya—having in view; yaù—he who; hiàsäm—violence; dambham—pride; mätsaryam—envy; eva—indeed; vä—or; saàrambhé—angry; bhinna—separate; dåk— whose vision; bhävam—devotional service; mayi—to Me; kuryät—may do; saù—he; tämasaù—in the mode of ignorance. TRANSLATION Devotional service executed by a person who is envious, proud, violent and angry, and who is a separatist, is considered to be in the mode of darkness. PURPORT It has already been stated in the Çrémad-Bhägavatam, First Canto, Second Chapter, that the highest, most glorious religion is the attainment of causeless, unmotivated devotional service. In pure devotional service, the only motive should be to please the Supreme Personality of Godhead. That is not actually a motive; that is the pure condition of the living entity. In the conditioned stage, when one engages in devotional service, he should follow the instruction of the bona fide spiritual master in full surrender. The spiritual master is the manifested representation of the Supreme Lord because he receives and presents the instructions of the Lord, as they are, by disciplic succession. It is described in Bhagavad-gétä that the teachings therein should be received by disciplic succession, otherwise there is adulteration. To act under the direction of a bona fide spiritual master with a motive to satisfy the Supreme Personality of Godhead is pure devotional service. But if one has a motive for personal sense gratification, his devotional service is manifested differently. Such a man may be violent, proud, envious and angry, and his interests are separate from the Lord's. One who approaches the Supreme Lord to render devotional service, but who is proud of his personality, envious of others or vengeful, is in the mode of anger. He thinks that he is the best devotee. Devotional service executed in this way is not pure; it is mixed and is of the lowest grade, tämasaù. Çréla Viçvanätha Cakravarté Öhäkura advises that a Vaiñëava who is not of good character should be avoided. A Vaiñëava is one who has 595 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

taken the Supreme Personality of Godhead as the ultimate goal of life, but if one is not pure and still has motives, then he is not a Vaiñëava of the first order of good character. One may offer his respects to such a Vaiñëava because he has accepted the Supreme Lord as the ultimate goal of life, but one should not keep company with a Vaiñëava who is in the mode of ignorance. SB 3.29.9

TEXT 9 ivzYaaNai>aSaNDaaYa YaXa WeìYaRMaev va ) AcaRdavcRYaeÛae Maa& Pa*QaG>aav" Sa raJaSa" )) 9 )) viñayän abhisandhäya yaça aiçvaryam eva vä arcädäv arcayed yo mäà påthag-bhävaù sa räjasaù SYNONYMS viñayän—sense objects; abhisandhäya—aiming at; yaçaù—fame; aiçvaryam—opulence; eva—indeed; vä—or; arcä-ädau—in worship of the Deity and so on; arcayet—may worship; yaù—he who; mäm—Me; påthak-bhävaù—a separatist; saù—he; räjasaù—in the mode of passion. TRANSLATION The worship of Deities in the temple by a separatist, with a motive for material enjoyment, fame and opulence, is devotion in the mode of passion. PURPORT The word "separatist" must be understood carefully. The Sanskrit words in this connection are bhinna-dåk and påthag-bhävaù. A separatist is one who sees his interest as separate from that of the Supreme Lord. Mixed devotees, or devotees in the modes of passion and ignorance, think that the interest of the Supreme Lord is supplying the orders of the devotee; the interest of such devotees is to draw from the Lord as much as possible for their sense gratification. This is the separatist mentality. Actually, pure devotion is explained in the previous chapter: the mind of the Supreme Lord and the 596 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

mind of the devotee should be dovetailed. A devotee should not wish anything but to execute the desire of the Supreme. That is oneness. When the devotee has an interest or will different from the interest of the Supreme Lord, his mentality is that of a separatist. When the so-called devotee desires material enjoyment, without reference to the interest of the Supreme Lord, or he wants to become famous or opulent by utilizing the mercy or grace of the Supreme Lord, he is in the mode of passion. Mäyävädés, however, interpret this word "separatist" in a different way. They say that while worshiping the Lord, one should think himself one with the Supreme Lord. This is another adulterated form of devotion within the modes of material nature. The conception that the living entity is one with the Supreme is in the mode of ignorance. Oneness is actually based on oneness of interest. A pure devotee has no interest but to act on behalf of the Supreme Lord. When one has even a tinge of personal interest, his devotion is mixed with the three modes of material nature. SB 3.29.10

TEXT 10 k-MaRiNahaRrMauiÕXYa PariSMaNa( va TadPaRaav" Sa Saaitvk-" )) 10 )) karma-nirhäram uddiçya parasmin vä tad-arpaëam yajed yañöavyam iti vä påthag-bhävaù sa sättvikaù SYNONYMS karma—fruitive activities; nirhäram—freeing himself from; uddiçya—with the purpose of; parasmin—to the Supreme Personality of Godhead; vä—or; tat-arpaëam—offering the result of activities; yajet—may worship; yañöavyam—to be worshiped; iti—thus; vä— or; påthak-bhävaù—separatist; saù—he; sättvikaù—in the mode of goodness. TRANSLATION When a devotee worships the Supreme Personality of Godhead and offers the results of his activities in order to free himself from the inebrieties of fruitive activities, his devotion is in the mode of goodness. 597 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

PURPORT The brähmaëas, kñatriyas, vaiçyas and çüdras, along with the brahmacärés, gåhasthas, vänaprasthas and sannyäsés, are the members of the eight divisions of varëas and äçramas, and they have their respective duties to perform for the satisfaction of the Supreme Personality of Godhead. When such activities are performed and the results are offered to the Supreme Lord, they are called karmärpaëam, duties performed for the satisfaction of the Lord. If there is any inebriety or fault, it is atoned for by this offering process. But if this offering process is in the mode of goodness rather than in pure devotion, then the interest is different. The four äçramas and the four varëas act for some benefit in accordance with their personal interests. Therefore such activities are in the mode of goodness; they cannot be counted in the category of pure devotion. Pure devotional service as described by Rüpa Gosvämé is free from all material desires. Anyäbhiläñitä-çünyam [Cc. Madhya 19.167]. There can be no excuse for personal or material interest. Devotional activities should be transcendental to fruitive activities and empiric philosophical speculation. Pure devotional service is transcendental to all material qualities. Devotional service in the modes of ignorance, passion and goodness can be divided into eighty-one categories. There are different devotional activities, such as hearing, chanting, remembering, worshiping, offering prayer, rendering service and surrendering everything, and each of them can be divided into three qualitative categories. There is hearing in the mode of passion, in the mode of ignorance and in the mode of goodness. Similarly, there is chanting in the mode of ignorance, passion and goodness, etc. Three multiplied by nine equals twenty-seven, and when again multiplied by three it becomes eighty-one. One has to transcend all such mixed materialistic devotional service in order to reach the standard of pure devotional service, as explained in the next verses. SB 3.29.11, SB 3.29.12, SB 3.29.11-12

TEXTS 11-12 Mad(Gauai¢-YaaeGaa:Ya AaTYaiNTak- odaôTa" ) YaeNaaiTav]JYa i}aGauaàdiXaRNa" ) >aUTaezu bÖvErSYa Na MaNa" XaaiNTaMa*C^iTa )) 23 )) dviñataù para-käye mäà mänino bhinna-darçinaù bhüteñu baddha-vairasya na manaù çäntim åcchati SYNONYMS dviñataù—of one who is envious; para-käye—towards the body of another; mäm—unto Me; mäninaù—offering respect; bhinna-darçinaù—of a separatist; bhüteñu—towards living entities; baddha-vairasya—of one who is inimical; na—not; manaù—the mind; çäntim—peace; åcchati—attains. TRANSLATION One who offers Me respect but is envious of the bodies of others and is therefore a separatist never attains peace of mind, because of his inimical behavior towards other living entities. PURPORT In this verse, two phrases, bhüteñu baddha-vairasya ("inimical towards others") and dviñataù para-käye ("envious of another's body"), are significant. One who is envious of or inimical towards others never experiences any happiness. A devotee's vision, therefore, must be perfect. He should ignore bodily distinctions and should see only the presence of the part and parcel of the Supreme Lord, and the Lord Himself in His plenary expansion as Supersoul. That is the vision of a pure devotee. The bodily expression of a particular type of living entity is always ignored by the devotee. It is expressed herein that the Lord is always eager to deliver the conditioned souls, who have been encaged within material bodies. Devotees are expected to carry the message or desire of the Lord to such conditioned souls and enlighten them with Kåñëa consciousness. Thus they may be elevated to transcendental, spiritual life, and the 616 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

mission of their lives will be successful. Of course this is not possible for living entities who are lower than human beings, but in human society it is feasible that all living entities can be enlightened with Kåñëa consciousness. Even living entities who are lower than human can be raised to Kåñëa consciousness by other methods. For example, Çivänanda Sena, a great devotee of Lord Caitanya, delivered a dog by feeding him prasäda. Distribution of prasäda, or remnants of foodstuffs offered to the Lord, even to the ignorant masses of people and to animals, gives such living entities the chance for elevation to Kåñëa consciousness. Factually it happened that the same dog, when met by Lord Caitanya at Puré, was liberated from the material condition. It is especially mentioned here that a devotee must be free from all violence (jévähiàsä). Lord Caitanya has recommended that a devotee not commit violence to any living entity. Sometimes the question is raised that since vegetables also have life and devotees take vegetable foodstuffs, isn't that violence? Firstly, however, taking some leaves, twigs or fruit from a tree or plant does not kill the plant. Besides that, jévähiàsä means that since every living entity has to pass through a particular type of body according to his past karma, although every living entity is eternal, he should not be disturbed in his gradual evolution. A devotee has to execute the principles of devotional service exactly as they are, and he must know that however insignificant a living entity may be, the Lord is present within him. A devotee must realize this universal presence of the Lord. SB 3.29.24

TEXT 24 AhMauÀavcEd]RVYaE" i§-YaYaaeTPaàYaaNagae ) NaEv TauZYae_icRTaae_caRYaa& >aUTaGa]aMaavMaaiNaNa" )) 24 )) aham uccävacair dravyaiù kriyayotpannayänaghe naiva tuñye 'rcito 'rcäyäà bhüta-grämävamäninaù SYNONYMS aham—I; ucca-avacaiù—with various; dravyaiù—paraphernalia; kriyayä—by religious rituals; utpannayä—accomplished; anaghe—O sinless mother; na—not; eva—certainly; tuñye—am pleased; arcitaù—worshiped; arcäyäm—in the Deity form; bhüta-gräma—to other living entities; avamäninaù—with those who are disrespectful. 617 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

TRANSLATION My dear Mother, even if he worships with proper rituals and paraphernalia, a person who is ignorant of My presence in all living entities never pleases Me by the worship of My Deities in the temple. PURPORT There are sixty-four different prescriptions for worship of the Deity in the temple. There are many items offered to the Deity, some valuable and some less valuable. It is prescribed in Bhagavad-gétä: "If a devotee offers Me a small flower, a leaf, some water or a little fruit, I will accept it." The real purpose is to exhibit one's loving devotion to the Lord; the offerings themselves are secondary. If one has not developed loving devotion to the Lord and simply offers many kinds of foodstuffs, fruits and flowers without real devotion, the offering will not be accepted by the Lord. We cannot bribe the Personality of Godhead. He is so great that our bribery has no value. Nor has He any scarcity; since He is full in Himself, what can we offer Him? Everything is produced by Him. We simply offer to show our love and gratitude to the Lord. This gratitude and love for God is exhibited by a pure devotee, who knows that the Lord lives in every living entity. As such, temple worship necessarily includes distribution of prasäda. It is not that one should create a temple in his private apartment or private room, offer something to the Lord, and then eat. Of course, that is better than simply cooking foodstuffs and eating without understanding one's relationship with the Supreme Lord; people who act in this manner are just like animals. But the devotee who wants to elevate himself to the higher level of understanding must know that the Lord is present in every living entity, and, as stated in the previous verse, one should be compassionate to other living entities. A devotee should worship the Supreme Lord, be friendly to persons who are on the same level and be compassionate to the ignorant. One should exhibit his compassion for ignorant living entities by distributing prasäda. Distribution of prasäda to the ignorant masses of people is essential for persons who make offerings to the Personality of Godhead. Real love and devotion is accepted by the Lord. Many valuable foodstuffs may be presented to a person, but if the person is not hungry, all such offerings are useless for him. Similarly, we may offer many valuable items to the Deity, but if we have no real sense of devotion and no real sense of the Lord's presence everywhere, then we are lacking in devotional service; in such a state of ignorance, we cannot offer anything acceptable to the Lord. 618 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

SB 3.29.25

TEXT 25 AcaRdavcRYaetaavdqìr& Maa& Svk-MaRk*-Ta( ) Yaavà ved Svôid SavR>aUTaeZvviSQaTaMa( )) 25 )) arcädäv arcayet tävad éçvaraà mäà sva-karma-kåt yävan na veda sva-hådi sarva-bhüteñv avasthitam SYNONYMS arcä-ädau—beginning with worship of the Deity; arcayet—one should worship; tävat— so long; éçvaram—the Supreme Personality of Godhead; mäm—Me; sva—his own; karma—prescribed duties; kåt—performing; yävat—as long as; na—not; veda—he realizes; sva-hådi—in his own heart; sarva-bhüteñu—in all living entities; avasthitam— situated. TRANSLATION Performing his prescribed duties, one should worship the Deity of the Supreme Personality of Godhead until one realizes My presence in his own heart and in the hearts of other living entities as well. PURPORT Worship of the Deity of the Supreme Personality of Godhead is prescribed herewith even for persons who are simply discharging their prescribed duties. There are prescribed duties for the different social classes of men—the brähmaëas, the vaiçyas, the kñatriyas and the çüdras—and for the different äçramas-brahmacarya, gåhastha, vänaprastha and sannyäsa. One should worship the Deity of the Lord until one appreciates the presence of the Lord in every living entity. In other words, one should not be satisfied simply by discharging his duties properly; he must realize his relationship and the relationship of all other living entities with the Supreme Personality of Godhead. If he does not understand this, then even though he discharges his prescribed duties properly, it is to be understood that he is simply laboring without profit. 619 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

The word sva-karma-kåt in this verse is very significant. Sva-karma-kåt is one who engages in discharging his prescribed duties. It is not that one who has become a devotee of the Lord or who engages in devotional service should give up his prescribed duties. No one should be lazy under the plea of devotional service. One has to execute devotional service according to his prescribed duties. Sva-karma-kåt means that one should discharge the duties prescribed for him without neglect. SB 3.29.26

TEXT 26 AaTMaNaê ParSYaaiPa Ya" k-raeTYaNTaraedrMa( ) TaSYa i>aàd*Xaae Ma*TYauivRdDae >aYaMauLbaedivdSTa}a TaTaêae>aYaTaaedTa" ) Taeza& bhuPada" é[eïaêTauZPaadSTaTaae iÜPaaTa( )) 30 )) rüpa-bheda-vidas tatra tataç cobhayato-dataù teñäà bahu-padäù çreñöhäç catuñ-pädas tato dvi-pät SYNONYMS rüpa-bheda—distinctions of form; vidaù—those who perceive; tatra—than them; tataù—than them; ca—and; ubhayataù—in both jaws; dataù—those with teeth; teñäm— of them; bahu-padäù—those who have many legs; çreñöhäù—better; catuù-pädaù—fourlegged; tataù—than them; dvi-pät—two-legged. TRANSLATION Better than those living entities who can perceive sound are those who can distinguish between one form and another. Better than them are those who have developed upper and lower sets of teeth, and better still are those who have many legs. Better than them are the quadrupeds, and better still are the human beings. PURPORT It is said that certain birds, such as crows, can distinguish one form from another. Living entities that have many legs, like the wasp, are better than plants and grasses, which 625 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

have no legs. Four-legged animals are better than many-legged living entities, and better than the animals is the human being, who has only two legs. SB 3.29.31

TEXT 31 TaTaae vaGa*õiNTa PauZPaaiaqTaa NaaeTSaPaRTYaudiDaYaRTa" ) 638 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

AiGanirNDae SaiGairi>a>aURNaR MaÂiTa YaÙYaaTa( )) 42 )) sravanti sarito bhétä notsarpaty udadhir yataù agnir indhe sa-giribhir bhür na majjati yad-bhayät SYNONYMS sravanti—flow; saritaù—rivers; bhétäù—fearful; na—not; utsarpati—overflows; udadhiù—the ocean; yataù—because of whom; agniù—fire; indhe—burns; sa-giribhiù—with its mountains; bhüù—the earth; na—not; majjati—sinks; yat—of whom; bhayät—out of fear. TRANSLATION Out of fear of the Supreme Personality of Godhead the rivers flow, and the ocean never overflows. Out of fear of Him only does fire burn and does the earth, with its mountains, not sink in the water of the universe. PURPORT We can understand from the Vedic literature that this universe is half filled with water, on which Garbhodakaçäyé Viñëu is lying. From His abdomen a lotus flower has grown, and within the stem of that lotus flower all the different planets exist. The material scientist explains that all these different planets are floating because of the law of gravity or some other law; but the actual lawmaker is the Supreme Personality of Godhead. When we speak of law, we must understand that there must be a lawmaker. The material scientists can discover laws of nature, but they are unable to recognize the lawmaker. From Çrémad-Bhägavatam and Bhagavad-gétä we can know who the lawmaker is: the lawmaker is the Supreme Personality of Godhead. It is said here that the planets do not sink. Since they are floating under the order or energy of the Supreme Godhead, they do not fall down into the water which covers half the universe. All the planets are heavy, with their various mountains, seas, oceans, cities, palaces and buildings, and yet they are floating. It is understood from this passage that all the other planets that are floating in the air have oceans and mountains similar to those on this planet. 639 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

SB 3.29.43

TEXT 43 Na>aae ddaiTa ìSaTaa& Pad& YaiàYaMaadd" ) l/aek&- Svdeh& TaNauTae MahaNa( Saái>arav*TaMa( )) 43 )) nabho dadäti çvasatäà padaà yan-niyamäd adaù lokaà sva-dehaà tanute mahän saptabhir ävåtam SYNONYMS nabhaù—the sky; dadäti—gives; çvasatäm—to the living entities; padam—abode; yat— of whom (the Supreme Personality of Godhead); niyamät—under the control; adaù— that; lokam—the universe; sva-deham—own body; tanute—expands; mahän—the mahat-tattva; saptabhiù—with the seven (layers); ävåtam—covered. TRANSLATION Subject to the control of the Supreme Personality of Godhead, the sky allows outer space to accommodate all the various planets, which hold innumerable living entities. The total universal body expands with its seven coverings under His supreme control. PURPORT It is understood from this verse that all the planets in outer space are floating, and they all hold living entities. The word çvasatäm means "those who breathe," or the living entities. In order to accommodate them, there are innumerable planets. Every planet is a residence for innumerable living entities, and the necessary space is provided in the sky by the supreme order of the Lord. It is also stated here that the total universal body is increasing. It is covered by seven layers, and as there are five elements within the universe, so the total elements, in layers, cover the outside of the universal body. The first layer is of earth, and it is ten times greater in size than the space within the universe; the second layer is water, and that is ten times greater than the earthly layer; the third covering is fire, which is ten times greater than the water covering. In this way each layer is ten times greater than the previous one. 640 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

SB 3.29.44

TEXT 44 GauaMaaiNaNaae deva" SaGaaRidZvSYa YaÙYaaTa( ) vTaRNTae_NauYauGa& Yaeza& vXa WTaÀracrMa( )) 44 )) guëäbhimänino deväù sargädiñv asya yad-bhayät vartante 'nuyugaà yeñäà vaça etac caräcaram SYNONYMS guëa—the modes of material nature; abhimäninaù—in charge of; deväù—the demigods; sarga-ädiñu—in the matter of creation and so on; asya—of this world; yat-bhayät—out of fear of whom; vartante—carry out functions; anuyugam—according to the yugas; yeñäm—of whom; vaçe—under the control; etat—this; cara-acaram—everything animate and inanimate. TRANSLATION Out of fear of the Supreme Personality of Godhead, the directing demigods in charge of the modes of material nature carry out the functions of creation, maintenance and destruction; everything animate and inanimate within this material world is under their control. PURPORT The three modes of material nature, namely goodness, passion and ignorance, are under the control of three deities—Brahmä, Viñëu and Lord Çiva. Lord Viñëu is in charge of the mode of goodness, Lord Brahmä is in charge of the mode of passion, and Lord Çiva is in charge of the mode of ignorance. Similarly, there are many other demigods in charge of the air department, the water department, the cloud department, etc. Just as the government has many different departments, so, within this material world, the government of the Supreme Lord has many departments, and all these departments function in proper order out of fear of the Supreme Personality of Godhead. Demigods are undoubtedly controlling all matter, animate and inanimate, within the universe, but 641 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

above them the supreme controller is the Personality of Godhead. Therefore in the Brahma-saàhitä it is said, éçvaraù paramaù kåñëaù [Bs. 5.1]. Undoubtedly there are many controllers in the departmental management of this universe, but the supreme controller is Kåñëa. There are two kinds of dissolutions. One kind of dissolution takes place when Brahmä goes to sleep during his night, and the final dissolution takes place when Brahmä dies. As long as Brahmä does not die, creation, maintenance and destruction are actuated by different demigods under the superintendence of the Supreme Lord. SB 3.29.45

TEXT 45 Saae_NaNTaae_NTak-r" k-al/ae_Naaidraidk*-dVYaYa" ) JaNa& JaNaeNa JaNaYaNMaarYaNMa*TYauNaaNTak-Ma( )) 45 )) so 'nanto 'nta-karaù kälo 'nädir ädi-kåd avyayaù janaà janena janayan märayan måtyunäntakam SYNONYMS saù—that; anantaù—endless; anta-karaù—destroyer; kälaù—time; anädiù—without beginning; ädi-kåt—the creator; avyayaù—not liable to change; janam—persons; janena—by persons; janayan—creating; märayan—destroying; måtyunä—by death; antakam—the lord of death. TRANSLATION The eternal time factor has no beginning and no end. It is the representative of the Supreme Personality of Godhead, the maker of the criminal world. It brings about the end of the phenomenal world, it carries on the work of creation by bringing one individual into existence from another, and likewise it dissolves the universe by destroying even the lord of death, Yamaräja. PURPORT By the influence of eternal time, which is a representative of the Supreme Personality of 642 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

Godhead, the father begets a son, and the father dies by the influence of cruel death. But by time's influence, even the lord of cruel death is killed. In other words, all the demigods within the material world are temporary, like ourselves. Our lives last for one hundred years at the most, and similarly, although their lives may last for millions and billions of years, the demigods are not eternal. No one can live within this material world eternally. The phenomenal world is created, maintained and destroyed by the finger signal of the Supreme Personality of Godhead. Therefore a devotee does not desire anything in this material world. A devotee desires only to serve the Supreme Personality of Godhead. This servitude exists eternally; the Lord exists eternally, His servitor exists eternally, and the service exists eternally. Thus end the Bhaktivedanta purports of the Third Canto, Twenty-ninth Chapter, of the Çrémad-Bhägavatam, entitled "Explanation of Devotional Service by Lord Kapila."

30. Description by Lord Kapila of Adverse Fruitive Activities SB 3.30.1

TEXT 1 k-iPal/ ovac TaSYaETaSYa JaNaae NaUNa& NaaYa& vedaeåiv§-MaMa( ) k-aLYaMaaNaae_iPa bil/Naae vaYaaeirv gaNaavil/" )) 1 )) kapila uväca tasyaitasya jano nünaà näyaà vedoru-vikramam kälyamäno 'pi balino väyor iva ghanävaliù SYNONYMS kapilaù uväca—Lord Kapila said; tasya etasya—of this very time factor; janaù—person; nünam—certainly; na—not; ayam—this; veda—knows; uru-vikramam—the great 643 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

strength; kälyamänaù—being carried off; api—although; balinaù—powerful; väyoù—of the wind; iva—like; ghana—of clouds; ävaliù—a mass. TRANSLATION The Personality of Godhead said: As a mass of clouds does not know the powerful influence of the wind, a person engaged in material consciousness does not know the powerful strength of the time factor, by which he is being carried. PURPORT The great politician-paëòita named Cäëakya said that even one moment of time cannot be returned even if one is prepared to pay millions of dollars. One cannot calculate the amount of loss there is in wasting valuable time. Either materially or spiritually, one should be very alert in utilizing the time which he has at his disposal. A conditioned soul lives in a particular body for a fixed measurement of time, and it is recommended in the scriptures that within that small measurement of time one has to finish Kåñëa consciousness and thus gain release from the influence of the time factor. But, unfortunately, those who are not in Kåñëa consciousness are carried away by the strong power of time without their knowledge, as clouds are carried by the wind. SB 3.30.2

TEXT 2 Ya& YaMaQaRMauPaadtae du"%eNa Sau%heTave ) Ta& Ta& DauNaaeiTa >aGavaNa( PauMaaH^aeciTa YaTk*-Tae )) 2 )) yaà yam artham upädatte duùkhena sukha-hetave taà taà dhunoti bhagavän pumäï chocati yat-kåte SYNONYMS yam yam—whatever; artham—object; upädatte—one acquires; duùkhena—with difficulty; sukha-hetave—for happiness; tam tam—that; dhunoti—destroys; bhagavän— the Supreme Personality of Godhead; pumän—the person; çocati—laments; yat-kåte— for which reason. 644 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

TRANSLATION Whatever is produced by the materialist with great pain and labor for so-called happiness, the Supreme Personality, as the time factor, destroys, and for this reason the conditioned soul laments. PURPORT The main function of the time factor, which is a representative of the Supreme Personality of Godhead, is to destroy everything. The materialists, in material consciousness, are engaged in producing so many things in the name of economic development. They think that by advancing in satisfying the material needs of man they will be happy, but they forget that everything they have produced will be destroyed in due course of time. From history we can see that there were many powerful empires on the surface of the globe that were constructed with great pain and great perseverance, but in due course of time they have all been destroyed. Still the foolish materialists cannot understand that they are simply wasting time in producing material necessities, which are destined to be vanquished in due course of time. This waste of energy is due to the ignorance of the mass of people, who do not know that they are eternal and that they have an eternal engagement also. They do not know that this span of life in a particular type of body is but a flash in the eternal journey. Not knowing this fact, they take the small flash of life to be everything, and they waste time in improving economic conditions. SB 3.30.3

TEXT 3 YadDa]uvSYa dehSYa SaaNaubNDaSYa duMaRiTa" ) Da]uvaiaai>a>aUTaae iNa"Satv" ParaQaeR ku-åTae SPa*haMa( )) 11 )) värtäyäà lupyamänäyäm ärabdhäyäà punaù punaù lobhäbhibhüto niùsattvaù parärthe kurute spåhäm SYNONYMS värtäyäm—when his occupation; lupyamänäyäm—is hampered; ärabdhäyäm— undertaken; punaù punaù—again and again; lobha—by greed; abhibhütaù— overwhelmed; niùsattvaù—ruined; para-arthe—for the wealth of others; kurute spåhäm—he longs. 654 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

TRANSLATION When he suffers reverses in his occupation, he tries again and again to improve himself, but when he is baffled in all attempts and is ruined, he accepts money from others because of excessive greed. SB 3.30.12

TEXT 12 ku-$u=Mb>araaGYaae v*QaaeÛMa" ) ié[Yaa ivhqNa" k*-Paa*TaE" ) JarYaaePaatavEæPYaae MaraMau%ae Ga*he )) 14 )) taträpy ajäta-nirvedo bhriyamäëaù svayam bhåtaiù jarayopätta-vairüpyo 656 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

maraëäbhimukho gåhe SYNONYMS tatra—there; api—although; ajäta—not arisen; nirvedaù—aversion; bhriyamäëaù— being maintained; svayam—by himself; bhåtaiù—by those who were maintained; jarayä—by old age; upätta—obtained; vairüpyaù—deformation; maraëa—death; abhimukhaù—approaching; gåhe—at home. TRANSLATION The foolish family man does not become averse to family life although he is maintained by those whom he once maintained. Deformed by the influence of old age, he prepares himself to meet ultimate death. PURPORT Family attraction is so strong that even if one is neglected by family members in his old age, he cannot give up family affection, and he remains at home just like a dog. In the Vedic way of life one has to give up family life when he is strong enough. It is advised that before getting too weak and being baffled in material activities, and before becoming diseased, one should give up family life and engage oneself completely in the service of the Lord for the remaining days of his life. It is enjoined, therefore, in the Vedic scriptures, that as soon as one passes fifty years of age, he must give up family life and live alone in the forest. After preparing himself fully, he should become a sannyäsé to distribute the knowledge of spiritual life to each and every home. SB 3.30.15

TEXT 15 AaSTae_vMaTYaaePaNYaSTa& Ga*hPaal/ wvahrNa( ) AaMaYaaVYaPa[dqáaiGanrLPaaharae_LPaceiíTa" )) 15 )) äste 'vamatyopanyastaà gåha-päla iväharan ämayävy apradéptägnir alpähäro 'lpa-ceñöitaù

657 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

SYNONYMS äste—he remains; avamatyä—negligently; upanyastam—what is placed; gåha-pälaù—a dog; iva—like; äharan—eating; ämayävé—diseased; apradépta-agniù—having dyspepsia; alpa—little; ähäraù—eating; alpa—little; ceñöitaù—his activity. TRANSLATION Thus he remains at home just like a pet dog and eats whatever is so negligently given to him. Afflicted with many illnesses, such as dyspepsia and loss of appetite, he eats only very small morsels of food, and he becomes an invalid, who cannot work any more. PURPORT Before meeting death one is sure to become a diseased invalid, and when he is neglected by his family members, his life becomes less than a dog's because he is put into so many miserable conditions. Vedic literatures enjoin, therefore, that before the arrival of such miserable conditions, one should leave home and die without the knowledge of his family members. If a man leaves home and dies without his family's knowing, that is considered to be a glorious death. But an attached family man wants his family members to carry him in a great procession even after his death, and although he will not be able to see how the procession goes, he still desires that his body be taken gorgeously in procession. Thus he is happy without even knowing where he has to go when he leaves his body for the next life. SB 3.30.16

TEXT 16 vaYauNaaeT§-MaTaaetaar" k-f-Sa&åÖNaai@k-" ) k-aSaìaSak*-TaaYaaSa" k-aRàôdYaSTaJaRNaEJaaRTavePaQau" ) PaiQa ìi>a>aR+YaMaaYauÖar" ìGa*Da]EYaRMaSaadNae ) SaPaRv*iêk-d&XaaÛEdRXaiÙêaTMavEXaSaMa( )) 26 )) jévataç cänträbhyuddhäraù çva-gådhrair yama-sädane sarpa-våçcika-daàçädyair daçadbhiç cätma-vaiçasam SYNONYMS 667 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

jévataù—alive; ca—and; antra—of his entrails; abhyuddhäraù—pulling out; çvagådhraiù—by dogs and vultures; yama-sädane—in the abode of Yamaräja; sarpa—by serpents; våçcika—scorpions; daàça—gnats; ädyaiù—and so on; daçadbhiù—biting; ca— and; ätma-vaiçasam—torment of himself. TRANSLATION His entrails are pulled out by the hounds and vultures of hell, even though he is still alive to see it, and he is subjected to torment by serpents, scorpions, gnats and other creatures that bite him. SB 3.30.27

TEXT 27 k*-NTaNa& cavYavXaae GaJaaid>Yaae i>adaPaNaMa( ) PaaTaNa& iGairé*(r)e>Yaae raeDaNa& caMbuGaTaRYaae" )) 27 )) kåntanaà cävayavaço gajädibhyo bhidäpanam pätanaà giri-çåìgebhyo rodhanaà cämbu-gartayoù SYNONYMS kåntanam—cutting off; ca—and; avayavaçaù—limb by limb; gaja-ädibhyaù—by elephants and so on; bhidäpanam—tearing; pätanam—hurling down; giri—of hills; çåìgebhyaù—from the tops; rodhanam—enclosing; ca—and; ambu-gartayoù—in water or in a cave. TRANSLATION Next his limbs are lopped off and torn asunder by elephants. He is hurled down from hilltops, and he is also held captive either in water or in a cave. SB 3.30.28

TEXT 28 YaaSTaaiMaóaNDaTaaiMaóa raErvaÛaê YaaTaNaa" )

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>au»e Narae va Naarq va iMaQa" Sa(r)eNa iNaiMaRTaa" )) 28 )) yäs tämisrändha-tämisrä rauravädyäç ca yätanäù bhuìkte naro vä näré vä mithaù saìgena nirmitäù SYNONYMS yäù—which; tämisra—the name of a hell; andha-tämisräù—the name of a hell; raurava—the name of a hell; ädyäù—and so on; ca—and; yätanäù—punishments; bhuìkte—undergoes; naraù—man; vä—or; näré—woman; vä—or; mithaù—mutual; saìgena—by association; nirmitäù—caused. TRANSLATION Men and women whose lives were built upon indulgence in illicit sex life are put into many kinds of miserable conditions in the hells known as Tämisra, Andha-tämisra and Raurava. PURPORT Materialistic life is based on sex life. The existence of all the materialistic people, who are undergoing severe tribulation in the struggle for existence, is based on sex. Therefore, in the Vedic civilization sex life is allowed only in a restricted way; it is for the married couple and only for begetting children. But when sex life is indulged in for sense gratification illegally and illicitly, both the man and the woman await severe punishment in this world or after death. In this world also they are punished by virulent diseases like syphilis and gonorrhea, and in the next life, as we see in this passage of Çrémad-Bhägavatam, they are put into different kinds of hellish conditions to suffer. In Bhagavad-gétä, First Chapter, illicit sex life is also very much condemned, and it is said that one who produces children by illicit sex life is sent to hell. It is confirmed here in the Bhägavatam that such offenders are put into hellish conditions of life in Tämisra, Andha-tämisra and Raurava. SB 3.30.29

TEXT 29

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A}aEv Nark-" SvGaR wiTa MaaTa" Pa[c+aTae ) Yaa YaaTaNaa vE NaarKYaSTaa whaPYauPal/i+aTaa" )) 29 )) atraiva narakaù svarga iti mätaù pracakñate yä yätanä vai närakyas tä ihäpy upalakñitäù SYNONYMS atra—in this world; eva—even; narakaù—hell; svargaù—heaven; iti—thus; mätaù—O mother; pracakñate—they say; yäù—which; yätanäù—punishments; vai—certainly; närakyaù—hellish; täù—they; iha—here; api—also; upalakñitäù—visible. TRANSLATION Lord Kapila continued: My dear mother, it is sometimes said that we experience hell or heaven on this planet, for hellish punishments are sometimes visible on this planet also. PURPORT Sometimes unbelievers do not accept these statements of scripture regarding hell. They disregard such authorized descriptions. Lord Kapila therefore confirms them by saying that these hellish conditions are also visible on this planet. It is not that they are only on the planet where Yamaräja lives. On the planet of Yamaräja, the sinful man is given the chance to practice living in the hellish conditions which he will have to endure in the next life, and then he is given a chance to take birth on another planet to continue his hellish life. For example, if a man is to be punished to remain in hell and eat stool and urine, then first of all he practices such habits on the planet of Yamaräja, and then he is given a particular type of body, that of a hog, so that he can eat stool and think that he is enjoying life. It is stated previously that in any hellish condition, the conditioned soul thinks he is happy. Otherwise, it would not be possible for him to suffer hellish life. SB 3.30.30

TEXT 30 Wv& ku-$u=Mb& ib>a]aar Wv va ) 670 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

ivSa*JYaehae>aYa& Pa[eTYa >au»e TaTf-l/Maqd*XaMa( )) 30 )) evaà kuöumbaà bibhräëa udaram bhara eva vä visåjyehobhayaà pretya bhuìkte tat-phalam édåçam SYNONYMS evam—in this way; kuöumbam—family; bibhräëaù—he who maintained; udaram— stomach; bharaù—he who maintained; eva—only; vä—or; visåjya—after giving up; iha—here; ubhayam—both of them; pretya—after death; bhuìkte—he undergoes; tat— of that; phalam—result; édåçam—such. TRANSLATION After leaving this body, the man who maintained himself and his family members by sinful activities suffers a hellish life, and his relatives suffer also. PURPORT The mistake of modern civilization is that man does not believe in the next life. But whether he believes or not, the next life is there, and one has to suffer if one does not lead a responsible life in terms of the injunctions of authoritative scriptures like the Vedas and puräëas. Species lower than human beings are not responsible for their actions because they are made to act in a certain way, but in the developed life of human consciousness, if one is not responsible for his activities, then he is sure to get a hellish life, as described herein. SB 3.30.31

TEXT 31 Wk-" Pa[PaÛTae ßaNTa& ihTved& Svk-le/vrMa( ) ku-Xale/TarPaaQaeYaae >aUTad]aehea*TaMa( )) 31 )) ekaù prapadyate dhväntaà hitvedaà sva-kalevaram kuçaletara-pätheyo 671 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

bhüta-droheëa yad bhåtam SYNONYMS ekaù—alone; prapadyate—he enters; dhväntam—darkness; hitvä—after quitting; idam— this; sva—his; kalevaram—body; kuçala-itara—sin; pätheyaù—his passage money; bhüta—to other living entities; droheëa—by injury; yat—which body; bhåtam—was maintained. TRANSLATION He goes alone to the darkest regions of hell after quitting the present body, and the money he acquired by envying other living entities is the passage money with which he leaves this world. PURPORT When a man earns money by unfair means and maintains his family and himself with that money, the money is enjoyed by many members of the family, but he alone goes to hell. A person who enjoys life by earning money or by envying another's life, and who enjoys with family and friends, will have to enjoy alone the resultant sinful reactions accrued from such violent and illicit life. For example, if a man secures some money by killing someone and with that money maintains his family, those who enjoy the black money earned by him are also partially responsible and are also sent to hell, but he who is the leader is especially punished. The result of material enjoyment is that one takes with him the sinful reaction only, and not the money. The money he earned is left in this world, and he takes only the reaction. In this world also, if a person acquires some money by murdering someone, the family is not hanged, although its members are sinfully contaminated. But the man who commits the murder and maintains his family is himself hanged as a murderer. The direct offender is more responsible for sinful activities than the indirect enjoyer. The great learned scholar Cäëakya Paëòita says, therefore, that whatever one has in his possession had better be spent for the cause of sat, or the Supreme Personality of Godhead, because one cannot take his possessions with him. They remain here, and they will be lost. Either we leave the money or the money leaves us, but we will be separated. The best use of money as long as it is within our possession is to spend it to acquire Kåñëa consciousness. 672 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

SB 3.30.32

TEXT 32 dEveNaaSaaidTa& TaSYa XaMal&/ iNarYae PauMaaNa( ) >au»e ku-$u=MbPaaezSYa ôTaivta wvaTaur" )) 32 )) daivenäsäditaà tasya çamalaà niraye pumän bhuìkte kuöumba-poñasya håta-vitta iväturaù SYNONYMS daivena—by the arrangement of the Supreme Personality of Godhead; äsäditam— obtained; tasya—his; çamalam—sinful reaction; niraye—in a hellish condition; pumän—the man; bhuìkte—undergoes; kuöumba-poñasya—of maintaining a family; håta-vittaù—one whose wealth is lost; iva—like; äturaù—suffering. TRANSLATION Thus, by the arrangement of the Supreme Personality of Godhead, the maintainer of kinsmen is put into a hellish condition to suffer for his sinful activities, like a man who has lost his wealth. PURPORT The example set herein is that the sinful person suffers just like a man who has lost his wealth. The human form of body is achieved by the conditioned soul after many, many births and is a very valuable asset. Instead of utilizing this life to get liberation, if one uses it simply for the purpose of maintaining his so-called family and therefore performs foolish and unauthorized action, he is compared to a man who has lost his wealth and who, upon losing it, laments. When wealth is lost, there is no use lamenting, but as long as there is wealth, one has to utilize it properly and thereby gain eternal profit. It may be argued that when a man leaves his money earned by sinful activities, he also leaves his sinful activities here with his money. But it is especially mentioned herein that by superior arrangement (daivenäsäditam), although the man leaves behind him his sinfully earned money, he carries the effect of it. When a man steals some money, if he is caught 673 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

and agrees to return it, he is not freed from the criminal punishment. By the law of the state, even though he returns the money, he has to undergo the punishment. Similarly, the money earned by a criminal process may be left by the man when dying, but by superior arrangement he carries with him the effect, and therefore he has to suffer hellish life. SB 3.30.33

TEXT 33 ke-vle/Na ùDaMaeRaraGavaNauvac k-MaRau¢E-åPaSPa*í" SavaR(r)aeiTQaTavedNa" )) 7 )) kaöu-tékñëoñëa-lavaëarükñämlädibhir ulbaëaiù mätå-bhuktair upaspåñöaù sarväìgotthita-vedanaù SYNONYMS kaöu—bitter; tékñëa—pungent; uñëa—hot; lavaëa—salty; rükña—dry; amla—sour; ädibhiù—and so on; ulbaëaiù—excessive; mätå-bhuktaiù—by foods eaten by the mother; upaspåñöaù—affected; sarva-aìga—all over the body; utthita—arisen; vedanaù—pain. TRANSLATION Owing to the mother's eating bitter, pungent foodstuffs, or food which is too salty or too sour, the body of the child incessantly suffers pains which are almost intolerable. PURPORT All descriptions of the child's bodily situation in the womb of the mother are beyond our conception. It is very difficult to remain in such a position, but still the child has to remain. Because his consciousness is not very developed, the child can tolerate it, otherwise he would die. That is the benediction of mäyä, who endows the suffering body with the qualifications for tolerating such terrible tortures. SB 3.31.8

TEXT 8 oLbeNa Sa&v*TaSTaiSMaàN}aEê bihrav*Ta" ) 683 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

AaSTae k*-Tva iXar" ku-+aaE >auGanPa*ïiXaraeDar" )) 8 )) ulbena saàvåtas tasminn antraiç ca bahir ävåtaù äste kåtvä çiraù kukñau bhugna-påñöha-çirodharaù SYNONYMS ulbena—by the amnion; saàvåtaù—enclosed; tasmin—in that place; antraiù—by the intestines; ca—and; bahiù—outside; ävåtaù—covered; äste—he lies; kåtvä—having put; çiraù—the head; kukñau—towards the belly; bhugna—bent; påñöha—back; çiraùdharaù—neck. TRANSLATION Placed within the amnion and covered outside by the intestines, the child remains lying on one side of the abdomen, his head turned towards his belly and his back and neck arched like a bow. PURPORT If a grown man were put into such a condition as the child within the abdomen, completely entangled in all respects, it would be impossible for him to live even for a few seconds. Unfortunately, we forget all these sufferings and try to be happy in this life, not caring for the liberation of the soul from the entanglement of birth and death. It is an unfortunate civilization in which these matters are not plainly discussed to make people understand the precarious condition of material existence. SB 3.31.9

TEXT 9 Ak-LPa" Sva(r)ceíaYaa& Xaku-NTa wv PaÅre ) Ta}a l/BDaSMa*iTadŒvaTk-MaR JaNMaXaTaaeÙvMa( ) SMarNdqgaRMaNauC^(vaSa& XaMaR ik&- NaaMa ivNdTae )) 9 )) akalpaù sväìga-ceñöäyäà 684 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

çakunta iva païjare tatra labdha-småtir daivät karma janma-çatodbhavam smaran dérgham anucchväsaà çarma kià näma vindate SYNONYMS akalpaù—unable; sva-aìga—his limbs; ceñöäyäm—to move; çakuntaù—a bird; iva—like; païjare—in a cage; tatra—there; labdha-småtiù—having gained his memory; daivät—by fortune; karma—activities; janma-çata-udbhavam—occurring during the last hundred births; smaran—remembering; dérgham—for a long time; anucchväsam—sighing; çarma—peace of mind; kim—what; näma—then; vindate—can he achieve. TRANSLATION The child thus remains just like a bird in a cage, without freedom of movement. At that time, if the child is fortunate, he can remember all the troubles of his past one hundred births, and he grieves wretchedly. What is the possibility of peace of mind in that condition? PURPORT After birth the child may forget about the difficulties of his past lives, but when we are grown-up we can at least understand the grievous tortures undergone at birth and death by reading the authorized scriptures like Çrémad-Bhägavatam. If we do not believe in the scriptures, that is a different question, but if we have faith in the authority of such descriptions, then we must prepare for our freedom in the next life; that is possible in this human form of life. One who does not take heed of these indications of suffering in human existence is said to be undoubtedly committing suicide. It is said that this human form of life is the only means for crossing over the nescience of mäyä, or material existence. We have a very efficient boat in this human form of body, and there is a very expert captain, the spiritual master; the scriptural injunctions are like favorable winds. If we do not cross over the ocean of the nescience of material existence in spite of all these facilities, then certainly we are all intentionally committing suicide. SB 3.31.10

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Aar>Ya SaáMaaNMaaSaaçBDabaeDaae_iPa veiPaTa" ) NaEk-}aaSTae SaUiTavaTaEivRïa>aUirv Saaedr" )) 10 )) ärabhya saptamän mäsäl labdha-bodho 'pi vepitaù naikaträste süti-vätair viñöhä-bhür iva sodaraù SYNONYMS ärabhya—beginning; saptamät mäsät—from the seventh month; labdha-bodhaù— endowed with consciousness; api—although; vepitaù—tossed; na—not; ekatra—in one place; äste—he remains; süti-vätaiù—by the winds for childbirth; viñöhä-bhüù—the worm; iva—like; sa-udaraù—born of the same womb. TRANSLATION Thus endowed with the development of consciousness from the seventh month after his conception, the child is tossed downward by the airs that press the embryo during the weeks preceding delivery. Like the worms born of the same filthy abdominal cavity, he cannot remain in one place. PURPORT At the end of the seventh month the child is moved by the bodily air and does not remain in the same place, for the entire uterine system becomes slackened before delivery. The worms have been described here as sodara. Sodara means "born of the same mother." Since the child is born from the womb of the mother and the worms are also born of fermentation within the womb of the same mother, under the circumstances the child and the worms are actually brothers. We are very anxious to establish universal brotherhood among human beings, but we should take into consideration that even the worms are our brothers, what to speak of other living entities. Therefore, we should be concerned about all living entities. SB 3.31.11

TEXT 11

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NaaQaMaaNa ‰iz>asTa" SaáviDa]" k*-TaaÅil/" ) STauvqTa Ta& iv(c)-vYaa vaca YaeNaaedre_iPaRTa" )) 11 )) näthamäna åñir bhétaù sapta-vadhriù kåtäïjaliù stuvéta taà viklavayä väcä yenodare 'rpitaù SYNONYMS näthamänaù—appealing; åñiù—the living entity; bhétaù—frightened; sapta-vadhriù— bound by the seven layers; kåta-aïjaliù—with folded hands; stuvéta—prays; tam—to the Lord; viklavayä—faltering; väcä—with words; yena—by whom; udare—in the womb; arpitaù—he was placed. TRANSLATION The living entity in this frightful condition of life, bound by seven layers of material ingredients, prays with folded hands, appealing to the Lord, who has put him in that condition. PURPORT It is said that when a woman is having labor pains she promises that she will never again become pregnant and suffer from such a severely painful condition. Similarly, when one is undergoing some surgical operation he promises that he will never again act in such a way as to become diseased and have to undergo medical surgery, or when one falls into danger, he promises that he will never again make the same mistake. Similarly, the living entity, when put into a hellish condition of life, prays to the Lord that he will never again commit sinful activities and have to be put into the womb for repeated birth and death. In the hellish condition within the womb, the living entity is very much afraid of being born again, but when he is out of the womb, when he is in full life and good health, he forgets everything and commits again and again the same sins for which he was put into that horrible condition of existence. SB 3.31.12

TEXT 12

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JaNTauåvac TaSYaaePaSaàMaivTau& JaGaidC^Yaata‚ NaaNaaTaNaae>auRiv cl/Àrarav*TaaTMaa >aUTaeiNd]YaaXaYaMaYaqMavl/MBYa MaaYaaMa( ) AaSTae ivéuÖMaivk-arMa%aaRà iNaiJaRGaiMaze bihrNDakU-Pae ) Ya}aaePaYaaTaMauPaSaPaRiTa devMaaYaa iMaQYaaMaiTaYaRdNau Sa&Sa*iTac§-MaeTaTa( )) 20 )) so 'haà vasann api vibho bahu-duùkha-väsaà garbhän na nirjigamiñe bahir andha-küpe yatropayätam upasarpati deva-mäyä mithyä matir yad-anu saàsåti-cakram etat SYNONYMS saù aham—I myself; vasan—living; api—although; vibho—O Lord; bahu-duùkha—with many miseries; väsam—in a condition; garbhät—from the abdomen; na—not; nirjigamiñe—I wish to depart; bahiù—outside; andha-küpe—in the blind well; yatra— where; upayätam—one who goes there; upasarpati—she captures; deva-mäyä—the external energy of the Lord; mithyä—false; matiù—identification; yat—which mäyä; anu—according to; saàsåti—of continual birth and death; cakram—cycle; etat—this. TRANSLATION Therefore, my Lord, although I am living in a terrible condition, I do not wish to depart from my mother's abdomen to fall again into the blind well of materialistic life. Your external energy, called deva-mäyä, at once captures the newly born child, and immediately false identification, which is the beginning of the cycle of continual birth and death, begins. PURPORT As long as the child is within the womb of his mother, he is in a very precarious and horrible condition of life, but the benefit is that he revives pure consciousness of his relationship with the Supreme Lord and prays for deliverance. But once he is outside the abdomen, when a child is born, mäyä, or the illusory energy, is so strong that he is immediately overpowered into considering his body to be his self. Mäyä means "illusion," or that which is actually not. In the material world, everyone is identifying with his body. This false egoistic consciousness of "I am this body" at once develops after the child comes out of the womb. The mother and other relatives are awaiting the child, and

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as soon as he is born, the mother feeds him, and everyone takes care of him. The living entity soon forgets his position and becomes entangled in bodily relationships. The entire material existence is entanglement in this bodily conception of life. Real knowledge means to develop the consciousness of "I am not this body. I am spirit soul, an eternal part and parcel of the Supreme Lord." Real knowledge entails renunciation, or nonacceptance of this body as the self. By the influence of mäyä, the external energy, one forgets everything just after birth. Therefore the child is praying that he prefers to remain within the womb rather than come out. It is said that Çukadeva Gosvämé, on this consideration, remained for sixteen years within the womb of his mother; he did not want to be entangled in false bodily identification. After cultivating such knowledge within the womb of his mother, he came out at the end of sixteen years and immediately left home so that he might not be captured by the influence of mäyä. The influence of mäyä is also explained in Bhagavadgétä as insurmountable. But insurmountable mäyä can be overcome simply by Kåñëa consciousness. That is also confirmed in Bhagavad-gétä (7.14): mäm eva ye prapadyante mäyäm etäà taranti te. Whoever surrenders unto the lotus feet of Kåñëa can get out of this false conception of life. By the influence of mäyä only, one forgets his eternal relationship with Kåñëa and identifies himself with his body and the by-products of the body—namely wife, children, society, friendship and love. Thus he becomes a victim of the influence of mäyä, and his materialistic life of continued birth and death becomes still more stringent. SB 3.31.21

TEXT 21 TaSMaadh& ivGaTaiv(c)-v oÖirZYa AaTMaaNaMaaéu TaMaSa" SauôdaTMaNaEv ) >aUYaae YaQaa VYaSaNaMaeTadNaek-rNDa]& Maa Mae >aivZYaduPaSaaidTaivZauVYaSa*x(iMaé[" ivïa>aUirv ceíTae ) raeæYaiTa GaTae jaNae ivParqTaa& GaiTa& GaTa" )) 24 )) patito bhuvy asåì-miçraù viñöhä-bhür iva ceñöate rorüyati gate jïäne viparétäà gatià gataù SYNONYMS patitaù—fallen; bhuvi—on the earth; asåk—with blood; miçraù—smeared; viñöhä-bhüù— a worm; iva—like; ceñöate—he moves his limbs; rorüyati—cries loudly; gate—being lost; jïäne—his wisdom; viparétäm—the opposite; gatim—state; gataù—gone to. TRANSLATION The child thus falls on the ground, smeared with stool and blood, and plays just like a worm germinated from the stool. He loses his superior knowledge and cries under the spell of mäyä. SB 3.31.25

TEXT 25 ParC^Nd& Na ivduza PauZYaMaaaUTaE" PaÄi>ararBDae dehe deùbuDaae_Sak*-Ta( ) Ah&MaMaeTYaSad(Ga]ah" k-raeiTa ku-MaiTaMaRiTaMa( )) 30 )) bhütaiù païcabhir ärabdhe dehe dehy abudho 'sakåt ahaà mamety asad-grähaù karoti kumatir matim SYNONYMS

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bhütaiù—by material elements; païcabhiù—five; ärabdhe—made; dehe—in the body; dehé—the living entity; abudhaù—ignorant; asakåt—constantly; aham—I; mama— mine; iti—thus; asat—nonpermanent things; grähaù—accepting; karoti—he does; kumatiù—being foolish; matim—thought. TRANSLATION By such ignorance the living entity accepts the material body, which is made of five elements, as himself. With this misunderstanding, he accepts nonpermanent things as his own and increases his ignorance in the darkest region. PURPORT The expansion of ignorance is explained in this verse. The first ignorance is to identify one's material body, which is made of five elements, as the self, and the second is to accept something as one's own due to a bodily connection. In this way, ignorance expands. The living entity is eternal, but because of his accepting nonpermanent things, misidentifying his interest, he is put into ignorance, and therefore he suffers material pangs. SB 3.31.31

TEXT 31 TadQa| ku-åTae k-MaR YaØÖae YaaiTa Sa&Sa*iTaMa( ) Yaae_NauYaaiTa ddT(c)e-XaMaivÛak-MaRbNDaNa" )) 31 )) tad-arthaà kurute karma yad-baddho yäti saàsåtim yo 'nuyäti dadat kleçam avidyä-karma-bandhanaù SYNONYMS tat-artham—for the sake of the body; kurute—he performs; karma—actions; yatbaddhaù—bound by which; yäti—he goes; saàsåtim—to repeated birth and death; yaù— which body; anuyäti—follows; dadat—giving; kleçam—misery; avidyä—by ignorance; karma—by fruitive activities; bandhanaù—the cause of bondage.

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TRANSLATION For the sake of the body, which is a source of constant trouble to him and which follows him because he is bound by ties of ignorance and fruitive activities, he performs various actions which cause him to be subjected to repeated birth and death. PURPORT In Bhagavad-gétä it is said that one has to work to satisfy Yajïa, or Viñëu, for any work done without the purpose of satisfying the Supreme Personality of Godhead is a cause of bondage. In the conditioned state a living entity, accepting his body as himself, forgets his eternal relationship with the Supreme Personality of Godhead and acts on the interest of his body. He takes the body as himself, his bodily expansions as his kinsmen, and the land from which his body is born as worshipable. In this way he performs all sorts of misconceived activities, which lead to his perpetual bondage in repetition of birth and death in various species. In modern civilization, the so-called social, national and government leaders mislead people more and more, under the bodily conception of life, with the result that all the leaders, with their followers, are gliding down to hellish conditions birth after birth. An example is given in Çrémad-Bhägavatam. Andhä yathändhair upanéyamänäù: [SB 7.5.31] when a blind man leads several other blind men, the result is that all of them fall down in a ditch. This is actually happening. There are many leaders to lead the ignorant public, but because every one of them is bewildered by the bodily conception of life, there is no peace and prosperity in human society. So-called yogés who perform various bodily feats are also in the same category as such ignorant people because the haöha-yoga system is especially recommended for persons who are grossly implicated in the bodily conception. The conclusion is that as long as one is fixed in the bodily conception, he has to suffer birth and death. SB 3.31.32

TEXT 32 YaÛSaiÙ" PaiQa PauNa" iXaénaedrk*-TaaeÛMaE" ) AaiSQaTaae rMaTae JaNTauSTaMaae ivXaiTa PaUvRvTa( )) 32 )) yady asadbhiù pathi punaù çiçnodara-kåtodyamaiù 713 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

ästhito ramate jantus tamo viçati pürvavat SYNONYMS yadi—if; asadbhiù—with the unrighteous; pathi—on the path; punaù—again; çiçna—for the genitals; udara—for the stomach; kåta—done; udyamaiù—whose endeavors; ästhitaù—associating; ramate—enjoys; jantuù—the living entity; tamaù—darkness; viçati—enters; pürva-vat—as before. TRANSLATION If, therefore, the living entity again associates with the path of unrighteousness, influenced by sensually minded people engaged in the pursuit of sexual enjoyment and the gratification of the palate, he again goes to hell as before. PURPORT It has been explained that the conditioned soul is put into the Andha-tämisra and Tämisra hellish conditions, and after suffering there he gets a hellish body like the dog's or hog's. After several such births, he again comes into the form of a human being. How the human being is born is also described by Kapiladeva. The human being develops in the mother's abdomen and suffers there and comes out again. After all these sufferings, if he gets another chance in a human body and wastes his valuable time in the association of persons who are concerned with sexual life and palatable dishes, then naturally he again glides down to the same Andha-tämisra and Tämisra hells. Generally, people are concerned with the satisfaction of the tongue and the satisfaction of the genitals. That is material life. Material life means eat, drink, be merry and enjoy, with no concern for understanding one's spiritual identity and the process of spiritual advancement. Since materialistic people are concerned with the tongue, belly and genitals, if anyone wants to advance in spiritual life he must be very careful about associating with such people. To associate with such materialistic men is to commit purposeful suicide in the human form of life. It is said, therefore, that an intelligent man should give up such undesirable association and should always mix with saintly persons. When he is in association with saintly persons, all his doubts about the spiritual expansion of life are eradicated, and he makes tangible progress on the path of spiritual understanding. It is also sometimes found that people are very much addicted to a 714 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

particular type of religious faith. Hindus, Muslims and Christians are faithful in their particular type of religion, and they go to the church, temple or mosque, but unfortunately they cannot give up the association of persons who are too much addicted to sex life and satisfaction of the palate. Here it is clearly said that one may officially be a very religious man, but if he associates with such persons, then he is sure to slide down to the darkest region of hell. SB 3.31.33

TEXT 33 SaTYa& XaaEc& dYaa MaaENa& buiÖ" é[qh+aMaa ) XaMaae dMaae >aGaêeiTa YaTSa(r)aÛaiTa Sa¿YaMa( )) 33 )) satyaà çaucaà dayä maunaà buddhiù çrér hrér yaçaù kñamä çamo damo bhagaç ceti yat-saìgäd yäti saìkñayam SYNONYMS satyam—truthfulness; çaucam—cleanliness; dayä—mercy; maunam—gravity; buddhiù— intelligence; çréù—prosperity; hréù—shyness; yaçaù—fame; kñamä—forgiveness; çamaù—control of the mind; damaù—control of the senses; bhagaù—fortune; ca—and; iti—thus; yat-saìgät—from association with whom; yäti saìkñayam—are destroyed. TRANSLATION He becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual intelligence, shyness, austerity, fame, forgiveness, control of the mind, control of the senses, fortune and all such opportunities. PURPORT Those who are too addicted to sex life cannot understand the purpose of the Absolute Truth, nor can they be clean in their habits, not to mention showing mercy to others. They cannot remain grave, and they have no interest in the ultimate goal of life. The ultimate goal of life is Kåñëa, or Viñëu, but those who are addicted to sex life cannot understand that their ultimate interest is Kåñëa consciousness. Such people have no 715 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

sense of decency, and even in public streets or public parks they embrace each other just like cats and dogs and pass it off in the name of love-making. Such unfortunate creatures can never become materially prosperous. Behavior like that of cats and dogs keeps them in the position of cats and dogs. They cannot improve any material condition, not to speak of becoming famous. Such foolish persons may even make a show of so-called yoga, but they are unable to control the senses and mind, which is the real purpose of yoga practice. Such people can have no opulence in their lives. In a word, they are very unfortunate. SB 3.31.34

TEXT 34 TaeZvXaaNTaezu MaU!ezu %iaveNMaaehae bNDaêaNYaPa[Sa(r)Ta" ) YaaeizTSa(r)aÛQaa Pau&Saae YaQaa TaTSai(r)Sa(r)Ta" )) 35 )) na tathäsya bhaven moho bandhaç cänya-prasaìgataù yoñit-saìgäd yathä puàso yathä tat-saìgi-saìgataù SYNONYMS na—not; tathä—in that manner; asya—of this man; bhavet—may arise; mohaù— infatuation; bandhaù—bondage; ca—and; anya-prasaìgataù—from attachment to any other object; yoñit-saìgät—from attachment to women; yathä—as; puàsaù—of a man; yathä—as; tat-saìgi—of men who are fond of women; saìgataù—from the fellowship. TRANSLATION The infatuation and bondage which accrue to a man from attachment to any other object is not as complete as that resulting from attachment to a woman or to the fellowship of men who are fond of women. PURPORT Attachment to women is so contaminating that one becomes attached to the condition of material life not only by the association of women but by the contaminated association of persons who are too attached to them. There are many reasons for our conditional life in the material world, but the topmost of all such causes is the 717 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

association of women, as will be confirmed in the following stanzas. In Kali-yuga, association with women is very strong. In every step of life, there is association with women. If a person goes to purchase something, the advertisements are full of pictures of women. The physiological attraction for women is very great, and therefore people are very slack in spiritual understanding. The Vedic civilization, being based on spiritual understanding, arranges association with women very cautiously. Out of the four social divisions, the members of the first order (namely brahmacarya), the third order (vänaprastha) and the fourth order (sannyäsa) are strictly prohibited from female association. Only in one order, the householder, is there license to mix with women under restricted conditions. In other words, attraction for woman's association is the cause of the material conditional life, and anyone interested in being freed from this conditional life must detach himself from the association of women. SB 3.31.36

TEXT 36 Pa[JaaPaiTa" Sva& duihTar& d*îa Tad]UPaDaizRTa" ) raeihd(>aUTaa& Saae_NvDaavd*+aæPaq hTa}aPa" )) 36 )) prajäpatiù sväà duhitaraà dåñövä tad-rüpa-dharñitaù rohid-bhütäà so 'nvadhävad åkña-rüpé hata-trapaù SYNONYMS prajä-patiù—Lord Brahmä; sväm—his own; duhitaram—daughter; dåñövä—having seen; tat-rüpa—by her charms; dharñitaù—bewildered; rohit-bhütäm—to her in the form of a deer; saù—he; anvadhävat—ran; åkña-rüpé—in the form of a stag; hata—bereft of; trapaù—shame. TRANSLATION At the sight of his own daughter, Brahmä was bewildered by her charms and shamelessly ran up to her in the form of a stag when she took the form of a hind. PURPORT 718 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

Lord Brahmä's being captivated by the charms of his daughter and Lord Çiva's being captivated by the Mohiné form of the Lord are specific instances which instruct us that even great demigods like Brahmä and Lord Çiva, what to speak of the ordinary conditioned soul, are captivated by the beauty of woman. Therefore, everyone is advised that one should not freely mix even with one's daughter or with one's mother or with one's sister, because the senses are so strong that when one becomes infatuated, the senses do not consider the relationship of daughter, mother or sister. It is best, therefore, to practice controlling the senses by performing bhakti-yoga, engaging in the service of Madana-mohana. Lord Kåñëa's name is Madana-mohana, for He can subdue the god Cupid, or lust. Only by engaging in the service of Madana-mohana can one curb the dictates of Madana, Cupid. Otherwise, attempts to control the senses will fail. SB 3.31.37

TEXT 37 TaTSa*íSa*íSa*íezu k-ae Nv%ia]UivJa*M>aeaaYaTaqMa( ) ñqTv& ñqSa(r)Ta" Pa[aáae ivtaaPaTYaGa*hPa[dMa( )) 41 )) yäà manyate patià mohän man-mäyäm åñabhäyatém strétvaà stré-saìgataù präpto vittäpatya-gåha-pradam SYNONYMS yäm—which; manyate—she thinks; patim—her husband; mohät—due to illusion; matmäyäm—My mäyä; åñabha—in the form of a man; äyatém—coming; strétvam—the state of being a woman; stré-saìgataù—from attachment to a woman; präptaù—obtained; vitta—wealth; apatya—progeny; gåha—house; pradam—bestowing. TRANSLATION A living entity who, as a result of attachment to a woman in his previous life, has been 724 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

endowed with the form of a woman, foolishly looks upon mäyä in the form of a man, her husband, as the bestower of wealth, progeny, house and other material assets. PURPORT From this verse it appears that a woman is also supposed to have been a man in his (her) previous life, and due to his attachment to his wife, he now has the body of a woman. Bhagavad-gétä confirms this; a man gets his next life's birth according to what he thinks of at the time of death. If someone is too attached to his wife, naturally he thinks of his wife at the time of death, and in his next life he takes the body of a woman. Similarly, if a woman thinks of her husband at the time of death, naturally she gets the body of a man in the next life. In the Hindu scriptures, therefore, woman's chastity and devotion to man is greatly emphasized. A woman's attachment to her husband may elevate her to the body of a man in her next life, but a man's attachment to a woman will degrade him, and in his next life he will get the body of a woman. We should always remember, as it is stated in Bhagavad-gétä, that both the gross and subtle material bodies are dresses; they are the shirt and coat of the living entity. To be either a woman or a man only involves one's bodily dress. The soul in nature is actually the marginal energy of the Supreme Lord. Every living entity, being classified as energy, is supposed to be originally a woman, or one who is enjoyed. In the body of a man there is a greater opportunity to get out of the material clutches; there is less opportunity in the body of a woman. In this verse it is indicated that the body of a man should not be misused through forming an attachment to women and thus becoming too entangled in material enjoyment, which will result in getting the body of a woman in the next life. A woman is generally fond of household prosperity, ornaments, furniture and dresses. She is satisfied when the husband supplies all these things sufficiently. The relationship between man and woman is very complicated, but the substance is that one who aspires to ascend to the transcendental stage of spiritual realization should be very careful in accepting the association of a woman. In the stage of Kåñëa consciousness, however, such restriction of association may be slackened because if a man's and woman's attachment is not to each other but to Kåñëa, then both of them are equally eligible to get out of the material entanglement and reach the abode of Kåñëa. As it is confirmed in Bhagavad-gétä, anyone who seriously takes to Kåñëa consciousness—whether in the lowest species of life or a woman or of the less intelligent classes, such as the mercantile or laborer class—will go back home, back to Godhead, and reach the abode of Kåñëa. A man should not be attached to a woman, nor should a woman be attached to a man. Both man and woman

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should be attached to the service of the Lord. Then there is the possibility of liberation from material entanglement for both of them. SB 3.31.42

TEXT 42 TaaMaaTMaNaae ivJaaNaqYaaTPaTYaPaTYaGa*haTMak-Ma( ) dEvaePaSaaidTa& Ma*TYau& Ma*GaYaaeGaaRYaNa& YaQaa )) 42 )) täm ätmano vijänéyät paty-apatya-gåhätmakam daivopasäditaà måtyuà mågayor gäyanaà yathä SYNONYMS täm—the Lord's mäyä; ätmanaù—of herself; vijänéyät—she should know; pati— husband; apatya—children; gåha—house; ätmakam—consisting of; daiva—by the authority of the Lord; upasäditam—brought about; måtyum—death; mågayoù—of the hunter; gäyanam—the singing; yathä—as. TRANSLATION A woman, therefore, should consider her husband, her house and her children to be the arrangement of the external energy of the Lord for her death, just as the sweet singing of the hunter is death for the deer. PURPORT In these instructions of Lord Kapiladeva it is explained that not only is woman the gateway to hell for man, but man is also the gateway to hell for woman. It is a question of attachment. A man becomes attached to a woman because of her service, her beauty and many other assets, and similarly a woman becomes attached to a man for his giving her a nice place to live, ornaments, dress and children. It is a question of attachment for one another. As long as either is attached to the other for such material enjoyment, the woman is dangerous for the man, and the man is also dangerous for the woman. But if the attachment is transferred to Kåñëa, both of them become Kåñëa conscious, and then marriage is very nice. Çréla Rüpa Gosvämé therefore recommends: 726 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

anäsaktasya viñayän yathärham upayuïjataù nirbandhaù kåñëa-sambandhe yuktaà vairägyam ucyate (Bhakti-rasämåta-sindhu 1.2.255) Man and woman should live together as householders in relationship with Kåñëa, only for the purpose of discharging duties in the service of Kåñëa. Engage the children, engage the wife and engage the husband, all in Kåñëa conscious duties, and then all these bodily or material attachments will disappear. Since the via medium is Kåñëa, the consciousness is pure, and there is no possibility of degradation at any time. SB 3.31.43

TEXT 43 deheNa Jaqv>aUTaeNa l/aek-açaek-MaNauv]JaNa( ) >auÅaNa Wv k-MaaRiaU" )) 9 )) kñmämbho-'nalänila-viyan-mana-indriyärthabhütädibhiù parivåtaà pratisaïjihérñuù avyäkåtaà viçati yarhi guëa-trayätmä kälaà paräkhyam anubhüya paraù svayambhüù SYNONYMS kñmä—earth; ambhaù—water; anala—fire; anila—air; viyat—ether; manaù—mind; indriya—the senses; artha—the objects of the senses; bhüta—ego; ädibhiù—and so on; parivåtam—covered by; pratisaïjihérñuù—desiring to dissolve; avyäkåtam—the changeless spiritual sky; viçati—he enters; yarhi—at which time; guëa-traya-ätmä— 744 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

consisting of the three modes; kälam—the time; para-äkhyam—two parärdhas; anubhüya—after experiencing; paraù—the chief; svayambhüù—Lord Brahmä. TRANSLATION After experiencing the inhabitable time of the three modes of material nature, known as two parärdhas, Lord Brahmä closes the material universe, which is covered by layers of earth, water, air, fire, ether, mind, ego, etc., and goes back to Godhead. PURPORT The word avyäkåtam is very significant in this verse. The same meaning is stated in Bhagavad-gétä, in the word sanätana. This material world is vyäkåta, or subject to changes, and it finally dissolves. But after the dissolution of this material world, the manifestation of the spiritual world, the sanätana-dhäma, remains. That spiritual sky is called avyäkåta, that which does not change, and there the Supreme Personality of Godhead resides. When, after ruling over the material universe under the influence of the time element, Lord Brahmä desires to dissolve it and enter into the kingdom of God, others then enter with him. SB 3.32.10

TEXT 10 Wv& PareTYa >aGavNTaMaNauPa[ivía Yae YaaeiGaNaae iJaTaMaåNMaNaSaae ivraGaa" ) TaeNaEv Saak-MaMa*Ta& Pauåz& PauraaMaaNaa" )) 10 )) evaà paretya bhagavantam anupraviñöä ye yogino jita-marun-manaso virägäù tenaiva säkam amåtaà puruñaà puräëaà brahma pradhänam upayänty agatäbhimänäù SYNONYMS evam—thus; paretya—having gone a long distance; bhagavantam—Lord Brahmä; anupraviñöäù—entered; ye—those who; yoginaù—yogés; jita—controlled; marut—the 745 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

breathing; manasaù—the mind; virägäù—detached; tena—with Lord Brahmä; eva— indeed; säkam—together; amåtam—the embodiment of bliss; puruñam—unto the Personality of Godhead; puräëam—the oldest; brahma pradhänam—the Supreme Brahman; upayänti—they go; agata—not gone; abhimänäù—whose false ego. TRANSLATION The yogés who become detached from the material world by practice of breathing exercises and control of the mind reach the planet of Brahmä, which is far, far away. After giving up their bodies, they enter into the body of Lord Brahmä, and therefore when Brahmä is liberated and goes to the Supreme Personality of Godhead, who is the Supreme Brahman, such yogés can also enter into the kingdom of God. PURPORT By perfecting their yogic practice, yogés can reach the highest planet, Brahmaloka, or Satyaloka, and after giving up their material bodies, they can enter into the body of Lord Brahmä. Because they are not directly devotees of the Lord, they cannot get liberation directly. They have to wait until Brahmä is liberated, and only then, along with Brahmä, are they also liberated. It is clear that as long as a living entity is a worshiper of a particular demigod, his consciousness is absorbed in thoughts of that demigod, and therefore he cannot get direct liberation, or entrance into the kingdom of God, nor can he merge into the impersonal effulgence of the Supreme Personality of Godhead. Such yogés or demigod worshipers are subjected to the chance of taking birth again when there is again creation. SB 3.32.11

TEXT 11 AQa Ta& SavR>aUTaaNaa& ôTPaÚezu k*-Taal/YaMa( ) é[uTaaNau>aav& XaraaveNa >aaiMaiNa )) 11 )) atha taà sarva-bhütänäà håt-padmeñu kåtälayam çrutänubhävaà çaraëaà vraja bhävena bhämini

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SYNONYMS atha—therefore; tam—the Supreme Personality of Godhead; sarva-bhütänäm—of all living entities; håt-padmeñu—in the lotus hearts; kåta-älayam—residing; çrutaanubhävam—whose glories you have heard; çaraëam—unto the shelter; vraja—go; bhävena—by devotional service; bhämini—My dear mother. TRANSLATION Therefore, My dear mother, by devotional service take direct shelter of the Supreme Personality of Godhead, who is seated in everyone's heart. PURPORT One can attain direct contact with the Supreme Personality of Godhead in full Kåñëa consciousness and revive one's eternal relationship with Him as lover, as Supreme Soul, as son, as friend or as master. One can reestablish the transcendental loving relationship with the Supreme Lord in so many ways, and that feeling is true oneness. The oneness of the Mäyävädé philosophers and the oneness of Vaiñëava philosophers are different. The Mäyävädé and Vaiñëava philosophers both want to merge into the Supreme, but the Vaiñëavas do not lose their identities. They want to keep the identity of lover, parent, friend or servant. In the transcendental world, the servant and master are one. That is the absolute platform. Although the relationship is servant and master, both the servant and the served stand on the same platform. That is oneness. Lord Kapila advised His mother that she did not need any indirect process. She was already situated in that direct process because the Supreme Lord had taken birth as her son. Actually, she did not need any further instruction because she was already in the perfectional stage. Kapiladeva advised her to continue in the same way. He therefore addressed His mother as bhämini to indicate that she was already thinking of the Lord as her son. Devahüti is advised by Lord Kapila to take directly to devotional service, Kåñëa consciousness, because without that consciousness one cannot become liberated from the clutches of mäyä. SB 3.32.12, SB 3.32.13, SB 3.32.14, SB 3.32.15, SB 3.32.12-15

TEXTS 12-15 AaÛ" iSQarcraaR" SahizRi>a" ) YaaeGaeìrE" ku-MaaraÛE" iSaÖEYaaeRGaPa[vTaRkE-" )) 12 )) 747 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

>aedd*íyai>aMaaNaeNa iNa"Sa(r)eNaaiPa k-MaRauJa" )) 19 )) nünaà daivena vihatä ye cäcyuta-kathä-sudhäm hitvä çåëvanty asad-gäthäù 753 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

puréñam iva viò-bhujaù SYNONYMS nünam—certainly; daivena—by the order of the Lord; vihatäù—condemned; ye—those who; ca—also; acyuta—of the infallible Lord; kathä—stories; sudhäm—nectar; hitvä— having given up; çåëvanti—they hear; asat-gäthäù—stories about materialistic persons; puréñam—stool; iva—like; viö-bhujaù—stool-eaters (hogs). TRANSLATION Such persons are condemned by the supreme order of the Lord. Because they are averse to the nectar of the activities of the Supreme Personality of Godhead, they are compared to stool-eating hogs. They give up hearing the transcendental activities of the Lord and indulge in hearing of the abominable activities of materialistic persons. PURPORT Everyone is addicted to hearing of the activities of another person, whether a politician or a rich man or an imaginary character whose activities are created in a novel. There are so many nonsensical literatures, stories and books of speculative philosophy. Materialistic persons are very interested in reading such literature, but when they are presented with genuine books of knowledge like Çrémad-Bhägavatam, Bhagavad-gétä, Viñëu Puräëa or other scriptures of the world, such as the Bible and Koran, they are not interested. These persons are condemned by the supreme order as much as a hog is condemned. The hog is interested in eating stool. If the hog is offered some nice preparation made of condensed milk or ghee, he won't like it; he would prefer obnoxious, bad-smelling stool, which he finds very relishable. Materialistic persons are considered condemned because they are interested in hellish activities and not in transcendental activities. The message of the Lord's activities is nectar, and besides that message, any information in which we may be interested is actually hellish. SB 3.32.20

TEXT 20 di+aa¢-ya YaaeGaa>YaaSaeNa iNaTYaXa" ) SaMaaihTaaTMaa iNa"Sa(r)ae ivr¢-ya PairPaXYaiTa )) 30 )) etad vai çraddhayä bhaktyä yogäbhyäsena nityaçaù samähitätmä niùsaìgo viraktyä paripaçyati SYNONYMS etat—this; vai—certainly; çraddhayä—with faith; bhaktyä—by devotional service; yogaabhyäsena—by practice of yoga; nityaçaù—always; samähita-ätmä—he whose mind is fixed; niùsaìgaù—aloof from material association; viraktyä—by detachment; paripaçyati—understands. TRANSLATION This perfect knowledge can be achieved by a person who is already engaged in devotional service with faith, steadiness and full detachment, and who is always absorbed in thought of the Supreme. He is aloof from material association. PURPORT The atheistic mystic practitioner of yoga cannot understand this perfect knowledge. Only persons who engage in the practical activities of devotional service in full Kåñëa consciousness can become absorbed in full samädhi. It is possible for them to see and understand the actual fact of the entire cosmic manifestation and its cause. It is clearly stated here that this is not possible to understand for one who has not developed devotional service in full faith. The words samähitätmä and samädhi are synonymous. SB 3.32.31

TEXT 31 wTYaeTaTk-iQaTa& GauivR jaNa& Tad(b]ødXaRNaMa( ) 769 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

YaeNaaNaubuÖyTae Tatv& Pa[k*-Tae" PauåzSYa c )) 31 )) ity etat kathitaà gurvi jïänaà tad brahma-darçanam yenänubuddhyate tattvaà prakåteù puruñasya ca SYNONYMS iti—thus; etat—this; kathitam—described; gurvi—O respectful mother; jïänam— knowledge; tat—that; brahma—the Absolute Truth; darçanam—revealing; yena—by which; anubuddhyate—is understood; tattvam—the truth; prakåteù—of matter; puruñasya—of spirit; ca—and. TRANSLATION My dear respectful mother, I have already described the path of understanding the Absolute Truth, by which one can come to understand the real truth of matter and spirit and their relationship. SB 3.32.32

TEXT 32 jaNaYaaeGaê Maiàïae NaEGauRai¢-l/+aa" )) 33 )) yathendriyaiù påthag-dvärair artho bahu-guëäçrayaù eko näneyate tadvad bhagavän çästra-vartmabhiù SYNONYMS yathä—as; indriyaiù—by the senses; påthak-dväraiù—in different ways; arthaù—an object; bahu-guëa—many qualities; äçrayaù—endowed with; ekaù—one; nänä— differently; éyate—is perceived; tadvat—similarly; bhagavän—the Supreme Personality of Godhead; çästra-vartmabhiù—according to different scriptural injunctions. TRANSLATION A single object is appreciated differently by different senses due to its having different qualities. Similarly, the Supreme Personality of Godhead is one, but according to different scriptural injunctions He appears to be different. PURPORT It appears that by following the path of jïäna-yoga, or empiric philosophical speculation, one reaches the impersonal Brahman, whereas by executing devotional service in Kåñëa consciousness one enriches his faith in and devotion to the Personality of Godhead. But it is stated here that both bhakti-yoga and jïäna-yoga are meant for reaching the same destination—the Personality of Godhead. By the process of jïäna-yoga the same Personality of Godhead appears to be impersonal. As the same object appears to be different when perceived by different senses, the same Supreme Lord appears to be impersonal by mental speculation. A hill appears cloudy from a distance, and one who does not know may speculate that the hill is a cloud. Actually, it is not a cloud; it is a big hill. One has to learn from authority that the sight of a cloud is not actually a cloud but a hill. If one makes a little more progress, then instead of a cloud he sees the hill and something green. When one actually approaches the hill, he will see many varieties. Another example is in perceiving milk. When we see milk, we see that it is white; when we taste it, it appears that milk is very palatable. When we touch milk, it appears very 772 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

cold; when we smell milk, it appears to have a very good flavor; and when we hear, we understand that it is called milk. Perceiving milk with different senses, we say that it is something white, something very delicious, something very aromatic, and so on. Actually, it is milk. Similarly, those who are trying to find the Supreme Godhead by mental speculation may approach the bodily effulgence, or the impersonal Brahman, and those who are trying to find the Supreme Godhead by yoga practice may find Him as the localized Supersoul, but those who are directly trying to approach the Supreme Truth by practice of bhakti-yoga can see Him face to face as the Supreme Person. Ultimately, the Supreme Person is the destination of all different processes. The fortunate person who, by following the principles of scriptures, becomes completely purified of all material contamination, surrenders unto the Supreme Lord as everything. Just as one can appreciate the real taste of milk with the tongue and not with the eyes, nostrils or ears, one can similarly appreciate the Absolute Truth perfectly and with all relishable pleasure only through one path, devotional service. This is also confirmed in Bhagavad-gétä. Bhaktyä mäm abhijänäti: [Bg. 18.55] if one wants to understand the Absolute Truth in perfection, he must take to devotional service. Of course, no one can understand the Absolute Truth in all perfection. That is not possible for the infinitesimal living entities. But the highest point of understanding by the living entity is reached by discharge of devotional service, not otherwise. By following various scriptural paths, one may come to the impersonal effulgence of the Supreme Personality of Godhead. The transcendental pleasure derived from merging with or understanding the impersonal Brahman is very extensive because Brahman is ananta. Tad brahma niñkalaà anantam: brahmänanda is unlimited. But that unlimited pleasure can also be surpassed. That is the nature of the Transcendence. The unlimited can be surpassed also, and that higher platform is Kåñëa. When one deals directly with Kåñëa, the mellow and the humor relished by reciprocation of devotional service is incomparable, even with the pleasure derived from transcendental Brahman. Prabodhänanda Sarasvaté therefore says that kaivalya, the Brahman pleasure, is undoubtedly very great and is appreciated by many philosophers, but to a devotee, who has understood how to derive pleasure from exchanging devotional service with the Lord, this unlimited Brahman appears to be hellish. One should try, therefore, to transcend even the Brahman pleasure in order to approach the position of dealing with Kåñëa face to face. As the mind is the center of all the activities of the senses, Kåñëa is called the master of the senses, Håñékeça. The process is to fix the mind on Håñékeça, or Kåñëa, as Mahäräja Ambaréña did (sa vai manaù kåñëa-padäravindayoù [SB 9.4.18]). Bhakti is the basic principle of all processes. Without bhakti, neither jïäna-yoga nor 773 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

añöäìga-yoga can be successful, and unless one approaches Kåñëa, the principles of selfrealization have no ultimate destination. SB 3.32.34, SB 3.32.35, SB 3.32.36, SB 3.32.34-36

TEXTS 34-36 i§-YaYaa §-Taui>adaRNaESTaPa"SvaDYaaYaMaXaRNaE" ) AaTMaeiNd]YaJaYaeNaaiPa Sa&NYaaSaeNa c k-MaRai¢-YaaeGaeNa cEv ih ) DaMaeRaYaicöeNa Ya" Pa[v*itaiNav*itaMaaNa( )) 35 )) AaTMaTatvavbaeDaeNa vEraGYaeaGavaNaei>a" SaGauaàaYa NaEv DaMaRßJaaYa c )) 39 )) naitat khaläyopadiçen nävinétäya karhicit na stabdhäya na bhinnäya naiva dharma-dhvajäya ca SYNONYMS na—not; etat—this instruction; khaläya—to the envious; upadiçet—one should teach; na—not; avinétäya—to the agnostic; karhicit—ever; na—not; stabdhäya—to the proud; na—not; bhinnäya—to the misbehaved; na—not; eva—certainly; dharma-dhvajäya—to the hypocrites; ca—also. TRANSLATION Lord Kapila continued: This instruction is not meant for the envious, for the agnostics or for persons who are unclean in their behavior. Nor is it for hypocrites or for persons who are proud of material possessions. SB 3.32.40

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TEXT 40 Na l/aelu/PaaYaaePaidXaeà Ga*haæ!ceTaSae ) Naa>a¢-aYa c Mae JaaTau Na MaÙ¢-iÜzaMaiPa )) 40 )) na lolupäyopadiçen na gåhärüòha-cetase näbhaktäya ca me jätu na mad-bhakta-dviñäm api SYNONYMS na—not; lolupäya—to the greedy; upadiçet—one should instruct; na—not; gåha-ärüòhacetase—to one who is too attached to family life; na—not; abhaktäya—to the nondevotee; ca—and; me—of Me; jätu—ever; na—not; mat—My; bhakta—devotees; dviñäm—to those who are envious of; api—also. TRANSLATION It is not to be instructed to persons who are too greedy and too attached to family life, nor to persons who are nondevotees and who are envious of the devotees and of the Personality of Godhead. PURPORT Persons who are always planning to do harm to other living entities are not eligible to understand Kåñëa consciousness and cannot enter into the realm of transcendental loving service to the Lord. Also, there are so-called disciples who become submissive to a spiritual master most artificially, with an ulterior motive. They also cannot understand what Kåñëa consciousness or devotional service is. Persons who, due to being initiated by another sect of religious faith, do not find devotional service as the common platform for approaching the Supreme Personality of Godhead, also cannot understand Kåñëa consciousness. We have experience that some students come to join us, but because of being biased in some particular type of faith, they leave our camp and become lost in the wilderness. Actually, Kåñëa consciousness is not a sectarian religious faith; it is a teaching process for understanding the Supreme Lord and our relationship with Him. Anyone can join this movement without prejudice, but unfortunately there are persons 780 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

who feel differently. It is better, therefore, not to instruct the science of Kåñëa consciousness to such persons. Generally, materialistic persons are after some name, fame and material gain, so if someone takes to Kåñëa consciousness for these reasons, he will never be able to understand this philosophy. Such persons take to religious principles as a social decoration. They admit themselves into some cultural institution for the sake of name only, especially in this age. Such persons also cannot understand the philosophy of Kåñëa consciousness. Even if one is not greedy for material possessions but is too attached to family life, he also cannot understand Kåñëa consciousness. Superficially, such persons are not very greedy for material possessions, but they are too attached to wife, children and family improvement. When a person is not contaminated by the above-mentioned faults yet at the ultimate issue is not interested in the service of the Supreme Personality of Godhead, or if he is a nondevotee, he also cannot understand the philosophy of Kåñëa consciousness. SB 3.32.41

TEXT 41 é[ÕDaaNaaYa >a¢-aYa ivNaqTaaYaaNaSaUYave ) >aUTaezu k*-TaMaE}aaYa éué[Uzai>arTaaYa c )) 41 )) çraddadhänäya bhaktäya vinétäyänasüyave bhüteñu kåta-maiträya çuçrüñäbhiratäya ca SYNONYMS çraddadhänäya—faithful; bhaktäya—to the devotee; vinétäya—respectful; anasüyave— nonenvious; bhüteñu—to all living entities; kåta-maiträya—friendly; çuçrüñä—faithful service; abhiratäya—eager to render; ca—and. TRANSLATION Instruction should be given to the faithful devotee who is respectful to the spiritual master, nonenvious, friendly to all kinds of living entities and eager to render service with faith and sincerity. 781 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

SB 3.32.42

TEXT 42 bihJaaRTaivraGaaYa XaaNTaictaaYa dqYaTaaMa( ) iNaMaRTSaraYa éucYae YaSYaah& Pa[eYaSaa& iPa[Ya" )) 42 )) bahir-jäta-virägäya çänta-cittäya déyatäm nirmatsaräya çucaye yasyähaà preyasäà priyaù SYNONYMS bahiù—for what is outside; jäta-virägäya—to him who has developed detachment; çäntacittäya—whose mind is peaceful; déyatäm—let this be instructed; nirmatsaräya— nonenvious; çucaye—perfectly cleansed; yasya—of whom; aham—I; preyasäm—of all that is very dear; priyaù—the most dear. TRANSLATION This instruction should be imparted by the spiritual master to persons who have taken the Supreme Personality of Godhead to be more dear than anything, who are not envious of anyone, who are perfectly cleansed and who have developed detachment for that which is outside the purview of Kåñëa consciousness. PURPORT In the beginning, no one can be elevated to the highest stage of devotional service. Here bhakta means one who does not hesitate to accept the reformatory processes for becoming a bhakta. In order to become a devotee of the Lord, one has to accept a spiritual master and inquire from him about how to progress in devotional service. To serve a devotee, to chant the holy name according to a certain counting method, to worship the Deity, to hear Çrémad-Bhägavatam or Bhagavad-gétä from a realized person and to live in a sacred place where devotional service is not disturbed are the first out of sixty-four devotional activities for making progress in devotional service. One who has accepted these five chief activities is called a devotee. One must be prepared to offer the necessary respect and honor to the spiritual master. 782 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

He should not be unnecessarily envious of his Godbrothers. Rather, if a Godbrother is more enlightened and advanced in Kåñëa consciousness, one should accept him as almost equal to the spiritual master, and one should be happy to see such Godbrothers advance in Kåñëa consciousness. A devotee should always be very kind to the general public in instructing Kåñëa consciousness because that is the only solution for getting out of the clutches of mäyä. That is really humanitarian work, for it is the way to show mercy to other people who need it very badly. The word çuçrüñäbhiratäya indicates a person who faithfully engages in serving the spiritual master. One should give personal service and all kinds of comforts to the spiritual master. A devotee who does so is also a bona fide candidate for taking this instruction. The word bahir jäta-virägäya means a person who has developed detachment from external and internal material propensities. Not only is he detached from activities which are not connected to Kåñëa consciousness, but he should be internally averse to the material way of life. Such a person must be nonenvious and should think of the welfare of all living entities, not only of the human beings, but living entities other than human beings. The word çucaye means one who is cleansed both externally and internally. To become actually cleansed externally and internally, one should chant the holy name of the Lord, Hare Kåñëa, or Viñëu, constantly. The word déyatäm means that knowledge of Kåñëa consciousness should be offered by the spiritual master. The spiritual master must not accept a disciple who is not qualified; he should not be professional and should not accept disciples for monetary gains. The bona fide spiritual master must see the bona fide qualities of a person whom he is going to initiate. An unworthy person should not be initiated. The spiritual master should train his disciple in such a way so that in the future only the Supreme Personality of Godhead will be the dearmost goal of his life. In these two verses the qualities of a devotee are fully explained. One who has actually developed all the qualities listed in these verses is already elevated to the post of a devotee. If one has not developed all these qualities, he still has to fulfill these conditions in order to become a perfect devotee. SB 3.32.43

TEXT 43 Ya wd& é*aUTaeiNd]YaaQaaRTMaMaYa& vPauSTae ) GauaSaiNDa‚ raTMaeìrae_TaKYaRSahóXai¢-" )) 3 )) sa eva viçvasya bhavän vidhatte guëa-praväheëa vibhakta-véryaù sargädy aného 'vitathäbhisandhir ätmeçvaro 'tarkya-sahasra-çaktiù SYNONYMS saù—that very person; eva—certainly; viçvasya—of the universe; bhavän—You;

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vidhatte—carry on; guëa-praväheëa—by the interaction of the modes; vibhakta— divided; véryaù—Your energies; sarga-ädi—the creation and so on; anéhaù—the nondoer; avitatha—not futile; abhisandhiù—Your determination; ätma-éçvaraù—the Lord of all living entities; atarkya—inconceivable; sahasra—thousands; çaktiù— possessing energies. TRANSLATION My dear Lord, although personally You have nothing to do, You have distributed Your energies in the interactions of the material modes of nature, and for that reason the creation, maintenance and dissolution of the cosmic manifestation take place. My dear Lord, You are self-determined and are the Supreme Personality of Godhead for all living entities. For them You created this material manifestation, and although You are one, Your diverse energies can act multifariously. This is inconceivable to us. PURPORT The statement made in this verse by Devahüti that the Absolute Truth has many diverse energies although He personally has nothing to do is confirmed in the Upaniñads. There is no one greater than Him or on an equal level with Him, and everything is completely done by His energy, as if by nature. It is understood herein, therefore, that although the modes of material nature are entrusted to different manifestations like Brahmä, Viñëu and Çiva, each of whom is particularly invested with different kinds of power, the Supreme Lord is completely aloof from such activities. Devahüti is saying, "Although You personally are not doing anything, Your determination is absolute. There is no question of Your fulfilling Your will with the help of anyone else besides Yourself. You are, in the end, the Supreme Soul and the supreme controller. Your will, therefore, cannot be checked by anyone else." The Supreme Lord can check others' plans. As it is said, "Man proposes and God disposes." But when the Supreme Personality of Godhead proposes, that desire is under no one else's control. He is absolute. We are ultimately dependent on Him to fulfill our desires, but we cannot say that God's desires are also dependent. That is His inconceivable power. That which may be inconceivable for ordinary living entities is easily done by Him. And in spite of His being unlimited, He has subjected Himself to being known from the authoritative scriptures like the Vedic literatures. As it is said, çabda-mülatvät: He can be known through the çabda-brahma, or Vedic literature. Why is the creation made? Since the Lord is the Supreme Personality of Godhead for all 788 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

living entities, He created this material manifestation for those living entities who want to enjoy or lord it over material nature. As the Supreme Godhead, He arranges to fulfill their various desires. It is confirmed also in the Vedas, eko bahünäà yo vidadhäti kämän: the supreme one supplies the necessities of the many living entities. There is no limit to the demands of the different kinds of living entities, and the supreme one, the Supreme Personality of Godhead, alone maintains them and supplies them by His inconceivable energy. SB 3.33.4

TEXT 4 Sa Tv& >a*Taae Mae Ja#=rea" ) YaeNa MaaMa>aYa& YaaYaa Ma*TYauMa*C^NTYaTaiÜd" )) 11 )) çraddhatsvaitan mataà mahyaà juñöaà yad brahma-vädibhiù yena mäm abhayaà yäyä 800 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

måtyum åcchanty atad-vidaù SYNONYMS çraddhatsva—you may rest assured; etat—about this; matam—instruction; mahyam— My; juñöam—followed; yat—which; brahma-vädibhiù—by transcendentalists; yena—by which; mäm—unto Me; abhayam—without fear; yäyäù—you shall reach; måtyum— death; åcchanti—attain; a-tat-vidaù—persons who are not conversant with this. TRANSLATION My dear mother, those who are actually transcendentalists certainly follow My instructions, as I have given them to you. You may rest assured that if you traverse this path of self-realization perfectly, surely you shall be freed from fearful material contamination and shall ultimately reach Me. Mother, persons who are not conversant with this method of devotional service certainly cannot get out of the cycle of birth and death. PURPORT Material existence is full of anxiety, and therefore it is fearful. One who gets out of this material existence automatically becomes free from all anxieties and fear. One who follows the path of devotional service enunciated by Lord Kapila is very easily liberated. SB 3.33.12

TEXT 12 MaE}aeYa ovac wiTa Pa[dXYaR >aGavaNa( SaTaq& TaaMaaTMaNaae GaiTaMa( ) SvMaa}aa b]øvaidNYaa k-iPal/ae_NauMaTaae YaYaaE )) 12 )) maitreya uväca iti pradarçya bhagavän satéà täm ätmano gatim sva-mäträ brahma-vädinyä kapilo 'numato yayau

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SYNONYMS maitreyaù uväca—Maitreya said; iti—thus; pradarçya—after instructing; bhagavän—the Supreme Personality of Godhead; satém—venerable; täm—that; ätmanaù—of selfrealization; gatim—path; sva-mäträ—from His mother; brahma-vädinyä—self-realized; kapilaù—Lord Kapila; anumataù—took permission; yayau—left. TRANSLATION Çré Maitreya said: The Supreme Personality of Godhead Kapila, after instructing His beloved mother, took permission from her and left His home, His mission having been fulfilled. PURPORT The mission of the appearance of the Supreme Personality of Godhead in the form of Kapila was to distribute the transcendental knowledge of Säìkhya philosophy, which is full of devotional service. Having imparted that knowledge to His mother—and, through His mother, to the world—Kapiladeva had no more need to stay at home, so He took permission from His mother and left. Apparently He left home for spiritual realization, although He had nothing to realize spiritually because He Himself is the person to be spiritually realized. Therefore this is an example set by the Supreme Personality of Godhead while acting like an ordinary human being so that others might learn from Him. He could, of course, have stayed with His mother, but He indicated that there was no need to stay with the family. It is best to remain alone as a brahmacäré, sannyäsé or vänaprastha and cultivate Kåñëa consciousness throughout one's whole life. Those who are unable to remain alone are given license to live in household life with wife and children, not for sense gratification but for cultivation of Kåñëa consciousness. SB 3.33.13

TEXT 13 Saa caiPa TaNaYaae¢e-Na YaaeGaadeXaeNa YaaeGaYauk(- ) TaiSMaàaé[Ma AaPaq@e SarSvTYaa" SaMaaihTaa )) 13 )) sä cäpi tanayoktena yogädeçena yoga-yuk tasminn äçrama äpéòe 802 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

sarasvatyäù samähitä SYNONYMS sä—she; ca—and; api—also; tanaya—by her son; uktena—spoken; yoga-ädeçena—by the instruction on yoga; yoga-yuk—engaged in bhakti-yoga; tasmin—in that; äçrame— hermitage; äpéòe—the flower crown; sarasvatyäù—of the Sarasvaté; samähitä—fixed in samädhi. TRANSLATION As instructed by her son, Devahüti also began to practice bhakti-yoga in that very äçrama. She practiced samädhi in the house of Kardama Muni, which was so beautifully decorated with flowers that it was considered the flower crown of the River Sarasvaté. PURPORT Devahüti did not leave her house, because it is never recommended for a woman to leave her home. She is dependent. The very example of Devahüti was that when she was not married, she was under the care of her father, Sväyambhuva Manu, and then Sväyambhuva Manu gave her to Kardama Muni in charity. She was under the care of her husband in her youth, and then her son, Kapila Muni, was born. As soon as her son grew up, her husband left home, and similarly the son, after discharging His duty towards His mother, also left. She could also have left home, but she did not. Rather, she remained at home and began to practice bhakti-yoga as it was instructed by her great son, Kapila Muni, and because of her practice of bhakti-yoga, the entire home became just like a flower crown on the River Sarasvaté. SB 3.33.14

TEXT 14 A>aq+a]Taq cqiraa" XaYYaa daNTaa åKMaPairC^da" ) AaSaNaaiNa c hEMaaiNa SauSPaXaaRSTaraaiNTa l/l/NaarÒSa&YauTaa" )) 17 )) svaccha-sphaöika-kuòyeñu mahä-märakateñu ca ratna-pradépä äbhänti lalanä ratna-saàyutäù SYNONYMS svaccha—pure; sphaöika—marble; kuòyeñu—on the walls; mahä-märakateñu—decorated with valuable emeralds; ca—and; ratna-pradépäù—jewel lamps; äbhänti—shine; lalanäù—women; ratna—with jewelry; saàyutäù—decorated. TRANSLATION The walls of the house were made of first-class marble, decorated with valuable jewels. There was no need of light, for the household was illuminated by the rays of these jewels. 806 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

The female members of the household were all amply decorated with jewelry. PURPORT It is understood from this statement that the opulences of household life were exhibited in valuable jewels, ivory, first-class marble, and furniture made of gold and jewels. The clothes are also mentioned as being decorated with golden filigree. Everything actually had some value. It was not like the furniture of the present day, which is cast in valueless plastic or base metal. The way of Vedic civilization is that whatever was used in household affairs had to be valuable. In case of need, such items of value could be exchanged immediately. Thus one's broken and unwanted furniture and paraphernalia would never be without value. This system is still followed by Indians in household affairs. They keep metal utensils and golden ornaments or silver plates and valuable silk garments with gold embroidery, and in case of need, they can have some money in exchange immediately. There are exchanges for the moneylenders and the householders. SB 3.33.18

TEXT 18 Ga*haeÛaNa& ku-SauiMaTaE rMYa& bûMard]uMaE" ) kU-JaiÜh(r)iMaQauNa& GaaYaNMataMaDauv]TaMa( )) 18 )) gåhodyänaà kusumitai ramyaà bahv-amara-drumaiù küjad-vihaìga-mithunaà gäyan-matta-madhuvratam SYNONYMS gåha-udyänam—the household garden; kusumitaiù—with flowers and fruits; ramyam— beautiful; bahu-amara-drumaiù—with many celestial trees; küjat—singing; vihaìga—of birds; mithunam—with pairs; gäyat—humming; matta—intoxicated; madhu-vratam— with bees. TRANSLATION The compound of the main household was surrounded by beautiful gardens, with sweet, fragrant flowers and many trees which produced fresh fruit and were tall and beautiful. 807 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

The attraction of such gardens was that singing birds would sit on the trees, and their chanting voices, as well as the humming sound of the bees, made the whole atmosphere as pleasing as possible. SB 3.33.19

TEXT 19 Ya}a Pa[ivíMaaTMaaNa& ivbuDaaNaucra JaGau" ) vaPYaaMauTPal/GaiNDaNYaa& k-dRMaeNaaePal/ail/TaMa( )) 19 )) yatra praviñöam ätmänaà vibudhänucarä jaguù väpyäm utpala-gandhinyäà kardamenopalälitam SYNONYMS yatra—where; praviñöam—entered; ätmänam—unto her; vibudha-anucaräù—the associates of the denizens of heaven; jaguù—sang; väpyäm—in the pond; utpala—of lotuses; gandhinyäm—with the fragrance; kardamena—by Kardama; upalälitam— treated with great care. TRANSLATION When Devahüti would enter that lovely garden to take her bath in the pond filled with lotus flowers, the associates of the denizens of heaven, the Gandharvas, would sing about Kardama's glorious household life. Her great husband, Kardama, gave her all protection at all times. PURPORT The ideal husband-and-wife relationship is very nicely described in this statement. Kardama Muni gave Devahüti all sorts of comforts in his duty as a husband, but he was not at all attached to his wife. As soon as his son, Kapiladeva, was grown up, Kardama at once left all family connection. Similarly, Devahüti was the daughter of a great king, Sväyambhuva Manu, and was qualified and beautiful, but she was completely dependent on the protection of her husband. According to Manu, women, the fair sex, should not have independence at any stage of life. In childhood a woman must be under the 808 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

protection of the parents, in youth she must be under the protection of the husband, and in old age she must be under the protection of the grown children. Devahüti demonstrated all these statements of the Manu-saàhitä in her life: as a child she was dependent on her father, later she was dependent on her husband, in spite of her opulence, and she was later on dependent on her son, Kapiladeva. SB 3.33.20

TEXT 20 ihTva TadqiPSaTaTaMaMaPYaa%aUvaicrTaae vTSa iNa"SPa*ha Taad*Xae Ga*he )) 22 )) tam eva dhyäyaté devam apatyaà kapilaà harim babhüväcirato vatsa niùspåhä tädåçe gåhe SYNONYMS tam—upon Him; eva—certainly; dhyäyaté—meditating; devam—divine; apatyam—son; kapilam—Lord Kapila; harim—the Supreme Personality of Godhead; babhüva—became; acirataù—very soon; vatsa—O dear Vidura; niùspåhä—unattached; tädåçe gåhe—to such a home. TRANSLATION O Vidura, thus always meditating upon her son, the Supreme Personality of Godhead Kapiladeva, she very soon became unattached to her nicely decorated home.

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PURPORT Here is a practical example of how one can elevate oneself in spiritual advancement by Kåñëa consciousness. Kapiladeva is Kåñëa, and He appeared as the son of Devahüti. After Kapiladeva left home, Devahüti was absorbed in thought of Him, and thus she was always Kåñëa conscious. Her constant situation in Kåñëa consciousness enabled her to be detached from hearth and home. Unless we are able to transfer our attachment to the Supreme Personality of Godhead, there is no possibility of becoming freed from material attachment. The ÇrémadBhägavatam, therefore, confirms that it is not possible for one to become liberated by cultivation of empiric philosophical speculation. Simply knowing that one is not matter but spirit soul, or Brahman, does not purify one's intelligence. Even if the impersonalist reaches the highest platform of spiritual realization, he falls down again to material attachment because of not being situated in the transcendental loving service of the Supreme Lord. The devotees adopt the devotional process, hearing about the Supreme Lord's pastimes and glorifying His activities and thereby always remembering His beautiful eternal form. By rendering service, becoming His friend or His servant and offering Him everything that one possesses, one is able to enter into the kingdom of God. As it is said in Bhagavad-gétä, tato mäà tattvato jïätvä: after discharging pure devotional service, one can understand the Supreme Personality of Godhead in fact, and thus one becomes eligible to enter into His association in one of the spiritual planets. SB 3.33.23

TEXT 23 DYaaYaTaq >aGavd]UPa& Yadah DYaaNaGaaecrMa( ) SauTa" Pa[SaàvdNa& SaMaSTaVYaSTaicNTaYaa )) 23 )) dhyäyaté bhagavad-rüpaà yad äha dhyäna-gocaram sutaù prasanna-vadanaà samasta-vyasta-cintayä SYNONYMS dhyäyaté—meditating; bhagavat-rüpam—upon the form of the Supreme Personality of

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Godhead; yat—which; äha—He instructed; dhyäna-gocaram—the object of meditation; sutaù—her son; prasanna-vadanam—with a smiling face; samasta—on the whole; vyasta—on the parts; cintayä—with her mind. TRANSLATION Thereafter, having heard with great eagerness and in all detail from her son, Kapiladeva, the eternally smiling Personality of Godhead, Devahüti began to meditate constantly upon the Viñëu form of the Supreme Lord. SB 3.33.24, SB 3.33.25, SB 3.33.24-25

TEXTS 24-25 >ai¢-Pa[vahYaaeGaeNa vEraGYaeaUTYaa iTarae>aUTaMaaYaaGauaaE MalE/rvC^à" SaDaUMa wv Paavk-" )) 28 )) tad-dehaù parataù poño 'py akåçaç cädhy-asambhavät babhau malair avacchannaù sadhüma iva pävakaù SYNONYMS tat-dehaù—her body; parataù—by others (the damsels created by Kardama); poñaù— maintained; api—although; akåçaù—not thin; ca—and; ädhi—anxiety; asambhavät— from not occurring; babhau—shone; malaiù—by dust; avacchannaù—covered; sadhümaù—surrounded with smoke; iva—like; pävakaù—a fire. TRANSLATION

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Her body was being taken care of by the spiritual damsels created by her husband, Kardama, and since she had no mental anxiety at that time, her body did not become thin. She appeared just like a fire surrounded by smoke. PURPORT Because she was always in trance in transcendental bliss, the thought of the Personality of Godhead was always carefully fixed in her mind. She did not become thin, for she was taken care of by the celestial maidservants created by her husband. It is said, according to the Äyur-vedic medical science, that if one is free from anxieties he generally becomes fat. Devahüti, being situated in Kåñëa consciousness, had no mental anxieties, and therefore her body did not become thin. It is customary in the renounced order of life that one should not take any service from a servant or maid, but Devahüti was being served by the celestial maidservants. This may appear to be against the spiritual concept of life, but just as fire is still beautiful even when surrounded by smoke, she looked completely pure although it seemed that she was living in a luxurious way. SB 3.33.29

TEXT 29 Sva(r)& TaPaaeYaaeGaMaYa& Mau¢-ke-Xa& GaTaaMbrMa( ) dEvGauá& Na bubuDae vaSaudevPa[ivíDaq" )) 29 )) sväìgaà tapo-yogamayaà mukta-keçaà gatämbaram daiva-guptaà na bubudhe väsudeva-praviñöa-dhéù SYNONYMS sva-aìgam—her body; tapaù—austerity; yoga—yoga practice; mayam—fully engaged in; mukta—loosened; keçam—her hair; gata—disarrayed; ambaram—her garments; daiva— by the Lord; guptam—protected; na—not; bubudhe—she was aware of; väsudeva—in the Supreme Personality of Godhead; praviñöa—absorbed; dhéù—her thoughts. TRANSLATION Because she was always absorbed in the thought of the Supreme Personality of Godhead, 819 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com Distributed by www.e-vedas.com with permission of the publishers

she was not aware that her hair was sometimes loosened or her garments were disarrayed. PURPORT In this verse the word daiva-guptam, "protected by the Supreme Personality of Godhead," is very significant. Once one surrenders unto the service of the Supreme Lord, the Lord takes charge of the maintenance of the devotee's body, and there is no need of anxiety for its protection. It is said in the Second Chapter, Second Canto, of Çrémad-Bhägavatam that a fully surrendered soul has no anxiety about the maintenance of his body. The Supreme Lord takes care of the maintenance of innumerable species of bodies; therefore, one who fully engages in His service will not go unprotected by the Supreme Lord. Devahüti was naturally unmindful of the protection of her body, which was being taken care of by the Supreme Person. SB 3.33.30

TEXT 30 Wv& Saa k-iPal/ae¢e-Na MaaGaeRaíuTa" ) }aYaaauvae Mauda Yau¢-ae åicJaRGa]ah di+aad]" XaaiNTair@SPaiTa" ) wDMa" k-ivivR>au" Svö" Saudevae raecNaae iÜz$( )) 7 )) toñaù pratoñaù santoño bhadraù çäntir iòaspatiù idhmaù kavir vibhuù svahnaù sudevo rocano dvi-ñaö SYNONYMS toñaù—Toña; pratoñaù—Pratoña; santoñaù—Santoña; bhadraù—Bhadra; çäntiù—Çänti; iòaspatiù—Iòaspati; idhmaù—Idhma; kaviù—Kavi; vibhuù—Vibhu; svahnaù—Svahna; sudevaù—Sudeva; rocanaù—Rocana; dvi-ñaö—twelve. TRANSLATION 10 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

The twelve boys born of Yajïa and Dakñiëä were named Toña, Pratoña, Santoña, Bhadra, Sänti, Iòaspati, Idhma, Kavi, Vibhu, Svahna, Sudeva and Rocana. TEXT 8 TauizTaa NaaMa Tae deva AaSaNa( SvaYaM>auvaNTare ) MarqiciMaé[a ‰zYaae Yaj" SaurGaavTaa GadTaae MaMa )) 10 )) devahütim adät täta kardamäyätmajäà manuù tat-sambandhi çruta-präyaà bhavatä gadato mama SYNONYMS devahütim—Devahüti; adät—handed over; täta—my dear son; kardamäya—unto the great sage Kardama; ätmajäm—daughter; manuù—Lord Sväyambhuva Manu; tat-sambandhi—in that connection; çruta-präyam—heard almost in full; bhavatä—by you; gadataù—spoken; mama—by me. TRANSLATION My dear son, Sväyambhuva Manu handed over his very dear daughter Devahüti to Kardama Muni. I have already spoken to you about them, and you have heard about them almost in full. TEXT 11 d+aaYa b]øPau}aaYa Pa[SaUiTa& >aGavaNMaNau" ) Pa[aYaC^ÛTk*-Ta" SaGaRiñl/aeKYaa& ivTaTaae MahaNa( )) 11 )) dakñäya brahma-puträya prasütià bhagavän manuù präyacchad yat-kåtaù sargas 13 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tri-lokyäà vitato mahän SYNONYMS dakñäya—unto Prajäpati Dakña; brahma-puträya—the son of Lord Brahmä; prasütim—Prasüti; bhagavän—the great personality; manuù—Sväyambhuva Manu; präyacchat—handed over; yat-kåtaù—done by whom; sargaù—creation; tri-lokyäm—in the three worlds; vitataù—expanded; mahän—greatly. TRANSLATION Sväyambhuva Manu handed over his daughter Prasüti to the son of Brahmä named Dakña, who was also one of the progenitors of the living entities. The descendants of Dakña are spread throughout the three worlds. TEXT 12 Yaa" k-dRMaSauTaa" Pa[ae¢-a Nav b]øizRPaÒYa" ) TaaSaa& Pa[SaUiTaPa[Sav& Pa[aeCYaMaaNa& iNabaeDa Mae )) 12 )) yäù kardama-sutäù proktä nava brahmarñi-patnayaù täsäà prasüti-prasavaà procyamänaà nibodha me SYNONYMS yäù—those who; kardama-sutäù—the daughters of Kardama; proktäù—were mentioned; nava—nine; brahma-åñi—great sages of spiritual knowledge; patnayaù—wives; täsäm—their; prasüti-prasavam—generations of sons and grandsons; procyamänam—describing; nibodha—try to understand; me—from

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me. TRANSLATION You have already been informed about the nine daughters of Kardama Muni, who were handed over to nine different sages. I shall now describe the descendants of those nine daughters. Please hear from me. PURPORT The Third Canto has already described how Kardama Muni begot nine daughters in Devahüti and how all the daughters were later handed over to great sages like Maréci, Atri and Vasiñöha. TEXT 13 PaÒq MarqceSTau k-l/a Sauzuve k-dRMaaTMaJaa ) k-XYaPa& PaUiavaNa( )) 15 )) atreù patny anasüyä tréï jajïe suyaçasaù sutän dattaà durväsasaà somam ätmeça-brahma-sambhavän SYNONYMS atreù—of Atri Muni; patné—wife; anasüyä—named Anasüyä; trén—three; jajïe—bore; su-yaçasaù—very famous; sutän—sons; dattam—Dattätreya; durväsasam—Durväsä; somam—Soma (the moon-god); ätma—the Supersoul; éça—Lord Çiva; brahma—Lord Brahmä; sambhavän—incarnations of. TRANSLATION Anasüyä, the wife of Atri Muni, gave birth to three very famous sons—Soma, Dattätreya and Durväsä—who were partial representations of 17 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Lord Viñëu, Lord Çiva and Lord Brahmä. Soma was a partial representation of Lord Brahmä, Dattätreya was a partial representation of Lord Viñëu, and Durväsä was a partial representation of Lord Çiva. PURPORT In this verse we find the words ätma-éça-brahma-sambhavän. Ätma means the Supersoul, or Viñëu, éça means Lord Çiva, and brahma means the four-headed Lord Brahmä. The three sons born of Anasüyä—Dattätreya, Durväsä and Soma—were born as partial representations of these three demigods. Ätma is not in the category of the demigods or living entities because He is Viñëu; therefore He is described as vibhinnäàça-bhütänäm. The Supersoul, Viñëu, is the seed-giving father of all living entities, including Brahmä and Lord Çiva. Another meaning of the word ätma may be accepted in this way: the principle who is the Supersoul in every ätma, or, one may say, the soul of everyone, became manifested as Dattätreya, because the word aàça, part and parcel, is used here. In Bhagavad-gétä the individual souls are also described as parts of the Supreme Personality of Godhead, or Supersoul, so why not accept that Dattätreya was one of those parts? Lord Çiva and Lord Brahmä are also described here as parts, so why not accept all of them as ordinary individual souls? The answer is that the manifestations of Viñëu and those of the ordinary living entities are certainly all parts and parcels of the Supreme Lord, and no one is equal to Him, but among the parts and parcels there are different categories. In the Varäha Puräëa it is nicely explained that some of the parts are sväàça and some are vibhinnäàça. Vibhinnäàça parts are called jévas, and sväàça parts are in the Viñëu category. In the jéva category, the vibhinnäàça parts and parcels, there are also gradations. That is explained in the Viñëu Puräëa, where it is clearly stated that the individual parts and parcels of the Supreme Lord are subject to being covered by the external energy, called illusion, or mäyä. Such individual parts and parcels, who can travel to any part of the Lord's creation, are called sarva-gata and are suffering the pangs of 18 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

material existence. They are proportionately freed from the coverings of ignorance under material existence according to different levels of work and under different influences of the modes of material nature. For example, the sufferings of jévas situated in the mode of goodness are less than those of jévas situated in the mode of ignorance. Pure Kåñëa consciousness, however, is the birthright of all living entities because every living entity is part and parcel of the Supreme Lord. The consciousness of the Lord is also in the part and parcel, and according to the proportion to which that consciousness is cleared of material dirt, the living entities are differently situated. In the Vedänta-sütra, the living entities of different gradations are compared to candles or lamps with different candle power. For example, some electric bulbs have the power of one thousand candles, some have the power of five hundred candles, some the power of one hundred candles, some fifty candles, etc., but all electric bulbs have light. Light is present in every bulb, but the gradations of light are different. Similarly, there are gradations of Brahman. The Viñëu sväàça expansions of the Supreme Lord in different Viñëu forms are like lamps, Lord Çiva is also like a lamp, and the supreme candle power, or the one-hundred-percent light, is Kåñëa. The viñëu-tattva has ninety-four percent, the çiva-tattva has eighty-four percent, Lord Brahmä has seventy-eight percent, and the living entities are also like Brahmä, but in the conditioned state their power is still more dim. There are gradations of Brahman, and no one can deny this fact. Therefore the words ätmeça-brahma-sambhavän indicate that Dattätreya was directly part and parcel of Viñëu, whereas Durväsä and Soma were parts and parcels of Lord Çiva and Lord Brahmä. TEXT 16 ivdur ovac A}aeGa*Rhe Sauré[eïa" iSQaTYauTPatYaNTaheTav" ) ik-iÄiÀk-IzRvae JaaTaa WTada:Yaaih Mae Gaurae )) 16 )) 19 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

vidura uväca atrer gåhe sura-çreñöhäù sthity-utpatty-anta-hetavaù kiïcic cikérñavo jätä etad äkhyähi me guro SYNONYMS viduraù uväca—Çré Vidura said; atreù gåhe—in the house of Atri; sura-çreñöhäù—chief demigods; sthiti—maintenance; utpatti—creation; anta—destruction; hetavaù—causes; kiïcit—something; cikérñavaù—desiring to do; jätäù—appeared; etat—this; äkhyähi—tell; me—to me; guro—my dear spiritual master. TRANSLATION After hearing this, Vidura inquired from Maitreya: My dear master, how is it that the three deities Brahmä, Viñëu and Çiva, who are the creator, maintainer and destroyer of the whole creation, became the offspring of the wife of Atri Muni? PURPORT The inquisitiveness of Vidura was quite fitting, for he understood that when the Supersoul, Lord Brahmä and Lord Çiva all appeared through the person of Anasüyä, the wife of Atri Muni, there must have been some great purpose. Otherwise why should they have appeared in such a way? TEXT 17 MaE}aeYa ovac b]øaTaaNa( ) 28 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Tad]aeicza Pa[iTahTae iNaMaqLYa MauiNari+aaaVYa& TaeNaEv NaaNYaQaa ) SaTSaªLPaSYa Tae b]øNa( YaÜE DYaaYaiTa Tae vYaMa( )) 30 )) devä ücuù yathä kåtas te saìkalpo bhävyaà tenaiva nänyathä sat-saìkalpasya te brahman yad vai dhyäyati te vayam SYNONYMS deväù ücuù—the demigods replied; yathä—as; kåtaù—done; te—by you; saìkalpaù—determination; bhävyam—to be done; tena eva—by that; na anyathä—not otherwise; sat-saìkalpasya—one whose determination is never lost; te—of you; brahman—O dear brähmaëa; yat—that which; vai—certainly; dhyäyati—meditating; te—all of them; vayam—we are. TRANSLATION The three deities told Atri Muni: Dear brähmaëa, you are perfect in your determination, and therefore as you have decided, so it will happen; it will not happen otherwise. We are all the same person upon whom you were meditating, and therefore we have all come to you. PURPORT Atri Muni unspecifically thought of the Personality of Godhead, the Lord of the universe, although he had no clear idea of the Lord of the universe nor of His specific form. Mahä-Viñëu, from whose breathing millions of universes emanate and into whom they are again withdrawn, may be accepted as the Lord of the universe. Garbhodakaçäyé Viñëu, from whose abdomen sprouted the lotus flower which is the birthplace of Brahmä, may also be considered the 34 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Lord of the universe. Similarly, Kñérodakaçäyé Viñëu, who is the Supersoul of all living entities, may also be considered the Lord of the universe. Then, under the order of Kñérodakaçäyé Viñëu, the Viñëu form within this universe, Lord Brahmä and Lord Çiva may also be accepted as the Lords of the universe. Viñëu is the Lord of the universe because He is its maintainer. Similarly, Brahmä creates the different planetary systems and the population, so he also may be considered the Lord of the universe. Or Lord Çiva, who is ultimately the destroyer of the universe, also may be considered its Lord. Therefore, since Atri Muni did not specifically mention whom he wanted, all three—Brahmä, Viñëu and Lord Çiva—came before him. They said, "Since you were thinking of having a son exactly like the Supreme Personality of Godhead, the Lord of the universe, your determination will be fulfilled." In other words, one's determination is fulfilled according to the strength of one's devotion. As stated in Bhagavad-gétä (9.25): yänti deva-vratä devän pitèn yänti pitå-vratäù. If one is attached to a particular demigod, one is promoted to the abode of that demigod; if one is attached to the Pitäs, or forefathers, one is promoted to their planet; and similarly if one is attached to the Supreme Personality of Godhead, Kåñëa, one is promoted to the abode of Lord Kåñëa. Atri Muni had no clear conception of the Lord of the universe; therefore the three presiding deities who are actually the lords of the universe in the three departments of the modes of nature all came before him. Now, according to the strength of his determination for a son, his desire would be fulfilled by the grace of the Lord. TEXT 31 AQaaSMad&Xa>aUTaaSTae AaTMaJaa l/aek-ivé[uTaa" ) >aivTaarae_(r) >ad]& Tae ivóPSYaiNTa c Tae YaXa" )) 31 )) athäsmad-aàça-bhütäs te ätmajä loka-viçrutäù bhavitäro 'ìga bhadraà te 35 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

visrapsyanti ca te yaçaù SYNONYMS atha—therefore; asmat—our; aàça-bhütäù—plenary expansions; te—your; ätmajäù—sons; loka-viçrutäù—very famous in the world; bhavitäraù—in the future will be born; aìga—dear great sage; bhadram—all good fortune; te—unto you; visrapsyanti—will spread; ca—also; te—your; yaçaù—reputation. TRANSLATION You will have sons who will represent a partial manifestation of our potency, and because we desire all good fortune for you, those sons will glorify your reputation throughout the world. TEXT 32 Wv& k-aMavr& dtva Pa[iTaJaGMau" Saureìra" ) Sa>aaiJaTaaSTaYaae" SaMYaGdMPaTYaaeiMaRzTaaeSTaTa" )) 32 )) evaà käma-varaà dattvä pratijagmuù sureçvaräù sabhäjitäs tayoù samyag dampatyor miñatos tataù SYNONYMS evam—thus; käma-varam—desired benediction; dattvä—offering; pratijagmuù—returned; sura-éçvaräù—the chief demigods; sabhäjitäù—being worshiped; tayoù—while they; samyak—perfectly; dampatyoù—the husband and wife; miñatoù—were looking on; tataù—from there.

36 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Thus, while the couple looked on, the three deities Brahmä, Viñëu and Maheçvara disappeared from that place after bestowing upon Atri Muni the benediction. TEXT 33 SaaeMaae_>aUd(Ba]øaaGa" PaTNYaa& Pau}aaNaJaqJaNaTa( ) DaaTaar& c ivDaaTaar& ié[Ya& c >aGavTParaMa( )) 43 )) bhåguù khyätyäà mahä-bhägaù patnyäà puträn ajéjanat dhätäraà ca vidhätäraà çriyaà ca bhagavat-paräm SYNONYMS bhåguù—the great sage Bhågu; khyätyäm—in his wife, Khyäti; mahä-bhägaù—greatly fortunate; patnyäm—unto the wife; puträn—sons; ajéjanat—gave birth; dhätäram—Dhätä; ca—also; vidhätäram—Vidhätä; çriyam—a daughter named Çré; ca bhagavat-paräm—and a great devotee of the Lord. TRANSLATION The sage Bhågu was highly fortunate. In his wife, known as Khyäti, he begot two sons, named Dhätä and Vidhätä, and one daughter, named Çré, who was very much devoted to the Supreme Personality of Godhead. TEXT 44 45 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

AaYaiTa& iNaYaiTa& cEv SauTae MaeåSTaYaaerdaTa( ) Taa>Yaa& TaYaaer>avTaa& Ma*k-aaGaRvae YaSYa >aGavaNauXaNaa SauTa" )) 45 )) märkaëòeyo måkaëòasya präëäd vedaçirä muniù kaviç ca bhärgavo yasya bhagavän uçanä sutaù

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SYNONYMS märkaëòeyaù—Märkaëòeya; måkaëòasya—of Måkaëòa; präëät—from Präëa; vedaçiräù—Vedaçirä; muniù—great sage; kaviù ca—of the name Kavi; bhärgavaù—of the name Bhärgava; yasya—whose; bhagavän—greatly powerful; uçanä—Çukräcärya; sutaù—son. TRANSLATION From Måkaëòa, Märkaëòeya Muni was born, and from Präëa the sage Vedaçirä, whose son was Uçanä [Çukräcärya], also known as Kavi. Thus Kavi also belonged to the descendants of the Bhågu dynasty. TEXTS 46-47 Ta WTae MauNaYa" +atal/aeRk-aNa( SaGaŒr>aavYaNa( ) Wz k-dRMadaEih}aSaNTaaNa" k-iQaTaSTav )) 46 )) é*Ya Wk-a& Yau¢e->Yaae >avaYaEk-a& >aviC^de ) é[Öa MaE}aq dYaa XaaiNTaSTauií" Pauií" i§-YaaeàiTa" )) 49 )) buiÖMaeRDaa iTaiTa+aa hPaÒYa" ) é[ÖaSaUTa éu>a& MaE}aq Pa[SaadMa>aYa& dYaa )) 50 )) XaaiNTa" Sau%& Maud& Tauií" SMaYa& PauiírSaUYaTa ) YaaeGa& i§-YaaeàiTadRPaRMaQa| buiÖrSaUYaTa )) 51 )) MaeDaa SMa*iTa& iTaiTa+aa Tau +aeMa& hPa[é[Ya& SauTaMa( ) MaUiTaR" SavRGauaae vaTaa" Pa[Saedu" SairTaae_d]Ya" )) 53 )) yayor janmany ado viçvam abhyanandat sunirvåtam manäàsi kakubho vätäù praseduù sarito 'drayaù SYNONYMS yayoù—both of whom (Nara and Näräyaëa); janmani—on the appearance; adaù—that; viçvam—universe; abhyanandat—became glad; su-nirvåtam—full of joy; manäàsi—everyone's mind; kakubhaù—the directions; vätäù—the air; praseduù—became pleasant; saritaù—the rivers; adrayaù—the mountains. TRANSLATION On the occasion of the appearance of Nara-Näräyaëa, the entire world was 51 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

full of joy. Everyone's mind became tranquil, and thus in all directions the air, the rivers and the mountains became pleasant. TEXTS 54-55 idVYavaÛNTa TaUYaaRiaívE" )) 55 )) divy avädyanta türyäëi petuù kusuma-våñöayaù munayas tuñöuvus tuñöä jagur gandharva-kinnaräù nåtyanti sma striyo devya äsét parama-maìgalam devä brahmädayaù sarve upatasthur abhiñöavaiù SYNONYMS divi—in the heavenly planets; avädyanta—vibrated; türyäëi—a band of instruments; petuù—they showered; kusuma—of flowers; våñöayaù—showers; munayaù—the sages; tuñöuvuù—chanted Vedic prayers; tuñöäù—pacified; jaguù—began to sing; gandharva—the Gandharvas; kinnaräù—the Kinnaras; nåtyanti sma—danced; striyaù—the beautiful damsels; devyaù—of the heavenly planets; äsét—were visible; parama-maìgalam—the highest good fortune; deväù—the demigods; brahma-ädayaù—Brahmä and others; sarve—all; upatasthuù—worshiped; abhiñöavaiù—with respectful prayers.

52 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION In the heavenly planets, bands began to play, and they showered flowers from the sky. The pacified sages chanted Vedic prayers, the denizens of heaven known as the Gandharvas and Kinnaras sang, the beautiful damsels of the heavenly planets danced, and in this way, at the time of the appearance of Nara-Näräyaëa, all signs of good fortune were visible. Just at that time, great demigods like Brahmä also offered their respectful prayers. TEXT 56 deva Ocu" Yaae MaaYaYaa ivricTa& iNaJaYaaTMaNaqd& %e æPa>aediMav TaTPa[iTac+aaaeJaNaMa( )) 60 )) svähäbhimäninaç cägner ätmajäàs trén ajéjanat pävakaà pavamänaà ca çucià ca huta-bhojanam SYNONYMS svähä—Svähä, the wife of Agni; abhimäninaù—the presiding deity of fire; ca—and; agneù—from Agni; ätmajän—sons; trén—three; ajéjanat—produced; pävakam—Pävaka; pavamänam ca—and Pavamäna; çucim ca—and Çuci; huta-bhojanam—eating the oblations of sacrifice. 58 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION The predominating deity of fire begot in his wife, Svähä, three children, named Pävaka, Pavamäna and Çuci, who exist by eating the oblations offered to the fire of sacrifice. PURPORT After describing the descendants of the thirteen wives of Dharma, who were all daughters of Dakña, Maitreya now describes the fourteenth daughter of Dakña, Svähä, and her three sons. Oblations offered in the sacrificial fire are meant for the demigods, and on behalf of the demigods the three sons of Agni and Svähä, namely Pävaka, Pavamäna and Çuci, accept the oblations. TEXT 61 Tae>Yaae_GanYa" SaMa>avNa( cTvair„&XaÀ PaÄ c ) Ta WvEk-aeNaPaÄaXaTSaak&- iPaTa*iPaTaaMahE" )) 61 )) tebhyo 'gnayaù samabhavan catväriàçac ca païca ca ta evaikonapaïcäçat säkaà pitå-pitämahaiù SYNONYMS tebhyaù—from them; agnayaù—fire-gods; samabhavan—were produced; catväriàçat—forty; ca—and; païca—five; ca—and; te—they; eva—certainly; ekona-païcäçat—forty-nine; säkam—along with; pitå-pitämahaiù—with the fathers and grandfather.

59 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION From those three sons another forty-five descendants were generated, who are also fire-gods. The total number of fire-gods is therefore forty-nine, including the fathers and the grandfather. PURPORT The grandfather is Agni, and the sons are Pävaka, Pavamäna and Çuci. Counting these four, plus forty-five grandsons, there are altogether forty-nine different fire-gods. TEXT 62 vETaaiNake- k-MaRiab]Røvaidi>a" ) AaGaneYYa wíYaae Yaje iNaæPYaNTae_GanYaSTau Tae )) 62 )) vaitänike karmaëi yannämabhir brahma-vädibhiù ägneyya iñöayo yajïe nirüpyante 'gnayas tu te SYNONYMS vaitänike—offering of oblations; karmaëi—the activity; yat—of the fire-gods; nämabhiù—by the names; brahma-vädibhiù—by impersonalist brähmaëas; ägneyyaù—for Agni; iñöayaù—sacrifices; yajïe—in the sacrifice; nirüpyante—are the objective; agnayaù—the forty-nine fire-gods; tu—but; te—those.

60 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION These forty-nine fire-gods are the beneficiaries of the oblations offered in the Vedic sacrificial fire by impersonalist brähmaëas. PURPORT Impersonalists who perform Vedic fruitive sacrifices are attracted to the various fire-gods and offer oblations in their name. The forty-nine fire-gods are described herewith. TEXT 63 AiGanZvataa bihRzd" SaaEMYaa" iPaTar AaJYaPaa" ) SaaGanYaae_NaGanYaSTaeza& PaÒq da+aaYaaSMak*-TaòaNa" Pa]eTaSa]x(Na[iSQa>aUZaaGavTYaPa[iTad]uih ) d]uùTYaj" Pa*QaGd*iíSTatvTaae ivMau%ae >aveTa( )) 21 )) ya etan martyam uddiçya bhagavaty apratidruhi druhyaty ajïaù påthag-dåñöis tattvato vimukho bhavet SYNONYMS yaù—who (Dakña); etat martyam—this body; uddiçya—with reference to; bhagavati—to Çiva; apratidruhi—who is not envious; druhyati—bears envy; ajïaù—less intelligent persons; påthak-dåñöiù—the vision of duality; tattvataù—from transcendental knowledge; vimukhaù—bereft; bhavet—may become. TRANSLATION Anyone who has accepted Dakña as the most important personality and neglected Lord Çiva because of envy is less intelligent and, because of visualizing in duality, will be bereft of transcendental knowledge. PURPORT The first curse by Nandéçvara was that anyone supporting Dakña was foolishly identifying himself with the body, and therefore, because Dakña had no transcendental knowledge, supporting him would deprive one of transcendental knowledge. Dakña, Nandéçvara said, identified himself with the body like other materialistic persons and was trying to derive all kinds of facilities in relationship with the body. He had excessive attachment for the 87 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

body and, in relation to the body, with wife, children, home and other such things, which are different from the soul. Therefore Nandéçvara's curse was that anyone who supported Dakña would be bereft of transcendental knowledge of the soul and thus also be deprived of knowledge of the Supreme Personality of Godhead. TEXT 22 Ga*hezu kU-$=DaMaeRzu Sa¢-ae Ga]aMYaSau%eC^Yaa ) k-MaRTaN}a& ivTaNauTae vedvadivPaàDaq" )) 22 )) gåheñu küöa-dharmeñu sakto grämya-sukhecchayä karma-tantraà vitanute veda-väda-vipanna-dhéù SYNONYMS gåheñu—in householder life; küöa-dharmeñu—of pretentious religiosity; saktaù—being attracted; grämya-sukha-icchayä—by desire for material happiness; karma-tantram—fruitive activities; vitanute—he performs; veda-väda—by the explanations of the Vedas; vipanna-dhéù—intelligence being lost. TRANSLATION Pretentiously religious householder life, in which one is attracted to material happiness and thus also attracted to the superficial explanation of the Vedas, robs one of all intelligence and attaches one to fruitive activities as all in all. PURPORT 88 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Persons who identify with bodily existence are attached to the fruitive activities described in the Vedic literature. For example, in the Vedas it is said that one who observes the cäturmäsya vow will attain eternal happiness in the heavenly kingdom. In Bhagavad-gétä, it is said that this flowery language of the Vedas mostly attracts persons who identify with the body. To them such happiness as that of the heavenly kingdom is everything; they do not know that beyond that is the spiritual kingdom, or kingdom of God, and they have no knowledge that one can go there. Thus they are bereft of transcendental knowledge. Such persons are very careful in observing the rules and regulations of household life in order to be promoted in the next life to the moon or other heavenly planets. It is stated here that such persons are attached to grämya-sukha, which means "material happiness," without knowledge of eternal, blissful spiritual life. TEXT 23 buÖya Parai>aDYaaiYaNYaa ivSMa*TaaTMaGaiTa" Paéu" ) ñqk-aMa" Saae_STviTaTara& d+aae bSTaMau%ae_icraTa( )) 23 )) buddhyä paräbhidhyäyinyä vismåtätma-gatiù paçuù stré-kämaù so 'stv atitaräà dakño basta-mukho 'cirät SYNONYMS buddhyä—by intelligence; para-abhidhyäyinyä—by accepting the body as the self; vismåta-ätma-gatiù—having forgotten the knowledge of Viñëu; paçuù—an animal; stré-kämaù—attached to sex life; saù—he (Dakña); astu—let; atitaräm—excessive; dakñaù—Dakña; basta-mukhaù—the face of a goat; acirät—in a very short time. 89 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Dakña has accepted the body as all in all. Therefore, since he has forgotten the viñëu-päda, or viñëu-gati, and is attached to sex life only, within a short time he will have the face of a goat. TEXT 24 ivÛabuiÖrivÛaYaa& k-MaRMaYYaaMaSaaE Ja@" ) Sa&SariNTvh Yae caMauMaNau XavaRvMaaiNaNaMa( )) 24 )) vidyä-buddhir avidyäyäà karmamayyäm asau jaòaù saàsarantv iha ye cämum anu çarvävamäninam SYNONYMS vidyä-buddhiù—materialistic education and intelligence; avidyäyäm—in nescience; karma-mayyäm—formed of fruitive activities; asau—he (Dakña); jaòaù—dull; saàsarantu—let them take birth again and again; iha—here in this world; ye—who; ca—and; amum—Dakña; anu—following; çarva—Çiva; avamäninam—insulting. TRANSLATION Those who have become as dull as matter by cultivating materialistic education and intelligence are nesciently involved in fruitive activities. Such men have purposely insulted Lord Çiva. May they continue in the cycle of repeated birth and death. 90 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT The three curses mentioned above are sufficient to make one as dull as stone, void of spiritual knowledge and preoccupied with materialistic education, which is nescience. After uttering these curses, Nandéçvara then cursed the brähmaëas to continue in the cycle of birth and death because of their supporting Dakña in blaspheming Lord Çiva. TEXT 25 iGar" é[uTaaYaa" PauiZPaaUira+aa iÜJaa v*tYaE Da*TaivÛaTaPaaev]Taa" ) ivtadeheiNd]YaaraMaa Yaack-a ivcriNTvh )) 26 )) sarva-bhakñä dvijä våttyai dhåta-vidyä-tapo-vratäù vitta-dehendriyärämä yäcakä vicarantv iha SYNONYMS sarva-bhakñäù—eating everything; dvijäù—the brähmaëas; våttyai—for maintaining the body; dhåta-vidyä—having taken to education; tapaù—austerity; vratäù—and vows; vitta—money; deha—the body; indriya—the senses; ärämäù—the satisfaction; yäcakäù—as beggars; vicarantu—let them wander; iha—here. TRANSLATION These brähmaëas take to education, austerity and vows only for the purpose of maintaining the body. They shall be devoid of discrimination between what to eat and what not to eat. They will acquire money, begging from door to door, simply for the satisfaction of the body. 92 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT The third curse inflicted by Nandéçvara on the brähmaëas who supported Dakña is completely functioning in the age of Kali. The so-called brähmaëas are no longer interested in understanding the nature of the Supreme Brahman, although a brähmaëa means one who has attained knowledge about Brahman. In the Vedänta-sütra also it is stated, athäto brahma jijïäsä: this human form of life is meant for realization of the Supreme Brahman, the Absolute Truth, or, in other words, human life is meant for one's elevation to the post of a brähmaëa. Unfortunately the modern brähmaëas, or so-called brähmaëas who come in originally brahminical families, have left their own occupational duties, but they do not allow others to occupy the posts of brähmaëas. The qualifications for brähmaëas are described in the scriptures, in Çrémad-Bhägavatam, Bhagavad-gétä and all other Vedic literatures. Brähmaëa is not a hereditary title or position. If someone from a non-brähmaëa family (for example, one born in a family of çüdras) tries to become a brähmaëa by being properly qualified under the instruction of a bona fide spiritual master, these so-called brähmaëas will object. Such brähmaëas, having been cursed by Nandéçvara, are actually in a position where they have no discrimination between eatables and noneatables and simply live to maintain the perishable material body and its family. Such fallen conditioned souls are not worthy to be called brähmaëas, but in Kali-yuga they claim to be brähmaëas, and if a person actually tries to attain the brahminical qualifications, they try to hinder his progress. This is the situation in the present age. Caitanya Mahäprabhu condemned this principle very strongly. During His conversation with Rämänanda Räya, He said that regardless of whether a person is born in a brähmaëa family or çüdra family, regardless of whether he is a householder or a sannyäsé, if he knows the science of Kåñëa he must be a spiritual master. Caitanya Mahäprabhu had many so-called çüdra disciples like Haridäsa Öhäkura and Rämänanda Räya. Even the Gosvämés, who were principal students of Lord Caitanya, were also ostracized from brähmaëa society, but 93 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Caitanya Mahäprabhu, by His grace, made them first-class Vaiñëavas. TEXT 27 TaSYaEv& vdTa" XaaPa& é[uTva iÜJaku-l/aYa vE ) >a*Gau" Pa[TYaSa*JaC^aPa& b]ødav" ) iNaê§-aMa TaTa" ik-iÄiÜMaNaa wv SaaNauGa" )) 33 )) maitreya uväca tasyaivaà vadataù çäpaà bhågoù sa bhagavän bhavaù niçcakräma tataù kiïcid vimanä iva sänugaù SYNONYMS maitreyaù uväca—Maitreya said; tasya—of him; evam—thus; vadataù—being spoken; çäpam—curse; bhågoù—of Bhågu; saù—he; bhagavän—the possessor of all opulences; bhavaù—Lord Çiva; niçcakräma—went; tataù—from there; kiïcit—somewhat; vimanäù—morose; iva—as; sa-anugaù—followed by his disciples. 104 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION The sage Maitreya said: When such cursing and countercursing was going on between Lord Çiva's followers and the parties of Dakña and Bhågu, Lord Çiva became very morose. Not saying anything, he left the arena of the sacrifice, followed by his disciples. PURPORT Here Lord Çiva's excellent character is described. In spite of the cursing and countercursing between the parties of Dakña and Çiva, because he is the greatest Vaiñëava he was so sober that he did not say anything. A Vaiñëava is always tolerant, and Lord Çiva is considered the topmost Vaiñëava, so his character, as shown in this scene, is excellent. He became morose because he knew that these people, both his men and Dakña's, were unnecessarily cursing and countercursing one another, without any interest in spiritual life. From his point of view, he did not see anyone as lower or higher, because he is a Vaiñëava. As stated in Bhagavad-gétä (5.18), paëòitäù sama-darçinaù: one who is perfectly learned does not see anyone as lesser or greater, because he sees everyone from the spiritual platform. Thus the only alternative left to Lord Çiva was to leave in order to stop his follower, Nandéçvara, as well as Bhågu Muni, from cursing and countercursing in that way. TEXT 34 Tae_iPa ivìSa*Ja" Sa}a& SahóPairvTSaraNa( ) Sa&ivDaaYa MaheZvaSa Ya}aeJYa ‰z>aae hir" )) 34 )) te 'pi viçva-såjaù satraà sahasra-parivatsarän saàvidhäya maheñväsa 105 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

yatrejya åñabho hariù SYNONYMS te—those; api—even; viçva-såjaù—progenitors of the universal population; satram—the sacrifice; sahasra—one thousand; parivatsarän—years; saàvidhäya—performing; maheñväsa—O Vidura; yatra—in which; ijyaù—to be worshiped; åñabhaù—the presiding Deity of all demigods; hariù—Hari. TRANSLATION The sage Maitreya continued: O Vidura, all the progenitors of the universal population thus executed a sacrifice for thousands of years, for sacrifice is the best way to worship the Supreme Lord, Hari, the Personality of Godhead. PURPORT It is clearly stated here that the stalwart personalities who generate the entire population of the world are interested in satisfying the Supreme Personality of Godhead by offering sacrifices. The Lord also says in Bhagavad-gétä (5.29), bhoktäraà yajïa-tapasäm. One may engage in performing sacrifices and severe austerities for perfection, but they are all meant to satisfy the Supreme Lord. lf such activities are performed for personal satisfaction, one is involved in päñaëòa, or atheism; but when they are performed for the satisfaction of the Supreme Lord, one is following the Vedic principle. All the assembled sages performed sacrifices for one thousand years. TEXT 35 AaPlu/TYaaVa>a*Qa& Ya}a Ga(r)a YaMauNaYaaiNvTaa ) ivrJaeNaaTMaNaa SaveR Sv& Sv& DaaMa YaYauSTaTa" )) 35 )) 106 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

äplutyävabhåthaà yatra gaìgä yamunayänvitä virajenätmanä sarve svaà svaà dhäma yayus tataù SYNONYMS äplutya—taking a bath; avabhåtham—the bath which is taken after performing sacrifices; yatra—where; gaìgä—the River Ganges; yamunayä—by the River Yamunä; anvitä—mixed; virajena—without infection; ätmanä—by the mind; sarve—all; svam svam—their respective; dhäma—abodes; yayuù—went; tataù—from there. TRANSLATION My dear Vidura, carrier of bows and arrows, all the demigods who were performing the sacrifice took their bath at the confluence of the Ganges and the Yamunä after completing the yajïa performance. Such a bath is called avabhåtha-snäna. After thus becoming purified in heart, they departed for their respective abodes. PURPORT After Lord Çiva and, previously, Dakña, left the arena of sacrifice, the sacrifice was not stopped; the sages went on for many years in order to satisfy the Supreme Lord. The sacrifice was not destroyed for want of Çiva and Dakña, and the sages went on with their activities. In other words, it may be assumed that if one does not worship the demigods, even up to Lord Çiva and Brahmä, one can nevertheless satisfy the Supreme Personality of Godhead. This is also confirmed in Bhagavad-gétä (7.20). Kämais tais tair håta jïänäù prapadyante 'nya-devatäù. Persons who are impelled by lust and desire go to the demigods to derive some material benefit. In his commentary on this Bhagavad-gétä verse, 107 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Viçvanätha Cakravarté Öhäkura uses the very specific words nañöa-buddhayaù, meaning “persons who have lost their sense or intelligence.” Only such persons care for demigods and want to derive material benefit from them. Of course, this does not mean that one should not show respect to the demigods; but there is no need to worship them. One who is honest may be faithful to the government, but he does not need to bribe the government servants. Bribery is illegal; one does not bribe a government servant, but that does not mean that one does not show him respect. Similarly, one who engages in the transcendental loving service of the Supreme Lord does not need to worship any demigod, nor does he have any tendency to show disrespect to the demigods. Elsewhere in Bhagavad-gétä (9.23) it is stated, ye 'py anya-devatä-bhaktä yajante çraddhayänvitäù. The Lord says that anyone who worships the demigods is also worshiping Him, but he is worshiping avidhi-pürvakam, which means "without following the regulative principles." The regulative principle is to worship the Supreme Personality of Godhead. Worship of demigods may indirectly be worship of the Personality of Godhead, but it is not regulated. By worshiping the Supreme Lord, one automatically serves all the demigods because they are parts and parcels of the whole. If one supplies water to the root of a tree, all the parts of the tree, such as the leaves and branches, are automatically satisfied, and if one supplies food to the stomach, all the limbs of the body—the hands, legs, fingers, etc.—are nourished. Thus by worshiping the Supreme Personality of Godhead one can satisfy all the demigods, but by worshiping all the demigods one does not completely worship the Supreme Lord. Therefore worship of the demigods is irregular, and it is disrespectful to the scriptural injunctions. In this age of Kali it is practically impossible to perform the deva-yajïa, or sacrifices to the demigods. As such, in this age Çrémad-Bhägavatam recommends saìkértana-yajïa. Yajïaiù saìkértana-präyair yajanti hi sumedhasaù (SB 11.5.32). "In this age the intelligent person completes the performances of all kinds of yajïas simply by chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare 108 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Hare." Tasmin tuñöe jagat tuñöaù: "When Lord Viñëu is satisfied, all the demigods, who are parts and parcels of the Supreme Lord, are satisfied." Thus end the Bhaktivedanta purports of the Fourth Canto, Second Chapter, of the Çrémad-Bhägavatam, entitled "Dakña Curses Lord Çiva."

3. Talks Between Lord Çiva and Saté

TEXT 1 MaE}aeYa ovac Sada iviÜzTaaerev& k-al/ae vE iDa]YaMaaa>aUYa c ) b*hSPaiTaSav& NaaMa SaMaare>ae §-TaUtaMaMa( )) 3 )) iñövä sa väjapeyena brahmiñöhän abhibhüya ca båhaspati-savaà näma samärebhe kratüttamam 111 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS iñövä—after performing; saù—he (Dakña); väjapeyena—with a väjapeya sacrifice; brahmiñöhän—Çiva and his followers; abhibhüya—neglecting; ca—and; båhaspati-savam—the båhaspati-sava; näma—called; samärebhe—began; kratu-uttamam—the best of sacrifices. TRANSLATION Dakña began a sacrifice named väjapeya, and he became excessively confident of his support by Lord Brahmä, He then performed another great sacrifice, named båhaspati-sava. PURPORT In the Vedas it is prescribed that before performing a båhaspati-sava sacrifice, one should perform the sacrifice named väjapeya. While performing these sacrifices, however, Dakña neglected great devotees like Lord Çiva. According to Vedic scriptures, the demigods are eligible to participate in yajïas and share the oblations, but Dakña wanted to avoid them. All sacrifices are intended to pacify Lord Viñëu, but Lord Viñëu includes all His devotees. Brahmä, Lord Çiva and the other demigods are all obedient servants of Lord Viñëu; therefore Lord Viñëu is never satisfied without them. But Dakña, being puffed up with his power, wanted to deprive Lord Brahmä and Lord Çiva of participation in the sacrifice, understanding that if one satisfies Viñëu, it is not necessary to satisfy His followers. But that is not the process. Viñëu wants His followers to be satisfied first. Lord Kåñëa says, mad-bhakta-püjäbhyadhikä: [SB 11.19.21] "The worship of My devotees is better than worship of Me." Similarly, in the Padma Puräëa, it is stated that the best mode of worship is to offer oblations to Viñëu, but better than that is to worship the devotees of Kåñëa. Thus Dakña's determination to neglect Lord Çiva in the sacrifices was not 112 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

fitting. TEXT 4 TaiSMaNa( b]øzRYa" SaveR devizRiPaTa*devTaa" ) AaSaNa( k*-TaSvSTYaYaNaaSTaTPaTNYaê Sa>aTa*Rk-a" )) 4 )) tasmin brahmarñayaù sarve devarñi-pitå-devatäù äsan kåta-svastyayanäs tat-patnyaç ca sa-bhartåkäù SYNONYMS tasmin—in that (sacrifice); brahma-åñayaù—the brahmarñis; sarve—all; devarñi—the devarñis; pitå—ancestors; devatäù—demigods; äsan—were; kåta-svasti-ayanäù—were very nicely decorated with ornaments; tat-patnyaù—their wives; ca—and; sa-bhartåkäù—along with their husbands. TRANSLATION While the sacrifice was being performed, many brahmarñis, great sages, ancestral demigods and other demigods, their wives all very nicely decorated with ornaments, attended from different parts of the universe. PURPORT In any auspicious ceremony, such as a marriage ceremony, sacrificial ceremony or püjä ceremony, it is auspicious for married women to decorate themselves very nicely with ornaments, fine clothing and cosmetics. These are auspicious signs. Many heavenly women assembled with their husbands, the devarñis, demigods and räjarñis, in that great sacrifice named båhaspati-sava. It 113 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

is specifically mentioned in this verse that they approached with their husbands, for when a woman is decorated nicely, her husband becomes more cheerful. The nice decorations, ornaments and dress of the wives of the demigods and sages and the cheerfulness of the demigods and sages themselves were all auspicious signs for the ceremony. TEXTS 5-7 TaduPaé[uTYa Na>aiSa %ecraaUTaPaiTa& devMaaETSauKYaad>Ya>aazTa )) 7 )) tad upaçrutya nabhasi khe-caräëäà prajalpatäm saté däkñäyaëé devé pitå-yajïa-mahotsavam vrajantéù sarvato digbhya upadeva-vara-striyaù vimäna-yänäù sa-preñöhä niñka-kaëöhéù suväsasaù dåñövä sva-nilayäbhyäçe loläkñér måñöa-kuëòaläù patià bhüta-patià devam autsukyäd abhyabhäñata

114 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS tat—then; upaçrutya—hearing; nabhasi—in the sky; khe-caräëäm—of those who were flying in the air (the Gandharvas); prajalpatäm—the conversation; saté—Sati; däkñäyaëé—the daughter of Dakña; devé—the wife of Çiva; pitå-yajïa-mahä-utsavam—the great festival of sacrifice performed by her father; vrajantéù—were going; sarvataù—from all; digbhyaù—directions; upadeva-vara-striyaù—the beautiful wives of the demigods; vimäna-yänäù—flying in their airplanes; sa-preñöhäù—along with their husbands; niñka-kaëöhéù—having nice necklaces with lockets; su-väsasaù—dressed in fine clothing; dåñövä—seeing; sva-nilaya-abhyäçe—near her residence; lola-akñéù—having beautiful glittering eyes; måñöa-kuëòaläù—nice earrings; patim—her husband; bhüta-patim—the master of the bhütas; devam—the demigod; autsukyät—from great anxiety; abhyabhäñata—she spoke. TRANSLATION The chaste lady Saté, the daughter of Dakña, heard the heavenly denizens flying in the sky conversing about the great sacrifice being performed by her father. When she saw that from all directions the beautiful wives of the heavenly denizens, their eyes very beautifully glittering, were near her residence and were going to the sacrifice dressed in fine clothing and ornamented with earrings and necklaces with lockets, she approached her husband, the master of the bhütas, in great anxiety, and spoke as follows. PURPORT It appears that the residence of Lord Çiva was not on this planet but somewhere in outer space, otherwise how could Sati have seen the airplanes coming from different directions towards this planet and heard the passengers 115 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

talking about the great sacrifice being performed by Dakña? Saté is described here as Däkñäyaëé because she was the daughter of Dakña. The mention of upadeva-vara refers to inferior demigods like the Gandharvas, Kinnaras and Uragas, who are not exactly demigods but between the demigods and human beings. They were also coming in planes. The word sva-nilayäbhyäçe indicates that they were passing right near her residential quarters. The dresses and bodily features of the wives of the heavenly denizens are very nicely described here. Their eyes moved, their earrings and other ornaments glittered and glared, their dresses were the nicest possible, and all of them had special lockets on their necklaces. Each woman was accompanied by her husband. Thus they looked so beautiful that Saté, Däkñäyaëé, was impelled to dress similarly and go to the sacrifice with her husband. That is the natural inclination of a woman. TEXT 8 SaTYauvac Pa[JaaPaTaeSTae ìéurSYa SaaMPa[Ta& iNaYaaRiPaTaae YajMahaeTSav" ik-l/ ) vYa& c Ta}aai>aSaraMa vaMa Tae YaÛiQaRTaaMaq ivbuDaa v]JaiNTa ih )) 8 )) saty uväca prajäpates te çvaçurasya sämprataà niryäpito yajïa-mahotsavaù kila vayaà ca taträbhisaräma väma te yady arthitämé vibudhä vrajanti hi SYNONYMS saté uväca—Sati said; prajäpateù—of Dakña; te—your; çvaçurasya—of your 116 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

father-in-law; sämpratam—nowadays; niryäpitaù—has been started; yajïa-mahä-utsavaù—a great sacrifice; kila—certainly; vayam—we; ca—and; tatra—there; abhisaräma—may go; väma—O my dear Lord Çiva; te—your; yadi—if; arthitä—desire; amé—these; vibudhäù—demigods; vrajanti—are going; hi—because. TRANSLATION Saté said: My dear Lord Çiva, your father-in-law is now executing great sacrifices, and all the demigods, having been invited by him, are going there. If you desire, we may also go. PURPORT Saté knew of the tension between her father and her husband, but still she expressed to her husband, Lord Çiva, that since such sacrifices were going on at her father's house and so many demigods were going, she also desired to go. But she could not express her willingness directly, and so she told her husband that if he desired to go, then she could also accompany him. In other words, she submitted her desire very politely to her husband. TEXT 9 TaiSMaNa( >aiGaNYaae MaMa >aTa*Ri>a" SvkE-‚ Da]uRv& GaiMaZYaiNTa SauôiÕd*+av" ) Ah& c TaiSMaNa( >avTaai>ak-aMaYae SahaePaNaqTa& PairbhRMaihRTauMa( )) 9 )) tasmin bhaginyo mama bhartåbhiù svakair dhruvaà gamiñyanti suhåd-didåkñavaù ahaà ca tasmin bhavatäbhikämaye 117 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sahopanétaà paribarham arhitum SYNONYMS tasmin—in that sacrifice; bhaginyaù—sisters; mama—my; bhartåbhiù—with their husbands; svakaiù—their own; dhruvam—surely; gamiñyanti—will go; suhåt-didåkñavaù—desiring to meet the relatives; aham—I; ca—and; tasmin—in that assembly; bhavatä—with you (Lord Çiva); abhikämaye—I desire; saha—with; upanétam—given; paribarham—ornaments of decoration; arhitum—to accept. TRANSLATION I think that all my sisters must have gone to this great sacrificial ceremony with their husbands just to see their relatives. I also desire to decorate myself with the ornaments given to me by my father and go there with you to participate in that assemble. PURPORT It is a woman's nature to want to decorate herself with ornaments and nice dresses and accompany her husband to social functions, meet friends and relatives, and enjoy life in that way. This propensity is not unusual, for woman is the basic principle of material enjoyment. Therefore in Sanskrit the word for woman is stré, which means "one who expands the field of material enjoyment." In the material world there is an attraction between woman and man. This is the arrangement of conditional life. A woman attracts a man, and in that way the scope of material activities, involving house, wealth, children and friendship, increases, and thus instead of decreasing one's material demands, one becomes entangled in material enjoyment. Lord Çiva, however, is different; therefore his name is Çiva. He is not at all attracted by material enjoyment, although his wife, Saté, was the daughter of a very great leader and 118 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

was given to him by the request of Brahmä. Lord Çiva was reluctant, but Saté, as a woman, the daughter of a king, wanted enjoyment. She wanted to go to her father's house, just as her other sisters might have done, and meet them and enjoy social life. Here, she specifically indicated that she would decorate herself with the ornaments given by her father. She did not say that she would decorate herself with the ornaments given by her husband because her husband was callous about all such matters. He did not know how to decorate his wife and take part in social life because he was always in ecstasy with thoughts of the Supreme Personality of Godhead. According to the Vedic system, a daughter is given a sufficient dowry at the time of her marriage, and therefore Sati was also given a dowry by her father, and ornaments were included. It is also the custom that the husband gives some ornaments, but here it is particularly mentioned that her husband, being materially almost nothing, could not do so; therefore she wanted to decorate herself with the ornaments given by her father. It was fortunate for Saté that Lord Çiva did not take the ornaments from his wife and spend them for gäïjä, because those who imitate Lord Çiva in smoking gäïjä exploit everything from household affairs; they take all of their wives' property and spend on smoking, intoxication and similar other activities. TEXT 10 Ta}a SvSa›MaeR NaNau >aTa*RSaiMMaTaa MaaTa*ZvSa›" i(c)-àiDaYa& c MaaTarMa( ) d]+Yae icraeTk-a‚ åàqYaMaaNa& c Ma*@aßrßJaMa( )) 10 )) tatra svasèr me nanu bhartå-sammitä mätå-ñvasèù klinna-dhiyaà ca mätaram drakñye cirotkaëöha-manä maharñibhir 119 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

unnéyamänaà ca måòädhvara-dhvajam SYNONYMS tatra—there; svasèù—own sisters; me—my; nanu—surely; bhartå-sammitäù—along with their husbands; mätå-svasèù—the sisters of my mother; klinna-dhiyam—affectionate; ca—and; mätaram—mother; drakñye—I shall see; cira-utkaëöha-manäù—being very anxious for a long time; mahä-åñibhiù—by great sages; unnéyamänam—being raised; ca—and; måòa—O Çiva; adhvara—sacrifice; dhvajam—flags. TRANSLATION My sisters, my mother's sisters and their husbands, and other affectionate relatives must be assembled there, so if I go I shall be able to see them, and I shall be able to see the flapping flags and the performance of the sacrifice by the great sages. For these reasons, my dear husband, I am very much anxious to go. PURPORT As stated before, the tension between the father-in-law and son-in-law persisted for a considerable time. Sati, therefore, had not gone to her father's house for a long while. Thus she was very anxious to go to her father's house, particularly because on that occasion her sisters and their husbands and her mother's sisters would be there. As is natural for a woman, she wanted to dress equally to her other sisters and also be accompanied by her husband. She did not, of course, want to go alone. TEXT 11 TvYYaeTadaêYaRMaJaaTMaMaaYaYaa iviNaiMaRTa& >aaiTa Gauav Mae >avi+aiTaMa( )) 11 )) tvayy etad äçcaryam ajätma-mäyayä vinirmitaà bhäti guëa-trayätmakam tathäpy ahaà yoñid atattva-vic ca te dénä didåkñe bhava me bhava-kñitim SYNONYMS tvayi—in you; etat—this; äçcaryam—wonderful; aja—O Lord Çiva; ätma-mäyayä—by the external energy of the Supreme Lord; vinirmitam—created; bhäti—appears; guëa-traya-ätmakam—being an interaction of the three modes of material nature; tathä api—even so; aham—I; yoñit—woman; atattva-vit—not conversant with the truth; ca—and; te—your; dénä—poor; didåkñe—I wish to see; bhava—O Lord Çiva; me—my; bhava-kñitim—place of birth. TRANSLATION This manifested cosmos is a wonderful creation of the interaction of the three material modes, or the external energy of the Supreme Lord. This truth is fully known to you. Yet I am but a poor woman, and, as you know, I am not conversant with the truth. Therefore I wish to see my birthplace once more. PURPORT Däkñäyaëé, Sati, knew very well that her husband, Lord Çiva, was not very much interested in the glaring manifestation of the material world, which is caused by the interaction of the three modes of nature. Therefore she addressed her husband as aja, which refers to one who has transcended the bondage of birth and death, or one who has realized his eternal position. She 121 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

stated, "The illusion of accepting the perverted reflection, the material or cosmic manifestation, to be real is not present in you, because you are self-realized. For you the attraction of social life and the consideration that someone is father, someone is mother and someone is sister, which are illusory relationships, is already over; but because I am a poor woman, I am not so advanced in transcendental realization. Therefore naturally these appear to me as real." Only less intelligent persons accept this perverted reflection of the spiritual world to be real. Those who are under the spell of the external energy accept this manifestation to be fact, whereas those who are advanced in spiritual realization know that it is illusion. Actual reality is elsewhere, in the spiritual world. "But as far as I am concerned," Sati said, "I do not have much knowledge about self-realization. I am poor because I do not know the actual facts. I am attracted by my birthplace, and I want to see it." One who has attraction for his birthplace, for his body, and for other such items mentioned in the Bhägavatam is considered to be like an ass or a cow. Saté might have heard all this many times from her husband, Lord Çiva, but because she was a woman, yoñit, she still hankered after the same material objects of affection. The word yoñit means "one who is enjoyed." Therefore woman is called yoñit. In spiritual advancement, association with yoñit is always restricted because if one is like a play doll in the hands of yoñit, then all his spiritual advancement is at once stopped. It is said, "Those who are just like playthings in the hands of a woman (yoñit-kréòä-mågeñu) cannot make any advancement in spiritual realization." TEXT 12 PaXYa Pa[YaaNTaqr>avaNYaYaaeizTaae _PYal/x(k*/=Taa" k-aNTaSa%a væQaXa" ) YaaSaa& v]JaiÙ" iXaiTak-aYaiNTa SaaEôd& >aTauRGauRraedeRhk*-Taê ke-TaNaMa( )) 13 )) kathaà sutäyäù pitå-geha-kautukaà niçamya dehaù sura-varya neìgate anähutä apy abhiyanti sauhådaà bhartur guror deha-kåtaç ca ketanam SYNONYMS katham—how; sutäyäù—of a daughter; pitå-geha-kautukam—the festival in the house of her father; niçamya—hearing; dehaù—the body; sura-varya—O best of the demigods; na—not; iìgate—disturbed; anähutäù—without being called; 124 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

api—even; abhiyanti—goes; sauhådam—a friend; bhartuù—of the husband; guroù—of the spiritual master; deha-kåtaù—of the father; ca—and; ketanam—the house. TRANSLATION O best of the demigods, how can the body of a daughter remain undisturbed when she hears that some festive event is taking place in her father's house? Even though you may be considering that I have not been invited, there is no harm if one goes to the house of one's friend, husband, spiritual master or father without invitation. TEXT 14 TaNMae Pa[SaqdedMaMaTYaR vaiH^Ta& k-Tau| >avaNk-aåia]c+auza iNaæiPaTaa MaaNauGa*haa>aaizTa" Pa[TYa>YaData Pa[hSaNa( SauôiTPa[Ya" ) Sa&SMaairTaae MaMaRi>ad" ku-vaiGazUNa( YaaNaah k-ae ivìSa*Jaa& SaMa+aTa" )) 15 )) åñir uväca evaà giritraù priyayäbhibhäñitaù pratyabhyadhatta prahasan suhåt-priyaù saàsmärito marma-bhidaù kuväg-iñün yän äha ko viçva-såjäà samakñataù SYNONYMS åñiù uväca—the great sage Maitreya said; evam—thus; giritraù—Lord Çiva; priyayä—by his dear wife; abhibhäñitaù—being spoken to; pratyabhyadhatta—replied; prahasan—while smiling; suhåt-priyaù—dear to the relatives; saàsmäritaù—remembering; marma-bhidaù—heart piercing; kuväk-iñün—malicious words; yän—which (words); äha—said; kaù—who (Dakña); viçva-såjäm—of the creators of the universal manifestation; 126 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

samakñataù—in the presence. TRANSLATION The great sage Maitreya said: Lord Çiva, the deliverer of the hill Kailäsa, having thus been addressed by his dear wife, replied smilingly, although at the same time he remembered the malicious, heart-piercing speeches delivered by Dakña before the guardians of the universal affairs. PURPORT When Lord Çiva heard from his wife about Dakña, the psychological effect was that he immediately remembered the strong words spoken against him in the assembly of the guardians of the universe, and, remembering those words, he was sorry at heart, although to please his wife he smiled. In Bhagavad-gétä it is said that a liberated person is always in mental equilibrium in both the distress and the happiness of this material world. Therefore the question may now be raised why a liberated personality like Lord Çiva was so unhappy because of the words of Dakña. The answer is given by Çréla Viçvanätha Cakravarté Öhäkura. Lord Çiva is ätmäräma, or situated in complete self-realization, but because he is the incarnation in charge of the material mode of ignorance, tamo-guëa, he is sometimes affected by the pleasure and pain of the material world. The difference between the pleasure and pain of this material world and that of the spiritual world is that in the spiritual world the effect is qualitatively absolute. Therefore one may feel sorry in the absolute world, but the manifestation of so-called pain is always full of bliss. For instance, once Lord Kåñëa, in His childhood, was chastised by His mother, Yaçodä, and Lord Kåñëa cried. But although He shed tears from His eyes, this is not to be considered a reaction of the mode of ignorance, for the incident was full of transcendental pleasure. When Kåñëa was playing in so many ways, sometimes it appeared that He caused distress to the gopés, but actually such dealings were full of transcendental bliss. That is the difference between the 127 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

material and spiritual worlds. The spiritual world, where everything is pure, is pervertedly reflected in this material world. Since everything in the spiritual world is absolute, in the spiritual varieties of apparent pleasure and pain there is no perception other than eternal bliss, whereas in the material world, because everything is contaminated by the modes of material nature, there are feelings of pleasure and pain. Therefore because Lord Çiva, although a fully self-realized person, was in charge of the material mode of ignorance, he felt sorrow. TEXT 16 é[q>aGavaNauvac TvYaaeidTa& Xaae>aNaMaev Xaae>aNae ANaahuTaa APYai>aYaiNTa bNDauzu ) Tae YaÛNauTPaaidTadaezd*íYaae bl/IYaSaaNaaTMYaMadeNa MaNYauNaa )) 16 )) çré-bhagavän uväca tvayoditaà çobhanam eva çobhane anähutä apy abhiyanti bandhuñu te yady anutpädita-doña-dåñöayo baléyasänätmya-madena manyunä SYNONYMS çré-bhagavän uväca—the great lord replied; tvayä—by you; uditam—said; çobhanam—is true; eva—certainly; çobhane—my dear beautiful wife; anähutäù—without being invited; api—even; abhiyanti—go; bandhuñu—among friends; te—those (friends); yadi—if; anutpädita-doña-dåñöayaù—not finding fault; baléyasä—more important; anätmya-madena—by pride caused by identification with the body; 128 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

manyunä—by anger. TRANSLATION The great lord replied: My dear beautiful wife, you have said that one may go to a friend's house without being invited, and this is true, provided such a friend does not find fault with the guest because of bodily identification and thereby become angry towards him. PURPORT Lord Çiva could foresee that as soon as Sati reached her father's house, her father, Dakña, being too puffed up because of bodily identification, would be angry at her presence, and although she was innocent and faultless, he would be mercilessly angry towards her. Lord Çiva warned that since her father was too puffed up by his material possessions, he would be angry, and this would be intolerable for her. Therefore it was better that she not go. This fact was already experienced by Lord Çiva because although Lord Çiva was faultless, Dakña had cursed him in so many harsh words. TEXT 17 ivÛaTaPaaeivtavPauvRYa"ku-lE/" SaTaa& Gaua*TaMaaNadud*RXa" STaBDaa Na PaXYaiNTa ih DaaMa >aUYaSaaMa( )) 17 )) vidyä-tapo-vitta-vapur-vayaù-kulaiù satäà guëaiù ñaòbhir asattametaraiù småtau hatäyäà bhåta-mäna-durdåçaù stabdhä na paçyanti hi dhäma bhüyasäm 129 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS vidyä—education; tapaù—austerity; vitta—wealth; vapuù—beauty of body, etc.; vayaù—youth; kulaiù—with heritage; satäm—of the pious; guëaiù—by such qualities; ñaòbhiù—six; asattama-itaraiù—having the opposite result to those who are not great souls; småtau—good sense; hatäyäm—being lost; bhåta-mäna-durdåçaù—blind due to pride; stabdhäù—being proud; na—not; paçyanti—see; hi—for; dhäma—the glories; bhüyasäm—of the great souls. TRANSLATION Although the six qualities education, austerity, wealth, beauty, youth and heritage are for the highly elevated, one who is proud of possessing them becomes blind, and thus he loses his good sense and cannot appreciate the glories of great personalities. PURPORT It may be argued that since Dakña was very learned, wealthy and austere and had descended from a very exalted heritage, how could he be unnecessarily angry towards another? The answer is that when the qualities of good education, good parentage, beauty and sufficient wealth are misplaced in a person who is puffed up by all these possessions, they produce a very bad result. Milk is a very nice food, but when milk is touched by an envious serpent it becomes poisonous. Similarly, material assets such as education, wealth, beauty and good parentage are undoubtedly nice, but when they decorate persons of a malicious nature, then they act adversely. Another example, given by Cäëakya Paëòita, is that a serpent that has a jewel on its head is still fearful because it is a serpent. A serpent, by nature, is envious of other living entities, even though they be faultless. When a serpent bites another creature, it is not necessarily because the other creature is at fault; it is the habit of the serpent 130 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

to bite innocent creatures. Similarly, although Dakña was qualified by many material assets, because he was proud of his possessions and because he was envious, all those qualities were polluted. It is sometimes, therefore, detrimental for a person advancing in spiritual consciousness, or Kåñëa consciousness, to possess such material assets. Kuntédevé, while offering prayers to Kåñëa, addressed Him as akiïcana-gocara, one who is easily approached by those who are bereft of all material acquisitions. Material exhaustion is an advantage for advancement in Kåñëa consciousness, although if one is conscious of his eternal relationship with the Supreme Personality of Godhead, one can utilize one's material assets, such as great learning and beauty and exalted ancestry, for the service of the Lord; then such assets become glorious. In other words, unless one is Kåñëa conscious, all his material possessions are zero, but when this zero is by the side of the Supreme One, it at once increases in value to ten. Unless situated by the side of the Supreme One, zero is always zero; one may add one hundred zeros, but the value will still remain zero. Unless one's material assets are used in Kåñëa consciousness, they may play havoc and degrade the possessor. TEXT 18 NaETaad*XaaNaa& SvJaNaVYaPae+aYaa Ga*haNa( Pa[TaqYaadNaviSQaTaaTMaNaaMa( ) Yae_>YaaGaTaaNa( v§-iDaYaai>ac+aTae AaraeiPaTa>a]Ui>arMazRa" )) 18 )) naitädåçänäà sva-jana-vyapekñayä gåhän pratéyäd anavasthitätmanäm ye 'bhyägatän vakra-dhiyäbhicakñate äropita-bhrübhir amarñaëäkñibhiù

131 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS na—not; etädåçänäm—like this; sva-jana—kinsmen; vyapekñayä—depending on that; gåhän—in the house of; pratéyät—one should go; anavasthita—disturbed; ätmanäm—mind; ye—those; abhyägatän—guests; vakra-dhiyä—with a cold reception; abhicakñate—looking at; äropita-bhrübhiù—with raised eyebrows; amarñaëa—angry; akñibhiù—with the eyes. TRANSLATION One should not go to anyone's house, even on the consideration of his being a relative or a friend, when the man is disturbed in his mind and looks upon the guest with raised eyebrows and angry eyes. PURPORT However low a person may be, he is never unkind to his children, wife and nearest kin; even a tiger is kind to its cubs, for within the animal kingdom the cubs are treated very nicely. Since Sati was the daughter of Dakña, however cruel and contaminated he might be, naturally it was expected that he would receive her very nicely. But here it is indicated by the word anavasthita that such a person cannot be trusted. Tigers are very kind to their cubs, but it is also known that sometimes they eat them. Malicious persons should not be trusted, because they are always unsteady. Thus Saté was advised not to go to her father's house because to accept such a father as a relative and to go to his house without being properly invited was not suitable. TEXT 19 TaQaairi>aNaR VYaQaTae iXal/IMau%E" 132 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

XaeTae_idRTaa(r)ae ôdYaeNa dUYaTaa ) SvaNaa& YaQaa v§-iDaYaa& duåi¢-i>a‚ idRvaiNaXa& TaPYaiTa MaMaRTaai@Ta" )) 19 )) tathäribhir na vyathate çilémukhaiù çete 'rditäìgo hådayena düyatä svänäà yathä vakra-dhiyäà duruktibhir divä-niçaà tapyati marma-täòitaù SYNONYMS tathä—so; aribhiù—enemy; na—not; vyathate—is hurt; çilémukhaiù—by the arrows; çete—rests; ardita—aggrieved; aìgaù—a part; hådayena—by the heart; düyatä—grieving; svänäm—of relatives; yathä—as; vakra-dhiyäm—deceitful; duruktibhiù—by harsh words; divä-niçam—day and night; tapyati—suffers; marma-täòitaù—one whose feelings are hurt. TRANSLATION Lord Çiva continued: If one is hurt by the arrows of an enemy, one is not as aggrieved as when cut by the unkind words of a relative, for such grief continues to rend one's heart day and night. PURPORT Saté might have concluded that she would take the risk of going to her father's house, and even if her father spoke unkindly against her she would be tolerant, as a son sometimes tolerates the reproaches of his parents. But Lord Çiva reminded her that she would not be able to tolerate such unkind words because natural psychology dictates that although one can suffer harm from an enemy and not mind so much because pain inflicted by an enemy is natural, when one is hurt by the strong words of a relative, one suffers the effects 133 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

continually, day and night, and sometimes the injury becomes so intolerable that one commits suicide. TEXT 20 VYa¢&- TvMauTk*-íGaTae" Pa[JaaPaTae" iPa[YaaTMaJaaNaaMaiSa Sau>a]u Mae MaTaa ) TaQaaiPa MaaNa& Na iPaTau" Pa[PaTSYaSae Madaé[YaaTk-" PairTaPYaTae YaTa" )) 20 )) vyaktaà tvam utkåñöa-gateù prajäpateù priyätmajänäm asi subhru me matä tathäpi mänaà na pituù prapatsyase mad-äçrayät kaù paritapyate yataù SYNONYMS vyaktam—it is clear; tvam—you; utkåñöa-gateù—having the best behavior; prajäpateù—of Prajäpati Dakña; priyä—the pet; ätmajänäm—of the daughters; asi—you are; subhru—O you with the beautiful eyebrows; me—my; matä—considered; tathä api—yet; mänam—honor; na—not; pituù—from your father; prapatsyase—you will meet with; mat-äçrayät—from connection with me; kaù—Dakña; paritapyate—is feeling pain; yataù—from whom. TRANSLATION My dear white-complexioned wife, it is clear that of the many daughters of Dakña you are the pet, yet you will not be honored at his house because of your being my wife. Rather, you will be sorry that you are connected with me.

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PURPORT Lord Çiva put forward the argument that even if Sati proposed to go alone, without her husband, still she would not be received well because she was his wife. There was every chance of a catastrophe, even if she wanted to go alone. Therefore Lord Çiva indirectly requested her not to go to her father's house. TEXT 21 PaaPaCYaMaaNaeNa ôdaTaureiNd]Ya" SaMa*iÖi>a" PaUåzbuiÖSaai+aad]& >avTYaa Na TaTaae >aivZYaiTa ) SaM>aaivTaSYa SvJaNaaTPara>avae Yada Sa SaÛae Marava‚ iàZ§-aMaTaq iNaivRXaTaq iÜDaaSa Saa )) 1 )) maitreya uväca etävad uktvä viraräma çaìkaraù patny-aìga-näçaà hy ubhayatra cintayan suhåd-didåkñuù pariçaìkitä bhavän niñkrämaté nirviçaté dvidhäsa sä SYNONYMS maitreyaù uväca—Maitreya said; etävat—so much; uktvä—after speaking; viraräma—was silent; çaìkaraù—Lord Çiva; patné-aìga-näçam—the destruction of the body of his wife; hi—since; ubhayatra—in both cases; cintayan—understanding; suhåt-didåkñuù—being anxious to see her relatives; pariçaìkitä—being afraid; bhavät—of Çiva; niñkrämaté—moving out; nirviçaté—moving in; dvidhä—divided; äsa—was; sä—she (Saté). TRANSLATION The sage Maitreya said: Lord Çiva was silent after speaking to Saté, seeing her between decisions. Saté was very much anxious to see her relatives at her father's house, but at the same time she was afraid of Lord Çiva's warning. Her mind unsettled, she moved in and out of the room as a swing moves this way and that. 146 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT Saté's mind was divided about whether to go to her father's house or obey the orders of Lord Çiva. The struggle between the two decisions was so strong that she was pushed from one side of the room to another, and she began to move just like the pendulum of a clock. TEXT 2 SauôiÕd*+aaPa[iTagaaTaduMaRNaa" òehad]udTYaé[uk-l/aiTaivûl/a ) >av& >avaNYaPa[iTaPaUåz& åza Pa[Da+YaTaqvE+aTa JaaTavePaQau" )) 2 )) suhåd-didåkñä-pratighäta-durmanäù snehäd rudaty açru-kalätivihvalä bhavaà bhaväny apratipüruñaà ruñä pradhakñyatévaikñata jäta-vepathuù SYNONYMS suhåt-didåkñä—of the desire to see her relatives; pratighäta—the prevention; durmanäù—feeling sorry; snehät—from affection; rudaté—crying; açru-kalä—by drops of tears; ativihvalä—very much afflicted; bhavam—Lord Çiva; bhaväné—Saté; aprati-püruñam—without an equal or rival; ruñä—with anger; pradhakñyaté—to blast; iva—as if; aikñata—looked at; jäta-vepathuù—shaking. TRANSLATION

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Saté felt very sorry at being forbidden to go see her relatives at her father's house, and due to affection for them, tears fell from her eyes. Shaking and very much afflicted, she looked at her uncommon husband, Lord Çiva, as if she were going to blast him with her vision. PURPORT The word apratipüruñam, used in this verse, means "one who has no equal." Lord Çiva has no equal in the material world in regard to equality towards everyone. His wife, Saté, knew that her husband was equal towards everyone, so why in this case was he so unkind to his wife that he did not allow her to go to her father's house? This distressed her more than she could tolerate, and she looked at her husband as if she were ready to blast him with her vision. In other words, since Lord Çiva is the ätmä (çiva also means ätmä), it is indicated here that Saté was prepared to commit suicide. Another meaning of the word apratipüruña is "the personality who has no rival." Since Lord Çiva could not be persuaded to give her permission, Saté took shelter of a woman's last weapon, weeping, which forces a husband to agree to the proposal of his wife. TEXT 3 TaTaae iviNa"ìSYa SaTaq ivhaYa Ta& Xaaeke-Na raezeaê SaadrMa( ) dtaa& SaPaYaa| vrMaaSaNa& c Saa Naadta iPa}aaPa[iTaNaiNdTaa SaTaq )) 8 )) saudarya-sampraçna-samartha-värtayä mäträ ca mätå-ñvasåbhiç ca sädaram 155 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

dattäà saparyäà varam äsanaà ca sä nädatta piträpratinanditä saté SYNONYMS saudarya—of her sisters; sampraçna—with the greetings; samartha—proper; värtayä—tidings; mäträ—by her mother; ca—and; mätå-svasåbhiù—by her aunts; ca—and; sa-ädaram—along with respect; dattäm—which was offered; saparyäm—worship, adoration; varam—presents; äsanam—a seat; ca—and; sä—she (Saté); na ädatta—did not accept; piträ—by her father; apratinanditä—not being welcomed; saté—Saté. TRANSLATION Although she was received by her sisters and mother, she did not reply to their words of reception, and although she was offered a seat and presents, she did not accept anything, for her father neither talked with her nor welcomed her by asking about her welfare. PURPORT Saté did not accept the greetings offered by her sisters and mother, for she was not at all satisfied by her father's silence. Saté was the youngest child of Dakña, and she knew that she was his pet. But now, because of her association with Lord Çiva, Dakña forgot all his affection for his daughter, and this very much aggrieved her. The material bodily conception is so polluted that even upon slight provocation all our relationships of love and affection are nullified. Bodily relationships are so transient that even though one is affectionate towards someone in a bodily relationship, a slight provocation terminates this intimacy. TEXT 9 156 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Aåd]>aaGa& TaMave+Ya caßr& iPa}aa c deve k*-Tahel/Na& iv>aaE ) ANaad*Taa YajSadSYaDaqìrq cuk-aePa l/aek-aiNav Da+YaTaq åza )) 9 )) arudra-bhägaà tam avekñya cädhvaraà piträ ca deve kåta-helanaà vibhau anädåtä yajïa-sadasy adhéçvaré cukopa lokän iva dhakñyaté ruñä SYNONYMS arudra-bhägam—having no oblations for Lord Çiva; tam—that; avekñya—seeing; ca—and; adhvaram—place of sacrifice; piträ—by her father; ca—and; deve—to Lord Çiva; kåta-helanam—contempt having been shown; vibhau—to the lord; anädåtä—not being received; yajïa-sadasi—in the assembly of the sacrifice; adhéçvaré—Saté; cukopa—became greatly angry; lokän—the fourteen worlds; iva—as if; dhakñyaté—burning; ruñä—with anger. TRANSLATION Present in the arena of sacrifice, Saté saw that there were no oblations for her husband, Lord Çiva. Next she realized that not only had her father failed to invite Lord Çiva, but when he saw Lord Çiva's exalted wife, Dakña did not receive her either. Thus she became greatly angry, so much so that she looked at her father as if she were going to burn him with her eyes. PURPORT By offering oblations in the fire while chanting the Vedic mantra svähä, one offers respect to all the demigods, great sages and Pitäs, including Lord 157 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Brahmä, Lord Çiva and Lord Viñëu. It is customary that Çiva is one of those who are offered respects, but Saté, while personally present in the arena, saw that the brähmaëas did not utter the mantra offering oblations to Lord Çiva, namaù çiväya svähä. She was not sorry for herself, for she was ready to come to her father's house without being invited, but she wanted to see whether or not her husband was being respected. To see her relatives, her sisters and mother, was not so important; even when she was received by her mother and sisters she did not care, for she was most concerned that her husband was being insulted in the sacrifice. When she marked the insult, she became greatly angry, and she looked at her father so angrily that Dakña appeared to burn in her vision. TEXT 10 JaGahR SaaMazRivPaàYaa iGara iXaviÜz& DaUMaPaQaé[MaSMaYaMa( ) SvTaeJaSaa >aUTaGaaé*a*Taa& iPa[YaaTMaNa" ) TaiSMaNa( SaMaSTaaTMaiNa Mau¢-vErke‰Tae >avNTa& k-TaMa" Pa[TaqPaYaeTa( )) 11 )) devy uväca na yasya loke 'sty atiçäyanaù priyas tathäpriyo deha-bhåtäà priyätmanaù tasmin samastätmani mukta-vairake åte bhavantaà katamaù pratépayet SYNONYMS devé uväca—the blessed goddess said; na—not; yasya—of whom; loke—in the material world; asti—is; atiçäyanaù—having no rival; priyaù—dear; tathä—so; apriyaù—enemy; deha-bhåtäm—bearing material bodies; priya-ätmanaù—who is the most beloved; tasmin—towards Lord Çiva; samasta-ätmani—the universal being; mukta-vairake—who is free from all enmity; åte—except; bhavantam—for you; katamaù—who; pratépayet—would be envious. 160 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION The blessed goddess said: Lord Çiva is the most beloved of all living entities. He has no rival. No one is very dear to him, and no one is his enemy. No one but you could be envious of such a universal being, who is free from all enmity. PURPORT In Bhagavad-gétä (9.29) the Lord says, samo'haà sarva-bhüteñu: "I am equal to all living entities." Similarly, Lord Çiva is a qualitative incarnation of the Supreme Personality of Godhead, so he has almost the same qualities as the Supreme Lord. Therefore he is equal to everyone; no one is his enemy, and no one is his friend, but one who is envious by nature can become the enemy of Lord Çiva. Therefore Saté accused her father, "No one but you could be envious of Lord Çiva or be his enemy." Other sages and learned brähmaëas were present, but they were not envious of Lord Çiva, although they were all dependent on Dakña. Therefore no one but Dakña could be envious of Lord Çiva. That was the accusation of Saté. TEXT 12 daezaNa( Pareza& ih Gauavad*Xaae iÜJa ) Gauauêe‚ iÂûaMaSaUNaiPa TaTaae ivSa*JaeTSa DaMaR" )) 17 )) karëau pidhäya nirayäd yad akalpa éçe dharmävitary asåëibhir nåbhir asyamäne chindyät prasahya ruçatém asatéà prabhuç cej jihväm asün api tato visåjet sa dharmaù

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SYNONYMS karëau—both ears; pidhäya—blocking; nirayät—one should go away; yat—if; akalpaù—unable; éçe—the master; dharma-avitari—the controller of religion; asåëibhiù—by irresponsible; nåbhiù—persons; asyamäne—being blasphemed; chindyät—he should cut; prasahya—by force; ruçatém—vilifying; asatém—of the blasphemer; prabhuù—one is able; cet—if; jihväm—tongue; asün—(his own) life; api—certainly; tataù—then; visåjet—should give up; saù—that; dharmaù—is the process. TRANSLATION Saté continued: If one hears an irresponsible person blaspheme the master and controller of religion, one should block his ears and go away if unable to punish him. But if one is able to kill, then one should by force cut out the blasphemer's tongue and kill the offender, and after that one should give up his own life. PURPORT The argument offered by Saté is that a person who vilifies a great personality is the lowest of all creatures. But, by the same argument, Dakña could also defend himself by saying that since he was a Prajäpati, the master of many living creatures and one of the great officers of the great universal affairs, his position was so exalted that Saté should accept his good qualities instead of vilifying him. The answer to that argument is that Saté was not vilifying but defending. If possible she should have cut out Dakña's tongue because he blasphemed Lord Çiva. In other words, since Lord Çiva is the protector of religion, a person who vilifies him should be killed at once, and after killing such a person, one should give up one's life. That is the process, but because Dakña happened to be the father of Saté, she decided not to kill 172 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

him but to give up her own life in order to compensate for the great sin she had committed by hearing blasphemy of Lord Çiva. The instruction set forth here in Çrémad-Bhägavatam is that one should not tolerate at any cost the activities of a person who vilifies or blasphemes an authority. If one is a brähmaëa he should not give up his body because by doing so he would be responsible for killing a brähmaëa; therefore a brähmaëa should leave the place or block his ears so that he will not hear the blasphemy. If one happens to be a kñatriya he has the power to punish any man; therefore a kñatriya should at once cut out the tongue of the vilifier and kill him. But as far as the vaiçyas and çüdras are concerned, they should immediately give up their bodies. Saté decided to give up her body because she thought herself to be among the çüdras and vaiçyas. As stated in Bhagavad-gétä (9.32), striyo vaiçyäs tathä çüdräù. Women, laborers and the mercantile class are on the same level. Thus since it is recommended that vaiçyas and çüdras should immediately give up their bodies upon hearing blasphemy of an exalted person like Lord Çiva, she decided to give up her life. TEXT 18 ATaSTavaeTPaàiMad& k-le/vr& Na DaariYaZYae iXaiTak-a*iÙrqi@Taa AVYa¢-il/(r)a AvDaUTaSaeivTaa" )) 21 )) mä vaù padavyaù pitar asmad-ästhitä yä yajïa-çäläsu na dhüma-vartmabhiù tad-anna-tåptair asu-bhådbhir éòitä avyakta-liìgä avadhüta-sevitäù SYNONYMS mä—are not; vaù—yours; padavyaù—opulences; pitaù—O father; asmat-ästhitäù—possessed by us; yäù—which (opulences); yajïa-çäläsu—in the sacrificial fire; na—not; dhüma-vartmabhiù—by the path of sacrifices; tat-anna-tåptaiù—satisfied by the foodstuff of the sacrifice; asu-bhådbhiù—satisfying bodily necessities; éòitäù—praised; avyakta-liìgäù—whose cause is unmanifested; avadhüta-sevitäù—achieved by the self-realized souls. TRANSLATION My dear father, the opulence we possess is impossible for either you or your flatterers to imagine, for persons who engage in fruitive activities by performing great sacrifices are concerned with satisfying their bodily necessities by eating 178 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

foodstuff offered as a sacrifice. We can exhibit our opulences simply by desiring to do so. This can be achieved only by great personalities who are renounced, self-realized souls. PURPORT Saté's father was under the impression that he was exalted in both prestige and opulence and that he had offered his daughter to a person who was not only poor but devoid of all culture. Her father might have been thinking that although she was a chaste woman, greatly adherent to her husband, her husband was in a deplorable condition. To counteract such thoughts, Saté said that the opulence possessed by her husband could not be understood by materialistic persons like Dakña and his followers, who were flatterers and were engaged in fruitive activities. Her husband's position was different. He possessed all opulences, but he did not like to exhibit them. Therefore such opulences are called avyakta, or unmanifested. But if required, simply by willing, Lord Çiva can show his wonderful opulences, and such an event is predicted here, for it would soon occur. The opulence Lord Çiva possesses is enjoyable in renunciation and love of God, not in material exhibition of sense gratificatory methods. Such opulences are possessed by personalities like the Kumäras, Närada and Lord Çiva, not by others. In this verse the performers of the Vedic rituals are condemned. They have been described here as dhüma-vartmabhiù, those who maintain themselves on the remnants of sacrificial foodstuff. There are two kinds of foodstuff offered in sacrifice. One kind is food offered in fruitive ritualistic sacrifices, and the other, the best, is food offered to Viñëu. Although in all cases Viñëu is the chief Deity on the sacrificial altar, the performers of fruitive rituals aim to satisfy various demigods to achieve in return some material prosperity. Real sacrifice, however, is to satisfy Lord Viñëu, and the remnants of such sacrifices are beneficial for advancement in devotional service. The process of elevation by performing sacrifices other than those aimed at Viñëu is very slow, and therefore it has been condemned in this verse. Viçvanätha Cakravarté has 179 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

described the ritualistic performers to be like crows because crows delight in eating the remnants of food which has been thrown into the dustbin. All the brähmaëas who were present for the sacrifice were also condemned by Saté. Whether or not King Dakña and his flatterers could understand the position of Lord Çiva, Saté wanted to impress upon her father that he should not think her husband to be without opulence. Saté, being the devoted wife of Lord Çiva, offers all kinds of material opulences to the worshipers of Lord Çiva. This fact is explained in the Çrémad-Bhägavatam, in the Tenth Canto. Lord Çiva's worshipers sometimes appear more opulent than the worshipers of Lord Viñëu because Durgä, or Saté, being the superintendent in charge of material affairs, can offer all material opulences to the worshipers of Lord Çiva in order to glorify her husband, whereas the worshipers of Viñëu are meant for spiritual elevation, and therefore their material opulence is sometimes found to decrease. These points are very nicely discussed in the Tenth Canto. TEXT 22 NaETaeNa deheNa hre k*-TaaGaSaae dehaeÙveNaal/Mal&/ ku-JaNMaNaa ) v]q@a MaMaa>aUTku-JaNaPa[Sa(r)Ta‚ STaÂNMa iDaGa( Yaae MahTaaMavÛk*-Ta( )) 22 )) naitena dehena hare kåtägaso dehodbhavenälam alaà kujanmanä vréòä mamäbhüt kujana-prasaìgatas taj janma dhig yo mahatäm avadya-kåt SYNONYMS na—not; etena—by this; dehena—by the body; hare—to Lord Çiva; kåta-ägasaù—having committed offenses; deha-udbhavena—produced from 180 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

your body; alam alam—enough, enough; ku-janmanä—with a contemptible birth; vréòä—shame; mama—my; abhüt—was; ku-jana-prasaìgataù—from a relationship with a bad person; tat janma—that birth; dhik—shameful; yaù—who; mahatäm—of the great personalities; avadya-kåt—an offender. TRANSLATION You are an offender at the lotus feet of Lord Çiva, and unfortunately I have a body produced from yours. I am very much ashamed of our bodily relationship, and I condemn myself because my body is contaminated by a relationship with a person who is an offender at the lotus feet of the greatest personality. PURPORT Lord Çiva is the greatest of all devotees of Lord Viñëu. It is stated, vaiñëavänäà yathä çambhuù. Çambhu, Lord Çiva, is the greatest of all devotees of Lord Viñëu. In the previous verses, Saté has described that Lord Çiva is always in a transcendental position because he is situated in pure vasudeva. Vasudeva is that state from which Kåñëa, Väsudeva, is born, so Lord Çiva is the greatest devotee of Lord Kåñëa, and Saté's behavior is exemplary because no one should tolerate blasphemy against Lord Viñëu or His devotee. Saté is aggrieved not for her personal association with Lord Çiva but because her body is related with that of Dakña, who is an offender at Lord Çiva's lotus feet. She feels herself to be condemned because of the body given by her father, Dakña. TEXT 23 Gaae}a& TvdqYa& >aGavaNa( v*zßJaae da+aaYaauTaMa( ) d+a& TaTPaazRda hNTauMaudiTaïàudaYauDaa" )) 31 )) vadaty evaà jane satyä dåñöväsu-tyägam adbhutam dakñaà tat-pärñadä hantum udatiñöhann udäyudhäù SYNONYMS vadati—were talking; evam—thus; jane—while the people; satyäù—of Saté; dåñövä—after seeing; asu-tyägam—the death; adbhutam—wonderful; dakñam—Dakña; tat-pärñadäù—the attendants of Lord Çiva; hantum—to kill; udatiñöhan—stood up; udäyudhäù—with uplifted weapons.

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TRANSLATION While people were talking among themselves about the wonderful voluntary death of Saté, the attendants who had come with her readied themselves to kill Dakña with their weapons. PURPORT The attendants who came with Saté were meant to protect her from calamities, but since they were unable to protect their master's wife, they decided to die for her, and before dying they wanted to kill Dakña. It is the duty of attendants to give protection to their master, and in case of failure it is their duty to die. TEXT 32 TaezaMaaPaTaTaa& veGa& iNaXaaMYa >aGavaNa( >a*Gau" ) YajganganeNa YaJauza di+aaqrNaadae ivSaSaJaR Taa& >auiv )) 2 )) kruddhaù sudañöauñöha-puöaù sa dhür-jaöir jaöäà taòid-vahni-saöogra-rociñam utkåtya rudraù sahasotthito hasan gambhéra-nädo visasarja täà bhuvi SYNONYMS kruddhaù—very angry; su-dañöa-oñöha-puöaù—pressing his lips with his teeth; saù—he (Lord Çiva); dhüù-jaöiù—having a cluster of hair on his head; jaöäm—one hair; taòit—of electricity; vahni—of fire; saöä—a flame; ugra—terrible; rociñam—blazing; utkåtya—snatching; rudraù—Lord Çiva; sahasä—at once; utthitaù—stood up; hasan—laughing; gambhéra—deep; nädaù—sound; visasarja—dashed; täm—that (hair); bhuvi—on the ground. TRANSLATION Thus Lord Çiva, being extremely angry, pressed his lips with his teeth and immediately snatched from his head a strand of hair which blazed like electricity or fire. He stood up at once, laughing like a madman, and dashed the hair to the ground. TEXT 3 TaTaae_iTak-aYaSTaNauva SPa*XaiNdv& 202 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SahóbahugaRNaåk(- i}aSaUYaRd*k(- ) k-ral/d&í\ae Jvl/diGanMaUDaRJa" k-Paal/Maal/I ivivDaaeÛTaaYauDa" )) 3 )) tato 'tikäyas tanuvä spåçan divaà sahasra-bähur ghana-ruk tri-sürya-dåk karäla-daàñöro jvalad-agni-mürdhajaù kapäla-mälé vividhodyatäyudhaù SYNONYMS tataù—at this time; atikäyaù—a great personality (Vérabhadra); tanuvä—with his body; spåçan—touching; divam—the sky; sahasra—a thousand; bähuù—arms; ghana-ruk—of black color; tri-sürya-dåk—as bright as three suns combined; karäla-daàñöraù—having very fearful teeth; jvalat-agni—(like) burning fire; mürdhajaù—having hair on his head; kapäla-mälé—garlanded with men's heads; vividha—various kinds; udyata—upraised; äyudhaù—equipped with weapons. TRANSLATION A fearful black demon as high as the sky and as bright as three suns combined was thereby created, his teeth very fearful and the hairs on his head like burning fire. He had thousands of arms, equipped with various weapons, and he was garlanded with the heads of men. TEXT 4 Ta& ik&- k-raeMaqiTa Ga*aGavaNa( >aUTaNaaQa" ) 203 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

d+a& SaYaj& Jaih MaÙ$=aNaa& TvMaGa]a$=a&Xak-ae Mae )) 4 )) taà kià karométi gåëantam äha baddhäïjalià bhagavän bhüta-näthaù dakñaà sa-yajïaà jahi mad-bhaöänäà tvam agraëé rudra bhaöäàçako me SYNONYMS tam—to him (Vérabhadra); kim—what; karomi—shall I do; iti—thus; gåëantam—asking; äha—ordered; baddha-aïjalim—with folded hands; bhagavän—the possessor of all opulences (Lord Çiva); bhüta-näthaù—the lord of the ghosts; dakñam—Dakña; sa-yajïam—along with his sacrifice; jahi—kill; mat-bhaöänäm—of all my associates; tvam—you; agraëéù—the chief; rudra—O Rudra; bhaöa—O expert in battle; aàçakaù—born of my body; me—my. TRANSLATION When that gigantic demon asked with folded hands, "What shall I do, my lord?" Lord Çiva, who is known as Bhütanätha, directly ordered, "Because you are born from my body, you are the chief of all my associates. Therefore, kill Dakña and his soldiers at the sacrifice." PURPORT Here is the beginning of competition between brahma-tejas and çiva-tejas. By brahma-tejas, brahminical strength, Bhågu Muni had created the Åbhu demigods, who had driven away the soldiers of Lord Çiva stationed in the arena. When Lord Çiva heard that his soldiers had been driven away, he created the tall black demon Vérabhadra to retaliate. There is sometimes a competition between the mode of goodness and the mode of ignorance. That is 204 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the way of material existence. Even when one is situated in the mode of goodness, there is every possibility that his position will be mixed with or attacked by the mode of passion or ignorance. That is the law of material nature. Although pure goodness, or çuddha-sattva, is the basic principle in the spiritual world, pure manifestation of goodness is not possible in this material world. Thus, the struggle for existence between different material qualities is always present. This quarrel between Lord Çiva and Bhågu Muni, centering around Prajäpati Dakña, is the practical example of such competition between the different qualitative modes of material nature. TEXT 5 Aajá Wv& ku-iPaTaeNa MaNYauNaa Sa devdev& Pairc§-Mae iv>auMa( ) MaeNae TadaTMaaNaMaSa(r)r&hSaa MahqYaSaa& TaaTa Sah" SaihZYaudqCYaa& Pa[SaMaq+Ya reaàidk(- )) 10 )) yas tv anta-käle vyupta-jaöä-kaläpaù sva-çüla-sücy-arpita-dig-gajendraù vitatya nåtyaty uditästra-dor-dhvajän uccäööa-häsa-stanayitnu-bhinna-dik SYNONYMS yaù—who (Lord Çiva); tu—but; anta-käle—at the time of dissolution; vyupta—having scattered; jaöä-kaläpaù—his bunch of hair; sva-çüla—his own trident; süci—on the points; arpita—pierced; dik-gajendraù—the rulers of the different directions; vitatya—scattering; nåtyati—dances; udita—upraised; astra—weapons; doù—hands; dhvajän—flags; ucca—loud; aööa-häsa—laughing; stanayitnu—by the thundering sound; bhinna—divided; dik—the directions. TRANSLATION At the time of dissolution, Lord Çiva's hair is scattered, and he pierces the rulers of the different directions with his trident. He laughs and dances proudly, scattering their hands like flags, as thunder scatters the clouds all over the world. PURPORT Prasüti, who appreciated the power and strength of her son-in-law, Lord Çiva, is describing what he does at the time of dissolution. This description 211 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

indicates that the strength of Lord Çiva is so great that Dakña's power could not be set in comparison to it. At the time of dissolution, Lord Çiva, with his trident in hand, dances over the rulers of the different planets, and his hair is scattered, just as the clouds are scattered over all directions in order to plunge the different planets into incessant torrents of rain. In the last phase of dissolution, all the planets become inundated with water, and that inundation is caused by the dancing of Lord Çiva. This dance is called the pralaya dance, or dance of dissolution. Prasüti could understand that the dangers ahead resulted not only from Dakña's having neglected her daughter, but also because of his neglecting the prestige and honor of Lord Çiva. TEXT 11 AMazRiYaTva TaMaSaùTaeJaSa& MaNYauPlu/Ta& duiNaRrq+Ya& >a]uku-$ya ) k-ral/d&í\ai>aådSTa>aaGaa*Gau& bbNDa Maiad]" Pa[JaaPaiTaMa( ) ca*Xa& Ga]avi>aNaŒk-Daad]vNa( )) 18 )) sarva evartvijo dåñövä 218 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sadasyäù sa-divaukasaù tair ardyamänäù subhåçaà grävabhir naikadhädravan SYNONYMS sarve—all; eva—certainly; åtvijaù—the priests; dåñövä—after seeing; sadasyäù—all the members assembled in the sacrifice; sa-divaukasaù—along with the demigods; taiù—by those (stones); ardyamänäù—being disturbed; su-bhåçam—very greatly; grävabhiù—by stones; na ekadhä—in different directions; adravan—began to disperse. TRANSLATION There was a continuous shower of stones, and all the priests and other members assembled at the sacrifice were put into immense misery. For fear of their lives, they dispersed in different directions. TEXT 19 JauûTa" óuvhSTaSYa XMaé[UiaGavaNa( >av" ) >a*GaaeluR/lu=Äe SadiSa Yaae_hSaC^(Maé[u dXaRYaNa( )) 19 )) juhvataù sruva-hastasya çmaçrüëi bhagavän bhavaù bhågor luluïce sadasi yo 'hasac chmaçru darçayan SYNONYMS juhvataù—offering sacrificial oblations; sruva-hastasya—with the sacrificial ladle in his hand; çmaçrüëi—the mustache; bhagavän—the possessor of all 219 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

opulences; bhavaù—Vérabhadra; bhågoù—of Bhågu Muni; luluïce—tore out; sadasi—in the midst of the assembly; yaù—who (Bhågu Muni); ahasat—had smiled; çmaçru—his mustache; darçayan—showing. TRANSLATION Vérabhadra tore off the mustache of Bhågu, who was offering the sacrificial oblations with his hands in the fire. TEXT 20 >aGaSYa Nae}ae >aGavaNa( PaaiTaTaSYa åza >auiv ) oÂhar SadSQaae_+auve NaMaSk*-TYa k-aTSNYaeRNaETaNNYavedYaNa( )) 2 )) maitreya uväca atha deva-gaëäù sarve rudränékaiù paräjitäù çüla-paööiça-nistriàçagadä-parigha-mudgaraiù saïchinna-bhinna-sarväìgäù sartvik-sabhyä bhayäkuläù svayambhuve namaskåtya kärtsnyenaitan nyavedayan SYNONYMS maitreyaù uväca—Maitreya said; atha—after this; deva-gaëäù—the demigods; sarve—all; rudra-anékaiù—by the soldiers of Lord Çiva; paräjitäù—having been defeated; çüla—trident; paööiça—a sharp-edged spear; nistriàça—a sword; gadä—mace; parigha—an iron bludgeon; mudgaraiù—a hammerlike weapon; 227 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

saïchinna-bhinna-sarva-aìgäù—all the limbs wounded; sa-åtvik-sabhyäù—with all the priests and members of the sacrificial assembly; bhaya-äkuläù—with great fear; svayambhuve—unto Lord Brahmä; namaskåtya—after offering obeisances; kärtsnyena—in detail; etat—the events of Dakña's sacrifice; nyavedayan—reported. TRANSLATION All the priests and other members of the sacrificial assembly and all the demigods, having been defeated by the soldiers of Lord Çiva and injured by weapons like tridents and swords, approached Lord Brahmä with great fear. After offering him obeisances, they began to speak in detail of all the events which had taken place. TEXT 3 oPal/>Ya PaurEvETaÙGavaNaBJaSaM>av" ) NaaraYaaUYaaà Pa[aYaeaUzTaaMa( )) 4 )) tad äkarëya vibhuù präha tejéyasi kåtägasi kñemäya tatra sä bhüyän na präyeëa bubhüñatäm SYNONYMS tat—the events related by the demigods and the others; äkarëya—after hearing; vibhuù—Lord Brahmä; präha—replied; tejéyasi—a great personality; kåta-ägasi—has been offended; kñemäya—for your happiness; tatra—in that way; sä—that; bhüyät na—is not conducive; präyeëa—generally; 229 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bubhüñatäm—desire to exist. TRANSLATION When Lord Brahmä heard everything from the demigods and the members who had attended the sacrifice, he replied: You cannot be happy in executing a sacrifice if you blaspheme a great personality and thereby offend his lotus feet. You cannot have happiness in that way. PURPORT Lord Brahmä explained to the demigods that although Dakña wanted to enjoy the results of fruitive sacrificial activities, it is not possible to enjoy when one offends a great personality like Lord Çiva. It was good for Dakña to have died in the fight because if he had lived he would have committed such offenses at the lotus feet of great personalities again and again. According to Manu's law, when a person commits murder, punishment is beneficial for him because if he is not killed he might commit more and more murders and therefore be entangled in his future lives for having killed so many persons. Therefore the king's punishment of a murderer is appropriate. lf those who are extremely offensive are killed by the grace of the Lord, that is good for them. In other words, Lord Brahmä explained to the demigods that it was good for Dakña to have been killed. TEXT 5 AQaaiPa YaUYa& k*-Taik-iLbza >av& Yae bihRzae >aaGa>aaJa& Paradu" ) Pa[SaadYaß& PairéuÖceTaSaa i+aPa[Pa[Saad& Pa[Ga*hqTaax(iga]]PaÚMa( )) 5 )) 230 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

athäpi yüyaà kåta-kilbiñä bhavaà ye barhiño bhäga-bhäjaà paräduù prasädayadhvaà pariçuddha-cetasä kñipra-prasädaà pragåhétäìghri-padmam SYNONYMS atha api—still; yüyam—all of you; kåta-kilbiñäù—having committed offenses; bhavam—Lord Çiva; ye—all of you; barhiñaù—of the sacrifice; bhäga-bhäjam—entitled to a share; paräduù—have excluded; prasädayadhvam—all of you should satisfy; pariçuddha-cetasä—without mental reservations; kñipra-prasädam—quick mercy; pragåhéta-aìghri-padmam—his lotus feet having been taken shelter of. TRANSLATION You have excluded Lord Çiva from taking part in the sacrificial results, and therefore you are all offenders at his lotus feet. Still, if you go without mental reservations and surrender unto him and fall down at his lotus feet, he will be very pleased. PURPORT Lord Çiva is also called Äçutoña. Äçu means "very soon," and toña means "to become satisfied." The demigods were advised to go to Lord Çiva and beg his pardon, and because he is very easily pleased, it was certain that their purpose would be served. Lord Brahmä knew the mind of Lord Çiva very well, and he was confident that the demigods, who were offenders at his lotus feet, could mitigate their offenses by going to him and surrendering without reservation. TEXT 6 231 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

AaXaaSaaNaa JaqivTaMaßrSYa l/aek-" SaPaal/" ku-iPaTae Na YaiSMaNa( ) TaMaaéu dev& iPa[YaYaa ivhqNa& +aMaaPaYaß& ôid ivÖ& duå¢E-" )) 6 )) äçäsänä jévitam adhvarasya lokaù sa-pälaù kupite na yasmin tam äçu devaà priyayä vihénaà kñamäpayadhvaà hådi viddhaà duruktaiù SYNONYMS äçäsänäù—wishing to ask; jévitam—for the duration; adhvarasya—of the sacrifice; lokaù—all the planets; sa-pälaù—with their controllers; kupite—when angered; na—not; yasmin—whom; tam—that; äçu—at once; devam—Lord Çiva; priyayä—of his dear wife; vihénam—having been deprived; kñamäpayadhvam—beg his pardon; hådi—in his heart; viddham—very much afflicted; duruktaiù—by unkind words. TRANSLATION Lord Brahmä also advised them that Lord Çiva is so powerful that by his anger all the planets and their chief controllers can be destroyed immediately. Also, he said that Lord Çiva was especially sorry because he had recently lost his dear wife and was also very much afflicted by the unkind words of Dakña. Under the circumstances, Lord Brahmä suggested, it would behoove them to go at once and beg his pardon. TEXT 7 Naah& Na Yajae Na c YaUYaMaNYae 232 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Yae deh>aaJaae MauNaYaê TatvMa( ) ivdu" Pa[Maaa" SaPa[JaeXaE" ) YaYaaE SviDaZaåTa& MadaNDaail/ivMaUiC^RTaMa( ) âaivTaE r¢-k-aê MaaDavqi>aê Maia" ) >aUJaŒ„raeziDai>a" PaUGaE raJaPaUGaEê JaMbui>a" )) 17 )) panasodumbaräçvatthaplakña-nyagrodha-hiìgubhiù bhürjair oñadhibhiù pügai räjapügaiç ca jambubhiù SYNONYMS panasa-udumbara-açvattha-plakña-nyagrodha-hiìgubhiù—with panasas (jackfruit trees), udumbaras, açvatthas, plakñas, nyagrodhas and trees producing asafoetida; bhürjaiù—with bhürjas; oñadhibhiù—with betel nut trees; pügaiù—with pügas; räjapügaiù—with räjapügas; ca—and; jambubhiù—with jambus. TRANSLATION Kailäsa Hill is also decorated with such trees as kata, jackfruit, julara, banyan trees, plakñas, nyagrodhas and trees producing asafoetida. Also there are trees of betel nuts and bhürja-patra, as well as räjapüga, blackberries and similar other trees. TEXT 18 %JaURraMa]aTak-aMa]aÛE" iPa[Yaal/MaDauke-x(GaudE" ) d]uMaJaaiTai>arNYaEê raiJaTa& veaTaMa( )) 19 )) Ma*GaE" Xaa%aMa*GaE" §-ae@EMa*RGaeNd]E‰R+aXaLYakE-" ) GavYaE" Xar>aEVYaaRga]E ååi>aMaRihzaidi>a" )) 20 )) kumudotpala-kahläraçatapatra-vanarddhibhiù nalinéñu kalaà küjatkhaga-våndopaçobhitam mågaiù çäkhämågaiù kroòair 242 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

mågendrair åkña-çalyakaiù gavayaiù çarabhair vyäghrai rurubhir mahiñädibhiù SYNONYMS kumuda—kumuda; utpala-utpala; kahlära-kahlära; çatapatra—lotuses; vana—forest; åddhibhiù—being covered with; nalinéñu—in the lakes; kalam—very sweetly; küjat—whispering; khaga—of birds; vånda—groups; upaçobhitam—decorated with; mågaiù—with deer; çäkhä-mågaiù—with monkeys; kroòaiù—with boars; måga-indraiù—with lions; åkña-çalyakaiù—with åkñas and çalyakas; gavayaiù—with forest cows; çarabhaiù—with forest asses; vyäghraiù—with tigers; rurubhiù—with small deer; mahiña-ädibhiù—with buffalo, etc. TRANSLATION There are different kinds of lotus flowers, such as kumuda, utpala and çatapatra. The forest appears to be a decorated garden, and the small lakes are full of various kinds of birds who whisper very sweetly. There are many kinds of other animals also, like deer, monkeys, boars, lions, åkñas, çalyakas, forest cows, forest asses, tigers, small deer, buffalo and many other animals, who are fully enjoying their lives. TEXT 21 k-ai>a" ) k-dl/I%a]íNavku-x(ku-MaiPaÅrMa( ) ivTa*zae_iPa iPabNTYaM>a" PaaYaYaNTaae GaJaa GaJaq" )) 26 )) yayos tat-snäna-vibhrañöanava-kuìkuma-piïjaram vitåño 'pi pibanty ambhaù päyayanto gajä gajéù SYNONYMS yayoù—in both of which rivers; tat-snäna—by the bathing of them (the 249 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

damsels of the heavenly planets); vibhrañöa—fallen off; nava—fresh; kuìkuma—with kuìkuma powder; piïjaram—yellow; vitåñaù—not being thirsty; api—even; pibanti—drink; ambhaù—the water; päyayantaù—causing to drink; gajäù—the elephants; gajéù—the female elephants. TRANSLATION After the damsels of the heavenly planets bathe in the water, it becomes yellowish and fragrant due to the kuìkuma from their bodies. Thus the elephants come to bathe there with their wives, the she-elephants, and they also drink the water, although they are not thirsty. TEXT 27 TaarheMaMaharÒivMaaNaXaTaSax(ku-l/aMa( ) Jauía& PauaYaRQaa %& SaTai@ÔNaMa( )) 27 )) tära-hema-mahäratnavimäna-çata-saìkuläm juñöäà puëyajana-strébhir yathä khaà sataòid-ghanam SYNONYMS tära-hema—of pearls and gold; mahä-ratna—valuable jewels; vimäna—of airplanes; çata—with hundreds; saìkuläm—crowded; juñöäm—occupied, enjoyed; puëyajana-strébhiù—by the wives of the Yakñas; yathä—as; kham—the sky; sa-taòit-ghanam—with the lightning and the clouds. TRANSLATION

250 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

The airplanes of the heavenly denizens are bedecked with pearls, gold and many valuable jewels. The heavenly denizens are compared to clouds in the sky decorated with occasional flashes of electric lightning. PURPORT The airplanes described in this verse are different from the airplanes of which we have experience. In the Çrémad-Bhägavatam and all the Vedic literatures, there are many descriptions of vimäna, which means "airplanes." On different planets there are different kinds of airplanes. On this gross planet earth, there are airplanes run by machine, but on other planets the airplanes are run not by machine but by mantric hymns. They are also used especially for enjoyment by the denizens of the heavenly planets so that they can go from one planet to another. On other planets which are called Siddhalokas, the denizens can travel from one planet to another without airplanes. The beautiful airplanes from the heavenly planets are compared here to the sky because they fly in the sky; the passengers are compared to the clouds. The beautiful damsels, the wives of the denizens of the heavenly planets, are compared to lightning. In summation, the airplanes with their passengers which came from higher planets to Kailäsa were very pleasant to look at. TEXT 28 ihTva Ya+aeìrPaurq& vNa& SaaEGaiNDak&- c TaTa( ) d]uMaE" k-aMadugaEôRÛ& ic}aMaaLYaf-l/C^dE" )) 28 )) hitvä yakñeçvara-puréà vanaà saugandhikaà ca tat drumaiù käma-dughair hådyaà citra-mälya-phala-cchadaiù 251 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS hitvä—passing over; yakña-éçvara—the lord of the Yakñas (Kuvera); purém—the abode; vanam—the forest; saugandhikam—named Saugandhika; ca—and; tat—that; drumaiù—with trees; käma-dughaiù—yielding desires; hådyam—attractive; citra—variegated; mälya—flowers; phala—fruits; chadaiù—leaves. TRANSLATION While traveling, the demigods passed over the forest known as Saugandhika, which is full of varieties of flowers, fruits and desire trees. While passing over the forest, they also saw the regions of Yakñeçvara. PURPORT Yakñeçvara is also known as Kuvera, and he is the treasurer of the demigods. In the descriptions of him in Vedic literature, it is stated that he is fabulously rich. It appears from these verses that Kailäsa is situated near the residential quarters of Kuvera. It is also stated here that the forest was full of desire trees. In Brahma-saàhitä we learn about the desire tree which is found in the spiritual world, especially in Kåñëaloka, the abode of Lord Kåñëa. We learn here that such desire trees are also found in Kailäsa, the residence of Lord Çiva, by the grace of Kåñëa. It thus appears that Kailäsa has a special significance; it is almost like the residence of Lord Kåñëa. TEXT 29 r¢-k-avNdNa‚ MahRtaMa" k-SYa YaQaEv ivZaPaXYaTaa& Tav ) >aUTaaiNa caTMaNYaPa*QaiGdd*+aTaa& Pa[aYaea>aveÛQaa PaéuMa( )) 46 )) na vai satäà tvac-caraëärpitätmanäà bhüteñu sarveñv abhipaçyatäà tava bhütäni cätmany apåthag-didåkñatäà präyeëa roño 'bhibhaved yathä paçum SYNONYMS na—not; vai—but; satäm—of the devotees; tvat-caraëa-arpita-ätmanäm—of those who are completely surrendered at your lotus feet; bhüteñu—among living entities; sarveñu—all varieties; abhipaçyatäm—perfectly seeing; tava—your; bhütäni—living entities; ca—and; ätmani—in the Supreme; apåthak—nondifferent; didåkñatäm—those who see like that; präyeëa—almost always; roñaù—anger; abhibhavet—takes place; yathä—exactly like; paçum—the animals. TRANSLATION My dear Lord, devotees who have fully dedicated their lives unto your lotus feet certainly observe your presence as Paramätmä in each and every being, and as such they do not differentiate between one living being and another. Such persons treat all living entities equally. They never become overwhelmed by anger like animals, who can see nothing without differentiation. 275 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT When the Supreme Personality of Godhead becomes angry or kills a demon, materially this may appear unfavorable, but spiritually it is a blissful blessing upon him. Therefore pure devotees do not make any distinction between the Lord's anger and His blessings. They see both with reference to the Lord's behavior with others and themselves. A devotee does not find fault with the behavior of the Lord in any circumstances. TEXT 47 Pa*QaiGDaYa" k-MaRd*Xaae duraXaYaa" ParaedYaeNaaiPaRTaôd]uJaae_iNaXaMa( ) ParaNa( duå¢E-ivRTaudNTYaåNTauda‚ STaaNMaavDaqÕEvvDaaNa( >aviÜDa" )) 47 )) påthag-dhiyaù karma-dåço duräçayäù parodayenärpita-håd-rujo 'niçam parän duruktair vitudanty aruntudäs tän mävadhéd daiva-vadhän bhavad-vidhaù SYNONYMS påthak—differently; dhiyaù—those who are thinking; karma—fruitive activities; dåçaù—observer; duräçayäù—mean minded; para-udayena—by others' flourishing condition; arpita—given up; håt—heart; rujaù—anger; aniçam—always; parän—others; duruktaiù—harsh words; vitudanti—gives pain; aruntudäù—by piercing words; tän—unto them; mä—not; avadhét—kill; daiva—by providence; vadhän—already killed; bhavat—you; vidhaù—like.

276 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Persons who observe everything with differentiation, who are simply attached to fruitive activities, who are mean minded, who are always pained to see the flourishing condition of others and who thus give distress to them by uttering harsh and piercing words have already been killed by providence. Thus there is no need for them to be killed again by an exalted personality like you. PURPORT Persons who are materialistic and always engaged in fruitive activities for material profit cannot endure seeing the flourishing life of others. Except for a few persons in Kåñëa consciousness, the entire world is full of such envious persons, who are perpetually full of anxieties because they are attached to the material body and are without self-realization. Since their hearts are always filled with anxiety, it is understood that they have already been killed by providence. Thus Lord Çiva, as a self-realized Vaiñëava, was advised not to kill Dakña. A Vaiñëava is described as para-duùkha-duùkhé because although he is never distressed in any condition of life, he is distressed to see others in a distressed condition. Vaiñëavas, therefore, should not try to kill by any action of the body or mind, but should try to revive the Kåñëa consciousness of others out of compassion for them. The Kåñëa consciousness movement has been started to deliver the envious persons of the world from the clutches of mäyä, and even though devotees are sometimes put into trouble, they push on the Kåñëa consciousness movement in all tolerance. Lord Caitanya advises: tåëäd api sunécena taror api sahiñëunä amäninä mänadena kértanéyaù sadä hariù [Cc. Ädi 17.31] 277 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

"One can chant the holy name of the Lord in a humble state of mind, thinking himself lower than the straw in the street. One should be more tolerant than the tree, devoid of all sense of false prestige and ready to offer all respects to others. In such a state of mind one can chant the holy name of the Lord constantly." (Çikñäñöaka 3) A Vaiñëava should follow the examples of such Vaiñëavas as Haridäsa Öhäkura, Nityänanda Prabhu and also Lord Jesus Christ. There is no need to kill anyone who has already been killed. But it should be noted herewith that a Vaiñëava should not tolerate the blaspheming of Viñëu or Vaiñëavas, although he should tolerate personal insults to himself. TEXT 48 YaiSMaNa( Yada PauZk-rNaa>aMaaYaYaa durNTaYaa SPa*íiDaYa" Pa*QaGd*Xa" ) ku-vRiNTa Ta}a ùNauk-MPaYaa k*-Paa& Na SaaDavae dEvbl/aTk*-Tae §-MaMa( )) 48 )) yasmin yadä puñkara-näbha-mäyayä durantayä spåñöa-dhiyaù påthag-dåçaù kurvanti tatra hy anukampayä kåpäà na sädhavo daiva-balät kåte kramam SYNONYMS yasmin—in some place; yadä—when; puñkara-näbha-mäyayä—by the illusory energy of Puñkaranäbha, the Supreme Personality of Godhead; durantayä—insurmountable; spåñöa-dhiyaù—bewildered; påthak-dåçaù—the same persons who see differently; kurvanti—do; tatra—there; hi—certainly; anukampayä—out of compassion; kåpäm—mercy; na—never; 278 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sädhavaù—saintly persons; daiva-balät—by providence; kåte—being done; kramam—prowess. TRANSLATION My dear lord, if in some places materialists, who are already bewildered by the insurmountable illusory energy of the Supreme Godhead, sometimes commit offenses, a saintly person, with compassion, does not take this seriously. Knowing that they commit offenses because they are overpowered by the illusory energy, he does not show his prowess to counteract them. PURPORT It is said that the beauty of a tapasvé, or saintly person, is forgiveness. There are many instances in the spiritual history of the world in which many saintly persons, although unnecessarily harassed, did not take action, although they could have done so. Parékñit Mahäräja, for example, was unnecessarily cursed by a brähmaëa boy, and this was very much regretted by the boy's father, but Parékñit Mahäräja accepted the curse and agreed to die within a week as the brähmaëa boy desired. Parékñit Mahäräja was the emperor and was full in power both spiritually and materially, but out of compassion and out of respect for the brähmaëa community, he did not counteract the action of the brähmaëa boy but agreed to die within seven days. Because it was desired by Kåñëa that Parékñit Mahäräja agree to the punishment so that the instruction of Çrémad-Bhägavatam would thus be revealed to the world, Parékñit Mahäräja was advised not to take action. A Vaiñëava is personally tolerant for the benefit of others. When he does not show his prowess, this does not mean that he is lacking in strength; rather, it indicates that he is tolerant for the welfare of the entire human society. TEXT 49 279 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

>ava&STau Pau&Sa" ParMaSYa MaaYaYaa durNTaYaaSPa*íMaiTa" SaMaSTad*k(- ) TaYaa hTaaTMaSvNauk-MaRceTa"‚ SvNauGa]h& k-TauRiMahahRiSa Pa[>aae )) 49 )) bhaväàs tu puàsaù paramasya mäyayä durantayäspåñöa-matiù samasta-dåk tayä hatätmasv anukarma-cetaùsv anugrahaà kartum ihärhasi prabho SYNONYMS bhavän—Your Lordship; tu—but; puàsaù—of the person; paramasya—the supreme; mäyayä—by the material energy; durantayä—of great potency; aspåñöa—unaffected; matiù—intelligence; samasta-dåk—seer or knower of everything; tayä—by the same illusory energy; hata-ätmasu—bewildered at heart; anukarma-cetaùsu—whose hearts are attracted by fruitive activities; anugraham—mercy; kartum—to do; iha—in this case; arhasi—desire; prabho—O lord. TRANSLATION My dear lord, you are never bewildered by the formidable influence of the illusory energy of the Supreme Personality of Godhead. Therefore you are omniscient and should be merciful and compassionate toward those who are bewildered by the same illusory energy and are very much attached to fruitive activities. PURPORT A Vaiñëava is never bewildered by the influence of the external energy 280 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

because he is engaged in the transcendental loving service of the Lord. The Lord states in Bhagavad-gétä (7.14): daivé hy eñä guëa-mayé mama mäyä duratyayä mäm eva ye prapadyante mäyäm etäà taranti te "My divine energy consisting of the three modes of material nature is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it." A Vaiñëava should take care of those who are bewildered by this mäyä instead of becoming angry with them, because without a Vaiñëava's mercy they have no way to get out of the clutches of mäyä. Those who have been condemned by mäyä are rescued by the mercy of devotees. väïchä-kalpatarubhyaç ca kåpä-sindhubhya eva ca patitänäà pävanebhyo vaiñëavebhyo namo namaù "I offer my respectful obeisances unto all the Vaiñëava devotees of the Lord. They are just like desire trees who can fulfill the desires of everyone, and they are full of compassion for the fallen conditioned souls." Those who are under the influence of the illusory energy are attracted to fruitive activities, but a Vaiñëava preacher attracts their hearts to the Supreme Personality of Godhead, Çré Kåñëa. TEXT 50 ku-vRßrSYaaeÖraae" TvYaaSaMaaáSYa MaNaae Pa[JaaPaTae" ) Na Ya}a >aaGa& Tav >aaiGaNaae ddu" 281 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ku-YaaiJaNaae YaeNa Ma%ae iNaNaqYaTae )) 50 )) kurv adhvarasyoddharaëaà hatasya bhoù tvayäsamäptasya mano prajäpateù na yatra bhägaà tava bhägino daduù kuyäjino yena makho ninéyate SYNONYMS kuru—just execute; adhvarasya—of the sacrifice; uddharaëam—complete regularly; hatasya—killed; bhoù—O; tvayä—by you; asamäptasya—of the unfinished sacrifice; mano—O Lord Çiva; prajäpateù—of Mahäräja Dakña; na—not; yatra—where; bhägam—share; tava—your; bhäginaù—deserving to take the share; daduù—did not give; ku-yäjinaù—bad priests; yena—by the bestower; makhaù—sacrifice; ninéyate—gets the result. TRANSLATION My dear Lord Çiva, you are a shareholder of a portion of the sacrifice, and you are the giver of the result. The bad priests did not deliver your share, and therefore you destroyed everything, and the sacrifice remains unfinished. Now you can do the needful and take your rightful share. TEXT 51 JaqvTaaÛJaMaaNaae_Ya& Pa[PaÛeTaai+aaGa" ) >a*Gaae" XMaé[UiaaGaae_STau YaduiC^íae_ßrSYa vE ) YajSTae åd]>aaGaeNa k-LPaTaaMaÛ YajhNa( )) 53 )) eña te rudra bhägo 'stu yad-ucchiñöo 'dhvarasya vai yajïas te rudra bhägena kalpatäm adya yajïa-han SYNONYMS eñaù—this; te—your; rudra—O Lord Çiva; bhägaù—portion; astu—let it be; yat—whatever; ucchiñöaù—is the remainder; adhvarasya—of the sacrifice; vai—indeed; yajïaù—the sacrifice; te—your; rudra—O Rudra; bhägena—by the portion; kalpatäm—may be completed; adya—today; yajïa-han—O destroyer of the sacrifice. TRANSLATION O destroyer of the sacrifice, please take your portion of the sacrifice and let the sacrifice be completed by your grace. PURPORT 284 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

A sacrifice is a ceremony performed to please the Supreme Personality of Godhead. In the Çrémad-Bhägavatam, First Canto, Second Chapter, it is stated that everyone should try to understand whether the Supreme Personality of Godhead is satisfied by his activity. In other words, the aim of our activities should be to satisfy the Supreme Personality of Godhead. Just as in an office it is the duty of the worker to see that the proprietor or the master is satisfied, so everyone's duty is to see whether the Supreme Personality of Godhead is satisfied by one's activity. Activities to satisfy the Supreme Godhead are prescribed in the Vedic literature, and execution of such activities is called yajïa. In other words, acting on behalf of the Supreme Lord is called yajïa. One should know very well that any activity besides yajïa is the cause of material bondage. That is explained in Bhagavad-gétä (3.9): yajïärthät karmaëo 'nyatra loko 'yaà karma-bandhanaù. Karma-bandhanaù means that if we do not work for the satisfaction of the Supreme Lord, Viñëu, then the reaction of our work will bind us. One should not work for his own sense gratification. Everyone should work for the satisfaction of God. That is called yajïa. After the yajïa was performed by Dakña, all the demigods expected prasäda, the remnants of foodstuffs offered to Viñëu. Lord Çiva is one of the demigods, so naturally he also expected his share of the prasäda from the yajïa. But Dakña, out of his envy of Lord Çiva, neither invited Çiva to participate in the yajïa nor gave him his share after the offering. But after the destruction of the yajïa arena by the followers of Lord Çiva, Lord Brahmä pacified him and assured him that he would get his share of prasäda. Thus he was requested to rectify whatever destruction was caused by his followers. In Bhagavad-gétä (3.11) it is said that all the demigods are satisfied when one performs yajïa. Because the demigods expect prasäda from yajïas, yajïa must be performed. Those who engage in sense gratificatory, materialistic activities must perform yajïa, otherwise they will be implicated. Thus Dakña, being the father of mankind, was performing yajïa, and Lord Çiva expected his share. But since Çiva was not invited, there was trouble. By the mediation of Lord Brahmä, however, everything was settled satisfactorily. 285 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

The performance of yajïa is a very difficult task because all the demigods must be invited to participate in the yajïa. In this Kali-yuga it is not possible to perform such costly sacrifices, nor is it possible to invite the demigods to participate. Therefore in this age it is recommended, yajïaiù saìkértana-präyair yajanti hi sumedhasaù (SB 11.5.32). Those who are intelligent should know that in the Kali-yuga there is no possibility of performing the Vedic sacrifices. But unless one pleases the demigods, there will be no regulated seasonal activities or rainfall. Everything is controlled by the demigods. Under the circumstances, in this age, in order to keep the balance of social peace and prosperity, all intelligent men should execute the performance of saìkértana-yajïa by chanting the holy names Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. One should invite people, chant Hare Kåñëa, and then distribute prasäda. This yajïa will satisfy all the demigods, and thus there will be peace and prosperity in the world. Another difficulty in performing the Vedic rituals is that if one fails to satisfy even one demigod out of the many hundreds of thousands of demigods, just as Dakña failed to satisfy Lord Çiva, there will be disaster. But in this age the performance of sacrifice has been simplified. One can chant Hare Kåñëa, and by pleasing Kåñëa one can satisfy all the demigods automatically. Thus end the Bhaktivedanta purports of the Fourth Canto, Sixth Chapter, of the Çrémad-Bhägavatam, entitled "Brahmä Satisfies Lord Çiva."

7. The Sacrifice Performed by Dakña

TEXT 1 286 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

MaE}aeYa ovac wTYaJaeNaaNauNaqTaeNa >aveNa PairTauZYaTaa ) A>YaDaaiYa Mahabahae Pa[hSYa é[UYaTaaiMaiTa )) 1 )) maitreya uväca ity ajenänunétena bhavena parituñyatä abhyadhäyi mahä-bäho prahasya çrüyatäm iti SYNONYMS maitreyaù—Maitreya; uväca—said; iti—thus; ajena—by Lord Brahmä; anunétena—pacified; bhavena—by Lord Çiva; parituñyatä—fully satisfied; abhyadhäyi—said; mahä-bäho—O Vidura; prahasya—smiling; çrüyatäm—listen; iti—thus. TRANSLATION The sage Maitreya said: O mighty-armed Vidura, Lord Çiva, being thus pacified by the words of Lord Brahmä, spoke as follows in answer to Lord Brahmä's request. TEXT 2 Mahadev ovac Naaga& Pa[JaeXa bal/aNaa& va>aUTaaNaa& davSTavaYa k*-TaDaqNaaRXa¥-aedNauraGaTa" ) AaETk-Ya c MaNa" Pa[eMaivûil/Ta" SauDaq" ) XaXa&Sa iNaVYaRl/Ike-Na >aaveNaeXa& Pa[JaaPaiTa" )) 12 )) kåcchrät saàstabhya ca manaù prema-vihvalitaù sudhéù çaçaàsa nirvyalékena bhäveneçaà prajäpatiù SYNONYMS kåcchrät—with manaù—mind;

great endeavor; saàstabhya—pacifying; prema-vihvalitaù—bewildered by love and 299

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ca—also; affection;

su-dhéù—one who has come to his real senses; çaçaàsa—praised; nirvyalékena—without duplicity, or with great love; bhävena—in feeling; éçam—to Lord Çiva; prajäpatiù—King Dakña. TRANSLATION At this time, King Dakña, afflicted by love and affection, was very much awakened to his real senses. With great endeavor, he pacified his mind, checked his feelings, and with pure consciousness began to offer prayers to Lord Çiva. TEXT 13 d+a ovac >aUYaaNaNauGa]h Ahae >avTaa k*-Taae Mae da*Taae YadiPa Pa[l/BDa" ) Na b]øbNDauzu c va& >aGavàvja Tau>Ya& hreê ku-Ta Wv Da*Tav]Taezu )) 13 )) dakña uväca bhüyän anugraha aho bhavatä kåto me daëòas tvayä mayi bhåto yad api pralabdhaù na brahma-bandhuñu ca väà bhagavann avajïä tubhyaà hareç ca kuta eva dhåta-vrateñu SYNONYMS dakñaù—King Dakña; uväca—said; bhüyän—very great; anugrahaù—favor; aho—alas; bhavatä—by you; kåtaù—done; me—upon me; daëòaù—punishment; tvayä—by you; mayi—unto me; bhåtaù—done; yat api—although; pralabdhaù—defeated; na—neither; brahma-bandhuñu—unto an unqualified brähmaëa; ca—also; väm—both of you; bhagavan—my lord; 300 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

avajïä—negligence; tubhyam—of you; hareù ca—of Lord Viñëu; kutaù—where; eva—certainly; dhåta-vrateñu—one who is engaged in the performance of sacrifice. TRANSLATION King Dakña said: My dear Lord Çiva, I committed a great offense against you, but you are so kind that instead of withdrawing your mercy, you have done me a great favor by punishing me. You and Lord Viñëu never neglect even useless, unqualified brähmaëas. Why, then, should you neglect me, who am engaged in performing sacrifices? PURPORT Although Dakña felt defeated, he knew that his punishment was simply the great mercy of Lord Çiva. He remembered that Lord Çiva and Lord Viñëu are never neglectful of the brähmaëas, even though the brähmaëas are sometimes unqualified. According to Vedic civilization, a descendant of a brähmaëa family should never be heavily punished. This was exemplified in Arjuna's treatment of Açvatthämä. Açvatthämä was the son of a great brähmaëa, Droëäcärya, and in spite of his having committed the great offense of killing all the sleeping sons of the Päëòavas, for which he was condemned even by Lord Kåñëa, Arjuna excused him by not killing him because he happened to be the son of a brähmaëa. The word brahma-bandhuñu used here is significant. Brahma-bandhu means a person who is born of a brähmaëa father but whose activities are not up to the standard of the brähmaëas. Such a person is not a brähmaëa but a brahma-bandhu. Dakña proved himself to be a brahma-bandhu. He was born of a great brähmaëa father, Lord Brahmä, but his treatment of Lord Çiva was not exactly brahminical; therefore he admitted that he was not a perfect brähmaëa. Lord Çiva and Lord Viñëu, however, are affectionate even to an imperfect brähmaëa. Lord Çiva punished Dakña not as one does his enemy; rather, he punished Dakña just to bring him to his senses, so that he 301 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

would know that he had done wrong. Dakña could understand this, and he acknowledged the great mercy of Lord Kåñëa and Lord Çiva towards the fallen brähmaëas, including even himself. Although he was fallen, his vow was to execute the sacrifice, as is the duty of brähmaëas, and thus he began his prayers to Lord Çiva. TEXT 14 ivÛaTaPaaev]TaDaraNa( Mau%Ta" SMa ivPa[aNa( b]øaTMaTatvMaivTau& Pa[QaMa& TvMaóak(- ) Tad(b]aøaaYaa& i+aáae duåi¢-iviXa%EivRGaaGavaNa( Svk*-TaeNa TauZYaeTa( )) 15 )) yo 'sau mayävidita-tattva-dåçä sabhäyäà kñipto durukti-viçikhair vigaëayya tan mäm arväk patantam arhattama-nindayäpäd dåñöyärdrayä sa bhagavän sva-kåtena tuñyet SYNONYMS yaù—who; asau—that; mayä—by me; avidita-tattva—without knowing the actual fact; dåçä—by experience; sabhäyäm—in the assembly; kñiptaù—was abused; durukti—unkind words; viçikhaiù—by the arrows of; vigaëayya—taking no notice of; tat—that; mäm—me; arväk—downwards; 304 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

patantam—gliding down to hell; arhat-tama—the most respectable; nindayä—by defamation; apät—saved; dåñöyä—seeing; ärdrayä—out of compassion; saù—that; bhagavän—Your Lordship; sva-kåtena—by your own mercy; tuñyet—be satisfied. TRANSLATION I did not know your full glories. For this reason, I threw arrows of sharp words at you in the open assembly, although you did not take them into account. I was going down to hell because of my disobedience to you, who are the most respectable personality, but you took compassion upon me and saved me by awarding punishment. I request that you be pleased by your own mercy, since I cannot satisfy you by my words. PURPORT As usual, a devotee in an adverse condition of life accepts such a condition to be the mercy of the Lord. Factually, the insulting words used by Dakña against Lord Çiva were enough to have him thrown perpetually into a hellish life. But Lord Çiva, being kind toward him, awarded him punishment to neutralize the offense. King Dakña realized this and, feeling obliged for Lord Çiva's magnanimous behavior, wanted to show his gratitude. Sometimes a father punishes his child, and when the child is grown up and comes to his senses, he understands that the father's punishment was not actually punishment but mercy. Similarly, Dakña appreciated that the punishment offered to him by Lord Çiva was a manifestation of Lord Çiva's mercy. That is the symptom of a person making progress on the path of Kåñëa consciousness. It is said that a devotee in Kåñëa consciousness never takes any miserable condition of life to be condemnation by the Supreme Personality of Godhead. He accepts the miserable condition to be the grace of the Lord. He thinks, "I would have been punished or put into a more dangerous condition of life due to my past misdeeds, but the Lord has protected me. Thus I have received only 305 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

a little punishment as token execution of the law of karma." Thinking of His grace in that way, a devotee always surrenders to the Supreme Personality of Godhead more and more seriously and is not disturbed by such so-called punishment. TEXT 16 MaE}aeYa ovac +aMaaPYaEv& Sa MaqÎa&Sa& b]øaYaa Taeza& ÛaeTaYaNTYaa idXaae dXa ) MauZavaNa( Pa[aGavNa( ivceiíTa& YadaTMaNaa criSa ih k-MaR NaaJYaSae ) iv>aUTaYae YaTa oPaSaedurqìrq& Na MaNYaTae SvYaMaNauvTaRTaq& >avaNa( )) 34 )) åñaya ücuù ananvitaà te bhagavan viceñöitaà yad ätmanä carasi hi karma näjyase vibhütaye yata upasedur éçvaréà na manyate svayam anuvartatéà bhavän 332 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS åñayaù—the sages; ücuù—prayed; ananvitam—wonderful; te—Your; bhagavan—O possessor of all opulences; viceñöitam—activities; yat—which; ätmanä—by Your potencies; carasi—You execute; hi—certainly; karma—to such activities; na ajyase—You are not attached; vibhütaye—for her mercy; yataù—from whom; upaseduù—worshiped; éçvarém—Lakñmé, the goddess of fortune; na manyate—are not attached; svayam—Yourself; anuvartatém—to Your obedient servant (Lakñmé); bhavän—Your Lordship. TRANSLATION The sages prayed: Dear Lord, Your activities are most wonderful, and although You do everything by Your different potencies, You are not at all attached to such activities. You are not even attached to the goddess of fortune, who is worshiped by the great demigods like Brahmä, who pray to achieve her mercy. PURPORT In Bhagavad-gétä it is said that the Lord has no desire to achieve any result from His wonderful activities, nor has He any need to perform them. But still, in order to give an example to people in general, He sometimes acts, and those activities are very wonderful. He is not attached to anything. Na mäà karmäëi limpanti: although He acts very wonderfully, He is not at all attached to anything (Bg. 4.14). He is self-sufficient. The example is given here that the goddess of fortune, Lakñmé, is always engaged in the service of the Lord, but still He is not attached to her. Even great demigods like Brahmä worship the goddess of fortune in order to win her favor, but although the Lord is worshiped by many hundreds and thousands of goddesses of fortune, He is not at all attached to any one of them. This distinction concerning the exalted 333 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

transcendental position of the Lord is specifically mentioned by the great sages; He is not like the ordinary living entity, who is attached to the results of pious activities. TEXT 35 iSaÖa Ocu" AYa& TvTk-QaaMa*íPaqYaUzNaÛa& MaNaaevaraTae XaqzRhqNa" k-bNDaae YaQaa Pauåz" )) 36 )) yajamäny uväca svägataà te prasédeça tubhyaà namaù çréniväsa çriyä käntayä trähi naù tväm åte 'dhéça näìgair makhaù çobhate çérña-hénaù ka-bandho yathä puruñaù SYNONYMS yajamäné—the wife of Dakña; uväca—prayed; su-ägatam—auspicious appearance; te—Your; praséda—become pleased; éça—my dear Lord; tubhyam—unto You; namaù—respectful obeisances; çréniväsa—O abode of the goddess of fortune; çriyä—with Lakñmé; käntayä—Your wife; trähi—protect; naù—us; tväm—You; åte—without; adhéça—O supreme controller; na—not; aìgaiù—with bodily limbs; makhaù—the sacrificial arena; çobhate—is beautiful; çérña-hénaù—without the head; ka-bandhaù—possessed of only a body; yathä—as; puruñaù—a person. TRANSLATION The wife of Dakña prayed as follows: My dear Lord, it is very fortunate that You have appeared in this arena of sacrifice. I offer my respectful obeisances unto You, and I request that You be pleased on this occasion. The sacrificial arena is not beautiful without You, just as a body is not beautiful without the head. 336 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT Another name of Lord Viñëu is Yajïeçvara. In Bhagavad-gétä it is said that all activities should be performed as Viñëu-yajïa, for the pleasure of Lord Viñëu. Unless we please Him, whatever we do is the cause of our bondage in the material world. This is confirmed herein by the wife of Dakña: "Without Your presence, the grandeur of this sacrificial ceremony is useless, just as a body without the head, however decorated it may be, is useless." The comparison is equally applicable to the social body. Material civilization is very proud of being advanced, but it is actually the useless trunk of a body without a head. Without Kåñëa consciousness, without an understanding of Viñëu, the Supreme Personality of Godhead, any advancement in a civilization, no matter how sophisticated, is of no value. There is a statement in the Hari-bhakti-sudhodaya (3.11): bhagavad-bhakti-hénasya jätiù çästraà japas tapaù apräëasyaiva dehasya maëòanaà loka-raïjanam The purport is that sometimes when a friend or relative dies, especially among lower class men, the dead body is decorated. Dressed and ornamented, the body is taken in procession. That sort of decoration of the dead body has no actual value because the life force is already gone. Similarly, any aristocracy, any social prestige or any advancement of material civilization without Kåñëa consciousness is as good as the decoration of a dead body. The name of the wife of Dakña was Prasüti, and she was the daughter of Sväyambhuva Manu. Her sister, Devahüti, was married to Kardama Muni, and Kapiladeva, the Personality of Godhead, became her son. Prasüti, then, was the aunt of Lord Viñëu. She was asking the favor of Lord Viñëu in an affectionate mode; since she was His aunt, she sought some special favor. Also significant in this verse is that the Lord is praised with the goddess of fortune. Wherever Lord Viñëu is 337 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

worshiped, naturally there is the favor of the goddess of fortune. Lord Viñëu is addressed as amåta, transcendental. The demigods, including Brahmä and Lord Çiva, were produced after the creation, but Lord Viñëu existed before the creation. He is addressed, therefore, as amåta. Lord Viñëu is worshiped with His internal energy by the Vaiñëavas. Prasüti, the wife of Dakña, implored the Lord to turn the priests into Vaiñëavas instead of simply fruitive workers performing sacrifices for some material benefits. TEXT 37 l/aek-Paal/a Ocu" d*í" ik&- Naae d*iG>arSad(Ga]hESTv& Pa[TYaGd]ía d*XYaTae YaeNa ivìMa( ) MaaYaa ùeza >avdqYaa ih >aUMaNa( YaSTv& zï" PaÄi>a>aaRiSa >aUTaE" )) 37 )) lokapälä ücuù dåñöaù kià no dågbhir asad-grahais tvaà pratyag-drañöä dåçyate yena viçvam mäyä hy eñä bhavadéyä hi bhüman yas tvaà ñañöhaù païcabhir bhäsi bhütaiù SYNONYMS loka-päläù—the governors of the different planets; ücuù—said; dåñöaù—seen; kim—whether; naù—by us; dågbhiù—by the material senses; asat-grahaiù—revealing the cosmic manifestation; tvam—You; pratyak-drañöä—inner witness; dåçyate—is seen; yena—by whom; viçvam—the universe; mäyä—material world; hi—because; eñä—this; bhavadéyä—Your; hi—certainly; bhüman—O possessor of the universe; yaù—because; tvam—You; ñañöhaù—the sixth; païcabhiù—with the five; bhäsi—appear; 338 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bhütaiù—with the elements. TRANSLATION The governors of various planets spoke as follows: Dear Lord, we believe only in our direct perception, but under the circumstances we do not know whether we have actually seen You with our material senses. By our material senses we can simply perceive the cosmic manifestation, but You are beyond the five elements. You are the sixth. We see You, therefore, as a creation of the material world. PURPORT The governors of the various planets are certainly materially opulent and very puffed up. Such persons are unable to understand the transcendental, eternal form of the Lord. In the Brahma-saàhitä it is stated that only persons who have anointed their eyes with love of Godhead can see the Personality of Godhead in every step of their activities. Also, in the prayers of Kunté (SB 1.8.26) it is stated that only those who are akiïcana-gocaram, who are not materially puffed up, can see the Supreme Personality of Godhead; others are bewildered and cannot even think of the Absolute Truth. TEXT 38 YaaeGaeìra Ocu" Pa[eYaaà Tae_NYaae_STYaMauTaSTviYa Pa[>aae ivìaTMaNaq+aeà Pa*QaGYa AaTMaNa" ) AQaaiPa >a¢-yeXaTaYaaePaDaavTaa‚ MaNaNYav*tYaaNauGa*haaÛMaaNaGauaedMaTaYae SvSa&SQaYaa iviNaviTaRTa>a]MaGauaR" Pa[aRPaa}aaia]íSaTk-MaRaNaaRiMNa YajeXa Tae Yajivgana" +aYa& YaaiNTa TaSMaE NaMa" )) 47 )) 357 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sa praséda tvam asmäkam äkäìkñatäà darçanaà te paribhrañöa-sat-karmaëäm kértyamäne nåbhir nämni yajïeça te yajïa-vighnäù kñayaà yänti tasmai namaù SYNONYMS saù—that same person; praséda—be pleased; tvam—You; asmäkam—upon us; äkäìkñatäm—awaiting; darçanam—audience; te—Your; paribhrañöa—fallen down; sat-karmaëäm—of whom the performance of sacrifice; kértyamäne—being chanted; nåbhiù—by persons; nämni—Your holy name; yajïa-éça—O Lord of sacrifice; te—Your; yajïa-vighnäù—obstacles; kñayam—destruction; yänti—attain; tasmai—unto You; namaù—respectful obeisances. TRANSLATION Dear Lord, we were awaiting Your audience because we have been unable to perform the yajïas according to the Vedic rituals. We pray unto You, therefore, to be pleased with us. Simply by chanting Your holy name, one can surpass all obstacles. We offer our respectful obeisances unto You in Your presence. PURPORT The brähmaëa priests were very hopeful that their sacrifice would be carried out without obstacles now that Lord Viñëu was present. It is significant in this verse that the brähmaëas say, "Simply by chanting Your holy name we can surpass the obstacles, but now You are personally present." The performance of yajïa by Dakña was obstructed by the disciples and followers of Lord Çiva. The brähmaëas indirectly criticized the followers of Lord Çiva, but because the brähmaëas were always protected by Lord Viñëu, Çiva's followers could not do any harm to their prosecution of the sacrificial process. There is a 358 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

saying that when Kåñëa protects someone, no one can do him harm, and when Kåñëa wants to kill someone, no one can protect him. The vivid example was Rävaëa. Rävaëa was a great devotee of Lord Çiva, but when Lord Rämacandra wanted to kill him, Lord Çiva could not protect him. If some demigod, even Lord Çiva or Lord Brahmä, wants to do harm to a devotee, Kåñëa protects the devotee. But when Kåñëa wants to kill someone, such as Rävaëa or Hiraëyakaçipu, no demigod can protect him. TEXT 48 MaE}aeYa ovac wiTa d+a" k-ivYaRj& >ad] åd]ai>aMaiXaRTaMa( ) k-ITYaRMaaNae ôzqke-Xae SaiàNYae Yaj>aavNae )) 48 )) maitreya uväca iti dakñaù kavir yajïaà bhadra rudräbhimarçitam kértyamäne håñékeçe sanninye yajïa-bhävane SYNONYMS maitreyaù—Maitreya; uväca—said; iti—thus; dakñaù—Dakña; kaviù—being purified in consciousness; yajïam—the sacrifice; bhadra—O Vidura; rudra-abhimarçitam—devastated by Vérabhadra; kértya-mäne—being glorified; håñékeçe—Håñékeça (Lord Viñëu); sanninye—arranged for restarting; yajïa-bhävane—the protector of sacrifice. TRANSLATION Çré Maitreya said: After Lord Viñëu was glorified by all present, Dakña, his 359 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

consciousness purified, arranged to begin again the yajïa which had been devastated by the followers of Lord Çiva. TEXT 49 >aGavaNa( SveNa >aaGaeNa SavaRTMaa SavR>aaGa>auk(- ) d+a& b>aaz Aa>aaZYa Pa[qYaMaaaedeNaajae_NauPaXYaiTa )) 52 )) tasmin brahmaëy advitéye kevale paramätmani brahma-rudrau ca bhütäni bhedenäjïo 'nupaçyati SYNONYMS tasmin—Him; brahmaëi—the Supreme Brahman; advitéye—without a second; kevale—being one; parama-ätmani—the Supersoul; brahma-rudrau—both Brahmä and Çiva; ca—and; bhütäni—the living entities; bhedena—with separation; ajïaù—one who is not properly conversant; anupaçyati—thinks. TRANSLATION The Lord continued: One who is not in proper knowledge thinks that demigods like Brahmä and Çiva are independent, or he even thinks that the living entities are independent. PURPORT The living entities, including Brahmä, are not independently separated, but are counted within the marginal potency of the Supreme Lord. The Supreme Lord, being the Supersoul in every living entity, including Lord Brahmä and Lord Çiva, is directing everyone in the activities of the material modes of nature. No one can act independently of the sanction of the Lord, and therefore, indirectly, no one is different from the Supreme Person—certainly not Brahmä and Rudra, who are incarnations of the material nature's modes of passion and ignorance.

365 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 53 YaQaa PauMaaà Sva(r)ezu iXar"PaaaUTaezu MaTPar" )) 53 )) yathä pumän na sväìgeñu çiraù-päëy-ädiñu kvacit pärakya-buddhià kurute evaà bhüteñu mat-paraù SYNONYMS yathä—as; pumän—a person; na—not; sva-aìgeñu—in his own body; çiraù-päëi-ädiñu—between the head and the hands and other parts of the body; kvacit—sometimes; pärakya-buddhim—differentiation; kurute—make; evam—thus; bhüteñu—among living entities; mat-paraù—My devotee. TRANSLATION A person with average intelligence does not think the head and other parts of the body to be separate. Similarly, My devotee does not differentiate Viñëu, the all-pervading Personality of Godhead, from any thing or any living entity. PURPORT Whenever there is disease in any part of the body, the whole body takes care of the ailing part. Similarly, a devotee's oneness is manifested in His compassion for all conditioned souls. Bhagavad-gétä (5.18) says, paëòitäù sama-darçinaù: those who are learned see everyone's conditional life equally. Devotees are compassionate to every conditioned soul, and therefore they are known as apärakya-buddhi. Because devotees are learned and know that every living entity is part and parcel of the Supreme Lord, they preach Kåñëa 366 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

consciousness to everyone so that everyone may be happy. If a particular part of the body is diseased, the whole attention of the body goes to that part. Similarly, devotees care for any person who is forgetful of Kåñëa and therefore in material consciousness. The equal vision of the devotee is that he works to get all living entities back home, back to Godhead. TEXT 54 }aYaaaavaNaa& Yaae Na PaXYaiTa vE i>adaMa( ) SavR>aUTaaTMaNaa& b]øNa( Sa XaaiNTaMaiDaGaC^iTa )) 54 )) trayäëäm eka-bhävänäà yo na paçyati vai bhidäm sarva-bhütätmanäà brahman sa çäntim adhigacchati SYNONYMS trayäëäm—of the three; eka-bhävänäm—having one nature; yaù—who; na paçyati—does not see; vai—certainly; bhidäm—separateness; sarva-bhüta-ätmanäm—of the Supersoul of all living entities; brahman—O Dakña; saù—he; çäntim—peace; adhigacchati—realizes. TRANSLATION The Lord continued: One who does not consider Brahmä, Viñëu, Çiva or the living entities in general to be separate from the Supreme, and who knows Brahman, actually realizes peace; others do not. PURPORT Two words are very significant in this verse. Trayäëäm indicates "three," 367 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

namely Lord Brahmä, Lord Çiva and Lord Viñëu. Bhidäm means "different." They are three, and therefore they are separate, but at the same time they are one. This is the philosophy of simultaneous oneness and difference, which is called acintya-bhedäbheda-tattva(6). The example given in the Brahma-saàhitä is that milk and yogurt are simultaneously one and different; both are milk, but the yogurt has become changed. In order to achieve real peace, one should see everything and every living entity, including Lord Brahmä and Lord Çiva, as nondifferent from the Supreme Personality of Godhead. No one is independent. Every one of us is an expansion of the Supreme Personality of Godhead. This accounts for unity in diversity. There are diverse manifestations, but, at the same time, they are one in Viñëu. Everything is an expansion of Viñëu's energy. TEXT 55 MaE}aeYa ovac Wv& >aGavTaaidí" Pa[JaaPaiTaPaiTahRirMa( ) AicRTva §-TauNaa SveNa devaNau>aYaTaae_YaJaTa( )) 55 )) maitreya uväca evaà bhagavatädiñöaù prajäpati-patir harim arcitvä kratunä svena devän ubhayato 'yajat SYNONYMS maitreyaù—Maitreya; uväca—said; evam—thus; bhagavatä—by the Supreme Personality of Godhead; ädiñöaù—having been instructed; prajäpati-patiù—the head of all the Prajäpatis; harim—Hari; arcitvä—after worshiping; kratunä—with the sacrificial ceremonies; svena—his own; devän—the 368 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

demigods; ubhayataù—separately; ayajat—worshiped. TRANSLATION The sage Maitreya said: Thus Dakña, the head of all Prajäpatis, having been nicely instructed by the Supreme Personality of Godhead, worshiped Lord Viñëu. After worshiping Him by performing the prescribed sacrificial ceremonies, Dakña separately worshiped Lord Brahmä and Lord Çiva. PURPORT Lord Viñëu should be offered everything, and His prasäda should be distributed to all the demigods. This practice is still followed in the temple of Jagannätha at Puré. There are many temples of demigods around the main temple of Jagannätha, and the prasäda which is offered first to Jagannätha is distributed to all the demigods. The deity of Bhagälin is worshiped with the prasäda of Viñëu, and also, in the famous Lord Çiva temple of Bhuvaneçvara, the prasäda of Lord Viñëu or Lord Jagannätha is offered to the deity of Lord Çiva. This is the Vaiñëava principle. The Vaiñëava does not deride even ordinary living entities, including the small ant; everyone is offered proper respect according to his position. The offering, however, is in relation to the center, the Supreme Personality of Godhead, Kåñëa, or Viñëu. The devotee who is highly elevated sees the relationship to Kåñëa in everything; he does not see anything as being independent of Kåñëa. That is his vision of oneness. TEXT 56 åd]& c SveNa >aaGaeNa ùuPaaDaavTSaMaaihTa" ) k-MaRa" Saòavv>a*Qa& TaTa" )) 56 ))

369 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

rudraà ca svena bhägena hy upädhävat samähitaù karmaëodavasänena somapän itarän api udavasya sahartvigbhiù sasnäv avabhåthaà tataù SYNONYMS rudram—Lord Çiva; ca—and; svena—with his own; bhägena—share; hi—since; upädhävat—he worshiped; samähitaù—with concentrated mind; karmaëä—by the performance; udavasänena—by the act of finishing; soma-pän—demigods; itarän—other; api—even; udavasya—after finishing; saha—along with; åtvigbhiù—with the priests; sasnau—bathed; avabhåtham—the avabhåtha bath; tataù—then. TRANSLATION With all respect, Dakña worshiped Lord Çiva with his share of the remnants of the yajïa. After finishing the ritualistic sacrificial activities, he satisfied all the other demigods and the other people assembled there. Then, after finishing all these duties with the priests, he took a bath and was fully satisfied. PURPORT Lord Rudra, Çiva, was properly worshiped with his share of the remnants of the yajïa. Yajïa is Viñëu, and whatever prasäda is offered to Viñëu is offered to everyone, even to Lord Çiva. Çrédhara Svämé also comments in this connection, svena bhägena: the remnants of the yajïa are offered to all the demigods and others. TEXT 57 370 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TaSMaa APYaNau>aaveNa SveNaEvavaáraDaSae ) DaMaR Wv MaiTa& dtva i}adXaaSTae idv& YaYau" )) 57 )) tasmä apy anubhävena svenaiväväpta-rädhase dharma eva matià dattvä tridaçäs te divaà yayuù SYNONYMS tasmai—unto him (Dakña); api—even; anubhävena—by worshiping the Supreme Lord; svena—by his own; eva—certainly; aväpta-rädhase—having attained perfection; dharme—in religion; eva—certainly; matim—intelligence; dattvä—having given; tridaçäù—demigods; te—those; divam—to the heavenly planets; yayuù—went. TRANSLATION Thus worshiping the Supreme Lord Viñëu by the ritualistic performance of sacrifice, Dakña was completely situated on the religious path. Moreover, all the demigods who had assembled at the sacrifice blessed him that he might increase his piety, and then they left. PURPORT Although Dakña was considerably advanced in religious principles, he awaited the blessings of the demigods. Thus the great sacrifice conducted by Dakña ended in harmony and peace. TEXT 58 371 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Wv& da+aaYaaihTa& >avaNMae Yad( du>aRGaaYaa odre Ga*hqTa" ) STaNYaeNa v*Öê ivl/ÂTae Yaa&

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>aaYaeRiTa va vae!uiMa@SPaiTaMaaRMa( )) 18 )) satyaà surucyäbhihitaà bhavän me yad durbhagäyä udare gåhétaù stanyena våddhaç ca vilajjate yäà bhäryeti vä voòhum iòaspatir mäm SYNONYMS satyam—truth; surucyä—by Queen Suruci; abhihitam—narrated; bhavän—unto you; me—of me; yat—because; durbhagäyäù—of the unfortunate; udare—in the womb; gåhétaù—taken birth; stanyena—fed by the breast milk; våddhaù ca—grown up; vilajjate—becomes ashamed; yäm—unto one; bhäryä—wife; iti—thus; vä—or; voòhum—to accept; iòaù-patiù—the King; mäm—me. TRANSLATION Sunéti said: My dear boy, whatever has been spoken by Suruci is so, because the King, your father, does not consider me his wife or even his maidservant. He feels ashamed to accept me. Therefore it is a fact that you have taken birth from the womb of an unfortunate woman, and by being fed from her breast you have grown up. TEXT 19 AaiTaï TataaTa ivMaTSarSTv‚ Mau¢&- SaMaa}aaiPa YadVYal/Ik-Ma( ) AaraDaYaaDaae+aJaPaadPaÚ& YadqC^Sae_DYaaSaNaMautaMaae YaQaa )) 19 )) 395 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ätiñöha tat täta vimatsaras tvam uktaà samäträpi yad avyalékam ärädhayädhokñaja-päda-padmaà yadécchase 'dhyäsanam uttamo yathä SYNONYMS ätiñöha—just execute; tat—that; täta—my dear son; vimatsaraù—without being envious; tvam—unto you; uktam—said; samäträ api—by your stepmother; yat—whatever; avyalékam—they are all factual; ärädhaya—just begin worshiping; adhokñaja—the Transcendence; päda-padmam—lotus feet; yadi—if; icchase—desire; adhyäsanam—to be seated along with; uttamaù—your stepbrother; yathä—as much as. TRANSLATION My dear boy, whatever has been spoken by Suruci, your stepmother, although very harsh to hear, is factual. Therefore, if you desire at all to sit on the same throne as your stepbrother, Uttama, then give up your envious attitude and immediately try to execute the instructions of your stepmother. Without further delay, you must engage yourself in worshiping the lotus feet of the Supreme Personality of Godhead. PURPORT The harsh words used by Suruci to her stepson were true because unless one is favored by the Supreme Personality of Godhead one cannot achieve any success in life. Man proposes, God disposes. Sunéti, the mother of Dhruva Mahäräja, agreed with her co-wife's advice that Dhruva engage himself in the worship of the Supreme Personality of Godhead. Indirectly, the words of Suruci were a benediction for Dhruva Mahäräja, for because of the influence of his stepmother's words, he became a great devotee. 396 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 20 YaSYaax(iga]PaÚ& PaircYaR ivì‚ iv>aavNaaYaataGauaPatae" ) AJaae_DYaiTaïT%lu/ PaarMaeZ#y& Pad& iJaTaaTMaìSaNaai>avNÛMa( )) 20 )) yasyäìghri-padmaà paricarya viçvavibhävanäyätta-guëäbhipatteù ajo 'dhyatiñöhat khalu pärameñöhyaà padaà jitätma-çvasanäbhivandyam SYNONYMS yasya—whose; aìghri—leg; padmam—lotus feet; paricarya—worshiping; viçva—universe; vibhävanäya—for creating; ätta—received; guëa-abhipatteù—for acquiring the required qualifications; ajaù—the unborn (Lord Brahmä); adhyatiñöhat—became situated; khalu—undoubtedly; pärameñöhyam—the supreme position within the universe; padam—position; jita-ätma—one who has conquered his mind; çvasana—by controlling the life air; abhivandyam—worshipable. TRANSLATION Sunéti continued: The Supreme Personality of Godhead is so great that simply by worshiping His lotus feet, your great-grandfather, Lord Brahmä, acquired the necessary qualifications to create this universe. Although he is unborn and is the chief of all living creatures, he is situated in that exalted post because of the mercy of the Supreme Personality of Godhead, whom even great yogés worship by controlling the mind and regulating the life air [präëa]. 397 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT Sunéti cited the example of Lord Brahmä, who was Dhruva Mahäräja's great-grandfather. Although Lord Brahmä is also a living being, by his penance and austerity he acquired the exalted position of creator of this universe by the mercy of the Supreme Lord. To become successful in any attempt, one not only has to undergo severe penances and austerities, but also must be dependent on the mercy of the Supreme Personality of Godhead. This indication had been given to Dhruva Mahäräja by his stepmother and was now confirmed by his own mother, Sunéti. TEXT 21 TaQaa MaNauvaeR >aGavaNa( iPaTaaMahae YaMaek-MaTYaa Pauådi+aaGavTaa Sau%du"%hTaaTMaNaaMa( ) diXaRTa" k*-PaYaa Pau&Saa& dudRXaaeR_SMaiÜDaESTau Ya" )) 35 )) dhruva uväca so 'yaà çamo bhagavatä sukha-duùkha-hatätmanäm darçitaù kåpayä puàsäà durdarço 'smad-vidhais tu yaù SYNONYMS dhruvaù uväca—Dhruva çamaù—equilibrium of

Mahäräja said; saù—that; ayam—this; mind; bhagavatä—by Your Lordship; 417

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sukha-duùkha—happiness and miseries; hata-ätmanäm—those who are affected; darçitaù—shown; kåpayä—by mercy; puàsäm—of the people; durdarçaù—very difficult to perceive; asmat-vidhaiù—by persons like us; tu—but; yaù—whatever you have said. TRANSLATION Dhruva Mahäräja said: My dear Lord Näradajé, for a person whose heart is disturbed by the material conditions of happiness and distress, whatever you have so kindly explained for attainment of peace of mind is certainly a very good instruction. But as far as I am concerned, I am covered by ignorance, and this kind of philosophy does not touch my heart. PURPORT There are various classes of men. One class is called akämés, referring to those who have no material desire. Desire must exist, either material or spiritual. Material desire arises when one wants to satisfy one's personal senses. One who is ready to sacrifice anything to satisfy the Supreme Personality of Godhead can be said to have spiritual desire. Dhruva did not accept the instruction given by the great saint Närada because he thought himself unfit for such instruction, which prohibited all material desires. It is not a fact, however, that those who have material desires are prohibited from worshiping the Supreme Personality of Godhead. This is the essential instruction from the life of Dhruva. He frankly admitted that his heart was full of material desires. He was very much affected by the cruel words of his stepmother, whereas those who are spiritually advanced do not care about anyone's condemnation or adoration. In Bhagavad-gétä it is said that persons who are actually advanced in spiritual life do not care for the dual behavior of this material world. But Dhruva Mahäräja frankly admitted that he was not beyond the affliction of material distress and happiness. He was confident that the instruction given by 418 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Närada was valuable, yet he could not accept it. The question raised here is whether or not a person afflicted by material desires is fit to worship the Supreme Personality of Godhead. The answer is that everyone is fit to worship Him. Even if one has many material desires to fulfill, he should take to Kåñëa consciousness and worship the Supreme Lord Kåñëa, who is so merciful that He fulfills everyone's desires. Through this narration it will become very clear that no one is barred from worshiping the Supreme Personality of Godhead, even if one has many material desires. TEXT 36 AQaaiPa Mae_ivNaqTaSYa +aaT}a& gaaerMauPaeYauz" ) SauåCYaa duvRcaebaaàe é[YaTae ôid )) 36 )) athäpi me 'vinétasya kñättraà ghoram upeyuñaù surucyä durvaco-bäëair na bhinne çrayate hådi SYNONYMS atha api—therefore; me—my; avinétasya—not very submissive; kñättram—the spirit of a kñatriya; ghoram—intolerant; upeyuñaù—achieved; surucyäù—of Queen Suruci; durvacaù—harsh words; bäëaiù—by the arrows; na—not; bhinne—being pierced; çrayate—remain in; hådi—the heart. TRANSLATION My dear lord, I am very impudent for not accepting your instructions, but this is not my fault. It is due to my having been born in a kñatriya family. My stepmother, Suruci, has pierced my heart with her harsh words. Therefore your 419 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

valuable instruction does not stand in my heart. PURPORT It is said that the heart or mind is just like an earthen pot; once broken, it cannot be repaired by any means. Dhruva Mahäräja gave this example to Närada Muni. He said that his heart, having been pierced by the arrows of his stepmother's harsh words, felt so broken that nothing seemed valuable but his desire to counteract her insult. His stepmother had said that because he was born from the womb of Sunéti, a neglected queen of Mahäräja Uttänapäda, Dhruva Mahäräja was not fit to sit either on the throne or on his father's lap. In other words, according to his stepmother, he could not be declared king. Dhruva Mahäräja's determination, therefore, was to become king of a planet exalted even beyond that possessed by Lord Brahmä, the greatest of all the demigods. Dhruva Mahäräja indirectly informed the great sage Närada that there are four kinds of human spirit—the brahminical spirit, the kñatriya spirit, the vaiçya spirit and the çüdra spirit. The spirit of one caste is not applicable to the members of another. The philosophical spirit enunciated by Närada Muni might have been suitable for a brähmaëa spirit, but it was not suitable for a kñatriya. Dhruva frankly admitted that he was lacking in brahminical humility and was therefore unable to accept the philosophy of Närada Muni. The statements of Dhruva Mahäräja indicate that unless a child is trained according to his tendency, there is no possibility of his developing his particular spirit. It was the duty of the spiritual master or teacher to observe the psychological movement of a particular boy and thus train him in a particular occupational duty. Dhruva Mahäräja, having already been trained in the kñatriya spirit, would not accept the brahminical philosophy. In America we have practical experience of this incompatibility of the brahminical and kñatriya temperaments. The American boys, who have simply been trained as çüdras, are not at all fit to fight in battle. Therefore, when they are called to 420 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

join the military, they refuse because they do not have kñatriya spirit. This is a cause of great dissatisfaction in society. That the boys do not have the kñatriya spirit does not mean that they are trained in brahminical qualities; they are trained as çüdras, and thus in frustration they are becoming hippies. However, as soon as they enter the Kåñëa consciousness movement being started in America, they are trained to meet the brahminical qualifications, even though they have fallen to the lowest conditions as çüdras. In other words, since the Kåñëa consciousness movement is open for everyone, people in general can attain the brahminical qualifications. This is the greatest need at the present moment, for now there are actually no brähmaëas or kñatriyas but only some vaiçyas and, for the most part, çüdras. The classification of society into brähmaëas, kñatriyas, vaiçyas and çüdras is very scientific. In the human social body, the brähmaëas are considered the head, the kñatriyas are the arms, the vaiçyas are the belly, and the çüdras are the legs. At the present moment the body has legs and a belly, but there are no arms or head, and therefore society is topsy-turvy. It is necessary to reestablish the brahminical qualifications in order to raise the fallen human society to the highest standard of spiritual consciousness. TEXT 37 Pad& i}a>auvNaaeTk*-í& iJaGaqzae" SaaDau vTMaR Mae ) b]UùSMaiTPaTa*i>ab]RøNanNYaErPYaNaiDaiïTaMa( )) 37 )) padaà tri-bhuvanotkåñöaà jigéñoù sädhu vartma me brühy asmat-pitåbhir brahmann anyair apy anadhiñöhitam SYNONYMS 421 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

padam—position; tri-bhuvana—the three worlds; utkåñöam—the best; jigéñoù—desirous; sädhu—honest; vartma—way; me—unto me; brühi—please tell; asmat—our; pitåbhiù—by the forefathers, the father and grandfather; brahman—O great brähmaëa; anyaiù—by others; api—even; anadhiñöhitam—not acquired. TRANSLATION O learned brähmaëa, I want to occupy a position more exalted than any yet achieved within the three worlds by anyone, even by my fathers and grandfathers. If you will oblige, kindly advise me of an honest path to follow by which I can achieve the goal of my life. PURPORT When Dhruva Mahäräja refused to accept the brahminical instruction of Närada Muni, naturally the next question would be what sort of instruction he wanted. So even before Närada Muni asked, Dhruva Mahäräja expressed his heartfelt desire. His father, of course, was the emperor of the entire world, and his grandfather, Lord Brahmä, was the creator of the universe. Dhruva Mahäräja expressed his desire to possess a kingdom better than those of his father and grandfather. He frankly stated that he wanted a kingdom which had no competitor within the three worlds, namely the higher, middle and lower planetary systems. The greatest personality within this universe is Lord Brahmä, and Dhruva Mahäräja wanted a position even greater than his. He wanted to take advantage of Närada Muni's presence because he knew very well that if Närada Muni, the greatest devotee of Lord Kåñëa, could bless him or show him the path, then certainly he would be able to occupy a more exalted position than any person within the three worlds. Thus he wanted help from Näradajé to achieve that position. Dhruva Mahäräja wanted a position greater than that of Brahmä. This was practically an impossible proposition, but by pleasing the Supreme Personality of Godhead a devotee can achieve 422 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

even the impossible. One particular point mentioned here is that Dhruva Mahäräja wanted to occupy an exalted position not by hook or by crook, but by honest means. This indicates that if Kåñëa offered him such a position, then he would accept it. That is the nature of a devotee. He may desire material gain, but he accepts it only if Kåñëa offers it. Dhruva Mahäräja was sorry to refuse the instruction of Närada Muni; therefore he requested him to be merciful to him by showing a path by which he could fulfill his mind's desires. TEXT 38 NaUNa& >avaNa( >aGavTaae Yaae_(r)Ja" ParMaeiïNa" ) ivTaudà$=Tae vqaGavaNa( vaSaudevSTa& >aJa Ta& Pa[vaaGaivTa( )) 54 )) oà namo bhagavate väsudeväya mantreëänena devasya kuryäd dravyamayéà budhaù saparyäà vividhair dravyair deça-käla-vibhägavit SYNONYMS oà—O my Lord; namaù—I offer my respectful obeisances; bhagavate—unto the Supreme Personality of Godhead; väsudeväya—unto the Supreme Lord, 445 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Väsudeva; mantreëa—by this hymn, or mantra; anena—this; devasya—of the Lord; kuryät—one should do; dravyamayém—physical; budhaù—one who is learned; saparyäm—worship by the prescribed method; vividhaiù—with varieties; dravyaiù—paraphernalia; deça—according to country; käla—time; vibhäga-vit—one who knows the divisions. TRANSLATION Oà namo bhagavate väsudeväya. This is the twelve-syllable mantra for worshiping Lord Kåñëa. One should install the physical forms of the Lord, and with the chanting of the mantra one should offer flowers and fruits and other varieties of foodstuffs exactly according to the rules and regulations prescribed by authorities. But this should be done in consideration of place, time, and attendant conveniences and inconveniences. PURPORT Oà namo bhagavate väsudeväya is known as the dvädaçäkñara-mantra. This mantra is chanted by Vaiñëava devotees, and it begins with praëava, or oàkära. There is an injunction that those who are not brähmaëas cannot pronounce the praëava mantra. But Dhruva Mahäräja was born a kñatriya. He at once admitted before Närada Muni that as a kñatriya he was unable to accept Närada's instruction of renunciation and mental equilibrium, which are the concern of a brähmaëa. Still, although not a brähmaëa but a kñatriya, Dhruva was allowed, on the authority of Närada, to pronounce the praëava oàkära. This is very significant. Especially in India, the caste brähmaëas object greatly when persons from other castes, who are not born in brähmaëa families, recite this praëava mantra. But here is tacit proof that if a person accepts the Vaiñëava mantra or Vaiñëava way of worshiping the Deity, he is allowed to chant the praëava mantra. In Bhagavad-gétä the Lord personally accepts that anyone, even one of a low species, can be elevated to the highest position and go back home, back to Godhead, simply if he worships properly. 446 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

The prescribed rules, as stated here by Närada Muni, are that one should accept the mantra through a bona fide spiritual master and hear the mantra in the right ear. Not only should one chant or murmur the mantra, but in front of him he must have the Deity, or physical form of the Lord. Of course, when the Lord appears it is no longer a physical form. For example, when an iron rod is made red-hot in a fire, it is no longer iron; it is fire. Similarly, when we make a form of the Lord—whether of wood or stone or metal or jewels or paint, or even a form within the mind—it is a bona fide, spiritual, transcendental form of the Lord. Not only must one receive the mantra from the bona fide spiritual master like Närada Muni or his representative in the disciplic succession, but one must chant the mantra. And not only must one chant, but he should also offer whatever foodstuff is available in his part of the world, according to time and convenience. The method of worship—chanting the mantra and preparing the forms of the Lord—is not stereotyped, nor is it exactly the same everywhere. It is specifically mentioned in this verse that one should take consideration of the time, place and available conveniences. Our Kåñëa consciousness movement is going on throughout the entire world, and we also install Deities in different centers. Sometimes our Indian friends, puffed up with concocted notions, criticize, "This has not been done. That has not been done." But they forget this instruction of Närada Muni to one of the greatest Vaiñëavas, Dhruva Mahäräja. One has to consider the particular time, country and conveniences. What is convenient in India may not be convenient in the Western countries. Those who are not actually in the line of äcäryas, or who personally have no knowledge of how to act in the role of äcärya, unnecessarily criticize the activities of the ISKCON movement in countries outside of India. The fact is that such critics cannot do anything personally to spread Kåñëa consciousness. If someone does go and preach, taking all risks and allowing all considerations for time and place, it might be that there are changes in the manner of worship, but that is not at all faulty according to çästra. Çrémad Véraräghava Äcärya, an äcärya in the disciplic succession of the Rämänuja-sampradäya, has 447 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

remarked in his commentary that caëòälas, or conditioned souls who are born in lower than çüdra families, can also be initiated according to circumstances. The formalities may be slightly changed here and there to make them Vaiñëavas. Lord Caitanya Mahäprabhu recommends that His name should be heard in every nook and corner of the world. How is this possible unless one preaches everywhere? The cult of Lord Caitanya Mahäprabhu is bhägavata-dharma, and He especially recommends kåñëa-kathä, or the cult of Bhagavad-gétä and Çrémad-Bhägavatam. He recommends that every Indian, considering this task to be para-upakära, or welfare activity, take the Lord's message to other residents of the world. "Other residents of the world" does not refer only to those who are exactly like the Indian brähmaëas and kñatriyas, or like the caste brähmaëas, who claim to be brähmaëas because they were born in the families of brähmaëas. The principle that only Indians and Hindus should be brought into the Vaiñëava cult is a mistaken idea. There should be propaganda to bring everyone to the Vaiñëava cult. The Kåñëa consciousness movement is meant for this purpose. There is no bar to propagating the Kåñëa consciousness movement even among people who are born in caëòäla, mleccha or yavana families. Even in India, this point has been enunciated by Çréla Sanätana Gosvämé in his book Hari-bhakti-viläsa, which is småti and is the authorized Vedic guide for Vaiñëavas in their daily behavior. Sanätana Gosvämé says that as bell metal can turn to gold when mixed with mercury in a chemical process, so, by the bona fide dékñä, or initiation method, anyone can become a Vaiñëava. One should take initiation from a bona fide spiritual master coming in the disciplic succession, who is authorized by his predecessor spiritual master. This is called dékñä-vidhäna. Lord Kåñëa states in Bhagavad-gétä, vyapäçritya: one should accept a spiritual master. By this process the entire world can be converted to Kåñëa consciousness. TEXT 55 448 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Sail/lE/" éuici>aMaaRLYaEvRNYaEMaURl/f-l/aidi>a" ) XaSTaax(ku-ra&éukE-êaceRtaul/SYaa iPa[YaYaa Pa[>auMa( )) 55 )) salilaiù çucibhir mälyair vanyair müla-phalädibhiù çastäìkuräàçukaiç cärcet tulasyä priyayä prabhum SYNONYMS salilaiù—by use of water; çucibhiù—being purified; mälyaiù—by garlands; vanyaiù—of forest flowers; müla—roots; phala-ädibhiù—by different kinds of vegetables and fruits; çasta—the newly grown grass; aìkura—buds; aàçukaiù—by the skin of trees, such as the bhürja; ca—and; arcet—should worship; tulasyä—by the tulasé leaves; priyayä—which are very dear to the Lord; prabhum—the Lord. TRANSLATION One should worship the Lord by offering pure water, pure flower garlands, fruits, flowers and vegetables, which are available in the forest, or by collecting newly grown grasses, small buds of flowers or even the skins of trees, and if possible, by offering tulasé leaves, which are very dear to the Supreme Personality of Godhead. PURPORT It is specifically mentioned herein that tulasé leaves are very dear to the Supreme Personality of Godhead, and devotees should take particular care to have tulasé leaves in every temple and center of worship. In the Western countries, while engaged in propagating the Kåñëa consciousness movement, we were brought great unhappiness because we could not find tulasé leaves. We 449 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

are very much obliged, therefore, to our disciple Çrématé Govinda däsé because she has taken much care to grow tulasé plants from seeds, and she has been successful by the grace of Kåñëa. Now tulasé plants are growing in almost every center of our movement. Tulasé leaves are very important in the method of worshiping the Supreme Personality of Godhead. In this verse the word salilaiù means "by the water." Of course, Dhruva Mahäräja was worshiping on the bank of the Yamunä. The Yamunä and the Ganges are sacred, and sometimes devotees in India insist that the Deity must be worshiped with water of the Ganges or Yamunä. But here we understand deça-käla to mean "according to time and country." In the Western countries there is no River Yamunä or Ganges—water from such sacred rivers is not available. Does this mean that the arcä worship should for that reason be stopped? No. Salilaiù refers to any water—whatever is available—but it must be very clear and collected purely. That water can be used. The other paraphernalia, such as flower garlands, fruits and vegetables, should be collected according to the country and according to their availability. Tulasé leaves are very important for satisfying the Lord, so as far as possible an arrangement should be made for growing tulasé leaves. Dhruva Mahäräja was advised to worship the Lord with the fruits and flowers available in the forest. In the Bhagavad-gétä Kåñëa frankly says that He accepts vegetables, fruits, flowers, etc. One should not offer Lord Väsudeva anything other than what is prescribed herein by the great authority Närada Muni. One cannot offer to the Deity according to one's whims; since these fruits and vegetables are available anywhere in the universe, we should observe this small point very attentively. TEXT 56 l/Bßa d]VYaMaYaqMaca| i+aTYaMBvaidzu vacRYaeTa( ) Aa>a*TaaTMaa MauiNa" XaaNTaae YaTavax(iMaTavNYa>auk(- )) 56 )) 450 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

labdhvä dravyamayém arcäà kñity-ambv-ädiñu värcayet äbhåtätmä muniù çänto yata-väì mita-vanya-bhuk SYNONYMS labdhvä—by getting; dravya-mayém—made of physical elements; arcäm—worshipable Deity; kñiti—earth; ambu—water; ädiñu—beginning with; vä—or; arcayet—worship; äbhåta-ätmä—one who is fully self-controlled; muniù—a great personality; çäntaù—peacefully; yata-väk—controlling the force of talking; mita—frugal; vanya-bhuk—eating whatever is available in the forest. TRANSLATION It is possible to worship a form of the Lord made of physical elements such as earth, water, pulp, wood and metal. In the forest one can make a form with no more than earth and water and worship Him according to the above principles. A devotee who has full control over his self should be very sober and peaceful and must be satisfied simply with eating whatever fruits and vegetables are available in the forest. PURPORT It is essential for a devotee to worship the form of the Lord and not only meditate upon the form of the Lord within his mind with the chanting of the mantra given by the spiritual master. The worship of the form must be present. The impersonalist takes unnecessary trouble to meditate upon or worship something impersonal, and the path is very precarious. We are not advised to follow the impersonalist way of meditating on or worshiping the Lord. Dhruva Mahäräja was advised to worship a form made of earth and water because in 451 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the jungle, if it is not possible to have a form made of metal, wood or stone, the best process is to take earth mixed with water and make a form of the Lord and worship Him. The devotee should not be anxious about cooking food; whatever is available in the forest or in the city among the fruit and vegetable groups should be offered to the Deity, and the devotee should be satisfied eating that. He should not be anxious to have very palatable dishes. Of course, wherever it is possible, one should offer the Deities the best foodstuffs, prepared within the category of fruits and vegetables, cooked or uncooked. The important factor is that the devotee should be regulated (mita-bhuk); that is one of the good qualifications of a devotee. He should not hanker to satisfy the tongue with a particular kind of foodstuff. He should be satisfied to eat whatever prasäda is available by the grace of the Lord. TEXT 57 SveC^avTaarcirTaEricNTYaiNaJaMaaYaYaa ) k-irZYaTYautaMaëaek-STad( DYaaYaed(Da*dYa(r)MaMa(// )) 57 )) svecchävatära-caritair acintya-nija-mäyayä kariñyaty uttamaçlokas tad dhyäyed dhådayaì-gamam SYNONYMS sva-icchä—by His own supreme will; avatära—incarnation; caritaiù—activities; acintya—inconceivable; nija-mäyayä—by His own potency; kariñyati—performs; uttama-çlokaù—the Supreme Personality of Godhead; tat—that; dhyäyet—one should meditate; hådayam-gamam—very attractive.

452 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION My dear Dhruva, besides worshiping the Deity and chanting the mantra three times a day, you should meditate upon the transcendental activities of the Supreme Personality of Godhead in His different incarnations, as exhibited by His supreme will and personal potencies. PURPORT Devotional service comprises nine prescribed practices—hearing, chanting, remembering, worshiping, serving, offering everything to the Deity, etc. Here Dhruva Mahäräja is advised not only to meditate on the form of the Lord, but to think of His transcendental pastimes in His different incarnations. Mäyävädé philosophers take the incarnation of the Lord to be in the same category as the ordinary living entity. This is a great mistake. The incarnation of the Supreme Personality of Godhead is not forced to act by the material laws of nature. The word svecchä is used here to indicate that He appears out of His supreme will. The conditioned soul is forced to accept a particular type of body according to his karma given by the laws of material nature under the direction of the Supreme Lord. But when the Lord appears, He is not forced by the dictation of material nature; He appears as He likes by His own internal potency. That is the difference. The conditioned soul accepts a particular type of body, such as the body of a hog, by his work and by the superior authority of material nature. But when Lord Kåñëa appears in the incarnation of a boar, He is not the same kind of hog as an ordinary animal. Kåñëa appears as Varäha-avatära in an expansive feature which cannot be compared to an ordinary hog's. His appearance and disappearance are inconceivable to us. In the Bhagavad-gétä it is clearly said that He appears by His own internal potency for the protection of the devotees and the annihilation of the nondevotees. A devotee should always consider that Kåñëa does not appear as an ordinary human being or ordinary beast; His appearance as Varäha-mürti or 453 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

a horse or tortoise is an exhibition of His internal potency. In the Brahma-saàhitä it is said, änanda-cinmaya-rasa-pratibhävitäbhiù: [Bs. 5.37] one should not mistake the appearance of the Lord as a human being or a beast to be the same as the birth of an ordinary conditioned soul, who is forced to appear by the laws of nature, whether as an animal, as a human being or as a demigod. This kind of thinking is offensive. Lord Caitanya Mahäprabhu has condemned the Mäyävädés as offensive to the Supreme Personality of Godhead because of their thinking that the Lord and the conditioned living entities are one and the same. Närada advises Dhruva to meditate on the pastimes of the Lord, which is as good as the meditation of concentrating one's mind on the form of the Lord. As meditation on any form of the Lord is valuable, so is chanting of different names of the Lord, such as Hari, Govinda and Näräyaëa. But in this age we are especially advised to chant the Hare Kåñëa mantra as enunciated in the çästra: Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. TEXT 58 PaircYaaR >aGavTaae YaavTYa" PaUvRSaeivTaa" ) Taa MaN}aôdYaeNaEv Pa[Yau&JYaaNMaN}aMaUTaRYae )) 58 )) paricaryä bhagavato yävatyaù pürva-sevitäù tä mantra-hådayenaiva prayuïjyän mantra-mürtaye SYNONYMS paricaryäù—service; bhagavataù—of the Personality of Godhead; yävatyaù—as they are prescribed (as above mentioned); pürva-sevitäù—recommended or 454 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

done by previous äcäryas; täù—that; mantra—hymns; hådayena—within the heart; eva—certainly; prayuïjyät—one should worship; mantra-mürtaye—who is nondifferent from the mantra. TRANSLATION One should follow in the footsteps of previous devotees regarding how to worship the Supreme Lord with the prescribed paraphernalia, or one should offer worship within the heart by reciting the mantra to the Personality of Godhead, who is nondifferent from the mantra. PURPORT It is recommended here that even if one cannot arrange to worship the forms of the Lord with all recommended paraphernalia, one can simply think about the form of the Lord and mentally offer everything recommended in the çästras, including flowers, candana pulp, conchshell, umbrella, fan and cämara. One can meditate upon offering and chant the twelve-syllable mantra, oà namo bhagavate väsudeväya. Since the mantra and the Supreme Personality of Godhead are nondifferent, one can worship the form of the Lord with the mantra in the absence of physical paraphernalia. The story of the brähmaëa who worshiped the Lord within his mind, as related in Bhakti-rasämåta-sindhu, or The Nectar of Devotion, should be consulted in this connection. If paraphernalia is not present physically, one can think of the items and offer them to the Deity by chanting the mantra. Such are the liberal and potent facilities in the process of devotional service. TEXTS 59-60 Wv& k-aYaeNa MaNaSaa vcSaa c MaNaaeGaTaMa( ) PaircYaRMaaaGavaNa( >ai¢-MaTPaircYaRYaa )) 59 )) 455 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Pau&SaaMaMaaiYaNaa& SaMYaG>aJaTaa& >aavvDaRNa" ) é[eYaae idXaTYai>aMaTa& YaÖMaaRidzu deihNaaMa( )) 60 )) evaà käyena manasä vacasä ca mano-gatam paricaryamäëo bhagavän bhaktimat-paricaryayä puàsäm amäyinäà samyag bhajatäà bhäva-vardhanaù çreyo diçaty abhimataà yad dharmädiñu dehinäm SYNONYMS evam—thus; käyena—by the body; manasä—by the mind; vacasä—by the words; ca—also; manaù-gatam—simply by thinking of the Lord; paricaryamäëaù—engaged in the devotional service; bhagavän—the Supreme Personality of Godhead; bhakti-mat—according to the regulative principles of devotional service; paricaryayä—by worshiping the Lord; puàsäm—of the devotee; amäyinäm—who is sincere and serious; samyak—perfectly; bhajatäm—engaged in devotional service; bhäva-vardhanaù—the Lord, who increases the ecstasy of the devotee; çreyaù—ultimate goal; diçati—bestows; abhimatam—desire; yat—as they are; dharma-ädiñu—regarding spiritual life and economic development; dehinäm—of the conditioned souls. TRANSLATION Anyone who thus engages in the devotional service of the Lord, seriously and sincerely, with his mind, words and body, and who is fixed in the activities of the prescribed devotional methods, is blessed by the Lord according to his desire. If a devotee desires material religiosity, economic development, sense 456 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

gratification or liberation from the material world, he is awarded these results. PURPORT Devotional service is so potent that one who renders devotional service can receive whatever he likes as a benediction from the Supreme Personality of Godhead. The conditioned souls are very much attached to the material world, and thus by performing religious rites they want the material benefits known as dharma and artha. TEXT 61 ivr¢-êeiNd]YarTaaE >ai¢-YaaeGaeNa >aUYaSaa ) Ta& iNarNTar>aaveNa >aJaeTaaÖa ivMau¢-Yae )) 61 )) viraktaç cendriya-ratau bhakti-yogena bhüyasä taà nirantara-bhävena bhajetäddhä vimuktaye SYNONYMS viraktaù ca—completely renounced order of life; indriya-ratau—in the matter of sense gratification; bhakti-yogena—by the process of devotional service; bhüyasä—with great seriousness; tam—unto Him (the Supreme); nirantara—constantly, twenty-four hours daily; bhävena—in the topmost stage of ecstasy; bhajeta—must worship; addhä—directly; vimuktaye—for liberation. TRANSLATION If one is very serious about liberation, he must stick to the process of transcendental loving service, engaging twenty-four hours a day in the highest 457 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

stage of ecstasy, and he must certainly be aloof from all activities of sense gratification. PURPORT There are different stages of perfection according to different persons' objectives. Generally people are karmés, for they engage in activities of sense gratification. Above the karmés are the jïänés, who are trying to become liberated from material entanglement. Yogés are still more advanced because they meditate on the lotus feet of the Supreme Personality of Godhead. And above all these are the devotees, who simply engage in the transcendental loving service of the Lord; they are situated seriously on the topmost platform of ecstasy. Here Dhruva Mahäräja is advised that if he has no desire for sense gratification, then he should directly engage himself in the transcendental loving service of the Lord. The path of apavarga, or liberation, begins from the stage called mokña. In this verse the word vimuktaye, "for liberation," is especially mentioned. If one wants to he happy within this material world, he may aspire to go to the different material planetary systems where there is a higher standard of sense gratification, but real mokña, or liberation, is performed without any such desire. This is explained in the Bhakti-rasämåta-sindhu by the term anyäbhiläñitä-çünyam [Cc. Madhya 19.167], "without desire for material sense gratification." For persons who are still inclined to enjoy material life in different stages or on different planets, the stage of liberation in bhakti-yoga is not recommended. Only persons who are completely free from the contamination of sense gratification can execute bhakti-yoga, or the process of devotional service, very purely. The activities on the path of apavarga up to the stages of dharma, artha and käma are meant for sense gratification, but when one comes to the stage of mokña, the impersonalist liberation, the practitioner wants to merge into the existence of the Supreme. But that is also sense gratification. When one goes above the stage of liberation, however, he at once becomes one of the associates of the 458 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Lord to render transcendental loving service. That is technically called vimukti. For this specific vimukti liberation, Närada Muni recommends that one directly engage himself in devotional service. TEXT 62 wTYau¢-STa& Pair§-MYa Pa[aRk-" ) YaYaaE MaDauvNa& Pauau" ) WeZYaTYaicrTaae raJaNa( YaXaae ivPaul/Ya&STav )) 69 ))

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suduñkaraà karma kåtvä loka-pälair api prabhuù aiñyaty acirato räjan yaço vipulayaàs tava SYNONYMS su-duñkaram—impossible to perform; karma—work; kåtvä—after performing; loka-pälaiù—by great personalities; api—even; prabhuù—quite competent; aiñyati—will come back; acirataù—without delay; räjan—my dear King; yaçaù—reputation; vipulayan—causing to become great; tava—your. TRANSLATION My dear King, your son is very competent. He will perform activities which would he impossible even for great kings and sages. Very soon he will complete his task and come back home. You should know that he will also spread your reputation all over the world. PURPORT Here in this verse Närada Muni has described Dhruva Mahäräja as prabhu. This word is applicable to the Supreme Personality of Godhead. Sometimes the spiritual master is addressed as Prabhupäda. Prabhu means "the Supreme Personality of Godhead," and päda means "post." According to Vaiñëava philosophy, the spiritual master occupies the post of the Supreme Personality of Godhead, or in other words he is the bona fide representative of the Supreme Lord. Dhruva Mahäräja is also described here as prabhu because he is an äcärya of the Vaiñëava school. Another meaning of prabhu is "master of the senses," just like the word svämé. Another significant word is suduñkaram, "very difficult to perform." What was the task that Dhruva Mahäräja undertook? The most difficult task in life is to satisfy the Supreme Personality of Godhead, 467 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

and Dhruva Mahäräja would be able to do that. We must remember that Dhruva Mahäräja was not fickle; he was determined to execute his service and then come back. Every devotee, therefore, should be determined that in this life he will be able to satisfy the Supreme Personality of Godhead and by that process go back home, back to Godhead. That is the perfection of the highest mission of life. TEXT 70 MaE}aeYa ovac wiTa devizRaavrqMa( ) SaMaaihTa" PaYaRcrd*ZYaadeXaeNa PaUåzMa( )) 71 )) taträbhiñiktaù prayatas täm upoñya vibhävarém samähitaù paryacarad åñy-ädeçena püruñam SYNONYMS tatra—thereupon; abhiñiktaù—after taking a bath; prayataù—with great attention; täm—that; upoñya—fasting; vibhävarém—night; samähitaù—perfect attention; paryacarat—worshiped; åñi—by the great sage Närada; ädeçena—as advised; püruñam—the Supreme Personality of Godhead. TRANSLATION Elsewhere, Dhruva Mahäräja, having arrived at Madhuvana, took his bath in the River Yamunä and observed fasting in the night with great care and attention. After that, as advised by the great sage Närada, he engaged himself in worshiping the Supreme Personality of Godhead. PURPORT The significance of this particular verse is that Dhruva Mahäräja acted exactly according to the advice of his spiritual master, the great sage Närada. Çréla Viçvanätha Cakravarté also advises that if we want to be successful in our 469 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

attempt to go back to Godhead, we must very seriously act according to the instruction of the spiritual master. That is the way of perfection. There need be no anxiety over attaining perfection because if one follows the instruction given by the spiritual master he is sure to attain perfection. Our only concern should be how to execute the order of the spiritual master. A spiritual master is expert in giving special instructions to each of his disciples, and if the disciple executes the order of the spiritual master, that is the way of his perfection. TEXT 72 i}ara}aaNTae i}ara}aaNTae k-iPaTQabdraXaNa" ) AaTMav*tYaNauSaarea+aae iJaTaìaSaae DYaaYaNdevMaDaarYaTa( )) 75 )) caturtham api vai mäsaà dvädaçe dvädaçe 'hani väyu-bhakño jita-çväso 473 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

dhyäyan devam adhärayat SYNONYMS caturtham—fourth; api—also; vai—in that way; mäsam—the month; dvädaçe dvädaçe—on the twelfth; ahani—day; väyu—air; bhakñaù—eating; jita-çväsaù—controlling the breathing process; dhyäyan—meditating; devam—the Supreme Lord; adhärayat—worshiped. TRANSLATION In the fourth month Dhruva Mahäräja became a complete master of the breathing exercise, and thus he inhaled air only every twelfth day. In this way he became completely fixed in his position and worshiped the Supreme Personality of Godhead. TEXT 76 PaÄMae MaaSYaNauPa[aáe iJaTaìaSaae Na*PaaTMaJa" ) DYaaYaNa( b]ø PadEke-Na TaSQaaE SQaaaDYaaYaiTa ivìMaaTMaNaae Üar& iNaåDYaaSauMaNaNYaYaa iDaYaa ) l/aek-a iNaåC^(vaSaiNaPaqi@Taa >a*Xa& Sal/aek-Paal/a" XaraYaa oå§-Mae k*-TaavNaaMaa" Pa[YaYauiñivíPaMa( ) SahóXaqzaRiPa TaTaae GaåTMaTaa MaDaaevRNa& >a*TYaidd*+aYaa GaTa" )) 1 )) maitreya uväca ta evam utsanna-bhayä urukrame kåtävanämäù prayayus tri-viñöapam sahasraçérñäpi tato garutmatä madhor vanaà bhåtya-didåkñayä gataù SYNONYMS maitreyaù uväca—the great sage Maitreya continued; te—the demigods; evam—thus; utsanna-bhayäù—being freed from all fears; urukrame—unto the Supreme Personality of Godhead, whose actions are uncommon; kåta-avanämäù—they offered their obeisances; prayayuù—they returned; tri-viñöapam—to their respective heavenly planets; sahasra-çérñä api—also the Personality of Godhead known as Sahasraçérñä; tataù—from there; garutmatä—getting up on the back of Garuòa; madhoù vanam—the forest known as Madhuvana; bhåtya—servant; didåkñayä—wishing to see him; gataù—went. TRANSLATION The great sage Maitreya told Vidura: When the demigods were thus reassured by the Personality of Godhead, they were freed from all fears, and after offering their obeisances, they returned to their heavenly planets. Then the Lord, who is nondifferent from the Sahasraçérñä incarnation, got on the back of Garuòa, who carried Him to the Madhuvana Forest to see His servant Dhruva. 486 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT The word sahasraçérñä refers to the Personality of Godhead known as Garbhodakaçäyé Viñëu. Although the Lord appeared as Kñérodakaçäyé Viñëu, He has been described here as Sahasraçérñä Viñëu because He is nondifferent from Garbhodakaçäyé Viñëu. According to Çréla Sanätana Gosvämé in his Bhägavatämåta, the Sahasraçérñä Personality of Godhead who appeared at that time was the incarnation known as Påçnigarbha. He created the planet known as Dhruvaloka for the habitation of Dhruva Mahäräja. TEXT 2 Sa vE iDaYaa YaaeGaivPaak-Taqv]Yaa ôTPaÚk-aeXae Sfu-irTa& Tai@TPa[>aMa( ) iTaraeihTa& SahSaEvaePal/+Ya bih"iSQaTa& TadvSQa& ddXaR )) 2 )) sa vai dhiyä yoga-vipäka-tévrayä håt-padma-koçe sphuritaà taòit-prabham tirohitaà sahasaivopalakñya bahiù-sthitaà tad-avasthaà dadarça SYNONYMS saù—Dhruva Mahäräja; vai—also; dhiyä—by meditation; yoga-vipäka-tévrayä—on account of mature realization of the yogic process; håt—the heart; padma-koçe—on the lotus of; sphuritam—manifested; taòit-prabham—brilliant like lightning; tirohitam—having disappeared; sahasä—all of a sudden; eva—also; upalakñya—by observing; bahiù-sthitam—externally situated; tat-avastham—in the same posture; 487 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

dadarça—was able to see. TRANSLATION The form of the Lord, which was brilliant like lightning and in which Dhruva Mahäräja, in his mature yogic process, was fully absorbed in meditation, all of a sudden disappeared. Thus Dhruva was perturbed, and his meditation broke. But as soon as he opened his eyes he saw the Supreme Personality of Godhead personally present, just as he had been seeing the Lord in his heart. PURPORT Because of his mature position in yogic meditation, Dhruva Mahäräja was constantly observing the form of the Personality of Godhead within his heart, but all of a sudden, when the Supreme Personality disappeared from his heart, he thought that he had lost Him. Dhruva Mahäräja was perturbed, but upon opening his eyes and breaking his meditation he saw the same form of the Lord before him. In the Brahma-saàhitä (5.38) it is said, premäïjana-cchurita-bhakti-vilocanena: a saintly person who has developed love of Godhead by devotional service always sees the Lord's transcendental form of Çyämasundara. This Çyämasundara form of the Lord within the heart of a devotee is not imaginary. When a devotee becomes mature in his prosecution of devotional service, he sees face to face the same Çyämasundara he has thought of during the entire course of his devotional service. Since the Supreme Lord is absolute, the form within the heart of a devotee, the form in the temple and the original form in Vaikuëöha, Våndävana-dhäma, are all the same; they are nondifferent from one another. TEXT 3

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TaÕXaRNaeNaaGaTaSaaßSa" i+aTaa‚ vvNdTaa(r)& ivNaMaYYa dYaa& Pa[PaXYaNa( Pa[iPabiàva>aRk-‚ êuMbiàvaSYaeNa >auJaEirvaiëzNa( )) 3 )) tad-darçanenägata-sädhvasaù kñitäv avandatäìgaà vinamayya daëòavat dågbhyäà prapaçyan prapibann ivärbhakaç cumbann iväsyena bhujair iväçliñan SYNONYMS tat-darçanena—after seeing the Lord; ägata-sädhvasaù—Dhruva Mahäräja, being greatly confused; kñitau—on the ground; avandata—offered obeisances; aìgam—his body; vinamayya—prostrating; daëòavat—just like a rod; dågbhyäm—with his eyes; prapaçyan—looking upon; prapiban—drinking; iva—like; arbhakaù—the boy; cumban—kissing; iva—like; äsyena—with his mouth; bhujaiù—with his arms; iva—like; äçliñan—embracing. TRANSLATION When Dhruva Mahäräja saw his Lord just in front of him, he was greatly agitated and offered Him obeisances and respect. He fell flat before Him like a rod and became absorbed in love of Godhead. Dhruva Mahäräja, in ecstasy, looked upon the Lord as if he were drinking the Lord with his eyes, kissing the lotus feet of the Lord with his mouth, and embracing the Lord with his arms. PURPORT Naturally, when Dhruva Mahäräja personally saw the Supreme Personality of Godhead face to face, he was very much agitated in awe and respect, and it 489 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

appeared as if he were drinking the entire body of the Lord with his eyes. The devotee's love for the Supreme Personality of Godhead is so intense that he wants to kiss the lotus feet of the Lord constantly, and he wants to touch the tips of the toes of the Lord and constantly embrace His lotus feet. All these features of Dhruva Mahäräja's bodily expression indicate that upon seeing the Lord face to face he developed the eight kinds of transcendental ecstasy in his body. TEXT 4 Sa Ta& ivv+aNTaMaTaiÜd& hir‚ jaRTvaSYa SavRSYa c ôÛviSQaTa" ) k*-TaaÅil&/ b]øMaYaeNa k-MbuNaa PaSPaXaR bal&/ k*-PaYaa k-Paaele/ )) 4 )) sa taà vivakñantam atad-vidaà harir jïätväsya sarvasya ca hådy avasthitaù kåtäïjalià brahmamayena kambunä pasparça bälaà kåpayä kapole SYNONYMS saù—the Supreme Personality of Godhead; tam—Dhruva Mahäräja; vivakñantam—wanting to offer prayers describing His qualities; a-tat-vidam—not experienced at that; hariù—the Personality of Godhead; jïätvä—having understood; asya—of Dhruva Mahäräja; sarvasya—of everyone; ca—and; hådi—in the heart; avasthitaù—being situated; kåta-aïjalim—situated with folded hands; brahma-mayena—just consistent with the words of the Vedic hymns; kambunä—with His conchshell; pasparça—touched; bälam—the boy; kåpayä—out of causeless mercy; 490 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

kapole—on the forehead. TRANSLATION Although Dhruva Mahäräja was a small boy, he wanted to offer prayers to the Supreme Personality of Godhead in suitable language. But because he was inexperienced, he could not adjust himself immediately. The Supreme Personality of Godhead, being situated in everyone's heart, could understand Dhruva Mahäräja's awkward position. Out of His causeless mercy He touched His conchshell to the forehead of Dhruva Mahäräja, who stood before Him with folded hands. PURPORT Every devotee wants to chant the transcendental qualities of the Lord. Devotees are always interested in hearing about the Lord's transcendental qualities, and they are always eager to glorify these qualities, but sometimes they feel inconvenienced by humbleness. The Personality of Godhead, being situated in everyone's heart, specifically gives a devotee intelligence to describe Him. It is therefore understood that when a devotee writes or speaks about the Supreme Personality of Godhead, his words are dictated by the Lord from within. This is confirmed in Bhagavad-gétä, Tenth Chapter: to those who constantly engage in the transcendental loving service of the Lord, the Lord, from within, dictates what to do next in order to serve Him. When Dhruva Mahäräja felt hesitant, not knowing how to describe the Lord for want of sufficient experience, the Lord, out of His causeless mercy, touched His conchshell to Dhruva's forehead, and he was transcendentally inspired. This transcendental inspiration is called brahma-maya because when one is thus inspired, the sound he produces exactly corresponds to the sound vibration of the Vedas. This is not the ordinary sound vibration of this material world. Therefore the sound vibration of the Hare Kåñëa mantra, although presented in the ordinary alphabet, should not be taken as mundane or material. 491 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 5 Sa vE TadEv Pa[iTaPaaidTaa& iGar& dEvq& PairjaTaParaTMaiNaavTPa[Paà" ) TaSYaaPavGYaRXara*Taa& Tav PaadPaÚ‚ DYaaNaaÙvÂNak-Qaaé[vai¢&- Mauhu" Pa[vhTaa& TviYa Mae Pa[Sa(r)ae >aUYaadNaNTa MahTaaMaMal/aXaYaaNaaMa( ) YaeNaaÅSaaeLbavaiBDa& NaeZYae >avd(Gauua" PairicTa& SadSaiÜXaezMa( ) æPa& SQaivïMaJa Tae MahdaÛNaek&NaaTa" Par& ParMa veiÚ Na Ya}a vad" )) 13 )) tiryaì-naga-dvija-sarésåpa-deva-daityamartyädibhiù paricitaà sad-asad-viçeñam rüpaà sthaviñöham aja te mahad-ädy-anekaà nätaù paraà parama vedmi na yatra vädaù SYNONYMS tiryak—by animals; naga—trees; dvija—birds; sarésåpa—reptiles; deva—demigods; daitya—demons; martya-ädibhiù—by men, etc.; paricitam—pervaded; sat-asat-viçeñam—with varieties manifest and unmanifest; rüpam—form; sthaviñöham—gross universal; aja—O Unborn; te—Your; mahat-ädi—caused by the total material energy, etc.; anekam—various causes; na—not; ataù—from this; param—transcendental; parama—O Supreme; vedmi—I know; na—not; yatra—where; vädaù—various arguments. TRANSLATION My dear Lord, O Supreme Unborn, I know that the different varieties of living entities, such as animals, trees, birds, reptiles, demigods and human beings, are spread throughout the universe, which is caused by the total material energy, and I know that they are sometimes manifest and sometimes unmanifest; but I have never experienced the supreme form I behold as I see You now. Now all kinds of methods of theorizing have come to an end. PURPORT In the Bhagavad-gétä the Lord says that He has spread Himself throughout 509 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the universe, but although everything is resting upon Him, He is aloof. The same concept is expressed here by Dhruva Mahäräja. He states that before seeing the transcendental form of the Lord, he had experienced only the varieties of material forms, which are counted at one engages in the devotional service of the Lord, it is impossible to understand the ultimate form of the Lord. This is also confirmed in the Bhagavad-gétä (18.55). Bhaktyä mäm abhijänäti: factual understanding of the Absolute Truth, who is the Supreme Person, cannot be obtained by any process other than devotional service. Dhruva Mahäräja here compares his previous state of understanding with the perfection of understanding in the presence of the Supreme Lord. The position of a living entity is to render service; unless he comes to the stage of appreciating the Supreme Personality of Godhead, he engages in the service of the various forms of trees, reptiles, animals, Men, demigods, etc. One can experience that one man engages in the service of a dog, another serves plants and creepers, another the demigods, and another humanity, or his boss in the office—but no one is engaged in the service of Kåñëa. Aside from common men, even men who are elevated in terms of spiritual understanding are at the utmost engaged in the service of the viräö-rüpa, or, unable to understand the ultimate form of the Lord, they worship voidism by meditation. Dhruva Mahäräja, however, had been blessed by the Supreme Lord. When the Lord touched His conchshell to Dhruva's forehead, real knowledge was revealed from within, and Dhruva could understand the Lord's transcendental form. Dhruva Mahäräja here admits that not only was he ignorant, but by years he was only a child. It would not have been possible for an ignorant child to appreciate the supreme form of the Lord had he not been blessed by the Lord, who had touched His conchshell to Dhruva's forehead. TEXT 14 k-LPaaNTa WTadi%l&/ Ja#=reaiSaNDauåhk-aÄNal/aek-PaÚ‚ Ga>aeR ÛuMaaNa( >aGavTae Pa[aGava&S}YaDaqXa" ) Yad(buÖyviSQaiTaMa%iad] Yad(>a]aiJaZa& YaTParMa& Pad& hre‚ MaaRYaaivNaSTaÀrai+aTaae bTa ) wRìraT+aqa" ) òaPaYaaMaaSa TaNaYa& JaaTaaeÕaMaMaNaaerQa" )) 44 )) athäjighran muhur mürdhni çétair nayana-väribhiù snäpayäm äsa tanayaà jätoddäma-manorathaù SYNONYMS atha—thereupon; äjighran—smelling; muhuù—again and again; mürdhni—on the head; çétaiù—cold; nayana—of his eyes; väribhiù—with the water; snäpayäm äsa—he bathed; tanayam—son; jäta—fulfilled; uddäma—great; manaù-rathaù—his desire. TRANSLATION Reunion with Dhruva Mahäräja fulfilled King Uttänapäda's long-cherished desire, and for this reason he smelled Dhruva's head again and again and bathed him with torrents of very cold tears. PURPORT By nature's way, when a man cries, there may be two causes. When one cries in great happiness upon the fulfillment of some desire, the tears coming forth from the eyes are very cold and pleasing, whereas tears in times of 558 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

distress are very hot. TEXT 45 Ai>avNÛ iPaTau" PaadavaXaqi>aRêai>aMaiN}aTa" ) NaNaaMa MaaTaraE XaqZaRk-Ma( ) PairZvJYaah JaqveiTa baZPaGaÓdYaa iGara )) 46 )) surucis taà samutthäpya pädävanatam arbhakam pariñvajyäha jéveti bäñpa-gadgadayä girä SYNONYMS suruciù—Queen Suruci; tam—him; samutthäpya—having picked up; päda-avanatam—fallen at her feet; arbhakam—the innocent boy; pariñvajya—embracing; äha—she said; jéva—may you live long; iti—thus; bäñpa—with tears; gadgadayä—choked up; girä—with words. TRANSLATION Suruci, the younger mother of Dhruva Mahäräja, seeing that the innocent boy had fallen at her feet, immediately picked him up, embracing him with her hands, and with tears of feeling she blessed him with the words, "My dear boy, 560 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

long may you live!" TEXT 47 YaSYa Pa[Saàae >aGavaNa( GauahRir" ) TaSMaE NaMaiNTa >aUTaaiNa iNaManMaaPa wv SvYaMa( )) 47 )) yasya prasanno bhagavän guëair maitry-ädibhir hariù tasmai namanti bhütäni nimnam äpa iva svayam SYNONYMS yasya—anyone with whom; prasannaù—is pleased; bhagavän—the Personality of Godhead; guëaiù—by qualities; maitré-ädibhiù—by friendship, etc.; hariù—Lord Hari; tasmai—unto him; namanti—offer respect; bhütäni—all living entities; nimnam—to low ground; äpaù—water; iva—just as; svayam—automatically. TRANSLATION Unto one who has transcendental qualities due to friendly behavior with the Supreme Personality of Godhead, all living entities offer honor, just as water automatically flows down by nature. PURPORT The question may be raised in this connection why Suruci, who was not at all favorably disposed towards Dhruva, blessed him, "Long may you live," which means that she also desired good fortune for him. The answer is given in this verse. Since Dhruva Mahäräja was blessed by the Lord, due to his 561 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

transcendental qualities everyone was bound to offer him all respects and benediction, just as water, by its nature, flows downward. A devotee of the Lord does not demand respect from anyone, but wherever he goes he is honored by everyone throughout the whole world with all respect. Çréniväsa Äcärya said that the six Gosvämés of Våndävana are respected throughout the entire universe because a devotee, having pleased the Supreme Personality of Godhead, the source of all emanations, automatically pleases everyone, and thus everyone offers him respect. TEXT 48 otaMaê Da]uvêae>aavNYaaeNYa& Pa[eMaivûl/aE ) A(r)Sa(r)aduTPaul/k-avóaEga& MauhuæhTau" )) 48 )) uttamaç ca dhruvaç cobhäv anyonyaà prema-vihvalau aìga-saìgäd utpulakäv asraughaà muhur ühatuù SYNONYMS uttamaù ca—also Uttama; dhruvaù ca—Dhruva also; ubhau—both; anyonyam—one another; prema-vihvalau—being overwhelmed with affection; aìga-saìgät—by embracing; utpulakau—their hair stood up; asra—of tears; ogham—torrents; muhuù—again and again; ühatuù—they exchanged. TRANSLATION The two brothers Uttama and Dhruva Mahäräja also exchanged their tears. They were overwhelmed by the ecstasy of love and affection, and when they embraced one another, the hair on their bodies stood up. 562 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 49 SauNaqiTarSYa JaNaNaq Pa[aYaae_iPa iPa[Ya& SauTaMa( ) oPaGauù JahavaiDa& Tad(r)SPaXaRiNav*RTaa )) 49 )) sunétir asya janané präëebhyo 'pi priyaà sutam upaguhya jahäv ädhià tad-aìga-sparça-nirvåtä SYNONYMS sunétiù—Sunéti, the real mother of Dhruva Mahäräja; asya—his; janané—mother; präëebhyaù—more than life air; api—even; priyam—dear; sutam—son; upaguhya—embracing; jahau—gave up; ädhim—all grief; tat-aìga—his body; sparça—touching; nirvåtä—being satisfied. TRANSLATION Sunéti, the real mother of Dhruva Mahäräja, embraced the tender body of her son, who was dearer to her than her own life, and thus forgot all material grief, for she was very pleased. TEXT 50 PaYa" STaNaa>Yaa& Sauóav Nae}aJaE" Sail/lE/" iXavE" ) Tadai>aizCYaMaaNaa>Yaa& vqr vqrSauvae Mauhu" )) 50 )) payaù stanäbhyäà susräva netra-jaiù salilaiù çivaiù 563 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tadäbhiñicyamänäbhyäà véra véra-suvo muhuù SYNONYMS payaù—milk; stanäbhyäm—from both breasts; susräva—began to flow down; netra-jaiù—from the eyes; salilaiù—by tears; çivaiù—auspicious; tadä—at that time; abhiñicyamänäbhyäm—being wetted; véra—my dear Vidura; véra-suvaù—of the mother who gave birth to a hero; muhuù—constantly. TRANSLATION My dear Vidura, Sunéti was the mother of a great hero. Her tears, together with the milk flowing from her breasts, wet the whole body of Dhruva Mahäräja. This was a great, auspicious sign. PURPORT When Deities are installed, They are washed with milk, yogurt and water, and this ceremony is called abhiñeka. In this verse it has been especially mentioned that the tears which flowed down from the eyes of Sunéti were all-auspicious. This auspiciousness of the abhiñeka ceremony performed by his beloved mother was an indication that in the very near future Dhruva Mahäräja would be installed on the throne of his father. The history of Dhruva Mahäräja's leaving home was that his father refused to give him a place on his lap, and Dhruva Mahäräja determined that unless he got the throne of his father he would not come back. Now this abhiñeka ceremony performed by his beloved mother was an indication that he would occupy the throne of Mahäräja Uttänapäda. It is also significant in this verse that Sunéti, mother of Dhruva Mahäräja, is described as véra-sü, a mother who produced a great hero. There are many heroes in the world, but there is no comparison to Dhruva Mahäräja, who was 564 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

not only a heroic emperor of this planet, but also a great devotee. A devotee is also a great hero because he conquers the influence of mäyä. When Lord Caitanya inquired from Rämänanda Räya about the most famous man in this world, the latter replied that anyone who is known as a great devotee of the Lord is to be accepted as the most famous. TEXT 51 Taa& XaXa&SauJaRNaa rajq& idíya Tae Pau}a AaiTaRha ) Pa[iTal/BDaiêr& Naíae ri+aTaa Maauv" )) 51 )) täà çaçaàsur janä räjïéà diñöyä te putra ärti-hä pratilabdhaç ciraà nañöo rakñitä maëòalaà bhuvaù SYNONYMS täm—unto Queen Sunéti; çaçaàsuù—offered praise; janäù—the people in general; räjïém—unto the Queen; diñöyä—by fortune; te—your; putraù—son; ärti-hä—will vanquish all your pains; pratilabdhaù—now returned; ciram—since a long time; nañöaù—lost; rakñitä—will protect; maëòalam—the globe; bhuvaù—earthly. TRANSLATION The residents of the palace praised the Queen: Dear Queen, your beloved son was lost a long time ago, and it is your great fortune that he now has come back. It appears, therefore, that your son will be able to protect you for a very long time and will put an end to all your material pangs.

565 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 52 A>YaicRTaSTvYaa NaUNa& >aGavaNa( Pa[a" ) oPaSk*-Ta& Pa[iTaÜarMaPaa& ku-M>aE" SadqPakE-" )) 55 )) cüta-pallava-väsaù-sraìmuktä-däma-vilambibhiù upaskåtaà prati-dväram apäà kumbhaiù sadépakaiù SYNONYMS cüta-pallava—with mango leaves; väsaù—cloth; srak—flower garlands; muktä-däma—strings of pearls; vilambibhiù—hanging; upaskåtam—decorated; prati-dväram—at every gate; apäm—full of water; kumbhaiù—with waterpots; sa-dépakaiù—with burning lamps. TRANSLATION At each and every gate there were burning lamps and big waterpots decorated with differently colored cloth, strings of pearls, flower garlands and hanging mango leaves. TEXT 56 Pa[ak-arEGaaeRPauraGaarE" XaaTaku-M>aPairC^dE" )

569 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SaVaRTaae_l/x(k*/=Ta& é[qMaiÜMaaNaiXa%rÛui>a" )) 56 )) präkärair gopurägäraiù çätakumbha-paricchadaiù sarvato 'laìkåtaà çrémadvimäna-çikhara-dyubhiù SYNONYMS präkäraiù—with surrounding walls; gopura—city gates; ägäraiù—with houses; çätakumbha—golden; paricchadaiù—with ornamental work; sarvataù—on all sides; alaìkåtam—decorated; çrémat—valuable, beautiful; vimäna—airplanes; çikhara—domes; dyubhiù—glittering. TRANSLATION In the capital city there were many palaces, city gates and surrounding walls, which were already very, very beautiful, and on this occasion all of them were decorated with golden ornaments. The domes of the city palaces glittered, as did the domes of the beautiful airplanes which hovered over the city. PURPORT Regarding the mention of airplanes here, it is suggested by Çrémad Vijayadhvaja Tértha that on this occasion the demigods from higher planetary systems also came in their airplanes to bestow their blessings on Dhruva Mahäräja on his arrival at the capital of his father. It also appears that all the domes of the city palaces as well as the pinnacles of the airplanes were decorated with ornamental work in gold, and, being reflected by the sunshine, they were all glittering. We can observe a specific distinction between Dhruva Mahäräja's time and modern days, for the airplanes in those days were made of gold, whereas at the present moment airplanes are made of base aluminium. 570 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

This just gives a hint of the opulence of Dhruva Mahäräja's days and the poverty of modern times. TEXT 57 Ma*ícTvrrQYaaÆMaaGa| cNdNacicRTaMa( ) l/aJaa+aTaE" PauZPaf-lE/STaaYauRTaMa( )) 57 )) måñöa-catvara-rathyäööamärgaà candana-carcitam läjäkñataiù puñpa-phalais taëòulair balibhir yutam SYNONYMS måñöa—fully cleansed; catvara—quadrangles; rathyä—highways; aööa—raised sitting places; märgam—lanes; candana—with sandalwood; carcitam—sprinkled; läja—with fried rice; akñataiù—and barley; puñpa—with flowers; phalaiù—and fruits; taëòulaiù—with rice; balibhiù—auspicious presentations; yutam—provided with. TRANSLATION All the quadrangles, lanes and streets in the city, and the raised sitting places at the crossings, were thoroughly cleansed and sprinkled with sandalwood water; and auspicious grains such as rice and barley, and flowers, fruits and many other auspicious presentations were scattered all over the city. TEXTS 58-59 Da]uvaYa PaiQa d*íaYa Ta}a Ta}a PauriñYa" ) 571 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

iSaÖaQaaR+aTadDYaMbudUvaRPauZPaf-l/aiNa c )) 58 )) oPaJahPa[YauÅaNaa vaTSaLYaadaiXaz" SaTaq" ) é*aa" XaYYaa daNTaa åKMaPairC^da" )

573 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

AaSaNaaiNa MahahaRiauRéuaiê}avaJaE" XarEriPa )) 11 )) A>YavzRNa( Pa[ku-iPaTaa" SarQa& SahSaariQaMa( wC^NTaSTaTPa[Taqk-TauRMaYauTaaNaa& }aYaaedXa )) 12 )) tataù parigha-nistriàçaiù präsaçüla-paraçvadhaiù çakty-åñöibhir bhuçuëòébhiç citra-väjaiù çarair api abhyavarñan prakupitäù sarathaà saha-särathim icchantas tat pratékartum ayutänäà trayodaça SYNONYMS tataù—thereupon; parigha—with iron bludgeons; nistriàçaiù—and swords; präsa-çüla—with tridents; paraçvadhaiù—and lances; çakti—with pikes; 593 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

åñöibhiù—and spears; bhuçuëòébhiù—with bhuçuëòé weapons; citra-väjaiù—having various feathers; çaraiù—with arrows; api—also; abhyavarñan—they showered Dhruva; prakupitäù—being angry; sa-ratham—along with his chariot; saha-särathim—along with his charioteer; icchantaù—desiring; tat—Dhruva's activities; pratékartum—to counteract; ayutänäm—of ten-thousands; trayodaça—thirteen. TRANSLATION The Yakña soldiers were 130,000 strong, all greatly angry and all desiring to defeat the wonderful activities of Dhruva Mahäräja. With full strength they showered upon Mahäräja Dhruva, along with his chariot and charioteer, various types of feathered arrows, parighas [iron bludgeons], nistriàças [swords], präsaçülas [tridents], paraçvadhas [lances], çaktis [pikes], åñöis [spears] and bhuçuëòé weapons. TEXT 13 AaEtaaNaPaaid" Sa Tada XañvzeRaUiratva vMaaRiaçE" SaiH^ÛMaaNaaNaa& iXaraei>aêaåku-avq+Ya Gauùk-a‚ NaNaaGaSaiê}arQaeNa >aUirXa" ) AaEtaaNaPaaid& k*-PaYaa iPaTaaMahae MaNauJaRGaadaePaGaTa" SahizRi>a" )) 6 )) tän hanyamänän abhivékñya guhyakän anägasaç citra-rathena bhüriçaù auttänapädià kåpayä pitämaho manur jagädopagataù saharñibhiù SYNONYMS tän—those Yakñas; hanyamänän—being killed; abhivékñya—seeing; guhyakän—the Yakñas; anägasaù—offenseless; citra-rathena—by Dhruva Mahäräja, who had a beautiful chariot; bhüriçaù—greatly; auttänapädim—unto the son of Uttänapäda; kåpayä—out of mercy; pitä-mahaù—the grandfather; manuù—Sväyambhuva Manu; jagäda—gave instructions; upagataù—approached; saha-åñibhiù—with great sages. TRANSLATION When Sväyambhuva Manu saw that his grandson Dhruva Mahäräja was 617 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

killing so many of the Yakñas who were not actually offenders, out of his great compassion he approached Dhruva with great sages to give him good instruction. PURPORT Dhruva Mahäräja attacked Alakäpuré, the city of the Yakñas, because his brother was killed by one of them. Actually only one of the citizens, not all of them, was guilty of killing his brother, Uttama. Dhruva Mahäräja, of course, took a very serious step when his brother was killed by the Yakñas. War was declared, and the fighting was going on. This sometimes happens in present days also—for one man's fault a whole state is sometimes attacked. This kind of wholesale attack is not approved by Manu, the father and lawgiver of the human race. He therefore wanted to stop his grandson Dhruva from continuing to kill the Yakña citizens who were not offenders. TEXT 7 MaNauåvac Al&/ vTSaaiTaraezea]aTa*vTSal/ )) 9 )) nanv ekasyäparädhena 620 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

prasaìgäd bahavo hatäù bhrätur vadhäbhitaptena tvayäìga bhrätå-vatsala SYNONYMS nanu—certainly; ekasya—of one (Yakña); aparädhena—with the offense; prasaìgät—because of their association; bahavaù—many; hatäù—have been killed; bhrätuù—of your brother; vadha—by the death; abhitaptena—being aggrieved; tvayä—by you; aìga—my dear son; bhrätå-vatsala—affectionate to your brother. TRANSLATION My dear son, it has been proved that you are very much affectionate towards your brother and are greatly aggrieved at his being killed by the Yakñas, but just consider—for one Yakña's offense, you have killed many others, who are innocent. TEXT 10 NaaYa& MaaGaaeR ih SaaDaUNaa& ôzqke-XaaNauviTaRNaaMa( ) YadaTMaaNa& ParaGGa*ù Paéuvd(>aUTavEXaSaMa( )) 10 )) näyaà märgo hi sädhünäà håñékeçänuvartinäm yad ätmänaà paräg gåhya paçuvad bhüta-vaiçasam SYNONYMS na—never; ayam—this; märgaù—path; hi—certainly; sädhünäm—of honest 621 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

persons; håñékeça—of the Supreme Personality of Godhead; anuvartinäm—following the path; yat—which; ätmänam—self; paräk—the body; gåhya—thinking to be; paçu-vat—like animals; bhüta—of living entities; vaiçasam—killing. TRANSLATION One should not accept the body as the self and thus, like the animals, kill the bodies of others. This is especially forbidden by saintly persons, who follow the path of devotional service to the Supreme Personality of Godhead. PURPORT The words sädhünäà håñékeçänuvartinäm are very significant. Sädhu means "a saintly person." But who is a saintly person? A saintly person is he who follows the path of rendering service unto the Supreme Personality of Godhead, Håñékeça. In the Närada-païcarätra it is said, håñékeëa håñékeça-sevanaà bhaktir ucyate: [Cc. Madhya 19.170] the process of rendering favorable service to the Supreme Personality of Godhead with one's senses is called bhakti, or devotional service. Therefore, why should a person who is already engaged in the service of the Lord engage himself in personal sense gratification? Dhruva Mahäräja is advised here by Lord Manu that he is a pure servitor of the Lord. Why should he unnecessarily engage, like the animals, in the bodily concept of life? An animal thinks that the body of another animal is his food; therefore, in the bodily concept of life, one animal attacks another. A human being, especially one who is a devotee of the Lord, should not act like this. A sädhu, a saintly devotee, is not supposed to kill animals unnecessarily. TEXT 11 SavR>aUTaaTMa>aaveNa >aUTaavaSa& hir„& >avaNa( ) 622 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

AaraDYaaPa duraraDYa& ivZararBDaEYaaeRizTPauåz Wv ih ) TaYaaeVYaRvaYaaTSaM>aUiTaYaaeRizTPauåzYaaeirh )) 15 )) bhütaiù païcabhir ärabdhair yoñit puruña eva hi tayor vyaväyät sambhütir yoñit-puruñayor iha SYNONYMS bhütaiù—by the material elements; païcabhiù—five; ärabdhaiù—developed; yoñit—woman; puruñaù—man; eva—just so; hi—certainly; tayoù—of them; 628 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

vyaväyät—by sexual life; sambhütiù—the further creation; yoñit—of women; puruñayoù—and of men; iha—in this material world. TRANSLATION The creation of the material world begins with the five elements, and thus everything, including the body of a man or a woman, is created of these elements. By the sexual life of man and woman, the number of men and women in this material world is further increased. PURPORT When Sväyambhuva Manu saw that Dhruva Mahäräja understood the philosophy of Vaiñëavism and yet was still dissatisfied because of his brother's death, he gave him an explanation of how this material body is created by the five elements of material nature. In the Bhagavad-gétä it is also confirmed, prakåteù kriyamäëäni: [Bg. 3.27] everything is created, maintained and annihilated by the material modes of nature. In the background, of course, there is the direction of the Supreme Personality of Godhead. This is also confirmed in the Bhagavad-gétä (mayädhyakñeëa [Bg. 9.10]). In the Ninth Chapter, Kåñëa says, "Under My superintendence material nature is acting." Sväyambhuva Manu wanted to impress on Dhruva Mahäräja that the death of the material body of his brother was not actually the Yakñas' fault; it was an act of the material nature. The Supreme Personality of Godhead has immense varieties of potencies, and they act in different gross and subtle ways. It is by such powerful potencies that the universe is created, although grossly it appears to be no more than the five elements—earth, water, fire, air and ether. Similarly, the bodies of all species of living entities, whether human beings or demigods, animals or birds, are also created by the same five elements, and by sexual union they expand into more and more living entities. That is the way of creation, maintenance and annihilation. One should not be disturbed by the waves of material nature in this process. Dhruva Mahäräja 629 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

was indirectly advised not to be afflicted by the death of his brother because our relationship with the body is completely material. The real self, spirit soul, is never annihilated or killed by anyone. TEXT 16 Wv& Pa[vTaRTae SaGaR" iSQaiTa" Sa&YaMa Wv c ) Gaua" ) VYa¢-aVYa¢-iMad& ivì& Ya}a >a]MaiTa l/aehvTa( )) 17 )) nimitta-mätraà taträsén nirguëaù puruñarñabhaù vyaktävyaktam idaà viçvaà yatra bhramati lohavat

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SYNONYMS nimitta-mätram—remote cause; tatra—then; äsét—was; nirguëaù—uncontaminated; puruña-åñabhaù—the Supreme Person; vyakta—manifested; avyaktam—unmanifested; idam—this; viçvam—world; yatra—where; bhramati—moves; loha-vat—like iron. TRANSLATION My dear Dhruva, the Supreme Personality of Godhead is uncontaminated by the material modes of nature. He is the remote cause of the creation of this material cosmic manifestation. When He gives the impetus, many other causes and effects are produced, and thus the whole universe moves, just as iron moves by the integrated force of a magnet. PURPORT How the external energy of the Supreme Personality of Godhead works within this material world is explained in this verse. Everything is happening by the energy of the Supreme Lord. The atheistic philosophers, who do not agree to accept the Supreme Personality of Godhead as the original cause of creation, think that the material world moves by the action and reaction of different material elements. A simple example of the interaction of elements occurs when we mix soda and acid and the movement of effervescence is produced. But one cannot produce life by such interaction of chemicals. There are 8,400,000 different species of life, with different wishes and different actions. How the material force is working cannot be explained just on the basis of chemical reaction. A suitable example in this connection is that of the potter and the potter's wheel. The potter's wheel rotates, and several varieties of earthen pots come out. There are many causes for the earthen pots, but the original cause is the potter, who sets a force on the wheel. That force comes by 632 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

his superintendence. The same idea is explained in Bhagavad-gétä—behind all material action and reaction there is Kåñëa, the Supreme Personality of Godhead. Kåñëa says that everything depends on His energy, and yet He is not everywhere. The pot is produced under certain conditions of action and reaction of material energy, but the potter is not in the pot. In a similar way, the material creation is set up by the Lord, but He remains aloof. As stated in the Vedas, He simply glanced over it, and the agitation of matter immediately began. In Bhagavad-gétä it is also said that the Lord impregnates the material energy with the part-and-parcel jévas, and thus the different forms and different activities immediately ensue. Because of the different desires and karmic activities of the jéva soul, different types of bodies in different species are produced. In Darwin's theory there is no acceptance of the living entity as spirit soul, and therefore his explanation of evolution is incomplete. Varieties of phenomena occur within this universe on account of the actions and reactions of the three material modes, but the original creator, or the cause, is the Supreme Personality of Godhead, who is mentioned here as nimitta-mätram, the remote cause. He simply pushes the wheel with His energy. According to the Mäyävädé philosophers, the Supreme Brahman has transformed Himself into many varieties of forms, but that is not the fact. He is always transcendental to the actions and reactions of the material guëas, although He is the cause of all causes. Lord Brahmä says, therefore, in the Brahma-saàhitä (5.1): éçvaraù paramaù kåñëaù sac-cid-änanda-vigrahaù anädir ädir govindaù sarva-käraëa-käraëam There are many causes and effects, but the original cause is Çré Kåñëa.

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TEXT 18 Sa %iLvd& >aGavaNa( k-al/Xa¢-ya GauaaVYaa )) 18 )) sa khalv idaà bhagavän käla-çaktyä guëa-praväheëa vibhakta-véryaù karoty akartaiva nihanty ahantä ceñöä vibhümnaù khalu durvibhävyä SYNONYMS saù—the; khalu—however; idam—this (universe); bhagavän—the Personality of Godhead; käla—of time; çaktyä—by the force; guëa-praväheëa—by the interaction of the modes of nature; vibhakta—divided; véryaù—(whose) potencies; karoti—acts upon; akartä—the nondoer; eva—although; nihanti—kills; ahantä—nonkiller; ceñöä—the energy; vibhümnaù—of the Lord; khalu—certainly; durvibhävyä—inconceivable. TRANSLATION The Supreme Personality of Godhead, by His inconceivable supreme energy, time, causes the interaction of the three modes of material nature, and thus varieties of energy become manifest. It appears that He is acting, but He is not the actor. He is killing, but He is not the killer. Thus it is understood that only by His inconceivable power is everything happening. PURPORT The word durvibhävyä means "inconceivable by our tiny brain," and 634 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

vibhakta-véryaù means "divided in varieties of potencies." This is the right explanation of the display of creative energies in the material world. We can better understand the mercy of God by an example: a government state is always supposed to be merciful, but sometimes, in order to keep law and order, the government employs its police force, and thus punishment is meted out to the rebellious citizens. Similarly, the Supreme Personality of Godhead is always merciful and full of transcendental qualities, but certain individual souls have forgotten their relationship with Kåñëa and have endeavored to lord it over material nature. As a result of their endeavor, they are involved in varieties of material interaction. It is incorrect to argue, however, that because energy issues from the Supreme Personality of Godhead, He is the actor. In the previous verse, the word nimitta-mätram indicates that the Supreme Lord is completely aloof from the action and reaction of this material world. How is everything being done? The word "inconceivable" has been used. It is not within the power of one's small brain to comprehend; unless one accepts the inconceivable power and energy of the Lord, one cannot make any progress. The forces which act are certainly set up by the Supreme Personality of Godhead, but He is always aloof from their action and reaction. The varieties of energies produced by the interaction of material nature produce the varieties of species of life and their resultant happiness and unhappiness. How the Lord acts is nicely explained in the Viñëu Puräëa: fire is situated in one place, while the heat and light produced by the fire act in many different ways. Another example given is that the electric powerhouse is situated in one place, but by its energies many different types of machinery move. The production is never identical with the original source of the energy, but the original source of energy, being the prime factor, is simultaneously one with and different from the product. Therefore, Lord Caitanya's philosophy, acintya-bhedäbheda-tattva(8), is the perfect way of understanding. In this material world, the Lord incarnates in three forms—as Brahmä, Viñëu and Çiva—by which He takes charge of the three modes of material nature. By His incarnation of Brahmä He creates, as the incarnation of Viñëu He maintains, 635 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

and by. His incarnation of Çiva, He also annihilates. But the original source of Brahmä, Viñëu and Çiva—Garbhodakaçäyé Viñëu—is always apart from these actions and reactions of material nature. TEXT 19 Saae_NaNTaae_NTak-r" k-al/ae_Naaidraidk*-dVYaYa" ) JaNa& JaNaeNa JaNaYaNMaarYaNMa*TYauNaaNTak-Ma( )) 19 )) so 'nanto 'nta-karaù kälo 'nädir ädi-kåd avyayaù janaà janena janayan märayan måtyunäntakam SYNONYMS saù—He; anantaù—infinite; anta-karaù—annihilator; kälaù—time; anädiù—without beginning; ädi-kåt—beginning of everything; avyayaù—without decrease; janam—living entities; janena—by living entities; janayan—causing to be born; märayan—killing; måtyunä—by death; antakam—killers. TRANSLATION My dear Dhruva, the Supreme Personality of Godhead is ever existing, but in the form of time, He is the killer of everything. He has no beginning, although He is the beginning of everything, nor is He ever exhaustible, although everything is exhausted in due course of time. The living entities are created through the agency of the father and killed through the agency of death, but He is perpetually free of birth and death.

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PURPORT The supreme authority and inconceivable power of the Supreme Personality of Godhead can be minutely studied from this verse. He is always unlimited. That means that He has no creation or end. He is, however, death (in the form of time), as described in Bhagavad-gétä. Kåñëa says, "I am death. I take away everything at the end of life." Eternal time is also without beginning, but it is the creator of all creatures. The example is given of touchstone, which creates many valuable stones and jewels but does not decrease in power. Similarly, creation occurs many times, everything is maintained, and, after a time, everything is annihilated—but the original creator, the Supreme Lord, remains untouched and undiminished in power. The secondary creation is made by Brahmä, but Brahmä is created by the Supreme Godhead. Lord Çiva annihilates the whole creation, but at the end he is also annihilated by Viñëu. Lord Viñëu remains. In the Vedic hymns it is stated that in the beginning there is only Viñëu and that He alone remains at the end. An example can help us to understand the inconceivable potency of the Supreme Lord. In the recent history of warfare the Supreme Personality of Godhead created a Hitler and, before that, a Napoleon Bonaparte, and they each killed many living entities in war. But in the end Bonaparte and Hitler were also killed. People are still very much interested in writing and reading books about Hitler and Bonaparte and how they killed so many people in war. Year after year many books are published for public reading regarding Hitler's killing thousands of Jews in confinement. But no one is researching who killed Hitler and who created such a gigantic killer of human beings. The devotees of the Lord are not much interested in the study of the flickering history of the world. They are interested only in Him who is the original creator, maintainer and annihilator. That is the purpose of the Kåñëa consciousness movement.

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TEXT 20 Na vE SvPa+aae_SYa ivPa+a Wv va ParSYa Ma*TYaaeivRXaTa" SaMa& Pa[Jaa" ) Ta& DaavMaaNaMaNauDaavNTYaNaqXaa YaQaa rJaa&SYaiNal&/ >aUTaSaºa" )) 20 )) na vai sva-pakño 'sya vipakña eva vä parasya måtyor viçataù samaà prajäù taà dhävamänam anudhävanty anéçä yathä rajäàsy anilaà bhüta-saìghäù SYNONYMS na—not; vai—however; sva-pakñaù—ally; asya—of the Supreme Personality of Godhead; vipakñaù—enemy; eva—certainly; vä—or; parasya—of the Supreme; måtyoù—in the form of time; viçataù—entering; samam—equally; prajäù—living entities; tam—Him; dhävamänam—moving; anudhävanti—follow behind; anéçäù—dependent living entities; yathä—as; rajäàsi—particles of dust; anilam—the wind; bhüta-saìghäù—other material elements. TRANSLATION The Supreme Personality of Godhead, in His feature of eternal time, is present in the material world and is neutral towards everyone. No one is His ally, and no one is His enemy. Within the jurisdiction of the time element, everyone enjoys or suffers the result of his own karma, or fruitive activities. As, when the wind blows, small particles of dust fly in the air, so, according to one's particular karma, one suffers or enjoys material life.

638 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT Although the Supreme Personality of Godhead is the original cause of all causes, He is not responsible for anyone's material sufferings or enjoyment. There is no such partiality on the part of the Supreme Lord. The less intelligent accuse the Supreme Lord of being partial and claim that this is why one enjoys in this material world and another suffers. But this verse specifically says that there is no such partiality on the part of the Supreme Lord. Living entities, however, are never independent. As soon as they declare their independence of the supreme controller, they are immediately put into this material world to try their luck freely, as far as possible. When the material world is created for such misguided living entities, they create their own karma, fruitive activities, and take advantage of the time element, and thereby they create their own fortune or misfortune. Everyone is created, everyone is maintained, and everyone is ultimately killed. As far as these three things are concerned, the Lord is equal to everyone; it is according to one's karma that one suffers and enjoys. The living entity's higher or lower position, his suffering and enjoying, are due to his own karma. The exact word used in this connection is anéçäù, which means "dependent on their own karma." The example is given that the government gives everyone the facilities for governmental action and management, but by one's own choice one creates a situation which obliges him to exist under different types of consciousness. The example given in this verse is that when the wind blows, particles of dust float in the air. Gradually lightning occurs, and then torrents of rain follow, and thus the rainy season creates a situation of varieties in the forest. God is very kind—He gives everyone an equal chance—but by the resultant actions of one's own karma one suffers or enjoys this material world. TEXT 21 AaYauzae_PacYa& JaNTaaeSTaQaEvaePacYa& iv>au" ) 639 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

o>aa>Yaa& rihTa" SvSQaae du"SQaSYa ivdDaaTYaSaaE )) 21 )) äyuño 'pacayaà jantos tathaivopacayaà vibhuù ubhäbhyäà rahitaù sva-stho duùsthasya vidadhäty asau SYNONYMS äyuñaù—of duration of life; apacayam—diminution; jantoù—of the living entities; tathä—similarly; eva—also; upacayam—increase; vibhuù—the Supreme Personality of Godhead; ubhäbhyäm—from both of them; rahitaù—free; sva-sthaù—always situated in His transcendental position; duùsthasya—of the living entities under the laws of karma; vidadhäti—awards; asau—He. TRANSLATION The Supreme Personality of Godhead, Viñëu, is all-powerful, and He awards the results of one's fruitive activities. Thus, although one living entity's duration of life is very small whereas that of another is very great, He is always in His transcendental position, and there is no question of lessening or increasing His duration of life. PURPORT Both the mosquito and Lord Brahmä are living entities in the material world; both are minute sparks and are part of the Supreme Lord. The very short duration of the life of the mosquito and the very long lifetime of Lord Brahmä are both awarded by the Supreme Personality of Godhead according to the results of their karma. But in the Brahma-saàhitä we find it said, karmäëi nirdahati: the Lord diminishes or vanquishes the reactions of 640 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

devotees. The same fact is explained in Bhagavad-gétä Yajïärthät karmaëo 'nyatra: one should perform karma only for the purpose of satisfying the Supreme Lord, otherwise one is bound by the action and reaction of karma. Under the laws of karma a living entity wanders within the universe under the rule of eternal time, and sometimes he becomes a mosquito and sometimes Lord Brahmä. To a sane man this business is not very fruitful. Bhagavad-gétä (9.25) gives a warning to the living entities: yänti deva-vratä devän—those who are addicted to the worship of the demigods go to the planets of the demigods, and those who are addicted to worship of the Pitäs, forefathers, go to the Pitäs. Those who are inclined to material activities remain in the material sphere. But persons who engage in devotional service reach the abode of the Supreme Personality of Godhead, where there is neither birth nor death nor different varieties of life under the influence of the law of karma. The best interest of the living entity is to engage himself in devotional service and go back home, back to Godhead. Çréla Bhaktivinoda Öhäkura advised: "My friend, you are being washed away in material nature's waves of time. Please try to understand that you are the eternal servant of the Lord. Then everything will stop, and you will be eternally happy." TEXT 22 ke-icTk-MaR vdNTYaeNa& Sv>aavMaPare Na*Pa ) Wke- k-al&/ Pare dEv& Pau&Sa" k-aMaMauTaaPare )) 22 )) kecit karma vadanty enaà svabhävam apare nåpa eke kälaà pare daivaà puàsaù kämam utäpare SYNONYMS 641 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

kecit—some; karma—fruitive activities; vadanti—explain; enam—that; svabhävam—nature; apare—others; nåpa—my dear King Dhruva; eke—some; kälam—time; pare—others; daivam—fate; puàsaù—of the living entity; kämam—desire; uta—also; apare—others. TRANSLATION The differentiation among varieties of life and their suffering and enjoyment is explained by some to be the result of karma. Others say it is due to nature, others due to time, others due to fate, and still others say that it is due to desire. PURPORT There are different types of philosophers—mémäàsakas, atheists, astronomers, sexualists and so many other classifications of mental speculators. The real conclusion is that it is our work only that binds us within this material world in different varieties of life. How these varieties have sprung up is explained in the Vedas: it is due to the desire of the living entity. The living entity is not a dead stone; he has different varieties of desire, or käma. The Vedas say, kämo'karñét. The living entities are originally parts of the Lord, like sparks of a fire, but they have dropped to this material world, attracted by a desire to lord it over nature. That is a fact. Every living entity is trying to lord it over the material resources to the best of his ability. This käma, or desire, cannot be annihilated. There are some philosophers who say that if one gives up his desires, he again becomes liberated. But it is not at all possible to give up desire, for desire is a symptom of the living entity. If there were no desire, then the living entity would be a dead stone. Çréla Narottama däsa Öhäkura, therefore, advises that one turn his desire towards serving the Supreme Personality of Godhead. Then desire becomes purified. And when one's desires are purified, one becomes liberated from all material contamination. The conclusion is that the different philosophers' theories to explain the varieties of life and their pleasure and pain are all imperfect. The 642 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

real explanation is that we are eternal servants of God and that as soon as we forget this relationship we are thrown into the material world, where we create our different activities and suffer or enjoy the result. We are drawn into this material world by desire, but the same desire must be purified and employed in the devotional service of the Lord. Then our disease of wandering in the universe under different forms and conditions will end. TEXT 23 AVYa¢-SYaaPa[MaeYaSYa NaaNaaXa¢-yudYaSYa c ) Na vE ick-IizRTa& TaaTa k-ae vedaQa SvSaM>avMa( )) 23 )) avyaktasyäprameyasya nänä-çakty-udayasya ca na vai cikérñitaà täta ko vedätha sva-sambhavam SYNONYMS avyaktasya—of the unmanifested; aprameyasya—of the Transcendence; nänä—various; çakti—energies; udayasya—of Him who gives rise to; ca—also; na—never; vai—certainly; cikérñitam—the plan; täta—my dear boy; kaù—who; veda—can know; atha—therefore; sva—own; sambhavam—origin. TRANSLATION The Absolute Truth, Transcendence, is never subject to the understanding of imperfect sensory endeavor, nor is He subject to direct experience. He is the master of varieties of energies, like the full material energy, and no one can understand His plans or actions; therefore it should be concluded that although He is the original cause of all causes, no one can know Him by mental 643 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

speculation. PURPORT The question may be raised, "Since there are so many varieties of philosophers theorizing in different ways, which of them is correct?" The answer is that the Absolute Truth, Transcendence, is never subject to direct experience or mental speculation. The mental speculator may be called Dr. Frog. The story is that a frog in a three-foot well wanted to calculate the length and breadth of the Atlantic Ocean on the basis of his knowledge of his own well. But it was an impossible task for Dr. Frog. A person may be a great academician, scholar or professor, but he cannot speculate and expect to understand the Absolute Truth, for his senses are limited. The cause of all causes, the Absolute Truth, can be known from the Absolute Truth Himself, and not by our ascending process to reach Him. When the sun is not visible at night or when it is covered by a cloud in the day, it is not possible to uncover it, either by bodily or mental strength or by scientific instruments, although the sun is there in the sky. No one can say that he has discovered a torchlight so powerful that if one goes on a roof and focuses the torchlight on the night sky, the sun will then be seen. There is no such torchlight, nor is it possible. The word avyakta, "unmanifested," in this verse indicates that the Absolute Truth cannot be manifested by any strain of so-called scientific advancement of knowledge. Transcendence is not the subject matter of direct experience. The Absolute Truth may be known in the same way as the sun covered by a cloud or covered by night, for when the sun rises in the morning, in its own way, then everyone can see the sun, everyone can see the world, and everyone can see himself. This understanding of self-realization is called ätma-tattva. Unless, however, one comes to this point of understanding ätma-tattva, one remains in the darkness in which he was born. Under the circumstances, no one can understand the plan of the Supreme Personality of Godhead. The Lord is equipped with varieties of energies, as stated in the Vedic literature (paräsya çaktir vividhaiva çrüyate [Cc. Madhya 13.65, purport]). He is equipped 644 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

with the energy of eternal time. Not only does He have the material energy which we see and experience, but He has also many reserve energies that He can manifest in due course of time when necessary. The material scientist can simply study the partial understanding of the varieties of energies; he can take up one of the energies and try to understand it with limited knowledge, but still it is not possible to understand the Absolute Truth in full by dint of material science. No material scientist can foretell what is going to happen in the future. The bhakti-yoga process, however, is completely different from so-called scientific advancement of knowledge. A devotee completely surrenders unto the Supreme, who reveals Himself by His causeless mercy. As stated in Bhagavad-gétä, dadämi buddhi-yogaà tam. The Lord says, "I give him intelligence." What is that intelligence? Yena mäm upayänti te. The Lord gives one the intelligence to cross over the ocean of nescience and come back home, back to Godhead. In conclusion, the cause of all causes, the Absolute Truth, or Supreme Brahman, cannot be understood by philosophical speculation, but He reveals Himself to His devotee because the devotee fully surrenders unto His lotus feet. Bhagavad-gétä is therefore to be accepted as a revealed scripture spoken by the Absolute Truth Himself when He descended to this planet. If any intelligent man wants to know what God is, he should study this transcendental literature under the guidance of a bona fide spiritual master. Then it is very easy to understand Kåñëa as He is. TEXT 24 Na cETae Pau}ak- >a]aTauhRNTaarae DaNadaNauGaa" ) ivSaGaaRdaNaYaaeSTaaTa Pau&Saae dEv& ih k-araGavTYaNaNTa AaNaNdMaa}a oPaPaàSaMaSTaXa¢-aE ) >ai¢&- ivDaaYa ParMaa& XaNakE-rivÛa‚ Ga]iNQa& iv>aeTSYaiSa MaMaahiMaiTa Pa[æ!Ma( )) 30 )) tvaà pratyag-ätmani tadä bhagavaty ananta änanda-mätra upapanna-samasta-çaktau bhaktià vidhäya paramäà çanakair avidyägranthià vibhetsyasi mamäham iti prarüòham SYNONYMS tvam—you; pratyak-ätmani—unto the Supersoul; tadä—at that time; bhagavati—unto the Supreme Personality of Godhead; anante—who is unlimited; änanda-mätre—the reservoir of all pleasure; upapanna—possessed of; samasta—all; çaktau—potencies; bhaktim—devotional service; vidhäya—by 654 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

rendering; paramäm—supreme; çanakaiù—very soon; avidyä—of illusion; granthim—the knot; vibhetsyasi—you will undo; mama—my; aham—I; iti—thus; prarüòham—firmly fixed. TRANSLATION Thus regaining your natural position and rendering service unto the Supreme Lord, who is the all-powerful reservoir of all pleasure and who lives in all living entities as the Supersoul, you will very soon forget the illusory understanding of "I" and "my." PURPORT Dhruva Mahäräja was already a liberated person because at the age of five years he had seen the Supreme Personality of Godhead. But even though liberated, he was, for the time being, afflicted by the illusion of mäyä, thinking himself the brother of Uttama in the bodily concept of life. The whole material world is working on the basis of "I" and "mine." This is the root of attraction to the material world. If one is attracted by this root of illusory conceptions—"I" and "mine"—he will have to remain within this material world in different exalted or nasty positions. By the grace of Lord Kåñëa, the sages and Lord Manu reminded Dhruva Mahäräja that he should not continue this material conception of "I" and "mine." Simply by devotional service unto the Lord his illusion could be eradicated without difficulty. TEXT 31 Sa&YaC^ raez& >ad]& Tae Pa[TaqPa& é[eYaSaa& ParMa( ) é[uTaeNa >aUYaSaa raJaàGadeNa YaQaaMaYaMa( )) 31 )) saàyaccha roñaà bhadraà te 655 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

pratépaà çreyasäà param çrutena bhüyasä räjann agadena yathämayam SYNONYMS saàyaccha—just control; roñam—anger; bhadram—all good fortune; te—to you; pratépam—enemy; çreyasäm—of all goodness; param—the foremost; çrutena—by hearing; bhüyasä—constantly; räjan—my dear King; agadena—by medicinal treatment; yathä—as; ämayam—disease. TRANSLATION My dear King, just consider what I have said to you, which will act as medicinal treatment upon disease. Control your anger, for anger is the foremost enemy on the path of spiritual realization. I wish all good fortune for you. Please follow my instructions. PURPORT Dhruva Mahäräja was a liberated soul, and actually he was not angry with anyone. But because he was the ruler, it was his duty to become angry for some time in order to keep law and order in the state. His brother, Uttama, was without fault, yet he was killed by one of the Yakñas. It was the duty of Dhruva Mahäräja to kill the offender (life for life) because Dhruva was the king. When the challenge came, Dhruva Mahäräja fought vehemently and punished the Yakñas sufficiently. But anger is such that if one increases it, it increases unlimitedly. In order that Dhruva Mahäräja's kingly anger not exceed the limit, Manu was kind enough to check his grandson. Dhruva Mahäräja could understand the purpose of his grandfather, and he immediately stopped the fighting. The words çrutena bhüyasä, "by constantly hearing," are very important in this verse. By constantly hearing about devotional service, one 656 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

can check the force of anger, which is detrimental to the process of devotional service. Çréla Parékñit Mahäräja said that the constant hearing of the pastimes of the Lord is the panacea for all material diseases. Everyone, therefore, should hear about the Supreme Personality of Godhead constantly. By hearing one can always remain in equilibrium, and thus his progress in spiritual life will not be hampered. Dhruva Mahäräja's becoming angry with the miscreants was quite appropriate. There is a short story in this connection about a snake who became a devotee upon instruction by Närada, who instructed him not to bite anymore. Since ordinarily a snake's business is to fatally bite other living entities, as a devotee he was forbidden to do so. Unfortunately, people took advantage of this nonviolence on the part of the snake, especially the children, who began to throw stones at him. He did not bite anyone, however, because it was the instruction of his spiritual master. After a while, when the snake met his spiritual master, Närada, he complained, "I have given up the bad habit of biting innocent living entities, but they are mistreating me by throwing stones at me." Upon hearing this, Närada Muni instructed him, "Don't bite, but do not forget to expand your hood as if you were going to bite. Then they will go away." Similarly, a devotee is always nonviolent; he is qualified with all good characteristics. But, in the common world, when there is mischief made by others, he should not forget to become angry, at least for the time being, in order to drive away the miscreants. TEXT 32 YaeNaaePaSa*íaTPauåzaçaek- oiÜJaTae >a*XaMa( ) Na buDaSTaÜXa& GaC^eidC^à>aYaMaaTMaNa" )) 32 )) yenopasåñöät puruñäl loka udvijate bhåçam na budhas tad-vaçaà gacched 657 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

icchann abhayam ätmanaù SYNONYMS yena—by which; upasåñöät—being overwhelmed; puruñät—by the person; lokaù—everyone; udvijate—becomes terrified; bhåçam—greatly; na—never; budhaù—a learned person; tat—of anger; vaçam—under the control; gacchet—should go; icchan—desiring; abhayam—fearlessness, liberation; ätmanaù—of the self. TRANSLATION A person who desires liberation from this material world should not fall under the control of anger because when bewildered by anger one becomes a source of dread for all others. PURPORT A devotee or saintly person should not be dreadful to others, nor should anyone be a source of dread to him. If one treats others with nonenmity, then no one will become his enemy. There is the example, however, of Jesus Christ, who had enemies, and they crucified him. The demonic are always present, and they find fault even in saintly persons. But a saintly person never becomes angry, even if there is very great provocation. TEXT 33 hel/Na& iGairXa>a]aTauDaRNadSYa TvYaa k*-TaMa( ) YaÂiganvaNa( Paua]aTa*ganaiNaTYaMaizRTa" )) 33 )) helanaà giriça-bhrätur dhanadasya tvayä kåtam 658 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

yaj jaghnivän puëya-janän bhrätå-ghnän ity amarñitaù SYNONYMS helanam—disrespectful behavior; giriça—of Lord Çiva; bhrätuù—the brother; dhanadasya—to Kuvera; tvayä—by you; kåtam—was performed; yat—because; jaghnivän—you have killed; puëya-janän—the Yakñas; bhrätå—of your brother; ghnän—killers; iti—thus (thinking); amarñitaù—angry. TRANSLATION My dear Dhruva, you thought that the Yakñas killed your brother, and therefore you have killed great numbers of them. But by this action you have agitated the mind of Lord Çiva's brother Kuvera, who is the treasurer of the demigods. Please note that your actions have been very disrespectful to Kuvera and Lord Çiva. PURPORT Lord Manu stated that Dhruva Mahäräja had been offensive to Lord Çiva and his brother Kuvera because the Yakñas belonged to Kuvera's family. They were not ordinary persons. As such, they have been described as puëya janän, pious men. Somehow or other the mind of Kuvera had been agitated, and Dhruva Mahäräja was advised to pacify him. TEXT 34 Ta& Pa[SaadYa vTSaaéu SaàTYaa Pa[é[Yaaei¢-i>a" ) Na YaavNMahTaa& TaeJa" ku-l&/ Naae_i>a>aivZYaiTa )) 34 )) taà prasädaya vatsäçu 659 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sannatyä praçrayoktibhiù na yävan mahatäà tejaù kulaà no 'bhibhaviñyati SYNONYMS tam—him; prasädaya—pacify; vatsa—my son; äçu—immediately; sannatyä—by offering obeisances; praçrayä—by respectful behavior; uktibhiù—by gentle words; na yävat—before; mahatäm—of great personalities; tejaù—wrath; kulam—family; naù—our; abhibhaviñyati—will affect. TRANSLATION For this reason, my son, you should immediately pacify Kuvera with gentle words and prayers, and thus his wrath may not affect our family. PURPORT In our common dealings we should maintain friendship with everyone and certainly with such exalted demigods as Kuvera. Our behavior should be such that no one should become angry and thereby commit a wrong to individuals, families or society. TEXT 35 Wv& SvaYaM>auv" PaaE}aMaNauXaaSYa MaNauDa]uRvMa( ) TaeNaai>aviNdTa" Saak-Ma*izi>a" SvPaur& YaYaaE )) 35 )) evaà sväyambhuvaù pautram anuçäsya manur dhruvam tenäbhivanditaù säkam åñibhiù sva-puraà yayau 660 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS evam—thus; sväyambhuvaù—Lord Sväyambhuva Manu; pautram—to his grandson; anuçäsya—after giving instruction; manuù—Lord Manu; dhruvam—to Dhruva Mahäräja; tena—by him; abhivanditaù—being offered obeisances to; säkam—together; åñibhiù—with the sages; sva-puram—to his own abode; yayau—went. TRANSLATION Thus Sväyambhuva Manu, after giving instruction to Dhruva Mahäräja, his grandson, received respectful obeisances from him. Then Lord Manu and the great sages went back to their respective homes. Thus end the Bhaktivedanta purports of the Fourth Canto, Eleventh Chapter, of the Çrémad-Bhägavatam, entitled "Sväyambhuva Manu Advises Dhruva Mahäräja to Stop Fighting."

12. Dhruva Mahäräja Goes Back to Godhead

TEXT 1 MaE}aeYa ovac Da]uv& iNav*ta& Pa[iTabuÖy vEXaSaa‚ dPaeTaMaNYau& >aGavaNa( DaNaeìr" ) Ta}aaGaTaêaraaTYaTaÖyaNaaÛYaa bNDaivPaYaRYaaE )) 4 )) ahaà tvam ity apärthä dhér 664 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ajïänät puruñasya hi sväpnéväbhäty atad-dhyänäd yayä bandha-viparyayau SYNONYMS aham—I; tvam—you; iti—thus; apärthä—misconceived; dhéù—intelligence; ajïänät—from ignorance; puruñasya—of a person; hi—certainly; sväpni—a dream; iva—like; äbhäti—appears; a-tat-dhyänät—from the bodily concept of life; yayä—by which; bandha—bondage; viparyayau—and misery. TRANSLATION Misidentification of oneself and others as "I" and "you" on the basis of the bodily concept of life is a product of ignorance. This bodily concept is the cause of repeated birth and death, and it makes us go on continuously in material existence. PURPORT The conception of "I" and "you," ahaà tvam, as separate from each other, is due to our forgetfulness of our eternal relationship with the Supreme Personality of Godhead. The Supreme Person, Kåñëa, is the central point, and all of us are His parts and parcels, just as hands and legs are parts and parcels of the whole body. When we actually come to this understanding of being eternally related to the Supreme Lord, this distinction, which is based on the bodily concept of life, cannot exist. The same example can be cited herewith: the hand is the hand, and the leg is the leg, but when both of them engage in the service of the whole body, there is no such distinction as "hands" and "legs," for all of them belong to the whole body, and all the parts working together constitute the whole body. Similarly, when the living entities are in Kåñëa consciousness, there is no such distinction as "I" and "you" because everyone is 665 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

engaged in the service of the Lord. Since the Lord is absolute, the services are also absolute; even though the hand is working one way and the leg is working in another way, since the purpose is the Supreme Personality of Godhead, they are all one. This is not to be confused with the statement by the Mäyävädé philosopher that "everything is one." Real knowledge is that hand is hand, leg is leg, body is body, and yet all together they are one. As soon as the living entity thinks that he is independent, his conditional, material existence begins. The conception of independent existence is therefore like a dream. One has to be in Kåñëa consciousness, his original position. Then he can be freed from material bondage. TEXT 5 TaÓC^ Da]uv >ad]& Tae >aGavNTaMaDaae+aJaMa( ) SavR>aUTaaTMa>aaveNa SavR>aUTaaTMaivGa]hMa( )) 5 )) tad gaccha dhruva bhadraà te bhagavantam adhokñajam sarva-bhütätma-bhävena sarva-bhütätma-vigraham SYNONYMS tat—therefore; gaccha—come; dhruva—Dhruva; bhadram—good fortune; te—unto you; bhagavantam—unto the Supreme Personality of Godhead; adhokñajam—who is beyond the concepts of material senses; sarva-bhüta—all living entities; ätma-bhävena—by thinking of them as one; sarva-bhüta—in all living entities; ätma—the Supersoul; vigraham—having form. TRANSLATION 666 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

My dear Dhruva, come forward. May the Lord always grace you with good fortune. The Supreme Personality of Godhead, who is beyond our sensory perception, is the Supersoul of all living entities, and thus all entities are one, without distinction. Begin, therefore, to render service unto the transcendental form of the Lord, who is the ultimate shelter of all living entities. PURPORT Here the word vigraham, "having specific form," is very significant, for it indicates that the Absolute Truth is ultimately the Supreme Personality of Godhead. That is explained in the Brahma-saàhitä. Sac-cid-änanda-vigrahaù: [Bs. 5.1] He has form, but His form is different from any kind of material form. The living entities are the marginal energy of the supreme form. As such, they are not different from the supreme form, but at the same time they are not equal to the supreme form. Dhruva Mahäräja is advised herewith to render service unto the supreme form. That will include service to other individual forms. For example, a tree has a form, and when water is poured on the root of the tree, the other forms—the leaves, twigs, flowers and fruits—are automatically watered. The Mäyäväda conception that because the Absolute Truth is everything He must be formless is rejected here. Rather, it is confirmed that the Absolute Truth has form, and yet He is all-pervading. Nothing is independent of Him. TEXT 6 >aJaSv >aJaNaqYaax(iga]Ma>avaYa >aviC^dMa( ) Yau¢&- ivrihTa& Xa¢-ya Gauai¢-MauÜhNa( ) ddXaaRTMaiNa >aUTaezu TaMaevaviSQaTa& iv>auMa( )) 11 )) sarvätmany acyute 'sarve tévraughäà bhaktim udvahan dadarçätmani bhüteñu tam evävasthitaà vibhum SYNONYMS sarva-ätmani—unto the Supersoul; acyute—infallible; asarve—without any limit; tévra-oghäm—with unrelenting force; bhaktim—devotional service; udvahan—rendering; dadarça—he saw; ätmani—in the Supreme Spirit; bhüteñu—in all living entities; tam—Him; eva—only; avasthitam—situated; vibhum—all-powerful. TRANSLATION Dhruva Mahäräja rendered devotional service unto the Supreme, the 678 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

reservoir of everything, with unrelenting force. While carrying out his devotional service to the Lord, he could see that everything is situated in Him only and that He is situated in all living entities. The Lord is called Acyuta because He never fails in His prime duty, to give protection to His devotees. PURPORT Not only did Dhruva Mahäräja perform many sacrifices, but he carried on his transcendental occupation of engagement in the devotional service of the Lord. The ordinary karmés, who want to enjoy the results of fruitive activities, are concerned only with sacrifices and ritualistic ceremonies as enjoined in the Vedic çästras. Although Dhruva Mahäräja performed many sacrifices in order to be an exemplary king, he was constantly engaged in devotional service. The Lord always protects His surrendered devotee. A devotee can see that the Lord is situated in everyone's heart, as stated in the Bhagavad-gétä (éçvaraù sarva-bhütänäà håd-deçe 'rjuna tiñöhati [Bg. 18.61]). Ordinary persons cannot understand how the Supreme Lord is situated in everyone's heart, but a devotee can actually see Him. Not only can the devotee see Him outwardly, but he can see, with spiritual vision, that everything is resting in the Supreme Personality of Godhead, as described in Bhagavad-gétä (mat-sthäni sarva-bhütäni [Bg. 9.4]). That is the vision of a mahä-bhägavata. He sees everything others see, but instead of seeing merely the trees, the mountains, the cities or the sky, he sees only his worshipable Supreme Personality of Godhead in everything because everything is resting in Him only. This is the vision of the mahä-bhägavata. In summary, a mahä-bhägavata, a highly elevated pure devotee, sees the Lord everywhere, as well as within the heart of everyone. This is possible for devotees who have developed elevated devotional service to the Lord. As stated in the Brahma-saàhitä (5.38), premäïjana-cchurita-bhakti-vilocanena: only those who have smeared their eyes with the ointment of love of Godhead can see everywhere the Supreme Lord face to face; it is not possible by imagination or so-called meditation. 679 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 12 TaMaev& Xaql/SaMPaà& b]øa+aYaMa( )) 13 )) ñaö-triàçad-varña-sähasraà çaçäsa kñiti-maëòalam bhogaiù puëya-kñayaà kurvann abhogair açubha-kñayam SYNONYMS ñaö-triàçat—thirty-six; varña—years; sähasram—thousand; çaçäsa—ruled; kñiti-maëòalam—the earth planet; bhogaiù—by enjoyment; puëya—of reactions of pious activities; kñayam—diminution; kurvan—doing; abhogaiù—by austerities; açubha—of inauspicious reactions; kñayam—diminution. TRANSLATION Dhruva Mahäräja ruled over this planet for thirty-six thousand years; he diminished the reactions of pious activities by enjoyment, and by practicing austerities he diminished inauspicious reactions. PURPORT That Dhruva Mahäräja ruled over the planet for thirty-six thousand years means that he was present in the Satya-yuga because in the Satya-yuga people used to live for one hundred thousand years. In the next yuga, Tretä, people used to live for ten thousand years, and in the next yuga, Dväpara, for one thousand years. In the present age, the Kali-yuga, the maximum duration of life is one hundred years. With the change of the yugas, the duration of life and memory, the quality of kindness and all other good qualities diminish. There are two kinds of activities, namely pious and impious. By executing pious activities one can gain facilities for higher material enjoyment, but due 682 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

to impious activities one has to undergo severe distress. A devotee, however, is not interested in enjoyment or affected by distress. When he is prosperous he knows, "I am diminishing the results of my pious activities," and when he is in distress he knows, "I am diminishing the reactions of my impious activities." A devotee is not concerned with enjoyment or distress; he simply desires to execute devotional service. It is said in the Çrémad-Bhägavatam that devotional service should be apratihatä, unchecked by the material conditions of happiness or distress. The devotee undergoes processes of austerity such as observing Ekädaçé and similar other fasting days and refraining from illicit sex life, intoxication, gambling and meat-eating. Thus he becomes purified from the reactions of his past impious life, and because he engages in devotional service, which is the most pious activity, he enjoys life without separate endeavor. TEXT 14 Wv& bhuSav& k-al&/ MahaTMaaivcle/iNd]Ya" ) i}avGaaŒPaiYak&- NaqTva Pau}aaYaadaà*PaaSaNaMa( )) 14 )) evaà bahu-savaà kälaà mahätmävicalendriyaù tri-vargaupayikaà nétvä puträyädän nåpäsanam SYNONYMS evam—thus; bahu—many; savam—years; kälam—time; mahä-ätmä—great soul; avicala-indriyaù—without being disturbed by sense agitation; tri-varga—three kinds of worldly activities; aupayikam—favorable for executing; nétvä—having passed; puträya—to his son; adät—he handed over; nåpa-äsanam—the royal throne. 683 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION The self-controlled great soul Dhruva Mahäräja thus passed many, many years favorably executing three kinds of worldly activities, namely religiosity, economic development and satisfaction of all material desires. Thereafter he handed over the charge of the royal throne to his son. PURPORT Perfection of materialistic life is suitably attained by the process of observing religious principles. This leads automatically to successful economic development, and thus there is no difficulty in satisfying all material desires. Since Dhruva Mahäräja, as a king, had to keep up his status quo or it would not have been possible to rule over the people in general, he did it perfectly. But as soon as he saw that his son was grown up and could take charge of the royal throne, he immediately handed over the charge and retired from all material engagements. One word used here is very significant—avicalendriyaù, which means that he was not disturbed by the agitation of the senses nor was his sensory power diminished, although in years he was a very old man. Since he ruled over the world for thirty-six thousand years, naturally one may conclude that he became very, very old, but factually his senses were very young—and yet he was not interested in sense gratification. In other words, he remained self-controlled. He performed his duties perfectly according to the materialistic way. That is the way of behavior of great devotees. Çréla Raghunätha däsa Gosvämé, one of the direct disciples of Lord Caitanya, was the son of a very rich man. Although he had no interest in enjoying material happiness, when he was entrusted with doing something in managing the state, he did it perfectly. Çréla Gaurasundara advised him, "From within, keep yourself and your mind completely aloof, but externally execute the material duties just as they need to be done." This transcendental position can be achieved by 684 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

devotees only, as described in the Bhagavad-gétä: while others, such as yogés, try to control their senses by force, devotees, even though possessing full sensory powers, do not use them because they engage in higher, transcendental activities. TEXT 15 MaNYaMaaNa wd& ivì& MaaYaaricTaMaaTMaiNa ) AivÛaricTaSvPanGaNDavRNaGaraePaMaMa( )) 15 )) manyamäna idaà viçvaà mäyä-racitam ätmani avidyä-racita-svapnagandharva-nagaropamam SYNONYMS manyamänaù—realizing; idam—this; viçvam—universe; mäyä—by the external energy; racitam—manufactured; ätmani—unto the living entity; avidyä—by illusion; racita—manufactured; svapna—a dream; gandharva-nagara—phantasmagoria; upamam—like. TRANSLATION Çréla Dhruva Mahäräja realized that this cosmic manifestation bewilders living entities like a dream or phantasmagoria because it is a creation of the illusory, external energy of the Supreme Lord. PURPORT In the deep forest it sometimes appears that there are big palaces and nice cities. That is technically called gandharva-nagara. Similarly, in dreams also we 685 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

create many false things out of imagination. A self-realized person, or a devotee, knows well that this material cosmic manifestation is a temporary, illusory representation appearing to be truth. It is like a phantasmagoria. But behind this shadow creation there is reality—the spiritual world. A devotee is interested in the spiritual world, not its shadow. Since he has realization of the supreme truth, a devotee is not interested in this temporary shadow of truth. This is confirmed in the Bhagavad-gétä (paraà dåñövä nivartate [Bg. 9.59]). TEXT 16 AaTMaS}YaPaTYaSauôdae bl/Ma*Ök-aeXa‚ MaNTa"Paur& Pairivhar>auvê rMYaa" ) >aUMaaSaae_vTard( Da]uv" ) iv>a]aJaYaÕXa idXaae rak-aPaiTaiMavaeidTaMa( )) 19 )) sa dadarça vimänägryaà nabhaso 'vatarad dhruvaù vibhräjayad daça diço räkäpatim ivoditam SYNONYMS saù—he; dadarça—saw; vimäna—an airplane; agryam—very beautiful; nabhasaù—from the sky; avatarat—descending; dhruvaù—Dhruva Mahäräja; vibhräjayat—illuminating; daça—ten; diçaù—directions; räkä-patim—the full moon; iva—like; uditam—visible. TRANSLATION As soon as the symptoms of his liberation were manifest, he saw a very beautiful airplane coming down from the sky, as if the brilliant full moon were coming down, illuminating all the ten directions. PURPORT There are different levels of acquired knowledge—direct knowledge, knowledge received from authorities, transcendental knowledge, knowledge beyond the senses, and finally spiritual knowledge. When one surpasses the stage of acquiring knowledge by the descending process, he is immediately situated on the transcendental platform. Dhruva Mahäräja, being liberated from the material concept of life, was situated in transcendental knowledge and could perceive the presence of a transcendental airplane which was as 692 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

brilliant as the full moonlight. This is not possible in the stages of direct or indirect perception of knowledge. Such knowledge is a special favor of the Supreme Personality of Godhead. One can, however, rise to this platform of knowledge by the gradual process of advancing in devotional service, or Kåñëa consciousness. TEXT 20 Ta}aaNau devPa[vraE cTau>auRJaaE XYaaMaaE ik-Xaaeravåaae >aae raJaNa( Sau>ad]& Tae vac& Naae_vihTa" é*aGavTPadMa( )) 24 )) tasyäkhila-jagad-dhätur äväà devasya çärìgiëaù pärñadäv iha sampräptau netuà tväà bhagavat-padam SYNONYMS tasya—His; akhila—entire; jagat—universe; dhätuù—creator; äväm—we; devasya—of the Supreme Personality of Godhead; çärìgiëaù—who has the bow named Çärìga; pärñadau—associates; iha—now; sampräptau—approached; netum—to take; tväm—you; bhagavat-padam—to the position of the Supreme Personality of Godhead. TRANSLATION We are representatives of the Supreme Personality of Godhead, the creator of the whole universe, who carries in His hand the bow named Çärìga. We have been specifically deputed to take you to the spiritual world. PURPORT In Bhagavad-gétä the Lord says that simply by knowing His transcendental pastimes (whether within this material world or in the spiritual world), anyone 699 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

who understands factually who He is, how He appears and how He acts can be immediately fit for transfer to the spiritual world. This principle stated in the Bhagavad-gétä operated in the case of King Dhruva. Throughout his life he tried to understand the Supreme Personality of Godhead by austerity and penances. Now, the mature result was that Dhruva Mahäräja became fit to be carried to the spiritual world, accompanied by the confidential associates of the Lord. TEXT 25 SauduJaRYa& ivZYaCYaR iDaZavNÛ c ) wYaez TadiDaïaTau& ib>a]d]UPa& ihraUTaaNaurÅNaa" ) YaaNTYaÅSaaCYauTaPadMaCYauTaiPa[YabaNDava" )) 37 )) çäntäù sama-dåçaù çuddhäù sarva-bhütänuraïjanäù yänty aïjasäcyuta-padam acyuta-priya-bändhaväù SYNONYMS çäntäù—peaceful; sama-dåçaù—equipoised; çuddhäù—cleansed, purified; sarva—all; bhüta—living entities; anuraïjanäù—pleasing; yänti—go; aïjasä—easily; acyuta—of the Lord; padam—to the abode; acyuta-priya—with devotees of the Lord; bändhaväù—friends. TRANSLATION Persons who are peaceful, equipoised, cleansed and purified, and who know the art of pleasing all other living entities, keep friendship only with devotees of the Lord; they alone can very easily achieve the perfection of going back home, back to Godhead. PURPORT The description of this verse fully indicates that only devotees are eligible to enter into the kingdom of Godhead. The first point stated is that devotees 719 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

are peaceful, for they have no demands for their personal sense gratification. They are simply dedicated to the service of the Lord. Karmés cannot be peaceful because they have immense demands for sense gratification. As for jïänés, they cannot be peaceful because they are too busy trying to attain liberation or merge into the existence of the Supreme. Similarly, yogés are also restless to get mystic power. But a devotee is peaceful because he is fully surrendered to the Supreme Personality of Godhead and thinks of himself as completely helpless; just as a child feels complete peace in depending on the parent, so a devotee is completely peaceful, for he depends on the mercy of the Supreme Personality of Godhead. A devotee is equipoised. He sees everyone on the same transcendental platform. A devotee knows that although a conditioned soul has a particular type of body according to his past fruitive activities, factually everyone is part of the Supreme Lord. A devotee sees all living entities with spiritual vision and does not discriminate on the platform of the bodily concept of life. Such qualities develop only in the association of devotees. Without the association of devotees, one cannot advance in Kåñëa consciousness. Therefore, we have established the International Society for Krishna Consciousness. Factually, whoever lives in this society automatically develops Kåñëa consciousness. Devotees are dear to the Supreme Personality of Godhead, and the Supreme Personality of Godhead is only dear to devotees. On this platform only can one make progress in Kåñëa consciousness. Persons in Kåñëa consciousness, or devotees of the Lord, can please everyone, as is evident in the Kåñëa consciousness movement. We invite everyone, without discrimination; we request everyone to sit down and chant the Hare Kåñëa mantra and take as much prasäda as we can supply, and thus everyone is pleased with us. This is the qualification. Sarva-bhütänuraïjanäù. As for purification, no one can be more pure than devotees. Anyone who once utters the name of Viñëu immediately becomes purified, inside and outside (yaù smaret puëòarékäkñam). Since a devotee constantly chants the Hare Kåñëa mantra, no contamination of the material world can touch him. He is, therefore, actually purified. Muci 720 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

haya çuci haya yadi kåñëa bhaje. It is said that even a cobbler or person born in the family of a cobbler can be elevated to the position of a brähmaëa (çuci) if he takes to Kåñëa consciousness. Any person who is purely Kåñëa conscious and who engages in chanting the Hare Kåñëa mantra is the purest in the whole universe. TEXT 38 wTYautaaNaPad" Pau}aae Da]uv" k*-ZaqrveGaae_iNaiMaz& JYaaeiTaza& c§-MaaihTaMa( ) YaiSMaNa( >a]MaiTa k-aErVYa Mae!yaiMav Gava& Gaai¢-MaTaa NaardeNaeirTa" ik-l/ )) 4 )) sva-dharma-çélaiù puruñair bhagavän yajïa-püruñaù ijyamäno bhaktimatä näradeneritaù kila SYNONYMS sva-dharma-çélaiù—executing sacrificial duties; puruñaiù—by the men; bhagavän—the Supreme Personality of Godhead; yajïa-püruñaù—the enjoyer of all sacrifices; ijyamänaù—being worshiped; bhaktimatä—by the devotee; näradena—by Närada; éritaù—described; kila—indeed. TRANSLATION While all the Pracetäs were executing religious rituals and sacrificial ceremonies and thus worshiping the Supreme Personality of Godhead for His satisfaction, the great sage Närada described the transcendental qualities of Dhruva Mahäräja. PURPORT Närada Muni is always glorifying the pastimes of the Lord. In this verse we see that not only does he glorify the Lord, but he also likes to glorify the devotees of the Lord. The great sage Närada's mission is to broadcast the devotional service of the Lord. For this purpose he has compiled the 746 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Närada-païcarätra, a directory of devotional service, so that devotees can always take information about how to execute devotional service and thus engage twenty-four hours a day in performing sacrifices for the pleasure of the Supreme Personality of Godhead. As stated in the Bhagavad-gétä, the Lord has created four orders of social life, namely brähmaëa, kñatriya, vaiçya and çüdra. In the Närada-païcarätra it is very clearly described how each of the social orders can please the Supreme Lord. In the Bhagavad-gétä (18.45) it is stated, sve sve karmaëy abhirataù saàsiddhià labhate naraù: by executing one's prescribed duties one can please the Supreme Lord. In the Çrémad-Bhägavatam (1.2.13) also it is stated, svanuñöhitasya dharmasya saàsiddhir hari-toñaëam: the perfection of duty is to see that by discharging one's specific duties one satisfies the Supreme Personality of Godhead. When the Pracetäs were performing sacrifices according to this direction, Närada Muni was satisfied to see these activities, and he also wanted to glorify Dhruva Mahäräja in that sacrificial arena. TEXT 5 YaaSTaa devizRaaYaaRSaUTa z@aTMaJaaNa( ) PauZPaaaaYaaR daeza c Üe b>aUvTau" ) Pa[aTaMaRDYaiNdNa& SaaYaiMaiTa ùaSaNa( Pa[>aaSauTaa" )) 13 )) puñpärëasya prabhä bhäryä doñä ca dve babhüvatuù prätar madhyandinaà säyam iti hy äsan prabhä-sutäù SYNONYMS puñpärëasya—of Puñpärëa; prabhä—Prabhä; bhäryä—wife; doñä—Doñä; ca—also; dve—two; babhüvatuù—were; prätaù—Prätar; madhyandinam—Madhyandinam; säyam—Säyam; iti—thus; hi—certainly; äsan—were; prabhä-sutäù—sons of Prabhä.

756 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Puñpärëa had two wives, named Prabhä and Doñä. Prabhä had three sons, named Prätar, Madhyandinam and Säyam. TEXT 14 Pa[daezae iNaiXaQaae VYauí wiTa daezaSauTaañYa" ) VYauí" SauTa& PauZk-ira¢-aYa Tv& ParavrivtaMa" )) 24 )) etad äkhyähi me brahman sunéthätmaja-ceñöitam 765 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

çraddadhänäya bhaktäya tvaà parävara-vittamaù SYNONYMS etat—all these; äkhyähi—please describe; me—unto me; brahman—O great brähmaëa; sunéthä-ätmaja—of the son of Sunéthä, Vena; ceñöitam—activities; çraddadhänäya—faithful; bhaktäya—unto your devotee; tvam—you; para-avara—with past and future; vit-tamaù—well conversant. TRANSLATION Vidura requested Maitreya: My dear brähmaëa, you are well conversant with all subjects, both past and future. Therefore I wish to hear from you all the activities of King Vena. I am your faithful devotee, so please explain this. PURPORT Vidura accepted Maitreya as his spiritual master. A disciple always inquires from the spiritual master, and the spiritual master answers the question, provided the disciple is very gentle and devoted. Çréla Viçvanätha Cakravarté Öhäkura said that by the mercy of the spiritual master one is blessed with the mercy of the Supreme Lord. The spiritual master is not inclined to disclose all the secrets of transcendental science unless the disciple is very submissive and devoted. As stated in the Bhagavad-gétä, the process of receiving knowledge from the spiritual master entails submission, inquiry and service. TEXT 25 MaE}aeYa ovac A(r)ae_ìMaeDa& raJaizRraJahar Maha§-TauMa( ) 766 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

NaaJaGMaudeRvTaaSTaiSMaàahUTaa b]øvaidi>a" )) 25 )) maitreya uväca aìgo 'çvamedhaà räjarñir äjahära mahä-kratum näjagmur devatäs tasminn ähütä brahma-vädibhiù SYNONYMS maitreyaù uväca—Maitreya answered; aìgaù—King Aìga; açvamedham—açvamedha sacrifice; räja-åñiù—the saintly king; äjahära—executed; mahä-kratum—great sacrifice; na—not; äjagmuù—came; devatäù—the demigods; tasmin—in that sacrifice; ähütäù—being invited; brahma-vädibhiù—by the brähmaëas expert in executing sacrifices. TRANSLATION Çré Maitreya replied: My dear Vidura, once the great King Aìga arranged to perform the great sacrifice known as açvamedha. All the expert brähmaëas present knew how to invite the demigods, but in spite of their efforts, no demigods participated or appeared in that sacrifice. PURPORT A Vedic sacrifice is not an ordinary performance. The demigods used to participate in such sacrifices, and the animals sacrificed in such performances were reincarnated with new life. In this age of Kali there are no powerful brähmaëas who can invite the demigods or give renewed life to animals. Formerly, the brähmaëas well conversant in Vedic mantras could show the potency of the mantras, but in this age, because there are no such brähmaëas, all such sacrifices are forbidden. The sacrifice in which horses were offered was 767 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

called açvamedha. Sometimes cows were sacrificed (gavälambha), not for eating purposes, but to give them new life in order to show the potency of the mantra. In this age, therefore, the only practical yajïa is saìkértana-yajïa, or chanting of the Hare Kåñëa mantra twenty-four hours a day. TEXT 26 TaMaUcuivRiSMaTaaSTa}a YaJaMaaNaMaQaiTvRJa" ) hvq„&iz hUYaMaaNaaiNa Na Tae Ga*õiNTa devTaa" )) 26 )) tam ücur vismitäs tatra yajamänam athartvijaù havéàñi hüyamänäni na te gåhëanti devatäù SYNONYMS tam—unto King Aìga; ücuù—said; vismitäù—in wonder; tatra—there; yajamänam—to the institutor of the sacrifice; atha—then; åtvijaù—the priests; havéàñi—offerings of clarified butter; hüyamänäni—being offered; na—not; te—they; gåhëanti—accept; devatäù—the demigods. TRANSLATION The priests engaged in the sacrifice then informed King Aìga: O King, we are properly offering the clarified butter in the sacrifice, but despite all our efforts the demigods do not accept it. TEXT 27 raJaNa( hvq„&ZYaduíaiNa é[ÖYaaSaaidTaaiNa Tae ) 768 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

^Nda&SYaYaaTaYaaMaaiNa YaaeiJaTaaiNa Da*Tav]TaE" )) 27 )) räjan havéàñy aduñöäni çraddhayäsäditäni te chandäàsy ayäta-yämäni yojitäni dhåta-vrataiù SYNONYMS räjan—O King; havéàñi—sacrificial offerings; aduñöäni—not polluted; çraddhayä—with great faith and care; äsäditäni—collected; te—your; chandäàsi—the mantras; ayäta-yämäni—not deficient; yojitäni—properly executed; dhåta-vrataiù—by qualified brähmaëas. TRANSLATION O King, we know that the paraphernalia to perform the sacrifice is well collected by you with great faith and care and is not polluted. Our chanting of the Vedic hymns is also not deficient in any way, for all the brähmaëas and priests present here are expert and are executing the performances properly. PURPORT It is the practice of the brähmaëas conversant with the science to pronounce a Vedic mantra in the right accent. The combination of the mantra and Sanskrit words must be chanted with the right pronunciation, otherwise it will not be successful. In this age the brähmaëas are neither well versed in the Sanskrit language nor very pure in practical life. But by chanting the Hare Kåñëa mantra one can attain the highest benefit of sacrificial performances. Even if the Hare Kåñëa mantra is not chanted properly, it still has so much potency that the chanter gains the effect.

769 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 28 Na ivdaMaeh devaNaa& hel/Na& vYaMaaaGaaNa( SvaNa( Yae deva" k-MaRSaai+aa*GvadYaSTae MauNaYaae l/aek-aNaa& +aeMadiXaRNa" ) GaaeáYaRSaiTa vE Na›YaizÄNa( PaiTa& >auv" )) 2 )) véra-mätaram ähüya sunéthäà brahma-vädinaù prakåty-asammataà venam abhyañiïcan patià bhuvaù SYNONYMS véra—of Vena; mätaram—mother; ähüya—calling; sunéthäm—of the name Sunéthä; brahma-vädinaù—the great sages learned in the Vedas; prakåti—by 794 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the ministers; asammatam—not approved of; venam—Vena; abhyañiïcan—enthroned; patim—the master; bhuvaù—of the world. TRANSLATION The great sages then called for the Queen Mother, Sunéthä, and with her permission they installed Vena on the throne as master of the world. All the ministers, however, disagreed with this. TEXT 3 é[uTva Na*PaaSaNaGaTa& veNaMaTYauGa]XaaSaNaMa( ) iNail/LYaudRSYav" SaÛ" SaPaR}aSTaa wva%v" )) 3 )) çrutvä nåpäsana-gataà venam atyugra-çäsanam nililyur dasyavaù sadyaù sarpa-trastä iväkhavaù SYNONYMS çrutvä—after hearing; nåpa—of the King; äsana-gatam—ascended to the throne; venam—Vena; ati—very; ugra—severe; çäsanam—punisher; nililyuù—hid themselves; dasyavaù—all the thieves; sadyaù—immediately; sarpa—from snakes; trastäù—being afraid; iva—like; äkhavaù—rats. TRANSLATION It was already known that Vena was very severe and cruel; therefore, as soon as all the thieves and rogues in the state heard of his ascendance to the royal throne, they became very much afraid of him. Indeed, they hid themselves 795 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

here and there as rats hide themselves from snakes. PURPORT When the government is very weak, rogues and thieves flourish. Similarly, when the government is very strong, all the thieves and rogues disappear or hide themselves. Of course Vena was not a very good king, but he was known to be cruel and severe. Thus the state at least became freed from thieves and rogues. TEXT 4 Sa Aaæ!Na*PaSQaaNa oàÖae_íiv>aUiTai>a" ) AvMaeNae Maha>aaGaaNa( STaBDa" SaM>aaivTa" SvTa" )) 4 )) sa ärüòha-nåpa-sthäna unnaddho 'ñöa-vibhütibhiù avamene mahä-bhägän stabdhaù sambhävitaù svataù SYNONYMS saù—King Vena; ärüòha—ascended to; nåpa-sthänaù—the seat of the king; unnaddhaù—very proud; añöa—eight; vibhütibhiù—by opulences; avamene—began to insult; mahä-bhägän—great personalities; stabdhaù—inconsiderate; sambhävitaù—considered great; svataù—by himself. TRANSLATION When the King ascended to the throne, he became all-powerful with eight kinds of opulences. Consequently he became too proud. By virtue of his false prestige, he considered himself to be greater than anyone. Thus he began to 796 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

insult great personalities. PURPORT In this verse the word añöa-vibhütibhiù, meaning "by eight opulences," is very important. The king is supposed to possess eight kinds of opulences. By dint of mystic yoga practice, kings generally acquired these eight opulences. These kings were called räjarñis, kings who were also great sages. By practicing mystic yoga, a räjarñi could become smaller than the smallest, greater than the greatest, and could get whatever he desired. A räjarñi could also create a kingdom, bring everyone under his control and rule everyone. These were some of the opulences of a king. King Vena, however, was not practiced in yoga, but he became very proud of his royal position nonetheless. Because he was not very considerate, he began to misuse his power and insult great personalities. TEXT 5 Wv& MadaNDa oiTSa¢-ae iNarx(ku-Xa wv iÜPa" ) PaYaR$=Na( rQaMaaSQaaYa k-MPaYaiàv raedSaq )) 5 )) evaà madändha utsikto niraìkuça iva dvipaù paryaöan ratham ästhäya kampayann iva rodasé SYNONYMS evam—thus; mada-andhaù—being blind with power; utsiktaù—proud; niraìkuçaù—uncontrolled; iva—like; dvipaù—an elephant; paryaöan—traveling; ratham—a chariot; ästhäya—having mounted; 797 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

kampayan—causing to tremble; iva—indeed; rodasé—the sky and earth. TRANSLATION When he became overly blind due to his opulences, King Vena mounted a chariot and, like an uncontrolled elephant, began to travel through the kingdom, causing the sky and earth to tremble wherever he went. TEXT 6 Na YaíVYa& Na daTaVYa& Na haeTaVYa& iÜJaa" KvicTa( ) wiTa NYavarYaÖMa| >aerqgaaezea*Ta( ) veNa" Pa[k*-TYaEv %l/" SauNaqQaaGa>aRSaM>av" )) 10 )) aher iva payaù-poñaù 802 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

poñakasyäpy anartha-bhåt venaù prakåtyaiva khalaù sunéthä-garbha-sambhavaù SYNONYMS aheù—of a snake; iva—like; payaù—with milk; poñaù—the maintaining; poñakasya—of the maintainer; api—even; anartha—against the interest; bhåt—becomes; venaù—King Vena; prakåtyä—by nature; eva—certainly; khalaù—mischievous; sunéthä—of Sunéthä, Vena's mother; garbha—the womb; sambhavaù—born of. TRANSLATION The sages began to think within themselves: Because he was born from the womb of Sunéthä, King Vena is by nature very mischievous. Supporting this mischievous king is exactly like maintaining a snake with milk. Now he has become a source of all difficulties. PURPORT Saintly persons are generally aloof from social activities and the materialistic way of life. King Vena was supported by the saintly persons just to protect the citizens from the hands of rogues and thieves, but after his ascendance to the throne, he became a source of trouble to the sages. Saintly people are especially interested in performing sacrifices and austerities for the advancement of spiritual life, but Vena, instead of being obliged because of the saints' mercy, turned out to be their enemy because he prohibited them from executing their ordinary duties. A serpent who is maintained with milk and bananas simply stores poison in his teeth and awaits the day to bite his master. TEXT 11 803 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

iNaæiPaTa" Pa[JaaPaal/" Sa iJagaa&SaiTa vE Pa[Jaa" ) TaQaaiPa SaaNTvYaeMaaMau& NaaSMaa&STaTPaaTak&- SPa*XaeTa( )) 11 )) nirüpitaù prajä-pälaù sa jighäàsati vai prajäù tathäpi säntvayemämuà näsmäàs tat-pätakaà spåçet SYNONYMS nirüpitaù—appointed; prajä-pälaù—the king; saù—he; jighäàsati—desires to harm; vai—certainly; prajäù—the citizens; tathä api—nevertheless; säntvayema—we should pacify; amum—him; na—not; asmän—us; tat—his; pätakam—sinful result; spåçet—may touch. TRANSLATION We appointed this Vena king of the state in order to give protection to the citizens, but now he has become the enemy of the citizens. Despite all these discrepancies, we should at once try to pacify him. By doing so, we may not be touched by the sinful results caused by him. PURPORT The saintly sages elected King Vena to become king, but he proved to be mischievous; therefore the sages were very much afraid of incurring sinful reaction. The law of karma prohibits a person even to associate with a mischievous individual. By electing Vena to the throne, the saintly sages certainly associated with him. Ultimately King Vena became so mischievous that the saintly sages actually became afraid of becoming contaminated by his activities. Thus before taking any action against him, the sages tried to pacify 804 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

and correct him so that he might turn from his mischief. TEXT 12 TaiÜÜiÙrSad(v*taae veNaae_SMaai>a" k*-Taae Na*Pa" ) SaaiNTvTaae Yaid Naae vac& Na Ga]hqZYaTYaDaMaRk*-Ta( ) l/aek-iDa¡-arSaNdGDa& dihZYaaMa" SvTaeJaSaa )) 12 )) tad-vidvadbhir asad-våtto veno 'smäbhiù kåto nåpaù säntvito yadi no väcaà na grahéñyaty adharma-kåt loka-dhikkära-sandagdhaà dahiñyämaù sva-tejasä SYNONYMS tat—his mischievous nature; vidvadbhiù—aware of; asat-våttaù—impious; venaù—Vena; asmäbhiù—by us; kåtaù—was made; nåpaù—king; säntvitaù—(in spite of) being pacified; yadi—if; naù—our; väcam—words; na—not; grahéñyati—he will accept; adharma-kåt—the most mischievous; loka-dhik-kära—by public condemnation; sandagdham—burned; dahiñyämaù—we shall burn; sva-tejasä—by our prowess. TRANSLATION The saintly sages continued thinking: Of course we are completely aware of his mischievous nature. Yet nevertheless we enthroned Vena. If we cannot persuade King Vena to accept our advice, he will be condemned by the public, and we will join them. Thus by our prowess we shall burn him to ashes.

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PURPORT Saintly persons are not interested in political matters, yet they are always thinking of the welfare of the people in general. Consequently they sometimes have to come down to the political field and take steps to correct the misguided government or royalty. However, in Kali-yuga, saintly persons are not as powerful as they previously were. They used to be able to burn any sinful man to ashes by virtue of their spiritual prowess. Now saintly persons have no such power due to the influence of the age of Kali. Indeed, the brähmaëas do not even have the power to perform sacrifices in which animals are put into a fire to attain a new life. Under these circumstances, instead of actively taking part in politics, saintly persons should engage in chanting the mahä-mantra, Hare Kåñëa. By the grace of Lord Caitanya, by simply chanting this Hare Kåñëa mahä-mantra, the general populace can derive all benefits without political implications. TEXT 13 WvMaDYavSaaYaENa& MauNaYaae GaU!MaNYav" ) oPav]JYaab]uvNa( veNa& SaaNTviYaTva c SaaMai>a" )) 13 )) evam adhyavasäyainaà munayo güòha-manyavaù upavrajyäbruvan venaà säntvayitvä ca sämabhiù SYNONYMS evam—thus; adhyavasäya—having decided; enam—him; munayaù—the great sages; güòha-manyavaù—concealing their anger; upavrajya—having approached; abruvan—spoke; venam—to King Vena; säntvayitvä—after 806 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

pacifying; ca—also; sämabhiù—with sweet words. TRANSLATION The great sages, having thus decided, approached King Vena. Concealing their real anger, they pacified him with sweet words and then spoke as follows. TEXT 14 MauNaYa Ocu" Na*PavYaR iNabaeDaETaÛtae ivjaPaYaaMa >aae" ) AaYau"é[qbl/k-ITasNaa& Tav TaaTa ivvDaRNaMa( )) 14 )) munaya ücuù nåpa-varya nibodhaitad yat te vijïäpayäma bhoù äyuù-çré-bala-kérténäà tava täta vivardhanam SYNONYMS munayaù ücuù—the great sages said; nåpa-varya—O best of the kings; nibodha—kindly try to understand; etat—this; yat—which; te—to you; vijïäpayäma—we shall instruct; bhoù—O King; äyuù—duration of life; çré—opulences; bala—strength; kérténäm—good reputation; tava—your; täta—dear son; vivardhanam—which will increase. TRANSLATION The great sages said: Dear King, we have come to give you good advice. Kindly hear us with great attention. By doing so, your duration of life and your 807 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

opulence, strength and reputation will increase. PURPORT According to Vedic civilization, in a monarchy the king is advised by saintly persons and sages. By taking their advice, he can become the greatest executive power, and everyone in his kingdom will be happy, peaceful and prosperous. The great kings were very responsible in taking the instructions given by great saintly personalities. The kings used to accept the instructions given by great sages like Paräçara, Vyäsadeva, Närada, Devala and Asita. In other words, they would first accept the authority of saintly persons and then execute their monarchical power. Unfortunately, in the present age of Kali, the head of government does not follow the instructions given by the saintly persons; therefore neither the citizens nor the men of government are very happy. Their duration of life is shortened, and almost everyone is wretched and bereft of bodily strength and spiritual power. If citizens want to be happy and prosperous in this democratic age, they should not elect rascals and fools who have no respect for saintly persons. TEXT 15 DaMaR AacirTa" Pau&Saa& vax(MaNa"k-aYabuiÖi>a" ) l/aek-aNa( ivXaaek-aNa( ivTarTYaQaaNaNTYaMaSai(r)NaaMa( )) 15 )) dharma äcaritaù puàsäà väì-manaù-käya-buddhibhiù lokän viçokän vitaraty athänantyam asaìginäm SYNONYMS dharmaù—religious principles; äcaritaù—executed; puàsäm—to persons; 808 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

väk—by words; manaù—mind; käya—body; buddhibhiù—and by intelligence; lokän—the planets; viçokän—without misery; vitarati—bestow; atha—certainly; änantyam—unlimited happiness, liberation; asaìginäm—to those free from material influence. TRANSLATION Those who live according to religious principles and who follow them by words, mind, body and intelligence are elevated to the heavenly kingdom, which is devoid of all miseries. Being thus rid of the material influence, they achieve unlimited happiness in life. PURPORT The saintly sages herein instruct that the king or head of government should set an example by living a religious life. As stated in Bhagavad-gétä, religion means worshiping the Supreme Personality of Godhead. One should not simply make a show of religious life, but should perform devotional service perfectly with words, mind, body and good intelligence. By doing so, not only will the king or government head rid himself of the contamination of the material modes of nature, but the general public will also, and they will all become gradually elevated to the kingdom of God and go back home, back to Godhead. The instructions given herein serve as a summary of how the head of government should execute his ruling power and thus attain happiness not only in this life but also in the life after death. TEXT 16 Sa Tae Maa ivNaXaeÜqr Pa[JaaNaa& +aeMal/+aaivRPa[a YaJaß& GaTaMaTSara" ) 824 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bil&/ c Maù& hrTa Mataae_NYa" k-ae_Ga]>auk(- PauMaaNa( )) 28 )) tasmän mäà karmabhir viprä yajadhvaà gata-matsaräù balià ca mahyaà harata matto 'nyaù ko 'gra-bhuk pumän SYNONYMS tasmät—for this reason; mäm—me; karmabhiù—by ritualistic activities; vipräù—O brähmaëas; yajadhvam—worship; gata—without; matsaräù—being envious; balim—paraphernalia for worship; ca—also; mahyam—unto me; harata—bring; mattaù—than me; anyaù—other; kaù—who (is); agra-bhuk—the enjoyer of the first oblations; pumän—personality. TRANSLATION King Vena continued: For this reason, O brähmaëas, you should abandon your envy of me, and, by your ritualistic activities, you should worship me and offer me all paraphernalia. If you are intelligent, you should know that there is no personality superior to me, who can accept the first oblations of all sacrifices. PURPORT As stated by Kåñëa Himself throughout Bhagavad-gétä, there is no truth superior to Him. King Vena was imitating the Supreme Personality of Godhead and was also speaking out of false pride, presenting himself as the Supreme Lord. These are all characteristics of a demonic person. TEXT 29 MaE}aeYa ovac 825 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

wTQa& ivPaYaRYaMaiTa" PaaPaqYaaNauTPaQa& GaTa" ) ANauNaqYaMaaNaSTaÛaÁa& Na c§e- >a]íMa(r)l/" )) 29 )) maitreya uväca itthaà viparyaya-matiù päpéyän utpathaà gataù anunéyamänas tad-yäcïäà na cakre bhrañöa-maìgalaù SYNONYMS maitreyaù uväca—Maitreya said; ittham—thus; viparyaya-matiù—one who has developed perverse intelligence; päpéyän—most sinful; utpatham—from the right path; gataù—having gone; anunéyamänaù—being offered all respect; tat-yäcïäm—the request of the sages; na—not; cakre—accepted; bhrañöa—bereft of; maìgalaù—all good fortune. TRANSLATION The great sage Maitreya continued: Thus the King, who became unintelligent due to his sinful life and deviation from the right path, became actually bereft of all good fortune. He could not accept the requests of the great sages, which the sages put before him with great respect, and therefore he was condemned. PURPORT The demons certainly cannot have any faith in the words of authorities. In fact, they are always disrespectful to authorities. They manufacture their own religious principles and disobey great personalities like Vyäsa, Närada, and even the Supreme Personality of Godhead, Kåñëa. As soon as one disobeys authority, he immediately becomes very sinful and loses his good fortune. The 826 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

King was so puffed up and impudent that he dared disrespect the great saintly personalities, and this brought him ruination. TEXT 30 wiTa Tae_SaTk*-TaaSTaeNa iÜJaa" PaiaGanaYaa& >aVYaYaaÁaYaa& TaSMaE ivdur cu§u-Dau" )) 30 )) iti te 'sat-kåtäs tena dvijäù paëòita-mäninä bhagnäyäà bhavya-yäcïäyäà tasmai vidura cukrudhuù SYNONYMS iti—thus; te—all the great sages; asat-kåtäù—being insulted; tena—by the King; dvijäù—the brähmaëas; paëòita-mäninä—thinking himself to be very learned; bhagnäyäm—being broken; bhavya—auspicious; yäcïäyäm—their request; tasmai—at him; vidura—O Vidura; cukrudhuù—became very angry. TRANSLATION My dear Vidura, all good fortune unto you. The foolish King, who thought himself very learned, thus insulted the great sages, and the sages, being brokenhearted by the King's words, became very angry at him. TEXT 31 hNYaTaa& hNYaTaaMaez PaaPa" Pa[k*-iTadaåavTa( )) 45 )) taà tu te 'vanataà dénaà kià karométi vädinam niñédety abruvaàs täta sa niñädas tato 'bhavat SYNONYMS tam—unto him; tu—then; te—the sages; avanatam—bowed down; dénam—meek; kim—what; karomi—shall I do; iti—thus; vädinam—inquiring; niñéda—just sit down; iti—thus; abruvan—they replied; täta—my dear Vidura; saù—he; niñädaù—of the name Niñäda; tataù—thereafter; abhavat—became.

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TRANSLATION He was very submissive and meek, and immediately after his birth he bowed down and inquired, "Sirs, what shall I do?" The great sages replied, "Please sit down [niñéda]." Thus Niñäda, the father of the Naiñäda race, was born. PURPORT It is said in the çästras that the head of the body represents the brähmaëas, the arms represent the kñatriyas, the abdomen represents the vaiçyas, and the legs, beginning with the thighs, represent the çüdras. The çüdras are sometimes called black, or kåñëa. The brähmaëas are called çukla, or white, and the kñatriyas and the vaiçyas are a mixture of black and white. However, those who are extraordinarily white are said to have skin produced out of white leprosy. It may be concluded that white or a golden hue is the color of the higher caste, and black is the complexion of the çüdras. TEXT 46 TaSYa v&XYaaSTau NaEzada iGairk-aNaNaGaaecra" ) YaeNaahrÂaYaMaaNaae veNak-LMazMauLbaUiTa" PauåzSYaaNaPaaiYaNaq )) 3 )) åñaya ücuù eña viñëor bhagavataù kalä bhuvana-päliné iyaà ca lakñmyäù sambhütiù puruñasyänapäyiné SYNONYMS åñayaù ücuù—the sages said; eñaù—this male; viñëoù—of Lord Viñëu; bhagavataù—of the Supreme Personality of Godhead; kalä—expansion; bhuvana-päliné—who maintains the world; iyam—this female; ca—also; lakñmyäù—of the goddess of fortune; sambhütiù—expansion; puruñasya—of the Lord; anapäyiné—inseparable.

847 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION The great sages said: The male is a plenary expansion of the power of Lord Viñëu, who maintains the entire universe, and the female is a plenary expansion of the goddess of fortune, who is never separated from the Lord. PURPORT The significance of the goddess of fortune's never being separated from the Lord is clearly mentioned herein. People in the material world are very fond of the goddess of fortune, and they want her favor in the form of riches. They should know, however, that the goddess of fortune is inseparable from Lord Viñëu. Materialists should understand that the goddess of fortune should be worshiped along with Lord Viñëu and should not be regarded separately. Materialists seeking the favor of the goddess of fortune must worship Lord Viñëu and Lakñmé together to maintain material opulence. If a materialist follows the policy of Rävaëa, who wanted to separate Sétä from Lord Rämacandra, the process of separation will vanquish him. Those who are very rich and have taken favor of the goddess of fortune in this world must engage their money in the service of the Lord. In this way they can continue in their opulent position without disturbance. TEXT 4 AYa& Tau Pa[QaMaae raja& PauMaaNa( Pa[QaiYaTaa YaXa" ) Pa*QauNaaRMa MaharaJaae >aivZYaiTa Pa*Qaué[va" )) 4 )) ayaà tu prathamo räjïäà pumän prathayitä yaçaù påthur näma mahäräjo bhaviñyati påthu-çraväù 848 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS ayam—this; tu—then; prathamaù—the first; räjïäm—of kings; pumän—the male; prathayitä—will expand; yaçaù—reputation; påthuù—Mahäräja Påthu; näma—by name; mahä-räjaù—the great king; bhaviñyati—will become; påthu-çraväù—of wide renown. TRANSLATION Of the two, the male will be able to expand his reputation throughout the world. His name will be Påthu. Indeed, he will be the first among kings. PURPORT There are different types of incarnations of the Supreme Personality of Godhead. In the çästras it is said that Garuòa (the carrier of Lord Viñëu) and Lord Çiva and Ananta are all very powerful incarnations of the Brahman feature of the Lord. Similarly, Çacépati, or Indra, the King of heaven, is an incarnation of the lusty feature of the Lord. Aniruddha is an incarnation of the Lord's mind. Similarly, King Påthu is an incarnation of the ruling force of the Lord. Thus the saintly persons and great sages predicted the future activities of King Påthu, who was already explained as a partial incarnation of a plenary expansion of the Lord. TEXT 5 wYa& c SaudTaq devq GauaUzaUzaUTaaiNa SaMaaJah)) 12 ))

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sarit-samudrä girayo nägä gävaù khagä mågäù dyauù kñitiù sarva-bhütäni samäjahrur upäyanam SYNONYMS sarit—the rivers; samudräù—the seas; girayaù—the mountains; nägäù—the serpents; gävaù—the cows; khagäù—the birds; mågäù—the animals; dyauù—the sky; kñitiù—the earth; sarva-bhütäni—all living entities; samäjahruù—collected; upäyanam—different kinds of presentations. TRANSLATION All the rivers, seas, hills, mountains, serpents, cows, birds, animals, heavenly planets, the earthly planet and all other living entities collected various presentations, according to their ability, to offer the King. TEXT 13 Saae_i>aiz¢-ae MaharaJa" SauvaSaa" Saaßl/x(k*-Ta" ) PaTNYaaicRzal/x(k*-TaYaa ivreJae_iGanirvaPar" )) 13 )) so 'bhiñikto mahäräjaù suväsäù sädhv-alaìkåtaù patnyärciñälaìkåtayä vireje 'gnir iväparaù SYNONYMS saù—the King; abhiñiktaù—being coronated; mahäräjaù—Mahäräja Påthu; su-väsäù—exquisitely dressed; sädhu-alaìkåtaù—highly decorated with 856 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ornaments; patnyä—along with his wife; arciñä—named Arci; alaìkåtayä—nicely ornamented; vireje—appeared; agniù—fire; iva—like; aparaù—another. TRANSLATION Thus the great King Påthu, exquisitely dressed with garments and ornaments, was coronated and placed on the throne. The King and his wife, Arci, who was also exquisitely ornamented, appeared exactly like fire. TEXT 14 TaSMaE Jahar DaNadae hEMa& vqr vraSaNaMa( ) våaU" Paaduke- YaaeGaMaYYaaE ÛaE" PauZPaavil/MaNvhMa( )) 18 )) agnir äja-gavaà cäpaà süryo raçmimayän iñün bhüù päduke yogamayyau dyauù puñpävalim anvaham SYNONYMS agniù—the demigod of fire; äja-gavam—made of the horns of goats and cows; cäpam—a bow; süryaù—the sun-god; raçmi-mayän—brilliant as sunshine; iñün—arrows; bhüù—Bhümi, the predominating goddess of the earth; päduke—two slippers; yoga-mayyau—full of mystic power; dyauù—the demigods in outer space; puñpa—of flowers; ävalim—presentation; anu-aham—day after day. TRANSLATION The demigod of fire, Agni, presented him with a bow made of the horns of goats and cows. The sun-god presented him with arrows as brilliant as sunshine. The predominating deity of Bhürloka presented him with slippers full of mystic power. The demigods from outer space brought him presentations of flowers again and again. PURPORT This verse describes that the King's slippers were invested with mystic powers (päduke yogamayyau). Thus as soon as the King placed his feet in the slippers they would immediately carry him wherever he desired. Mystic yogés can transfer themselves from one place to another whenever they desire. A similar power was invested in the slippers of King Påthu. 861 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 19 Naa$y& SauGaqTa& vaid}aMaNTaDaaRNa& c %ecra" ) ‰zYaêaiXaz" SaTYaa" SaMaud]" Xa«MaaTMaJaMa( )) 19 )) näöyaà sugétaà väditram antardhänaà ca khecaräù åñayaç cäçiñaù satyäù samudraù çaìkham ätmajam SYNONYMS näöyam—the art of drama; su-gétam—the art of singing sweet songs; väditram—the art of playing musical instruments; antardhänam—the art of disappearing; ca—also; khe-caräù—demigods traveling in outer space; åñayaù—the great sages; ca—also; äçiñaù—blessings; satyäù—infallible; samudraù—the demigod of the ocean; çaìkham—conchshell; ätma-jam—produced from himself. TRANSLATION The demigods who always travel in outer space gave King Påthu the arts to perform dramas, sing songs, play musical instruments and disappear at his will. The great sages also offered him infallible blessings. The ocean offered him a conchshell produced from the ocean. TEXT 20 iSaNDav" PavRTaa NaÛae rQavqQaqMaRhaTMaNa" )

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SaUTaae_Qa MaaGaDaae vNdq Ta& STaaeTauMauPaTaiSQare )) 20 )) sindhavaù parvatä nadyo ratha-véthér mahätmanaù süto 'tha mägadho vandé taà stotum upatasthire SYNONYMS sindhavaù—the seas; parvatäù—the mountains; nadyaù—the rivers; ratha-véthéù—the paths for the chariot to pass; mahä-ätmanaù—of the great soul; sütaù—a professional who offers praises; atha—then; mägadhaù—a professional bard; vandé—a professional who offers prayers; tam—him; stotum—to praise; upatasthire—presented themselves. TRANSLATION The seas, mountains and rivers gave him room to drive his chariot without impediments, and a süta, a mägadha and a vandé offered prayers and praises. They all presented themselves before him to perform their respective duties. TEXT 21 STaavk-a&STaaNai>aPa[eTYa Pa*QauvŒNYa" Pa[TaaPavaNa( ) MaegaiNahvaca Pa[hSaiàdMab]vqTa( )) 21 )) stävakäàs tän abhipretya påthur vainyaù pratäpavän megha-nirhrädayä väcä prahasann idam abravét

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SYNONYMS stävakän—engaged in offering prayers; tän—those persons; abhipretya—seeing, understanding; påthuù—King Påthu; vainyaù—son of Vena; pratäpa-vän—greatly powerful; megha-nirhrädayä—as grave as the thundering of clouds; väcä—with a voice; prahasan—smiling; idam—this; abravét—he spoke. TRANSLATION Thus when the greatly powerful King Påthu, the son of Vena, saw the professionals before him, to congratulate them he smiled, and with the gravity of the vibrating sounds of clouds he spoke as follows. TEXT 22 Pa*Qauåvac >aae" SaUTa he MaaGaDa SaaEMYa viNdm=‚çaeke-_DauNaaSPaíGauaUvNa( ivTaQaa iGarae v" )) 22 )) påthur uväca bhoù süta he mägadha saumya vandiû loke 'dhunäspañöa-guëasya me syät kim äçrayo me stava eña yojyatäà mä mayy abhüvan vitathä giro vaù SYNONYMS 864 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

påthuù uväca—King Påthu said; bhoù süta—O süta; he mägadha—O mägadha; saumya—gentle; vandin—O devotee offering prayers; loke—in this world; adhunä—just now; aspañöa—not distinct; guëasya—whose qualities; me—of me; syät—there may be; kim—why; äçrayaù—shelter; me—of me; stavaù—praise; eñaù—this; yojyatäm—may be applied; mä—never; mayi—unto me; abhüvan—were; vitathäù—in vain; giraù—words; vaù—your. TRANSLATION King Påthu said: O gentle süta, mägadha and other devotee offering prayers, the qualities of which you have spoken are not distinct in me. Why then should you praise me for all these qualities when I do not shelter these features? I do not wish for these words meant for me to go in vain, but it is better that they be offered to someone else. PURPORT The prayers and praises by the süta, mägadha and vandé all explained the godly qualities of Mahäräja Påthu, for he was a çaktyäveça incarnation of the Supreme Personality of Godhead. Because the qualities were not yet manifest, however, King Påthu very humbly asked why the devotees should praise him with such exalted words. He did not want anyone to offer him prayers or glorify him unless he possessed the real qualities of which they spoke. The offering of prayers was certainly appropriate, for he was an incarnation of Godhead, but he warned that one should not be accepted as an incarnation of the Personality of Godhead without having the godly qualities. At the present moment there are many so-called incarnations of the Personality of Godhead, but these are merely fools and rascals whom people accept as incarnations of God although they have no godly qualities. King Påthu desired that his real characteristics in the future might justify such words of praise. Although there was no fault in the prayers offered, Påthu Mahäräja indicated that such prayers should not be offered to an unfit person who pretends to be an incarnation of 865 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the Supreme Personality of Godhead. TEXT 23 TaSMaaTParae+ae_SMaduPaé[uTaaNYal&/=k-irZYaQa STaae}aMaPaqCYavac" ) SaTYautaMaëaek-GauYaa" )) 23 )) tasmät parokñe 'smad-upaçrutäny alaà kariñyatha stotram apécya-väcaù saty uttamaçloka-guëänuväde jugupsitaà na stavayanti sabhyäù SYNONYMS tasmät—therefore; parokñe—in some future time; asmat—my; upaçrutäni—about the qualities spoken of; alam—sufficiently; kariñyatha—you will be able to offer; stotram—prayers; apécya-väcaù—O gentle reciters; sati—being the proper engagement; uttama-çloka—of the Supreme Personality of Godhead; guëa—of the qualities; anuväde—discussion; jugupsitam—to an abominable person; na—never; stavayanti—offer prayers; sabhyäù—persons who are gentle. TRANSLATION O gentle reciters, offer such prayers in due course of time, when the qualities of which you have spoken actually manifest themselves in me. The gentle who offer prayers to the Supreme Personality of Godhead do not attribute such qualities to a human being, who does not actually have them. 866 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT Gentle devotees of the Supreme Personality of Godhead know perfectly well who is God and who is not. Nondevotee impersonalists, however, who have no idea what God is and who never offer prayers to the Supreme Personality of Godhead, are always interested in accepting a human being as God and offering such prayers to him. This is the difference between a devotee and a demon. Demons manufacture their own gods, or a demon himself claims to be God, following in the footsteps of Rävaëa and Hiraëyakaçipu. Although Påthu Mahäräja was factually an incarnation of the Supreme Personality of Godhead, he rejected those praises because the qualities of the Supreme Person were not yet manifest in him. He wanted to stress that one who does not actually possess these qualities should not try to engage his followers and devotees in offering him glory for them, even though these qualities might be manifest in the future. If a man who does not factually possess the attributes of a great personality engages his followers in praising him with the expectation that such attributes will develop in the future, that sort of praise is actually an insult. TEXT 24 Mahd(Gaua" ) k-MaRi>a" k-QaMaaTMaaNa& GaaPaiYaZYaaMa bal/vTa( )) 26 )) vayaà tv aviditä loke sütädyäpi varémabhiù karmabhiù katham ätmänaà gäpayiñyäma bälavat

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SYNONYMS vayam—we; tu—then; aviditäù—not famous; loke—in the world; süta-ädya—O persons headed by the süta; api—just now; varémabhiù—great, praiseworthy; karmabhiù—by actions; katham—how; ätmänam—unto myself; gäpayiñyäma—I shall engage you in offering; bälavat—like children. TRANSLATION King Påthu continued: My dear devotees, headed by the süta, just now I am not very famous for my personal activities because I have not done anything praiseworthy you could glorify. Therefore how could I engage you in praising my activities exactly like children? Thus end the Bhaktivedanta purports of the Fourth Canto, Fifteenth Chapter, of the Çrémad-Bhägavatam, entitled "King Påthu's Appearance and Coronation."

16. Praise of King Påthu by the Professional Reciters

TEXT 1 MaE}aeYa ovac wiTa b]uvaaTYaeRk-STaNaaE TaNaU" ) k-ale/ k-ale/ YaQaa>aaGa& l/aek-Yaaeå>aYaaeihRTaMa( )) 5 )) eña vai loka-pälänäà bibharty ekas tanau tanüù käle käle yathä-bhägaà lokayor ubhayor hitam 877 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS eñaù—this King; vai—certainly; loka-pälänäm—of all the demigods; bibharti—bears; ekaù—alone; tanau—in his body; tanüù—the bodies; käle käle—in due course of time; yathä—according to; bhägam—proper share; lokayoù—of planetary systems; ubhayoù—both; hitam—welfare. TRANSLATION This King alone, in his own body, will be able in due course of time to maintain all living entities and keep them in a pleasant condition by manifesting himself as different demigods to perform various departmental activities. Thus he will maintain the upper planetary system by inducing the populace to perform Vedic sacrifices. In due course of time he will also maintain this earthly planet by discharging proper rainfall. PURPORT The demigods in charge of the various departmental activities that maintain this world are but assistants to the Supreme Personality of Godhead. When an incarnation of Godhead descends on this planet, demigods like the sun-god, the moon-god or the King of heaven, Indra, all join Him. Consequently the incarnation of Godhead is able to act for the departmental demigods to keep the planetary systems in order. The protection of the earthly planet is dependent on proper rainfall, and as stated in Bhagavad-gétä and other scriptures, sacrifices are performed to please those demigods who are in charge of rainfall. annäd bhavanti bhütäni parjanyäd anna-sambhavaù yajïäd bhavati parjanyo 878 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

yajïaù karma-samudbhavaù "All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajïa [sacrifice], and yajïa is born of prescribed duties." (Bg. 3.14) Thus the proper execution of yajïa, sacrifice, is required. As indicated herein, King Påthu alone would induce all the citizens to engage in such sacrificial activities so that there would not be scarcity or distress. In Kali-yuga, however, in the so-called secular state, the executive branch of government is in the charge of so-called kings and presidents who are all fools and rascals, ignorant of the intricacies of nature's causes and ignorant of the principles of sacrifice. Such rascals simply make various plans, which always fail, and the people subsequently suffer disturbances. To counteract this situation, the çästras advise: harer näma harer näma harer nämaiva kevalam kalau nästy eva nästy eva nästy eva gatir anyathä [Cc. Adi 17.21] Thus in order to counteract this unfortunate situation in government, the general populace is advised to chant the mahä-mantra: Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. TEXT 6 vSau k-al/ oPaadtae k-ale/ caYa& ivMauÄiTa ) SaMa" SaveRzu >aUTaezu Pa[TaPaNa( SaUYaRviÜ>au" )) 6 ))

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vasu käla upädatte käle cäyaà vimuïcati samaù sarveñu bhüteñu pratapan süryavad vibhuù SYNONYMS vasu—riches; käle—in due course of time; upädatte—exacts; käle—in due course of time; ca—also; ayam—this King Påthu; vimuïcati—returns; samaù—equal; sarveñu—to all; bhüteñu—living entities; pratapan—shining; sürya-vat—like the sun-god; vibhuù—powerful. TRANSLATION This King Påthu will be as powerful as the sun-god, and just as the sun-god equally distributes his sunshine to everyone, King Påthu will distribute his mercy equally. Similarly, just as the sun-god evaporates water for eight months and, during the rainy season, returns it profusely, this King will also exact taxes from the citizens and return these monies in times of need. PURPORT The process of tax exaction is very nicely explained in this verse. Tax exaction is not meant for the sense gratification of the so-called administrative heads. Tax revenues should be distributed to the citizens in times of need, during emergencies such as famine or flood. Tax revenues should never be distributed amongst governmental servants in the form of high salaries and various other allowances. In Kali-yuga, however, the position of the citizens is very horrible because taxes are exacted in so many forms and are spent for the personal comforts of the administrators. The example of the sun in this verse is very appropriate. The sun is many millions of miles away from the earth, and although the sun does not actually 880 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

touch the earth, it manages to distribute land all over the planet by exacting water from the oceans and seas, and it also manages to make that land fertile by distributing water during the rainy season. As an ideal king, King Påthu would execute all this business in the village and state as expertly as the sun. TEXT 7 iTaiTa+aTYa§-Ma& vENYa oPaYaaR§-MaTaaMaiPa ) >aUTaaNaa& k-åaUTaaNaa& PaXYaNa( k-MaaRiaNdNa( SaMaa& GaaMak-raeÛQaeNd]" )) 22 )) ayaà mahéà gäà duduhe 'dhiräjaù prajäpatir våtti-karaù prajänäm yo lélayädrén sva-çaräsa-koöyä bhindan samäà gäm akarod yathendraù SYNONYMS 900 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ayam—this King; mahém—the earth; gäm—in the form of a cow; duduhe—will milk; adhiräjaù—extraordinary king; prajä-patiù—progenitor of mankind; våtti-karaù—providing living facility; prajänäm—of the citizens; yaù—one who; lélayä—simply by pastimes; adrén—mountains and hills; sva-çaräsa—of his bow; koöyä—by the pointed end; bhindan—breaking; samäm—level; gäm—the earth; akarot—will make; yathä—as; indraù—the King of heaven, Indra. TRANSLATION This King, this protector of the citizens, is an extraordinary king and is equal to the Prajäpati demigods. For the living facility of all citizens, he will milk the earth, which is like a cow. Not only that, but he will level the surface of the earth with the pointed ends of his bow, breaking all the hills exactly as King Indra, the heavenly King, breaks mountains with his powerful thunderbolt. TEXT 23 ivSfU-JaRYaàaJaGav& DaNau" SvYa& YadacrT+MaaMaivzùMaaJaaE ) Tada iNail/LYauidRiXa idXYaSaNTaae l/ax(GaUl/MauÛMYa YaQaa Ma*GaeNd]" )) 23 )) visphürjayann äja-gavaà dhanuù svayaà yadäcarat kñmäm aviñahyam äjau tadä nililyur diçi diçy asanto läìgülam udyamya yathä mågendraù SYNONYMS 901 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

visphürjayan—vibrating; äja-gavam—made of the horns of goats and bulls; dhanuù—his bow; svayam—personally; yadä—when; acarat—will travel; kñmäm—on the earth; aviñahyam—irresistible; äjau—in battle; tadä—at that time; nililyuù—will hide themselves; diçi diçi—in all directions; asantaù—demoniac men; läìgülam—tail; udyamya—keeping high; yathä—as; mågendraù—the lion. TRANSLATION When the lion travels in the forest with its tail turned upward, all menial animals hide themselves. Similarly, when King Påthu will travel over his kingdom and vibrate the string of his bow, which is made of the horns of goats and bulls and is irresistible in battle, all demoniac rogues and thieves will hide themselves in all directions. PURPORT It is very appropriate to compare a powerful king like Påthu to a lion. In India, kñatriya kings are still called siìgh, which means "lion." Unless rogues, thieves and other demoniac people in a state are afraid of the executive head, who rules the kingdom with a strong hand, there cannot be peace or prosperity in the state. Thus it is most regrettable when a woman becomes the executive head instead of a lionlike king. In such a situation the people are considered very unfortunate. TEXT 24 Wzae_ìMaeDaaHa( XaTaMaaJahar SarSvTaq Pa[adur>aaiv Ya}a ) AhazsÛSYa hYa& PaurNdr"

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XaTa§-TauêrMae vTaRMaaNae )) 24 )) eño 'çvamedhäï çatam äjahära sarasvaté prädurabhävi yatra ahärñéd yasya hayaà purandaraù çata-kratuç carame vartamäne SYNONYMS eñaù—this King; açvamedhän—sacrifices known as açvamedha; çatam—one hundred; äjahära—will perform; sarasvaté—the river of the name Sarasvaté; prädurabhävi—became manifest; yatra—where; ahärñét—will steal; yasya—whose; hayam—horse; purandaraù—the Lord Indra; çata-kratuù—who performed one hundred sacrifices; carame—while the last sacrifice; vartamäne—is occurring. TRANSLATION At the source of the River Sarasvaté, this King will perform one hundred sacrifices known as açvamedha. In the course of the last sacrifice, the heavenly King Indra will steal the sacrificial horse. TEXT 25 Wz SvSaÚaePavNae SaMaeTYa SaNaTku-Maar& >aGavNTaMaek-Ma( ) AaraDYa >a¢-yal/>aTaaMal&/ TaJa( jaNa& YaTaae b]ø Par& ivdiNTa )) 25 )) eña sva-sadmopavane sametya sanat-kumäraà bhagavantam ekam 903 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ärädhya bhaktyälabhatämalaà taj jïänaà yato brahma paraà vidanti SYNONYMS eñaù—this King; sva-sadma—of his palace; upavane—in the garden; sametya—meeting; sanat-kumäram—Sanat-kumära; bhagavantam—the worshipable; ekam—alone; ärädhya—worshiping; bhaktyä—with devotion; alabhata—he will achieve; amalam—without contamination; tat—that; jïänam—transcendental knowledge; yataù—by which; brahma—spirit; param—supreme, transcendental; vidanti—they enjoy, they know. TRANSLATION This King Påthu will meet Sanat-kumära, one of the four Kumäras, in the garden of his palace compound. The King will worship him with devotion and will be fortunate to receive instructions by which one can enjoy transcendental bliss. PURPORT The word vidanti refers to one who knows something or enjoys something. When a person is properly instructed by a spiritual master and understands transcendental bliss, he enjoys life. As stated in Bhagavad-gétä (18.54), brahma-bhütaù prasannätmä na çocati na käìkñati. When one attains to the Brahman platform, he neither hankers nor laments. He actually partakes of transcendental, blissful enjoyment. Although King Påthu was an incarnation of Viñëu, he nonetheless taught the people in his kingdom to take instructions from a spiritual master who represents the disciplic succession. Thus one can become fortunate and enjoy a blissful life even within this material world. In this verse the verb vidanti is sometimes taken to mean "understanding." Thus when a person understands Brahman, or the supreme source of everything, he 904 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

enjoys a blissful life. TEXT 26 Ta}a Ta}a iGarSTaaSTaa wiTa ivé[uTaiv§-Ma" ) é[aeZYaTYaaTMaaié[Taa GaaQaa" Pa*Qau" Pa*QauPara§-Ma" )) 26 )) tatra tatra giras täs tä iti viçruta-vikramaù çroñyaty ätmäçritä gäthäù påthuù påthu-paräkramaù SYNONYMS tatra tatra—here and there; giraù—words; täù täù—many, various; iti—thus; viçruta-vikramaù—he whose chivalrous activities are widely reputed; çroñyati—will hear; ätma-äçritäù—about himself; gäthäù—songs, narrations; påthuù—King Påthu; påthu-paräkramaù—distinctly powerful. TRANSLATION In this way when the chivalrous activities of King Påthu come to be known to the people in general, King Påthu will always hear about himself and his uniquely powerful activities. PURPORT To artificially advertise oneself and thus enjoy a so-called reputation is a kind of conceit. Påthu Mahäräja was famous amongst the people because of his chivalrous activities. He did not have to advertise himself artificially. One's factual reputation cannot be covered. 905 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 27 idXaae iviJaTYaaPa[iTaåÖc§-" SvTaeJaSaaeTPaai$=Tal/aek-XaLYa" ) SauraSaureNd]EåPaGaqYaMaaNa‚ MahaNau>aavae >aivTaa PaiTa>auRv" )) 27 )) diço vijityäpratiruddha-cakraù sva-tejasotpäöita-loka-çalyaù suräsurendrair upagéyamänamahänubhävo bhavitä patir bhuvaù SYNONYMS diçaù—all directions; vijitya—conquering; apratiruddha—without check; cakraù—his influence or power; sva-tejasä—by his own prowess; utpäöita—uprooted; loka-çalyaù—the miseries of the citizens; sura—of demigods; asura—of demons; indraiù—by the chiefs; upagéyamäna—being glorified; mahä-anubhävaù—the great soul; bhavitä—he will become; patiù—the lord; bhuvaù—of the world. TRANSLATION No one will be able to disobey the orders of Påthu Mahäräja. After conquering the world, he will completely eradicate the threefold miseries of the citizens. Then he will be recognized all over the world. At that time both the suras and the asuras will undoubtedly glorify his magnanimous activities. PURPORT

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At the time of Mahäräja Påthu, the world was ruled by one emperor, although there were many subordinate states. Just as there are many united states in various parts of the world, in olden days the entire world was ruled through many states, but there was a supreme emperor who ruled over all subsidiary states. As soon as there were some discrepancies in the maintenance of the varëäçrama system, the emperor would immediately take charge of the small states. The word utpäöita-loka-çalyaù indicates that Mahäräja Påthu completely uprooted all the miseries of his citizens. The word çalya means "piercing thorns." There are many kinds of miserable thorns that pierce the citizens of a state, but all competent rulers, even up to the reign of Mahäräja Yudhiñöhira, uprooted all the miserable conditions of the citizens. It is stated that during the reign of Mahäräja Yudhiñöhira there did not even exist severe cold or scorching heat, nor did the citizens suffer from any kind of mental anxiety. This is the standard of good government. Such a peaceful and prosperous government, devoid of anxiety, was established by Påthu Mahäräja. Thus the inhabitants of both saintly and demoniac planets were all engaged in glorifying the activities of Mahäräja Påthu. Persons or nations anxious to spread their influence all over the world should consider this point. If one is able to eradicate completely the threefold miseries of the citizens, he should aspire to rule the world. One should not aspire to rule for any political or diplomatic consideration. Thus end the Bhaktivedanta purports of the Fourth Canto, Sixteenth Chapter, of the Çrémad-Bhägavatam, entitled "Praise of King Påthu by the Professional Reciters."

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17. Mahäräja Påthu Becomes Angry at the Earth

TEXT 1 MaE}aeYa ovac Wv& Sa >aGavaNa( vENYa" :YaaiPaTaae Gaua" ) ^NdYaaMaaSa TaaNa( k-aMaE" Pa[iTaPaUJYaai>aNaNÛ c )) 1 )) maitreya uväca evaà sa bhagavän vainyaù khyäpito guëa-karmabhiù chandayäm äsa tän kämaiù pratipüjyäbhinandya ca SYNONYMS maitreyaù uväca—the great sage Maitreya continued to speak; evam—thus; saù—he; bhagavän—the Personality of Godhead; vainyaù—in the form of the son of King Vena; khyäpitaù—being glorified; guëa-karmabhiù—by qualities and factual activities; chandayäm äsa—pacified; tän—those reciters; kämaiù—by various presentations; pratipüjya—offering all respects; abhinandya—offering prayers; ca—also. TRANSLATION The great sage Maitreya continued: In this way the reciters who were glorifying Mahäräja Påthu readily described his qualities and chivalrous 908 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

activities. At the end, Mahäräja Påthu offered them various presentations with all due respect and worshiped them adequately. TEXT 2 b]aøaGavTa" Pa[>aae" ) é[v" Saué[vSa" Paua¢-aYa Mae_Naur¢-aYa Tav caDaae+aJaSYa c ) v¢u-MahRiSa Yaae_duùÜENYaæPaeaUMae" §u-ÖiñPaurha YaQaa )) 13 )) iti vyavasito buddhyä pragåhéta-çaräsanaù sandadhe viçikhaà bhümeù kruddhas tripura-hä yathä SYNONYMS iti—thus; vyavasitaù—having arrived at the conclusion; buddhyä—by intelligence; pragåhéta—having taken up; çaräsanaù—the bow; 920 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sandadhe—fixed; viçikham—an arrow; bhümeù—at kruddhaù—angry; tri-pura-hä—Lord Çiva; yathä—like.

the

earth;

TRANSLATION Having arrived at a conclusion, the King took up his bow and arrow and aimed them at the earth, exactly like Lord Çiva, who destroys the whole world out of anger. PURPORT King Påthu found out the cause for the scarcity of food grains. He could understand that it was not the people's fault, for they were not lazy in executing their duties. Rather, the earth was not producing sufficient food grains. This indicates that the earth can produce sufficiently if everything is properly arranged, but sometimes the earth can refuse to produce food grains for various reasons. The theory that there is a scarcity of food grains due to an increase of population is not a very sound theory. There are other causes that enable the earth to produce profusely or to stop producing. King Påthu found out the proper causes and took the necessary steps immediately. TEXT 14 Pa[vePaMaaNaa DaraaGa& bihRiz Yaa v*»e Na TaNaaeiTa c Naae vSau )) 22 )) påthur uväca vasudhe tväà vadhiñyämi mac-chäsana-paräì-mukhém bhägaà barhiñi yä våìkte na tanoti ca no vasu SYNONYMS påthuù uväca—King Påthu replied; vasu-dhe—my dear earthly planet; tväm—you; vadhiñyämi—I shall kill; mat—my; çäsana—rulings; paräk-mukhém—disobedient to; bhägam—your share; barhiñi—in the yajïa; yä—who; våìkte—accepts; na—not; tanoti—does deliver; ca—and; naù—to us; vasu—produce. TRANSLATION King Påthu replied to the earthly Planet: My dear earth, you have disobeyed my orders and rulings. In the form of a demigod you accepted your share of the yajïas we performed, but in return you have not produced sufficient food grains. For this reason I must kill you.

929 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT The cow-shaped earthly planet submitted that she not only was a woman, but was innocent and sinless as well. Thus she argued that she should not be killed. Besides, she pointed out that being perfectly religious-minded, the King could not violate the religious principles that forbade killing a woman. In reply, Mahäräja Påthu informed her that first of all she had disobeyed his orders. This was her first sinful activity. Secondly he accused her of taking her share of the yajïas (sacrifices) but not producing sufficient food grains in return. TEXT 23 YavSa& JaGDYaNauidNa& NaEv daeGDYaaEDaSa& PaYa" ) TaSYaaMaev& ih duíaYaa& dauva ) Na MauÄSYaaTMaåÖaiNa MaaMavjaYa MaNdDaq" )) 24 )) tvaà khalv oñadhi-béjäni präk såñöäni svayambhuvä na muïcasy ätma-ruddhäni mäm avajïäya manda-dhéù SYNONYMS tvam—you; khalu—certainly; oñadhi—of herbs, plants and grains; béjäni—the seeds; präk—formerly; såñöäni—created; svayambhuvä—by Lord Brahmä; na—do not; muïcasi—deliver; ätma-ruddhäni—hidden within yourself; mäm—me; avajïäya—disobeying; manda-dhéù—less intelligent. 931 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION You have so lost your intelligence that, despite my orders, you do not deliver the seeds of herbs and grains formerly created by Brahmä and now hidden within yourself. PURPORT While creating all the planets in the universe, Lord Brahmä also created the seeds of various grains, herbs, plants and trees. When sufficient water falls from the clouds, the seeds fructify and produce fruits, grains, vegetables, etc. By his example, Påthu Mahäräja indicates that whenever there is a scarcity in food production, the head of the government should take steps to see why production is being held up and what should be done to rectify the situation. TEXT 25 AMaUza& +auTParqTaaNaaMaaTaaRNaa& PairdeivTaMa( ) XaMaiYaZYaaiMa MaØaaRàaYaaSTav MaedSaa )) 25 )) amüñäà kñut-parétänäm ärtänäà paridevitam çamayiñyämi mad-bäëair bhinnäyäs tava medasä SYNONYMS amüñäm—of all of them; kñut-parétänäm—suffering from hunger; ärtänäm—of the distressed; paridevitam—the lamentation; çamayiñyämi—I shall pacify; mat-bäëaiù—by my arrows; bhinnäyäù—being cut to pieces; tava—of you; medasä—by the flesh. 932 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Now, with the help of my arrows, I shall cut you to pieces and with your flesh satisfy the hunger-stricken citizens, who are now crying for want of grains. Thus I shall satisfy the crying citizens of my kingdom. PURPORT Here we find some indication of how the government can arrange for the eating of cow flesh. It is here indicated that in a rare circumstance when there is no supply of grains, the government may sanction the eating of meat. However, when there is sufficient food, the government should not allow the eating of cow's flesh just to satisfy the fastidious tongue. In other words, in rare circumstances, when people are suffering for want of grains, meat-eating or flesh-eating can be allowed, but not otherwise. The maintenance of slaughterhouses for the satisfaction of the tongue and the killing of animals unnecessarily should never be sanctioned by a government. As described in a previous verse, cows and other animals should be given sufficient grass to eat. If despite a sufficient supply of grass a cow does not supply milk, and if there is an acute shortage of food, the dried-up cow may be utilized to feed the hungry masses of people. According to the law of necessity, first of all human society must try to produce food grains and vegetables, but if they fail in this, they can indulge in flesh-eating. Otherwise not. As human society is presently structured, there is sufficient production of grains all over the world. Therefore the opening of slaughterhouses cannot be supported. In some nations there is so much surplus grain that sometimes extra grain is thrown into the sea, and sometimes the government forbids further production of grain. The conclusion is that the earth produces sufficient grain to feed the entire population, but the distribution of this grain is restricted due to trade regulations and a desire for profit. Consequently in some places there is scarcity of grain and in others profuse production. If there were one 933 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

government on the surface of the earth to handle the distribution of grain, there would be no question of scarcity, no necessity to open slaughterhouses, and no need to present false theories about over-population. TEXT 26 PauMaaNa( YaaeizduTa (c)-Ib AaTMaSaM>aavNaae_DaMa" ) >aUTaezu iNarNau§-aeXaae Na*Paaa]TaMa( ) 936 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Pa[aveNa iNaDauRTa‚ d]VYai§-Yaak-ark-iv>a]MaaeMaRYae )) 29 )) dharoväca namaù parasmai puruñäya mäyayä vinyasta-nänä-tanave guëätmane namaù svarüpänubhavena nirdhutadravya-kriyä-käraka-vibhramormaye SYNONYMS dharä—the planet earth; uväca—said; namaù—I offer my obeisances; parasmai—unto the Transcendence; puruñäya—unto the person; mäyayä—by the material energy; vinyasta—expanded; nänä—various; tanave—whose forms; guëa-ätmane—unto the source of the three modes of material nature; namaù—I offer my obeisances; svarüpa—of the real form; anubhavena—by understanding; nirdhuta—not affected by; dravya—matter; kriyä—action; käraka—doer; vibhrama—bewilderment; ürmaye—the waves of material existence. TRANSLATION 938 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

The planet earth spoke: My dear Lord, O Supreme Personality of Godhead, You are transcendental in Your position, and by Your material energy You have expanded Yourself in various forms and species of life through the interaction of the three modes of material nature. Unlike some other masters, You always remain in Your transcendental position and are not affected by the material creation, which is subject to different material interactions. Consequently You are not bewildered by material activities. PURPORT After King Påthu gave his royal command, the planet earth in the shape of a cow could understand that the King was a directly empowered incarnation of the Supreme Personality of Godhead. Consequently the King knew everything—past, present and future. Thus there was no possibility of the earth's cheating him. The earth was accused of hiding the seeds of all herbs and grains, and therefore she is preparing to explain how the seeds of these herbs and grains can be again exposed. The earth knew that the King was very angry with her, and she realized that unless she pacified his anger, there was no possibility of placing a positive program before him. Therefore in the beginning of her speech she very humbly presents herself as a part and parcel of the Supreme Personality of Godhead's body. She submits that the various bodily forms manifest in the physical world are but different parts and parcels of the supreme gigantic body. It is said that the lower planetary systems are parts and parcels of the legs of the Lord, whereas the upper planetary systems are parts and parcels of the Lord's head. The Lord creates this material world by His external energy, but this external energy is in one sense not different from Him. Yet at the same time the Lord is not directly manifest in the external energy but is always situated in the spiritual energy. As stated in Bhagavad-gétä (9.10), mayädhyakñeëa prakåtiù: material nature is working under the direction of the Lord. Therefore the Lord is not unattached to the external energy, and He is addressed in this verse as guëa-ätmä, the source of the three modes of material nature. As stated in Bhagavad-gétä (13.15), 939 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

nirguëaà guëa-bhoktå ca: although the Lord is not attached to the external energy, He is nonetheless the master of it. The philosophy of Lord Caitanya, upholding that the Lord is simultaneously one with and different from His creation (acintya-bhedäbheda-tattva(9)), is very easily understandable in this connection. The planet earth explains that although the Lord is attached to the external energy, He is nirdhuta; He is completely free from the activities of the external energy. The Lord is always situated in His internal energy. Therefore in this verse it is stated: svarüpa-anubhavena. The Lord remains completely in His internal potency and yet has full knowledge of the external energy as well as the internal energy, just as His devotee remains always in a transcendental position, keeping himself in the service of the Lord without becoming attached to the material body. Çréla Rüpa Gosvämé says that the devotee who is always engaged in the devotional service of the Lord is always liberated, regardless of his material situation. If it is possible for a devotee to remain transcendental, it is certainly possible for the Supreme Personality of Godhead to remain in His internal potency without being attached to the external potency. There should be no difficulty in understanding this situation. Just as a devotee is never bewildered by his material body, the Lord is never bewildered by the external energy of this material world. A devotee is not hampered by the material body, although he is situated in a physical body that runs according to so many material conditions, just as there are five kinds of air functioning within the body, and so many organs—the hands, legs, tongue, genitals, rectum, etc.—all working differently. The spirit soul, the living entity, who is in full knowledge of his position is always engaged in chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare and is not concerned with the bodily functions. Although the Lord is connected with the material world, He is always situated in His spiritual energy and is always unattached to the functions of the material world. As far as the material body is concerned, there are six "waves," or symptomatic material conditions: hunger, thirst, lamentation, bewilderment, old age and death. The liberated soul is never concerned with 940 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

these six physical interactions. The Supreme Personality of Godhead, being the all-powerful master of all energies, has some connection with the external energy, but He is always free from the interactions of the external energy in the material world. TEXT 30 YaeNaahMaaTMaaYaTaNa& iviNaiMaRTaa Daa}aa YaTaae_Ya& GauavaNaaTMaiviNaiMaRTa& JaGad( >aUTaeiNd]YaaNTa"k-raae ) Sa&SQaaPaiYaZYaàJa Maa& rSaaTal/a‚ d>YauÂharaM>aSa AaidSaUk-r" )) 34 )) sa vai bhavän ätma-vinirmitaà jagad bhütendriyäntaù-karaëätmakaà vibho saàsthäpayiñyann aja mäà rasätaläd abhyujjahärämbhasa ädi-sükaraù SYNONYMS saù—He; vai—certainly; bhavän—Yourself; ätma—by Yourself; vinirmitam—manufactured; jagat—this world; bhüta—the physical elements; indriya—senses; antaù-karaëa—mind, heart; ätmakam—consisting of; vibho—O Lord; saàsthäpayiñyan—maintaining; aja—O unborn; mäm—me; rasätalät—from the plutonic region; abhyujjahära—took out; ambhasaù—from the water; ädi—original; sükaraù—the boar. TRANSLATION 947 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

My dear Lord, You are always unborn. Once, in the form of the original boar, You rescued me from the waters in the bottom of the universe. Through Your own energy You created all the physical elements, the senses and the heart, for the maintenance of the world. PURPORT This refers to the time when Lord Kåñëa appeared as the supreme boar, Varäha, and rescued the earth, which had been merged in water. The asura Hiraëyäkña had dislocated the earth from its orbit and thrown it beneath the waters of the Garbhodaka Ocean. Then the Lord, in the shape of the original boar, rescued the earth. TEXT 35 APaaMauPaSQae MaiYa NaaVYaviSQaTaa" Pa[Jaa >avaNaÛ irri+azu" ik-l/ ) Sa vqrMaUiTaR" SaMa>aUÖraDarae Yaae Maa& PaYaSYauGa]Xarae iJagaa&SaiSa )) 35 )) apäm upasthe mayi nävy avasthitäù prajä bhavän adya rirakñiñuù kila sa véra-mürtiù samabhüd dharä-dharo yo mäà payasy ugra-çaro jighäàsasi SYNONYMS apäm—of the water; upasthe—situated on the surface; mayi—in me; nävi—in a boat; avasthitäù—standing; prajäù—living entities; bhavän—Yourself; adya—now; rirakñiñuù—desiring to protect; kila—indeed; saù—He; véra-mürtiù—in the form of a great hero; samabhüt—became; 948 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

dharä-dharaù—the protector of the planet earth; yaù—one who; mäm—me; payasi—for the sake of milk; ugra-çaraù—with sharpened arrows; jighäàsasi—you desire to kill. TRANSLATION My dear Lord, in this way You once protected me by rescuing me from the water, and consequently Your name has been famous as Dharädhara—He who holds the planet earth. Yet at the present moment, in the form of a great hero, You are about to kill me with sharpened arrows. I am, however, just like a boat on the water, keeping everything afloat. PURPORT The Lord is known as Dharädhara, meaning, "He who keeps the planet earth on His tusks as the boar incarnation." Thus the planet earth in the shape of a cow is accounting the contradictory acts of the Lord. Although He once saved the earth, He now wants to upset the earth, which is like a boat on water. No one can understand the activities of the Lord. Due to a poor fund of knowledge, human beings sometimes think the Lord's activities contradictory. TEXT 36 NaUNa& JaNaErqihTaMaqìraYaae NaMaae vqrYaXaSk-re>Ya" )) 36 )) nünaà janair éhitam éçvaräëäm asmad-vidhais tad-guëa-sarga-mäyayä na jïäyate mohita-citta-vartmabhis 949 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tebhyo namo véra-yaças-karebhyaù SYNONYMS nünam—surely; janaiù—by the people in general; éhitam—activities; éçvaräëäm—of the controllers; asmat-vidhaiù—like me; tat—of the Personality of Godhead; guëa—of the modes of material nature; sarga—which brings forth creation; mäyayä—by Your energy; na—never; jïäyate—are understood; mohita—bewildered; citta—whose minds; vartmabhiù—way; tebhyaù—unto them; namaù—obeisances; véra-yaçaù-karebhyaù—who bring renown to heroes themselves. TRANSLATION My dear Lord, I am also the creation of one of Your energies, composed of the three modes of material nature. Consequently I am bewildered by Your activities. Even the activities of Your devotees cannot be understood, and what to speak of Your pastimes. Thus everything appears to us to be contradictory and wonderful. PURPORT The activities of the Supreme Personality of Godhead in His various forms and incarnations are always uncommon and wonderful. It is not possible for a tiny human being to estimate the purpose and plans of such activities; therefore Çréla Jéva Gosvämé has said that unless the Lord's activities are accepted as inconceivable, they cannot be explained. The Lord is eternally existing as Kåñëa, the Supreme Personality of Godhead, in Goloka Våndävana. He has also simultaneously expanded Himself in innumerable forms, beginning with Lord Räma, Lord Nåsiàha, Lord Varäha and all the incarnations coming directly from Saìkarñaëa. Saìkarñaëa is the expansion of Baladeva, and Baladeva is the first manifestation of Kåñëa. Therefore all these incarnations 950 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

are known as kalä. The word éçvaräëäm refers to all the Personalities of Godhead. As stated in Brahma-saàhitä (5.39): rämädi-mürtiñu kalä-niyamena tiñöhan. In the Çrémad-Bhägavatam it is confirmed that all the incarnations are partial expansions, or kalä, of the Supreme Personality of Godhead. However, Kåñëa is the original Supreme Personality of Godhead. One should not take the plural number of the word éçvaräëäm to mean that there are many Godheads. The fact is that God is one, but He exists eternally and expands Himself in innumerable forms and acts in various ways. Sometimes the common man is bewildered by all this and considers such activities contradictory, but they are not contradictory. There is a great plan behind all the Lord's activities. For our understanding it is sometimes said that the Lord is situated in the heart of the thief as well as in the heart of the householder, but the Supersoul in the heart of the thief dictates, "Go and steal things from that particular house," and at the same time the Lord tells the householder, "Now be careful of thieves and burglars." These instructions to different persons appear contradictory, yet we should know that the Supersoul, the Supreme Personality of Godhead, has some plan, and we should not consider such activities contradictory. The best course is to surrender unto the Supreme Personality of Godhead wholeheartedly, and, being protected by Him, remain peaceful. Thus end the Bhaktivedanta purports of the Fourth Canto, Seventeenth Chapter, of the Çrémad-Bhägavatam, entitled "Mahäräja Påthu Becomes Angry at the Earth."

18. Påthu Mahäräja Milks the Earth Planet

951 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 1 MaE}aeYa ovac wTQa& Pa*QauMai>aíUYa åza Pa[Sfu-irTaaDarMa( ) PauNarahaviNa>asTaa Sa&STa>YaaTMaaNaMaaTMaNaa )) 1 )) maitreya uväca itthaà påthum abhiñöüya ruñä prasphuritädharam punar ähävanir bhétä saàstabhyätmänam ätmanä SYNONYMS maitreyaù uväca—the great saint Maitreya continued to speak; ittham—thus; påthum—unto King Påthu; abhiñöüya—after offering prayers; ruñä—in anger; prasphurita—trembling; adharam—his lips; punaù—again; äha—she said; avaniù—the planet earth; bhétä—in fear; saàstabhya—after settling; ätmänam—the mind; ätmanä—by the intelligence. TRANSLATION The great saint Maitreya continued to address Vidura: My dear Vidura, at that time, after the planet earth finished her prayers, King Påthu was still not pacified, and his lips trembled in great anger. Although the planet earth was frightened, she made up her mind and began to speak as follows in order to convince the King. TEXT 2 952 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SaiàYaC^ai>a>aae MaNYau& iNabaeDa é[aivTa& c Mae ) SavRTa" SaarMaadtae YaQaa MaDauk-rae buDa" )) 2 )) sanniyacchäbhibho manyuà nibodha çrävitaà ca me sarvataù säram ädatte yathä madhu-karo budhaù SYNONYMS sanniyaccha—please pacify; abhibho—O King; manyum—anger; nibodha—try to understand; çrävitam—what is said; ca—also; me—by me; sarvataù—from everywhere; säram—the essence; ädatte—takes; yathä—as; madhu-karaù—the bumblebee; budhaù—an intelligent person. TRANSLATION My dear Lord, please pacify your anger completely and hear patiently whatever I submit before you. Please turn your kind attention to this. I may be very poor, but a learned man takes the essence of knowledge from all places, just as a bumblebee collects honey from each and every flower. TEXT 3 AiSMmaçaeke-_QavaMauiZMaNMauiNai>aSTatvdiXaRi>a" ) d*ía YaaeGaa" Pa[Yau¢-aê Pau&Saa& é[eYa"Pa[iSaÖYae )) 3 )) asmiû loke 'thavämuñmin munibhis tattva-darçibhiù dåñöä yogäù prayuktäç ca puàsäà çreyaù-prasiddhaye 953 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS asmin—in this; loke—duration of life; atha vä—or; amuñmin—in the next life; munibhiù—by the great sages; tattva—the truth; darçibhiù—by those who have seen it; dåñöäù—prescribed; yogäù—methods; prayuktäù—applied; ca—also; puàsäm—of the people in general; çreyaù—benefit; prasiddhaye—in the matter of obtaining. TRANSLATION To benefit all human society, not only in this life but in the next, the great seers and sages have prescribed various methods conducive to the prosperity of the people in general. PURPORT Vedic civilization takes advantage of the perfect knowledge presented in the Vedas and presented by great sages and brähmaëas for the benefit of human society. Vedic injunctions are known as çruti, and the additional supplementary presentations of these principles, as given by the great sages, are known as småti. They follow the principles of Vedic instruction. Human society should take advantage of the instructions from both çruti and småti. If one wants to advance in spiritual life, he must take these instructions and follow the principles. In Bhakti-rasämåta-sindhu, Çréla Rüpa Gosvämé says that if one poses himself as advanced in spiritual life but does not refer to the çrutis and småtis he is simply a disturbance in society. One should follow the principles laid down in çrutis and småtis not only in one's spiritual life but in material life as well. As far as human society is concerned, it should follow the Manu-småti as well, for these laws are given by Manu, the father of mankind. In the Manu-småti it is stated that a woman should not be given independence, but should be given protection by her father, husband and 954 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

elderly sons. In all circumstances a woman should remain dependent upon some guardian. Presently women are given full independence like men, but actually we can see that such independent women are no happier than those women who are placed under guardians. If people follow the injunctions given by the great sages, çrutis and småtis, they can actually be happy in both this life and the next. Unfortunately rascals are manufacturing so many ways and means to be happy. Everyone is inventing so many methods. Consequently human society has lost the standard ways of life, both materially and spiritually, and as a result people are bewildered, and there is no peace or happiness in the world. Although they are trying to solve the problems of human society in the United Nations, they are still baffled. Because they do not follow the liberated instructions of the Vedas, they are unhappy. Two significant words used in this verse are asmin and amuñmin. Asmin means "in this life," and amuñmin means "in the next life." Unfortunately in this age, even exalted professors and learned men believe that there is no next life and that everything is finished in this life. Since they are rascals and fools, what advice can they give? Still they are passing as learned scholars and professors. In this verse the word amuñmin is very explicit. It is the duty of everyone to mold his life in such a way that he will have a profitable next life. Just as a boy is educated in order to become happy later, one should be educated in this life in order to attain an eternal and prosperous life after death. It is therefore essential that people follow what is given in the çrutis and småtis to make sure that the human mission is successful. TEXT 4 TaaNaaiTaïiTa Ya" SaMYaGauPaaYaaNa( PaUvRdiXaRTaaNa( ) Avr" é[ÖYaaePaeTa oPaeYaaNa( ivNdTae_ÅSaa )) 4 )) tän ätiñöhati yaù samyag upäyän pürva-darçitän 955 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

avaraù çraddhayopeta upeyän vindate 'ïjasä SYNONYMS tän—those; ätiñöhati—follows; yaù—anyone who; samyak—completely; upäyän—principles; pürva—formerly; darçitän—instructed; avaraù—inexperienced; çraddhayä—with faith; upetaù—being situated; upeyän—the fruits of activities; vindate—enjoys; aïjasä—very easily. TRANSLATION One who follows the principles and instructions enjoined by the great sages of the past can utilize these instructions for practical purposes. Such a person can very easily enjoy life and pleasures. PURPORT The Vedic principles (mahäjano yena gataù sa panthäù [Cc. Madhya 17.186]) urge us to follow in the footsteps of great liberated souls. In this way we can receive benefit in both this life and the next, and we can also improve our material life. By following the principles laid down by great sages and saints of the past, we can very easily understand the aim of all life. The word avaraù, meaning "inexperienced," is very significant in this verse. Every conditioned soul is inexperienced. Everyone is abodha jäta—born a fool and rascal. In democratic government at the present moment all kinds of fools and rascals are making decisions. But what can they do? What is the result of their legislation? They enact something today just to whimsically repeal it tomorrow. One political party utilizes a country for one purpose, and the next moment another political party forms a different type of government and nullifies all the laws and regulations. This process of chewing the chewed (punaù punaç carvita-carvaëänäm [SB 7.5.30]) will never make human society happy. In order 956 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

to make all human society happy and prosperous, we should accept the standard methods given by liberated persons. TEXT 5 TaaNaNaad*TYa Yaae_ivÜaNaQaaRNaar>aTae SvYaMa( ) TaSYa VYai>acrNTYaQaaR AarBDaaê PauNa" PauNa" )) 5 )) tän anädåtya yo 'vidvän arthän ärabhate svayam tasya vyabhicaranty arthä ärabdhäç ca punaù punaù SYNONYMS tän—those; anädåtya—neglecting; yaù—anyone who; avidvän—rascal; arthän—schemes; ärabhate—begins; svayam—personally; tasya—his; vyabhicaranti—do not become successful; arthäù—purposes; ärabdhäù—attempted; ca—and; punaù punaù—again and again. TRANSLATION A foolish person who manufactures his own ways and means through mental speculation and does not recognize the authority of the sages who lay down unimpeachable directions is simply unsuccessful again and again in his attempts. PURPORT At the present moment it has become fashionable to disobey the unimpeachable directions given by the äcäryas and liberated souls of the past. Presently people are so fallen that they cannot distinguish between a liberated soul and a conditioned soul. A conditioned soul is hampered by four defects: 957 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

he is sure to commit mistakes, he is sure to become illusioned, he has a tendency to cheat others, and his senses are imperfect. Consequently we have to take direction from liberated persons. This Kåñëa consciousness movement directly receives instructions from the Supreme Personality of Godhead via persons who are strictly following His instructions. Although a follower may not be a liberated person, if he follows the supreme, liberated Personality of Godhead, his actions are naturally liberated from the contamination of the material nature. Lord Caitanya therefore says: "By My order you may become a spiritual master." One can immediately become a spiritual master by having full faith in the transcendental words of the Supreme Personality of Godhead and by following His instructions. Materialistic men are not interested in taking directions from a liberated person, but they are very much interested in their own concocted ideas, which make them repeatedly fail in their attempts. Because the entire world is now following the imperfect directions of conditioned souls, humanity is completely bewildered. TEXT 6 Paura Sa*ía ùaezDaYaae b]øauJYaMaaNaa MaYaa d*ía ASaiÙrDa*Tav]TaE" )) 6 )) purä såñöä hy oñadhayo brahmaëä yä viçämpate bhujyamänä mayä dåñöä asadbhir adhåta-vrataiù SYNONYMS purä—in the past; såñöäù—created; hi—certainly; oñadhayaù—herbs and food grains; brahmaëä—by Lord Brahmä; yäù—all those which; viçäm-pate—O King; bhujyamänäù—being enjoyed; mayä—by me; dåñöäù—seen; 958 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

asadbhiù—by nondevotees; adhåta-vrataiù—devoid of all spiritual activities. TRANSLATION My dear King, the seeds, roots, herbs and grains, which were created by Lord Brahmä in the past, are now being used by nondevotees, who are devoid of all spiritual understanding. PURPORT Lord Brahmä created this material world for the use of the living entities, but it was created according to a plan that all living entities who might come into it to dominate it for sense gratification would be given directions by Lord Brahmä in the Vedas in order that they might ultimately leave it and return home, back to Godhead. All necessities grown on earth—namely fruits, flowers, trees, grains, animals and animal by-products—were created for use in sacrifice for the satisfaction of the Supreme Personality of Godhead, Viñëu. However, the planet earth in the shape of a cow herein submits that all these utilities are being used by nondevotees, who have no plans for spiritual understanding. Although there are immense potencies within the earth for the production of grains, fruits and flowers, this production is checked by the earth itself when it is misused by nondevotees, who have no spiritual goals. Everything belongs to the Supreme Personality of Godhead, and everything can be used for His satisfaction. Things should not be used for the sense gratification of the living entities. This is the whole plan of material nature according to the directions of this material nature. In this verse the words asadbhiù and adhåta-vrataiù are important. The word asadbhiù refers to the nondevotees. The nondevotees have been described in Bhagavad-gétä as duñkåtinaù (miscreants), müòhäù (asses or rascals), narädhamäù (lowest of mankind) and mäyayäpahåta-jïänäù (those who have lost their knowledge to the power of the illusory energy). All these persons are asat, nondevotees. Nondevotees are also called gåha-vrata, whereas the devotee 959 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

is called dhåta-vrata. The whole Vedic plan is that the misguided conditioned souls who have come to lord it over material nature should be trained to become dhåta-vrata. This means that they should take a vow to satisfy their senses or enjoy material life only by satisfying the senses of the Supreme Lord. Activities intended to satisfy the senses of the Supreme Lord, Kåñëa, are called kåñëärthe 'khila-ceñöäù. This indicates that one can attempt all kinds of work, but one should do so to satisfy Kåñëa. This is described in Bhagavad-gétä as yajïärthät karma. The word yajïa indicates Lord Viñëu. We should work only for His satisfaction. In modern times (Kali-yuga), however, people have forgotten Viñëu altogether, and they conduct their activities for sense gratification. Such people will gradually become poverty-stricken, for they cannot use things which are to be enjoyed by the Supreme Lord for their own sense gratification. If they continue like this, there will ultimately be a state of poverty, and no grains, fruits or flowers will be produced. Indeed, it is stated in the Twelfth Canto of Bhägavatam that at the end of Kali-yuga people will be so polluted that there will no longer be any grains, wheat, sugarcane or milk. TEXT 7 APaail/TaaNaad*Taa c >aviÙl/aeRk-Paal/kE-" ) caerq>aUTae_Qa l/aeke-_h& YajaQaeR_Ga]SaMaaezDaq" )) 7 )) apälitänädåtä ca bhavadbhir loka-pälakaiù coré-bhüte 'tha loke 'haà yajïärthe 'grasam oñadhéù SYNONYMS apälitä—without being taken care of; anädåtä—being neglected; ca—also; bhavadbhiù—like your good self; loka-pälakaiù—by the governors or kings; 960 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

coré-bhüte—being beset by thieves; atha—therefore; loke—this world; aham—I; yajïa-arthe—for the purpose of performing sacrifices; agrasam—have hidden; oñadhéù—all the herbs and grains. TRANSLATION My dear King, not only are grains and herbs being used by nondevotees, but, as far as I am concerned, I am not being properly maintained. Indeed, I am being neglected by kings who are not punishing these rascals who have turned into thieves by using grains for sense gratification. Consequently I have hidden all these seeds, which were meant for the performance of sacrifice. PURPORT That which happened during the time of Påthu Mahäräja and his father, King Vena, is also happening at this present moment. A huge arrangement exists for the production of large-scale industrial and agricultural products, but all these products are meant for sense gratification. Therefore despite such productive capacities there is scarcity because the world's population is full of thieves. The word coré-bhüte indicates that the population has turned to thievery. According to Vedic understanding, men are transformed into thieves when they plan economic development for sense gratification. It is also explained in Bhagavad-gétä that if one eats food grains without offering them to the Supreme Personality of Godhead, Yajïa, he is a thief and liable to be punished. According to spiritual communism, all properties on the surface of the globe belong to the Supreme Personality of Godhead. The population has a right to use goods only after offering them to the Supreme Personality of Godhead. This is the process of accepting prasäda. Unless one eats prasäda, he is certainly a thief. It is the duty of governors and kings to punish such thieves and maintain the world nicely. If this is not done, grains will no longer be produced, and people will simply starve. Indeed, not only will people be obliged to eat less, but they will kill one another and eat each other's flesh. They are 961 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

already killing animals for flesh, so when there will no longer be grains, vegetables and fruits, they will kill their own sons and fathers and eat their flesh for sustenance. TEXT 8 NaUNa& Taa vqåDa" +aqaUYaSaa ) Ta}a YaaeGaeNa d*íeNa >avaNaadaTauMahRiTa )) 8 )) nünaà tä vérudhaù kñéëä mayi kälena bhüyasä tatra yogena dåñöena bhavän ädätum arhati SYNONYMS nünam—therefore; täù—those; vérudhaù—herbs and grains; kñéëäù—deteriorated; mayi—within me; kälena—in course of time; bhüyasä—very much; tatra—therefore; yogena—by proper means; dåñöena—acknowledged; bhavän—Your Majesty; ädätum—to take; arhati—ought. TRANSLATION Due to being stocked for a very long time, all the grain seeds within me have certainly deteriorated. Therefore you should immediately arrange to take these seeds out by the standard process, which is recommended by the äcäryas or çästras. PURPORT When there is a scarcity of grain, the government should follow the 962 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

methods prescribed in the çästra and approved by the äcäryas; thus there will be a sufficient production of grains, and food scarcity and famine can be checked. Bhagavad-gétä recommends that we perform yajïa, sacrifices. By the performance of yajïa, sufficient clouds gather in the sky, and when there are sufficient clouds, there is also sufficient rainfall. In this way agricultural matters are taken care of. When there is sufficient grain production, the general populace eats the grains, and animals like cows, goats and other domestic animals eat the grasses and grains also. According to this arrangement, human beings should perform the sacrifices recommended in the çästras, and if they do so there will no longer be food scarcity. In Kali-yuga, the only sacrifice recommended is saìkértana-yajïa. In this verse there are two significant words: yogena, "by the approved method," and dåñöena, "as exemplified by the former äcäryas." One is mistaken if he thinks that by applying modern machines such as tractors, grains can be produced. If one goes to a desert and uses a tractor, there is still no possibility of producing grains. We may adopt various means, but it is essential to know that the planet earth will stop producing grains if sacrifices are not performed. The earth has already explained that because nondevotees are enjoying the production of food, she has reserved food seeds for the performance of sacrifice. Now, of course, atheists will not believe in this spiritual method of producing grains, but whether they believe or not, the fact remains that we are not independent to produce grain by mechanical means. As far as the approved method is concerned, it is enjoined in the çästras that intelligent men in this age will take to the saìkértana movement, and by so doing they shall worship the Supreme Personality of Godhead Lord Caitanya, whose bodily complexion is golden and who is always accompanied by His confidential devotees to preach this Kåñëa consciousness movement all over the world. In its present condition, the world can only be saved by introducing this saìkértana, this Kåñëa consciousness movement. As we have learned from the previous verse, one who is not in Kåñëa consciousness is considered a thief. Even though he may be materially very advanced, a thief cannot be placed in a 963 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

comfortable position. A thief is a thief, and he is punishable. Because people are without Kåñëa consciousness, they have become thieves, and consequently they are being punished by the laws of material nature. No one can check this, not even by introducing so many relief funds and humanitarian institutions. Unless the people of the world take to Kåñëa consciousness, there will be a scarcity of food and much suffering. TEXTS 9-10 vTSa& k-LPaYa Mae vqr YaeNaah& vTSal/a Tav ) Daae+Yae +aqrMaYaaNa( k-aMaaNaNauæPa& c daehNaMa( )) 9 )) daeGDaar& c Mahabahae >aUTaaNaa& >aUTa>aavNa ) AàMaqiPSaTaMaUJaRSvÙGavaNa( vaH^Tae Yaid )) 10 )) vatsaà kalpaya me véra yenähaà vatsalä tava dhokñye kñéramayän kämän anurüpaà ca dohanam dogdhäraà ca mahä-bäho bhütänäà bhüta-bhävana annam épsitam ürjasvad bhagavän väïchate yadi SYNONYMS vatsam—a calf; kalpaya—arrange; me—for me; véra—O hero; yena—by which; aham—I; vatsalä—affectionate; tava—your; dhokñye—shall fulfill; kñéra-mayän—in the form of milk; kämän—desired necessities; anurüpam—according to different living entities; ca—also; dohanam—milking pot; dogdhäram—milkman; ca—also; mahä-bäho—O mighty-armed one; 964 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bhütänäm—of all living entities; bhüta-bhävana—O protector of the living entities; annam—food grains; épsitam—desired; ürjaù-vat—nourishing; bhagavän—your worshipable self; väïchate—desires; yadi—if. TRANSLATION O great hero, protector of living entities, if you desire to relieve the living entities by supplying them sufficient grain, and if you desire to nourish them by taking milk from me, you should make arrangements to bring a calf suitable for this purpose and a pot in which the milk can be kept, as well as a milkman to do the work. Since I will be very much affectionate towards my calf, your desire to take milk from me will be fulfilled. PURPORT These are nice instructions for milking a cow. The cow must first have a calf so that out of affection for the calf she will voluntarily give sufficient milk. There must also be an expert milkman and a suitable pot in which to keep the milk. Just as a cow cannot deliver sufficient milk without being affectionate to her calf, the earth cannot produce sufficient necessities without feeling affection for those who are Kåñëa conscious. Even though the earth's being in the shape of a cow may be taken figuratively, the meaning herein is very explicit. Just as a calf can derive milk from a cow, all living entities—including animals, birds, bees, reptiles and aquatics—can receive their respective foods from the planet earth, provided that human beings are not asat, or adhåta-vrata, as we have previously discussed. When human society becomes asat, or ungodly, or devoid of Kåñëa consciousness, the entire world suffers. If human beings are well-behaved, animals will also receive sufficient food and be happy. The ungodly human being, ignorant of his duty to give protection and food to the animals, kills them to compensate for the insufficient production of grains. Thus no one is satisfied, and that is the cause for the present condition in today's world. 965 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 11 SaMaa& c ku-å Maa& raJaNdevv*í& YaQaa PaYa" ) APaTaaRviPa >ad]& Tae oPaavTaeRTa Mae iv>aae )) 11 )) samäà ca kuru mäà räjan deva-våñöaà yathä payaù apartäv api bhadraà te upävarteta me vibho SYNONYMS samäm—equally level; ca—also; kuru—make; mäm—me; räjan—O King; deva-våñöam—fallen as rain by the mercy of King Indra; yathä—so that; payaù—water; apa-åtau—when the rainy season has ceased; api—even; bhadram—auspiciousness; te—unto you; upävarteta—it can remain; me—on me; vibho—O Lord. TRANSLATION My dear King, may I inform you that you have to make the entire surface of the globe level. This will help me, even when the rainy season has ceased. Rainfall comes by the mercy of King Indra. Rainfall will remain on the surface of the globe, always keeping the earth moistened, and thus it will be auspicious for all kinds of production. PURPORT King Indra of the heavenly planets is in charge of throwing thunderbolts and giving rainfall. Generally thunderbolts are thrown on the tops of hills in order to break them to pieces. As these pieces are spread asunder in due course 966 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

of time, the surface of the globe gradually becomes fit for agriculture. Level land is especially conducive to the production of grain. Thus the planet earth requested Mahäräja Påthu to level the surface of the earth, breaking up the high land and mountains. TEXT 12 wiTa iPa[Ya& ihTa& vaKYa& >auv AadaYa >aUPaiTa" ) vTSa& k*-Tva MaNau& PaaaMa( ) ivDaaYaadUduhNa( +aqrMaYa"Paa}ae SauraSavMa( )) 16 )) daiteyä dänavä vatsaà prahlädam asurarñabham vidhäyädüduhan kñéram ayaù-pätre suräsavam SYNONYMS daiteyäù—the sons of Diti; dänaväù—demons; vatsam—the calf; prahlädam—Prahläda Mahäräja; asura—demon; åñabham—the chief; vidhäya—making; adüduhan—they milked out; kñéram—milk; ayaù—iron; pätre—in a pot; surä—liquor; äsavam—fermented liquids like beer. TRANSLATION The sons of Diti and the demons transformed Prahläda Mahäräja, who was born in an asura family, into a calf, and they extracted various kinds of liquor and beer, which they put into a pot made of iron. PURPORT The demons also have their own types of beverages in the form of liquors and beers, just as the demigods use soma-rasa for their drinking purposes. The demons born of Diti take great pleasure in drinking wine and beer. Even today people of demoniac nature are very much addicted to liquor and beer. The name of Prahläda Mahäräja is very significant in this connection. Because Prahläda Mahäräja was born in a family of demons, as the son of Hiraëyakaçipu, by his mercy the demons were and still are able to have their drinks in the form of wine and beer. The word ayaù (iron) is very significant. Whereas the nectarean soma was put in a golden pot, the liquors and beers 972 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

were put in an iron pot. Because the liquor and beer are inferior, they are placed in an iron pot, and because soma-rasa is superior, it is placed in a golden pot. TEXT 17 GaNDavaRPSarSaae_Dau+aNa( Paa}ae PaÚMaYae PaYa" ) vTSa& ivìavSau& k*-Tva GaaNDav| MaDau SaaE>aGaMa( )) 17 )) gandharväpsaraso 'dhukñan pätre padmamaye payaù vatsaà viçvävasuà kåtvä gändharvaà madhu saubhagam SYNONYMS gandharva—inhabitants of the Gandharva planet; apsarasaù—the inhabitants of the Apsarä planet; adhukñan—milked out; pätre—in a pot; padma-maye—made of a lotus; payaù—milk; vatsam—calf; viçvävasum—of the name Viçvävasu; kåtvä—making; gändharvam—songs; madhu—sweet; saubhagam—beauty. TRANSLATION The inhabitants of Gandharvaloka and Apsaroloka made Viçvävasu into a calf, and they drew the milk into a lotus flower pot. The milk took the shape of sweet musical art and beauty. TEXT 18 vTSaeNa iPaTarae_YaRMaaGaa" é[ÖYaa é[aÖdevTaa" )) 18 )) vatsena pitaro 'ryamëä kavyaà kñéram adhukñata äma-pätre mahä-bhägäù çraddhayä çräddha-devatäù SYNONYMS vatsena—by the calf; pitaraù—the inhabitants of Pitåloka; aryamëä—by the god of Pitåloka, Aryamä; kavyam—offerings of food to ancestors; kñéram—milk; adhukñata—took out; äma-pätre—into an unbaked earthen pot; mahä-bhägäù—the greatly fortunate; çraddhayä—with great faith; çräddha-devatäù—the demigods presiding over çräddha ceremonies in honor of deceased relatives. TRANSLATION The fortunate inhabitants of Pitåloka, who preside over the funeral ceremonies, made Aryamä into a calf. With great faith they milked kavya, food offered to the ancestors, into an unbaked earthen pot. PURPORT In Bhagavad-gétä (9.25) it is said, pitèn yänti pitå-vratäù. Those who are interested in family welfare are called pitå-vratäù. There is a planet called Pitåloka, and the predominating deity of that planet is called Aryamä. He is somewhat of a demigod, and by satisfying him one can help ghostly family members develop a gross body. Those who are very sinful and attached to their family, house, village or country do not receive a gross body made of material elements but remain in a subtle body, composed of mind, ego and intelligence. Those who live in such subtle bodies are called ghosts. This ghostly position is 974 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

very painful because a ghost has intelligence, mind and ego and wants to enjoy material life, but because he doesn't have a gross material body, he can only create disturbances for want of material satisfaction. It is the duty of family members, especially the son, to offer oblations to the demigod Aryamä or to Lord Viñëu. From time immemorial in India the son of a dead man goes to Gayä and, at a Viñëu temple there, offers oblations for the benefit of his ghostly father. It is not that everyone's father becomes a ghost, but the oblations of piëòa are offered to the lotus feet of Lord Viñëu so that if a family member happens to become a ghost, he will be favored with a gross body. However, if one is habituated to taking the prasäda of Lord Viñëu, there is no chance of his becoming a ghost or anything lower than a human being. In Vedic civilization there is a performance called çräddha by which food is offered with faith and devotion. If one offers oblations with faith and devotion—either to the lotus feet of Lord Viñëu or to His representative in Pitåloka, Aryamä—one's forefathers will attain material bodies to enjoy whatever material enjoyment is due them. In other words, they do not have to become ghosts. TEXT 19 Pa[k-LPYa vTSa& k-iPal&/ iSaÖa" SaªLPaNaaMaYaqMa( ) iSaiÖ& Na>aiSa ivÛa& c Yae c ivÛaDaradYa" )) 19 )) prakalpya vatsaà kapilaà siddhäù saìkalpanämayém siddhià nabhasi vidyäà ca ye ca vidyädharädayaù SYNONYMS prakalpya—appointing;

vatsam—calf;

kapilam—the

great

975 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sage

Kapila;

siddhäù—the inhabitants of Siddhaloka; saìkalpanä-mayém—proceeding from will; siddhim—yogic perfection; nabhasi—in the sky; vidyäm—knowledge; ca—also; ye—those who; ca—also; vidyädhara-ädayaù—the inhabitants of Vidyädhara-loka, and so on. TRANSLATION After this, the inhabitants of Siddhaloka, as well as the inhabitants of Vidyädhara-loka, transformed the great sage Kapila into a calf, and making the whole sky into a pot, they milked out specific yogic mystic powers, beginning with aëimä. Indeed, the inhabitants of Vidyädhara-loka acquired the art of flying in the sky. PURPORT The inhabitants of both Siddhaloka and Vidyädhara-loka are naturally endowed with mystic yogic powers by which they not only can fly in outer space without a vehicle but can also fly from one planet to another simply by exerting their will. Just as fish can swim within water, the residents of Vidyädhara-loka can swim in the ocean of air. As far as the inhabitants of Siddhaloka are concerned, they are endowed with all mystic powers. The yogés in this planet practice the eightfold yogic mysticism—namely yama, niyama, äsana, präëäyäma, pratyähära, dhäraëä, dhyäna and samädhi. By regularly practicing the yogic processes one after another, the yogés attain various perfections; they can become smaller than the smallest, heavier than the heaviest, etc. They can even manufacture a planet, get whatever they like and control whatever man they want. All the residents of Siddhaloka are naturally endowed with these mystic yogic powers. It is certainly a very wonderful thing if we see a person on this planet flying in the sky without a vehicle, but in Vidyädhara-loka such flying is as commonplace as a bird's flying in the sky. Similarly, in Siddhaloka all the inhabitants are great yogés, perfect in mystic powers. 976 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

The name of Kapila Muni is significant in this verse because He was the expounder of the Säìkhya philosophical system, and His father, Kardama Muni, was a great yogé and mystic. Indeed, Kardama Muni prepared a great airplane, which was as large as a small town and had various gardens, palatial buildings, servants and maidservants. With all this paraphernalia, Kapiladeva's mother, Devahüti, and His father, Kardama Muni, traveled all over the universes and visited different planets. TEXT 20 ANYae c MaaiYaNaae MaaYaaMaNTaDaaRNaad(>auTaaTMaNaaMa( ) MaYa& Pa[k-LPYa vTSa& Tae duduhuDaaRraPa[eTYa >aGavaNa( k-MaaRiTaXaYaMaaTMaNa" ) XaTa§-TauNaR MaMa*ze Pa*QaaeYaRjMahaeTSavMa( )) 2 )) tad abhipretya bhagavän karmätiçayam ätmanaù çata-kratur na mamåñe påthor yajïa-mahotsavam SYNONYMS tat abhipretya—considering this matter; bhagavän—the most powerful; karma-atiçayam—excelling in fruitive activities; ätmanaù—of himself; 990 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

çata-kratuù—King Indra, who had performed a hundred sacrifices; na—not; mamåñe—did tolerate; påthoù—of King Påthu; yajïa—sacrificial; mahä-utsavam—great ceremonies. TRANSLATION When the most powerful Indra, the King of heaven, saw this, he considered the fact that King Påthu was going to exceed him in fruitive activities. Thus Indra could not tolerate the great sacrificial ceremonies performed by King Påthu. PURPORT In the material world everyone who comes to enjoy himself or lord it over material nature is envious of others. This envy is also found in the personality of the King of heaven, Indra. As evident from revealed scriptures, Indra was several times envious of many persons. He was especially envious of great fruitive activities and the execution of yoga practices, or siddhis. Indeed, he could not tolerate them, and he desired to break them up. He was envious due to fear that those who performed great sacrifices for the execution of mystic yoga might occupy his seat. Since no one in this material world can tolerate another's advancement, everyone in the material world is called matsara, envious. In the beginning of Çrémad-Bhägavatam it is therefore said that Çrémad-Bhägavatam is meant for those who are completely nirmatsara (nonenvious). In other words, one who is not free from the contamination of envy cannot advance in Kåñëa consciousness. In Kåñëa consciousness, however, if someone excels another person, the devotee who is excelled thinks how fortunate the other person is to be advancing in devotional service. Such nonenvy is typical of Vaikuëöha. However, when one is envious of his competitor, that is material. The demigods posted in the material world are not exempt from envy. 991 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 3 Ya}a YajPaiTa" Saa+aaÙGavaNa( hirrqìr" ) ANv>aUYaTa SavaRTMaa SavRl/aek-Gauå" Pa[>au" )) 3 )) yatra yajïa-patiù säkñäd bhagavän harir éçvaraù anvabhüyata sarvätmä sarva-loka-guruù prabhuù SYNONYMS yatra—where; yajïa-patiù—the enjoyer of all sacrifices; säkñät—directly; bhagavän—the Supreme Personality of Godhead; hariù—Lord Viñëu; éçvaraù—the supreme controller; anvabhüyata—became visible; sarva-ätmä—the Supersoul of everyone; sarva-loka-guruù—the master of all planets, or the teacher of everyone; prabhuù—the proprietor. TRANSLATION The Supreme Personality of Godhead, Lord Viñëu, is present in everyone's heart as the Supersoul, and He is the proprietor of all planets and the enjoyer of the results of all sacrifices. He was personally present at the sacrifices made by King Påthu. PURPORT In this verse the word säkñät is significant. Påthu Mahäräja was a çaktyäveça-avatära incarnation of Lord Viñëu. Actually Påthu Mahäräja was a living entity, but he acquired specific powers from Lord Viñëu. Lord Viñëu, however, is directly the Supreme Personality of Godhead, and thus belongs to 992 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the category of viñëu-tattva. Mahäräja Påthu belonged to the jéva-tattva. The viñëu-tattva indicates God, whereas the jéva-tattva indicates the part and parcel of God. When God's part and parcel is especially empowered, he is called çaktyäveça-avatära. Lord Viñëu is herein described as harir éçvaraù. The Lord is so kind that He takes all miserable conditions away from His devotees. Consequently He is called Hari. He is described as éçvara because He can do whatever He likes. He is the supreme controller. The supreme éçvara puruñottama is Lord Kåñëa. He exhibits His powers as éçvara, or the supreme controller, when He assures His devotee in Bhagavad-gétä (18.66): "Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." He can immediately make His devotee immune from all the reactions caused by sinful life if the devotee simply surrenders unto Him. He is described herein as sarvätmä, meaning that He is present in everyone's heart as the Supersoul, and as such He is the supreme teacher of everyone. If we are fortunate enough to take the lessons given by Lord Kåñëa in Bhagavad-gétä, our lives immediately become successful. No one can give better instructions to human society than Lord Kåñëa. TEXT 4 AiNvTaae b]øXavaR>Yaa& l/aek-PaalE/" SahaNauGaE" ) oPaGaqYaMaaNaae GaNDavŒMauRiNai>aêaPSaraeGaaUirvZMaaRaGavaiNaNd]" Pa[iTagaaTaMacqk-rTa( )) 10 )) iti cädhokñajeçasya påthos tu paramodayam asüyan bhagavän indraù pratighätam acékarat SYNONYMS iti—thus; ca—also; adhokñaja-éçasya—who accepted Adhokñaja as his worshipable Lord; påthoù—of King Påthu; tu—then; parama—the topmost; udayam—opulence; asüyan—being envious of; bhagavän—the most powerful; indraù—the King of heaven; pratighätam—impediments; acékarat—made. TRANSLATION King Påthu was dependent on the Supreme Personality of Godhead, who is known as Adhokñaja. Because King Påthu Performed so many sacrifices, he was superhumanly enhanced by the mercy of the Supreme Lord. King Påthu's opulence, however, could not be tolerated by the King of heaven, Indra, who tried to impede the progress of his opulence. PURPORT In this verse there are three significant purposes expressed in the words adhokñaja, bhagavän indraù and påthoù. Mahäräja Påthu is an incarnation of Viñëu, yet he is a great devotee of Lord Viñëu. Although an empowered incarnation of Lord Viñëu, he is nonetheless a living entity. As such, he must be a devotee of the Supreme Personality of Godhead. Although one is empowered by the Supreme Personality of Godhead and is an incarnation, he 1001 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

should not forget his eternal relationship with the Supreme Personality of Godhead. In Kali-yuga there are many self-made incarnations, rascals, who declare themselves to be the Supreme Personality of Godhead. The words bhagavän indraù indicate that a living entity can even be as exalted and powerful as King Indra, for even King Indra is an ordinary living entity in the material world and possesses the four defects of the conditioned soul. King Indra is described herein as bhagavän, which is generally used in reference to the Supreme Personality of Godhead. In this case, however, King Indra is addressed as bhagavän because he has so much power in his hands. Despite his becoming bhagavän, he is envious of the incarnation of God, Påthu Mahäräja. The defects of material life are so strong that due to contamination King Indra becomes envious of an incarnation of God. We should try to understand, therefore, how a conditioned soul becomes fallen. The opulence of King Påthu was not dependent on material conditions. As described in this verse, he was a great devotee of Adhokñaja. The word adhokñaja indicates the Personality of Godhead, who is beyond the expression of mind and words. However, the Supreme Personality of Godhead appears before the devotee in His original form of eternal bliss and knowledge. The devotee is allowed to see the Supreme Lord face to face, although the Lord is beyond the expression of our senses and beyond our direct perception. TEXT 11 crMaeaae )) 18 )) tat tasya cädbhutaà karma vicakñya paramarñayaù nämadheyaà dadus tasmai vijitäçva iti prabho SYNONYMS tat—that; tasya—his; ca—also; adbhutam—wonderful; karma—activity; vicakñya—after observing; parama-åñayaù—the great sages; nämadheyam—the name; daduù—they offered; tasmai—to him; vijita-açvaù—Vijitäçva (he who has won the horse); iti—thus; prabho—my dear Lord Vidura. TRANSLATION My dear Lord Vidura, when the great sages observed the wonderful prowess of the son of King Påthu, they all agreed to give him the name Vijitäçva. TEXT 19 oPaSa*JYa TaMaSTaqv]& Jaharaì& PauNahRir" ) czal/YaUPaTaX^àae ihrau" )) 19 )) upasåjya tamas tévraà 1010 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

jahäräçvaà punar hariù cañäla-yüpataç channo hiraëya-raçanaà vibhuù SYNONYMS upasåjya—creating; tamaù—darkness; tévram—dense; jahära—took away; açvam—the horse; punaù—again; hariù—King Indra; cañäla-yüpataù—from the wooden instrument where the animals were sacrificed; channaù—being covered; hiraëya-raçanam—tied with a gold chain; vibhuù—very powerful. TRANSLATION My dear Vidura, Indra, being the King of heaven and very powerful, immediately brought a dense darkness upon the sacrificial arena. Covering the whole scene in this way, he again took away the horse, which was chained with golden shackles near the wooden instrument where animals were sacrificed. TEXT 20 Ai}a" SaNdXaRYaaMaaSa TvrMaaavTaaiMaNd]ae YaÛjae >aGavtaNau" ) Ya& iJagaa&SaQa YajeNa YaSYaeíaSTaNav" Saura" )) 30 )) na vadhyo bhavatäm indro yad yajïo bhagavat-tanuù yaà jighäàsatha yajïena yasyeñöäs tanavaù suräù SYNONYMS 1022 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

na—not; vadhyaù—ought to be killed; bhavatäm—by all of you; indraù—the King of heaven; yat—because; yajïaù—a name of Indra; bhagavat-tanuù—part of the body of the Supreme Personality of Godhead; yam—whom; jighäàsatha—you wish to kill; yajïena—by performing sacrifice; yasya—of Indra; iñöäù—being worshiped; tanavaù—parts of the body; suräù—the demigods. TRANSLATION Lord Brahmä addressed them thus: My dear sacrificial performers, you cannot kill Indra, the King of heaven. It is not your duty. You should know that Indra is as good as the Supreme Personality of Godhead. Indeed, he is one of the most powerful assistants of the Personality of Godhead. You are trying to satisfy all the demigods by the performance of this yajïa, but you should know that all these demigods are but parts and parcels of Indra, the King of heaven. How, then, can you kill him in this great sacrifice? TEXT 31 Taidd& PaXYaTa MahÖMaRVYaiTak-r& iÜJaa" ) wNd]eaURYaataùeRk-aeNaXaTa§-Tau" ) Al&/ Tae §-Taui>a" iSvíEYaRÙvaNMaae+aDaMaRivTa( )) 32 )) påthu-kérteù påthor bhüyät tarhy ekona-çata-kratuù alaà te kratubhiù sviñöair yad bhavän mokña-dharma-vit SYNONYMS påthu-kérteù—of wide renown; påthoù—of King Påthu; bhüyät—let it be; tarhi—therefore; eka-üna-çata-kratuù—he who performed ninety-nine yajïas; alam—there is nothing to be gained; te—of you; kratubhiù—by performing sacrifices; su-iñöaiù—well performed; yat—because; bhavän—yourself; mokña-dharma-vit—the knower of the path of liberation. TRANSLATION

1024 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

"Let there be only ninety-nine sacrificial performances for Mahäräja Påthu," Lord Brahmä concluded. Lord Brahmä then turned towards Mahäräja Påthu and informed him that since he was thoroughly aware of the path of liberation, what was the use in performing more sacrifices? PURPORT Lord Brahmä came down to pacify King Påthu regarding his continual performance of one hundred sacrifices. King Påthu was determined to perform one hundred sacrifices, and King Indra took this very seriously because Indra himself was known as the performer of one hundred sacrifices. Just as it is the nature of all living entities within this material world to become envious of their competitors, King Indra, although King of heaven, was also envious of King Påthu and therefore wanted to stop him from performing one hundred sacrifices. Actually there was great competition, and King Indra, to satisfy his senses, began to invent so many irreligious systems to obstruct King Påthu. To stop these irreligious inventions, Lord Brahmä personally appeared in the sacrificial arena. As far as Mahäräja Påthu was concerned, he was a great devotee of the Supreme Personality of Godhead; therefore it was not necessary for him to perform the prescribed Vedic ritualistic ceremonies. Such ceremonies are known as karma, and there is no need for a devotee in the transcendental position to execute them. As the ideal king, however, it was King Påthu's duty to perform sacrifices. A compromise was therefore to be worked out. By the blessings of Lord Brahmä, King Påthu would become more famous than King Indra. Thus Påthu's determination to perform one hundred sacrifices was indirectly fulfilled by the blessings of Lord Brahmä. TEXT 33 NaEvaTMaNae MaheNd]aYa raezMaahTauRMahRiSa )

1025 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

o>aaviPa ih >ad]& Tae otaMaëaek-ivGa]haE )) 33 )) naivätmane mahendräya roñam ähartum arhasi ubhäv api hi bhadraà te uttamaçloka-vigrahau SYNONYMS na—not; eva—certainly; ätmane—nondifferent from you; mahä-indräya—upon the King of heaven, Indra; roñam—anger; ähartum—to apply; arhasi—you ought; ubhau—both of you; api—certainly; hi—also; bhadram—good fortune; te—unto you; uttama-çloka-vigrahau—incarnations of the Supreme Personality of Godhead. TRANSLATION Lord Brahmä continued: Let there be good fortune to both of you, for you and King Indra are both part and parcel of the Supreme Personality of Godhead. Therefore you should not be angry with King Indra, who is nondifferent from you. TEXT 34 MaaiSMaNMaharaJa k*-Qaa" SMa icNTaa& iNaXaaMaYaaSMaÜc Aad*TaaTMaa ) YaÖyaYaTaae dEvhTa& Nau k-Tau| MaNaae_iTaåí& ivXaTae TaMaae_NDaMa( )) 34 )) mäsmin mahäräja kåthäù sma cintäà niçämayäsmad-vaca ädåtätmä 1026 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

yad dhyäyato daiva-hataà nu kartuà mano 'tiruñöaà viçate tamo 'ndham SYNONYMS mä—do not; asmin—in this; mahä-räja—O King; kåthäù—do; sma—as done in the past; cintäm—agitation of the mind; niçämaya—please consider; asmat—my; vacaù—words; ädåta-ätmä—being very respectful; yat—because; dhyäyataù—of him who is contemplating; daiva-hatam—that which is thwarted by providence; nu—certainly; kartum—to do; manaù—the mind; ati-ruñöam—very angry; viçate—enters; tamaù—darkness; andham—dense. TRANSLATION My dear King, do not be agitated and anxious because your sacrifices have not been properly executed due to providential impediments. Kindly take my words with great respect. We should always remember that if something happens by providential arrangement, we should not be very sorry. The more we try to rectify such reversals, the more we enter into the darkest region of materialistic thought. PURPORT Sometimes the saintly or very religious person also has to meet with reversals in life. Such incidents should be taken as providential. Although there may be sufficient cause for being unhappy, one should avoid counteracting such reversals, for the more we become implicated in rectifying such reversals, the more we enter into the darkest regions of material anxiety. Lord Kåñëa has also advised us in this connection. We should tolerate things instead of becoming agitated. TEXT 35 1027 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

§-TauivRrMaTaaMaez devezu durvGa]h" ) DaMaRVYaiTak-rae Ya}a Paa%avaNa( Pair}aaTauiMahavTaqau" ) YajEYaRjPaiTaSTauíae Yaj>auk(- TaMa>aazTa )) 1 )) maitreya uväca bhagavän api vaikuëöhaù säkaà maghavatä vibhuù yajïair yajïa-patis tuñöo yajïa-bhuk tam abhäñata SYNONYMS maitreyaù uväca—the great sage Maitreya continued to speak; bhagavän—the Supreme Personality of Godhead, Viñëu; api—also; vaikuëöhaù—the Lord of Vaikuëöha; säkam—along with; maghavatä—King Indra; vibhuù—the Lord; yajïaiù—by the sacrifices; yajïa-patiù—the Lord of all yajïas; tuñöaù—satisfied; yajïa-bhuk—the enjoyer of the yajïa; tam—unto King Påthu; abhäñata—said. TRANSLATION 1 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

The great sage Maitreya continued: My dear Vidura, being very much satisfied by the performance of ninety-nine horse sacrifices, the Supreme Personality of Godhead, Lord Viñëu, appeared on the scene. Accompanying Him was King Indra. Lord Viñëu then began to speak. TEXT 2 é[q>aGavaNauvac Wz Tae_k-azsÙ(r)& hYaMaeDaXaTaSYa h ) +aMaaPaYaTa AaTMaaNaMaMauZYa +aNTauMahRiSa )) 2 )) çré-bhagavän uväca eña te 'kärñéd bhaìgaà haya-medha-çatasya ha kñamäpayata ätmänam amuñya kñantum arhasi SYNONYMS çré-bhagavän uväca—the Supreme Personality of Godhead, Lord Viñëu, spoke; eñaù—this Lord Indra; te—your; akärñét—performed; bhaìgam—disturbance; haya—horse; medha—sacrifice; çatasya—of the one-hundredth; ha—indeed; kñamäpayataù—who is asking pardon; ätmänam—unto yourself; amuñya—him; kñantum—to forgive; arhasi—you ought. TRANSLATION Lord Viñëu, the Supreme Personality of Godhead, said: My dear King Påthu, Indra, the King of heaven, has disturbed your execution of one hundred sacrifices. Now he has come with Me to be forgiven by you. Therefore excuse him. 2 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT In this verse the word ätmänam is very significant. It is a custom among yogés and jïänés to address one another (or even an ordinary man) as one's self, for a transcendentalist never accepts a living being to be the body. Since the individual self is part and parcel of the Supreme Personality of Godhead, the self and the Superself are qualitatively nondifferent. As the next verse will explain, the body is only a superficial covering, and consequently an advanced transcendentalist will not make a distinction between one self and another. TEXT 3 SauiDaYa" SaaDavae l/aeke- Nardev NaraetaMaa" ) Naai>adu]ùiNTa >aUTae>Yaae YaihR NaaTMaa k-le/vrMa( )) 3 )) sudhiyaù sädhavo loke naradeva narottamäù näbhidruhyanti bhütebhyo yarhi nätmä kalevaram SYNONYMS su-dhiyaù—the most intelligent persons; sädhavaù—who are inclined to perform welfare activities; loke—in this world; nara-deva—O King; nara-uttamäù—the best of human beings; na abhidruhyanti—never become malicious; bhütebhyaù—toward other living beings; yarhi—because; na—never; ätmä—the self or soul; kalevaram—this body. TRANSLATION O King, one who is advanced in intelligence and eager to perform welfare 3 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

activities for others is considered best amongst human beings. An advanced human being is never malicious to others. Those with advanced intelligence are always conscious that this material body is different from the soul. PURPORT In daily life we find that when a madman commits murder, he is excused even by a high-court judge. The idea is that a living entity is always pure because he is part and parcel of the Supreme Personality of Godhead. When he falls into the clutches of material energy, he becomes a victim of the three modes of material nature. Indeed, whatever he does, he does under the influence of material nature. As stated in Bhagavad-gétä (5.14): na kartåtvaà na karmäëi lokasya såjati prabhuù na karma-phala-saàyogaà svabhävas tu pravartate "The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature." Actually the living entity, or soul, does not do anything; everything is done under the influence of the modes of material nature. When a man is diseased, the symptoms of the disease become a source of all kinds of pain. Those who are advanced in transcendental consciousness, or Kåñëa consciousness, are never envious, neither of the soul nor of the activities of the soul under the influence of material nature. Advanced transcendentalists are called sudhiyaù. Sudhé means "intelligence," sudhé means "highly advanced," and sudhé means "devotee." One who is both devoted and highly advanced in intelligence does not take action against the soul or the body. If there is any discrepancy, he forgives. It is said that forgiveness is a quality of those who are advancing in spiritual knowledge. 4 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 4 Pauåza Yaid MauùiNTa Tvad*Xaa devMaaYaYaa ) é[Ma Wv Par& JaaTaae dqgaRYaa v*ÖSaevYaa )) 4 )) puruñä yadi muhyanti tvädåçä deva-mäyayä çrama eva paraà jäto dérghayä våddha-sevayä SYNONYMS puruñäù—persons; yadi—if; muhyanti—become bewildered; tvädåçäù—like you; deva—of the Supreme Lord; mäyayä—by the energy; çramaù—exertion; eva—certainly; param—only; jätaù—produced; dérghayä—for a long time; våddha-sevayä—by serving the superiors. TRANSLATION If a personality like you, who are so much advanced because of executing the instructions of the previous äcäryas, is carried away by the influence of My material energy, then all your advancement may be considered simply a waste of time. PURPORT In this verse the word våddha-sevayä is very significant. Våddha means "old." Sevayä means "by service." Perfect knowledge is acquired from the äcäryas, or liberated souls. No one can be perfect in knowledge without being trained by the paramparä system. Påthu Mahäräja was completely trained in that line; therefore he did not deserve to be considered an ordinary man. An ordinary 5 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

man, who has only a conception of bodily existence, is always bewildered by the modes of material nature. TEXT 5 ATa" k-aYaiMaMa& ivÜaNaivÛak-aMak-MaRi>a" ) AarBDa wiTa NaEvaiSMaNa( Pa[iTabuÖae_NauzÂTae )) 5 )) ataù käyam imaà vidvän avidyä-käma-karmabhiù ärabdha iti naiväsmin pratibuddho 'nuñajjate SYNONYMS ataù—therefore; käyam—body; imam—this; vidvän—he who has knowledge; avidyä—by nescience; käma—desires; karmabhiù—and by activities; ärabdhaù—created; iti—thus; na—never; eva—certainly; asmin—to this body; pratibuddhaù—one who knows; anuñajjate—becomes addicted. TRANSLATION Those who are in full knowledge of the bodily conception of life, who know that this body is composed of nescience, desires and activities resulting from illusion, do not become addicted to the body. PURPORT As stated in a previous verse, those with good intellect (sudhiyaù) do not accept themselves to be the body. Being a creation of nescience, the body has two types of activities. In the bodily conception, when we think that sense gratification will help us, we are in illusion. Another kind of illusion is to 6 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

think that one will become happy by trying to satisfy the desires that arise from the illusory body or by attaining elevation to the higher planetary systems or by performing various types of Vedic rituals. This is all illusion. Similarly, material activities performed for political emancipation and social and humanitarian activities performed with an idea that people of the world will be happy are also illusory because the basic principle is the bodily conception, which is illusory. Whatever we desire or perform under the bodily conception is all illusion. In other words, Lord Viñëu informed Påthu Mahäräja that although the sacrificial performances set an example for ordinary people, there was no need for such sacrificial performances as far as his personal self was concerned. As confirmed in Bhagavad-gétä (2.45): traiguëya-viñayä vedä nistraiguëyo bhavärjuna nirdvandvo nitya-sattva-stho niryoga-kñema ätmavän "The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the self." The ritualistic performances recommended in the Vedas mainly depend on the three modes of material nature. Consequently Arjuna was advised to transcend the Vedic activities. The activities Arjuna was advised to perform were the transcendental activities of devotional service. TEXT 6 ASa&Sa¢-" Xarqre_iSMaàMauNaaeTPaaidTae Ga*he ) APaTYae d]ivaMau%ae_PYaeNaMaNauGa]hivl/iMbTa" ) PaXYaNa( PaÚPal/aXaa+aae Na Pa[TaSQae SauôTSaTaaMa( )) 20 )) prasthänäbhimukho 'py enam anugraha-vilambitaù paçyan padma-paläçäkño na pratasthe suhåt satäm SYNONYMS prasthäna—to leave; abhimukhaù—ready; api—although; enam—him (Påthu); anugraha—by kindness; vilambitaù—detained; paçyan—seeing; padma-paläça-akñaù—the Lord, whose eyes are like the petals of a lotus flower; 32 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

na—not; pratasthe—departed; suhåt—the well-wisher; satäm—of the devotees. TRANSLATION The Lord was just about to leave, but because He was so greatly inclined toward the behavior of King Påthu, He did not depart. Seeing the behavior of Mahäräja Påthu with His lotus eyes, He was detained because He is always the well-wisher of His devotees. PURPORT Here the words suhåt satäm are very significant. The Supreme Personality of Godhead is always very inclined toward His devotee and is always thinking of the devotee's well-being. This is not partiality. As stated in Bhagavad-gétä, the Lord is equal to everyone (samo 'haà sarva-bhüteñu [Bg. 9.29]), but to one who particularly engages in His service, He is very much inclined. In another place, the Lord says that a devotee always exists in His heart, and He also exists always in the heart of the devotee. The special inclination of the Supreme Personality of Godhead for His pure devotee is not unnatural, nor is it partiality. For example, sometimes a father has several children, but he has special affection for one child who is very much inclined toward him. This is explained in Bhagavad-gétä (10.10): teñäà satata-yuktänäà bhajatäà préti-pürvakam dadämi buddhi-yogaà taà yena mäm upayänti te Those who constantly engage in the devotional service of the Lord in love and affection are directly in contact with the Supreme Personality of Godhead sitting as the Supersoul in everyone's heart. The Lord is not far away from the devotee. He is always in everyone's heart, but only the devotee can realize the 33 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Lord's presence, and thus he is directly connected, and he takes instruction from the Lord at every moment. Therefore, there is no chance of a devotee's being in error, nor is there any partiality on the part of the Lord for His pure devotees. TEXT 21 Sa AaidraJaae ricTaaÅil/hRir„& ivl/aeik-Tau& NaaXak-dé[ul/aecNa" ) Na ik-ÄNaaevac Sa baZPaiv(c)-vae ôdaePaGauùaMauMaDaadviSQaTa" )) 21 )) sa ädi-räjo racitäïjalir harià vilokituà näçakad açru-locanaù na kiïcanoväca sa bäñpa-viklavo hådopaguhyämum adhäd avasthitaù SYNONYMS saù—he; ädi-räjaù—the original king; racita-aïjaliù—with folded hands; harim—the Supreme Personality of Godhead; vilokitum—to look upon; na—not; açakat—was able; açru-locanaù—his eyes full of tears; na—not; kiïcana—anything; uväca—spoke; saù—he; bäñpa-viklavaù—his voice being choked up; hådä—with his heart; upaguhya—embracing; amum—the Lord; adhät—he remained; avasthitaù—standing. TRANSLATION The original king, Mahäräja Påthu, his eyes full of tears and his voice faltering and choked up, could neither see the Lord very distinctly nor speak to address the Lord in any way. He simply embraced the Lord within his heart and 34 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

remained standing in that way with folded hands. PURPORT Just as Kåñëa is addressed in the Brahma-saàhitä as ädi-puruña, the original personality, so King Påthu, being an empowered incarnation of the Lord, is referred to in this verse as ädi-räjaù, the original or ideal king. He was a great devotee and at the same time a great hero who conquered over all undesirable elements in his kingdom. He was so powerful that he was equal in fighting to Indra, the King of heaven. He gave protection to his citizens, keeping them engaged in pious activities and devotion to the Lord. He did not collect a single cent of taxes from the citizens without being able to give them protection from all calamities. The greatest calamity in life is to become godless and therefore sinful. If the state head or king allows the citizens to become sinful by indulging in illicit sex life, intoxication, meat-eating and gambling, then the king is responsible, and he has to suffer the resultant sequence of reactions for the sinful lives of the citizens because he levies taxes on them unnecessarily. These are the principles for a ruling power, and because Mahäräja Påthu observed all the principles for a ruling chief, he is referred to here as ädi-räjaù. Even a responsible king like Mahäräja Påthu can become a pure devotee of the first order. We can distinctly see from King Påthu's behavior how he became ecstatic, both externally and internally, in pure devotional service. Just today we have seen in the newspapers of Bombay that the government is going to repeal its prohibition laws. Ever since Gandhi's noncooperation movement, Bombay has been kept dry and has not allowed its citizens to drink. But unfortunately the citizens are so clever that they have increased illicit distillation of liquor, and although not being sold publicly in shops, liquor is being sold in public lavatories and similar abnormal places. Unable to check such illicit smuggling, the government has decided to manufacture the liquor at cheaper prices so that people can have their supply of intoxication directly 35 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

from the government instead of purchasing it in public lavatories. The government failed to change the hearts of the citizens from indulging in sinful life, so instead of losing the taxes they collect to inflate the treasury, they have decided to manufacture liquor to supply to the citizens who hanker after it. This kind of government cannot check the resultant actions of sinful life, namely war, pestilence, famine, earthquakes and similar other disturbances. Nature's law is that as soon as there are discrepancies in regard to the law of God (which are described in Bhagavad-gétä as dharmasya gläniù, or disobedience to the laws of nature or God), at once there will be heavy punishment in the form of sudden outbreaks of war. We have recently experienced a war between India and Pakistan. Within fourteen days there have been immense losses of men and money, and there have been disturbances to the entire world. These are the reactions of sinful life. The Kåñëa consciousness movement is meant to make people pure and perfect. If we become even partially pure, as described in the Bhägavatam (nañöa-präyeñv abhadreñu [SB 1.2.18]), by development of Kåñëa consciousness, then lust and greed, the material diseases of the citizens, will be reduced. This can be made possible simply by broadcasting the pure message of Çrémad-Bhägavatam, or Kåñëa consciousness. Big commercial and industrial firms have contributed many thousands of rupees to a defense fund that burns the money in the form of gunpowder, but unfortunately, if they are asked to contribute liberally to advance the Kåñëa consciousness movement, they are reluctant. Under the circumstances, the world will periodically suffer from such upsurges and outbreaks of war, which are the consequences of not being Kåñëa conscious. TEXT 22 AQaavMa*JYaaé[uk-l/a ivl/aek-YaNa(‚ NaTa*ád*GGaaecrMaah PaUåzMa( ) Pada SPa*XaNTa& i+aiTaMa&Sa oàTae 36 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ivNYaSTahSTaaGa]Maur(r)iviÜz" )) 22 )) athävamåjyäçru-kalä vilokayann atåpta-dåg-gocaram äha püruñam padä spåçantaà kñitim aàsa unnate vinyasta-hastägram uraìga-vidviñaù SYNONYMS atha—thereupon; avamåjya—wiping; açru-kaläù—the tears in his eyes; vilokayan—observing; atåpta—not satisfied; dåk-gocaram—visible to his naked eyes; äha—he said; püruñam—unto the Supreme Personality of Godhead; padä—with His lotus feet; spåçantam—just touching; kñitim—the ground; aàse—on the shoulder; unnate—raised; vinyasta—rested; hasta—of His hand; agram—the front part; uraìga-vidviñaù—of Garuòa, the enemy of the snakes. TRANSLATION The Supreme Personality of Godhead stood with His lotus feet almost touching the ground while He rested the front of His hand on the raised shoulder of Garuòa, the enemy of the snakes. Mahäräja Påthu, wiping the tears from his eyes, tried to look upon the Lord, but it appeared that the King was not fully satisfied by looking at Him. Thus the King offered the following prayers. PURPORT The significant point in this verse is that the Lord was standing above the ground, almost touching it. The residents of the upper planetary systems, beginning from Brahmaloka (the planet where Lord Brahmä lives) down to Svargaloka (the heavenly planet of Indra), are so advanced in spiritual life that when they come to visit this or similar other lower planetary systems, they 37 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

keep their weightlessness. This means that they can stand without touching the ground. Lord Viñëu is the Supreme Personality of Godhead, but because He lives in one of the planetary systems within this universe, He sometimes plays as if one of the demigods of this universe. When He first appeared before Påthu Mahäräja, He was not touching the ground of this earth, but when He was fully satisfied with the behavior and character of Mahäräja Påthu, He immediately acted as the Supreme Personality of Godhead Näräyaëa from Vaikuëöha. Out of affection for Påthu Mahäräja, He touched the earth, but He rested the front of His hand on the raised shoulder of Garuòa, His carrier, as if to prevent Himself from falling down, since the Lord is not accustomed to stand on earthly ground. These are all symptoms of His great affection for Påthu Mahäräja. perceiving his fortunate position, Påthu Mahäräja could not fully look upon the Lord due to ecstasy, but still, in a faltering voice, he began to offer prayers. TEXT 23 Pa*Qauåvac vraNa( iv>aae TvÜrdeìrad( buDa" k-Qa& v*ai¢-Ta" ) Sa>aaiJaTaa YaYau" SaveR vEku-aE" PaUGaPaaeTaE" PairZk*-TaMa( ) TaåPaçvMaal/ai>a" SavRTa" SaMal/x(k*/=TaMa( )) 3 )) savåndaiù kadalé-stambhaiù püga-potaiù pariñkåtam taru-pallava-mäläbhiù sarvataù samalaìkåtam SYNONYMS sa-våndaiù—along with fruits and flowers; kadalé-stambhaiù—by the pillars of banana trees; püga-potaiù—by collections of young animals and by processions of elephants; pariñkåtam—very nicely cleansed; taru—young plants; pallava—new leaves of mango trees; mäläbhiù—by garlands; sarvataù—everywhere; samalaìkåtam—nicely decorated. TRANSLATION At the street crossings there were bunches of fruits and flowers, as well as pillars of banana trees and betel nut branches. All these combined decorations everywhere looked very attractive. TEXT 4 Pa[JaaSTa& dqPabil/i>a" SaM>a*TaaXaezMa(r)lE/" ) 71 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

A>aqYauMa*Rík-NYaaê Ma*íku-aUPaa" ) l/aek-a" SaPaal/a oPaJaqviNTa k-aMa‚

79 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

MaÛaiPa TaNMae vd k-MaR éuÖMa( )) 10 )) ko nv asya kértià na çåëoty abhijïo yad-vikramocchiñöam açeña-bhüpäù lokäù sa-pälä upajévanti kämam adyäpi tan me vada karma çuddham SYNONYMS kaù—who; nu—but; asya—King Påthu; kértim—glorious activities; na çåëoti—does not hear; abhijïaù—intelligent; yat—his; vikrama—chivalry; ucchiñöam—remnants; açeña—innumerable; bhüpäù—kings; lokäù—planets; sa-päläù—with their demigods; upajévanti—execute livelihood; kämam—desired objects; adya api—up to that; tat—that; me—unto me; vada—please speak; karma—activities; çuddham—auspicious. TRANSLATION Påthu Mahäräja was so great in his activities and magnanimous in his method of ruling that all the kings and demigods on the various planets still follow in his footsteps. Who is there who will not try to hear about his glorious activities? I wish to hear more and more about Påthu Mahäräja because his activities are so pious and auspicious. PURPORT Saint Vidura's purpose in hearing about Påthu Mahäräja over and over again was to set an example for ordinary kings and executive heads, who should all be inclined to hear repeatedly about Påthu Mahäräja's activities in order to also be able to rule over their kingdoms or states very faithfully for the peace and prosperity of the people in general. Unfortunately, at the present moment no one cares to hear about Påthu Mahäräja or to follow in his 80 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

footsteps; therefore no nation in the world is either happy or progressive in spiritual understanding, although that is the sole aim and objective of human life. TEXT 11 MaE}aeYa ovac Ga(r)aYaMauNaYaaeNaRÛaerNTara +ae}aMaavSaNa( ) AarBDaaNaev bu>auJae >aaeGaaNa( PauYaa" é*ad]& v" SaaDavae Ya whaGaTaa" ) SaTSau iJajaSaui>aDaRMaRMaaveÛ& SvMaNaqizTaMa( )) 21 )) räjoväca sabhyäù çåëuta bhadraà vaù sädhavo ya ihägatäù satsu jijïäsubhir dharmam ävedyaà sva-manéñitam SYNONYMS räjä uväca—the King began to speak; sabhyäù—addressing the ladies and gentlemen; çåëuta—kindly hear; bhadram—good fortune; vaù—your; sädhavaù—all great souls; ye—who; iha—here; ägatäù—present; satsu—unto the noble men; jijïäsubhiù—one who is inquisitive; dharmam—religious principles; ävedyam—must be presented; sva-manéñitam—concluded by someone. TRANSLATION King Påthu said: O gentle members of the assembly, may all good fortune be upon you! May all of you great souls who have come to attend this meeting kindly hear my prayer attentively. A person who is actually inquisitive must present his decision before an assembly of noble souls.

93 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT In this verse the word sädhavaù ("all great souls") is very significant. When a person is very great and famous, many unscrupulous persons become his enemies, for envy is the nature of materialists. In any meeting there are different classes of men, and it is to be supposed, therefore, that because Påthu Mahäräja was very great, he must have had several enemies present in the assembly, although they could not express themselves. Mahäräja Påthu, however, was concerned with persons who were gentle, and therefore he first addressed all the honest persons, not caring for the envious. He did not, however, present himself as a royal authority empowered to command everyone, for he wanted to present his statement in humble submission before the assembly of great sages and saintly persons. As a great king of the entire world, he could have given them orders, but he was so humble, meek and honest that he presented his statement for approval in order to clarify his mature decision. Everyone within this material world is conditioned by the modes of material nature and therefore has four defects. But although Påthu Mahäräja was above all these, still, like an ordinary conditioned soul, he presented his statements to the great souls, sages and saintly persons present there. TEXT 22 Ah& daTa*RiPaavSYa c ) Pa[úadSYa ble/êaiPa k*-TYaMaiSTa Gada>a*Taa )) 29 )) manor uttänapädasya dhruvasyäpi mahépateù priyavratasya räjarñer aìgasyäsmat-pituù pituù édåçänäm athänyeñäm ajasya ca bhavasya ca prahlädasya baleç cäpi kåtyam asti gadäbhåtä SYNONYMS manoù—of Manu (Sväyambhuva Manu); uttänapädasya—of Uttänapäda, the father of Dhruva Mahäräja; dhruvasya—of Dhruva Mahäräja; api—certainly; mahé-pateù—of the great king; priyavratasya—of Priyavrata, in the family of Mahäräja Dhruva; räjarñeù—of great saintly kings; aìgasya—of the name Aìga; asmat—my; pituù—of my father; pituù—of the father; édåçänäm—of such personalities; atha—also; anyeñäm—of others; ajasya—of the supreme immortal; ca—also; bhavasya—of the living entities; ca—also; prahlädasya—of Mahäräja Prahläda; baleù—of Mahäräja Bali; ca—also; api—certainly; kåtyam—acknowledged by them; asti—there is; gadä-bhåtä—the Supreme Personality of Godhead, who carries a club.

110 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION This is confirmed not only by the evidence of the Vedas but also by the personal behavior of great personalities like Manu, Uttänapäda, Dhruva, Priyavrata and my grandfather Aìga, as well as by many other great personalities and ordinary living entities, exemplified by Mahäräja Prahläda and Bali, all of whom are theists, believing in the existence of the Supreme Personality of Godhead, who carries a club. PURPORT Narottama däsa Öhäkura states that one has to ascertain the right path for his activities by following in the footsteps of great saintly persons and books of knowledge under the guidance of a spiritual master (sädhu-çästra-guru-väkya). A saintly person is one who follows the Vedic injunctions, which are the orders of the Supreme Personality of Godhead. The word guru refers to one who gives proper direction under the authority of the Vedic injunctions and according to the examples of the lives of great personalities. The best way to mold one's life is to follow in the footsteps of the authorized personalities like those mentioned herein by Påthu Mahäräja, beginning with Sväyambhuva Manu. The safest path in life is to follow such great personalities, especially those mentioned in the Çrémad-Bhägavatam. The mahäjanas, or great personalities, are Brahmä, Lord Çiva, Närada Muni, Manu, the Kumäras, Prahläda Mahäräja, Bali Mahäräja, Yamaräja, Bhéñma, Janaka, Çukadeva Gosvämé and Kapila Muni. TEXT 30 daEih}aadqNa*Tae Ma*TYaae" XaaeCYaaNa( DaMaRivMaaeihTaaNa( ) vGaRSvGaaRPavGaaRaTaRir )) 48 )) véra-varya pitaù påthvyäù samäù saïjéva çäçvatéù yasyedåçy acyute bhaktiù sarva-lokaika-bhartari SYNONYMS véra-varya—the best of the warriors; pitaù—the father; påthvyäù—of the globe; samäù—equal to in years; saïjéva—live; çäçvatéù—forever; yasya—whose; édåçé—like this; acyute—unto the Supreme; bhaktiù—devotion; sarva—all; loka—planets; eka—one; bhartari—maintainer. TRANSLATION All the saintly brähmaëas thus addressed Påthu Mahäräja: O best of the warriors, O father of this globe, may you be blessed with a long life, for you have great devotion to the infallible Supreme Personality of Godhead, who is the master of all the universe. PURPORT Påthu Mahäräja was blessed by the saintly persons present at the meeting to have a long life because of his unflinching faith and his devotion to the Supreme Personality of Godhead. Although one's duration of life is limited in years, if by chance one becomes a devotee, he surpasses the duration prescribed for his life; indeed, sometimes yogés die according to their wish, not according to the laws of material nature. Another feature of a devotee is that he lives forever because of his infallible devotion to the Lord. It is said, kértir yasya sa jévati: "One who leaves a good reputation behind him lives forever." 155 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Specifically, one who is reputed as a devotee of the Lord undoubtedly lives forever. When Lord Caitanya Mahäprabhu was talking with Rämänanda Räya, Caitanya Mahäprabhu inquired, "What is the greatest reputation?" Rämänanda Räya replied that a person who is reputed as a great devotee has the greatest reputation, for a devotee not only lives forever in the Vaikuëöha planets, but by his reputation he also lives forever within this material world. TEXT 49 Ahae vYa& ùÛ Paiv}ak-ITaeR TvYaEv NaaQaeNa Mauku-NdNaaQaa" ) Ya otaMaëaek-TaMaSYa ivZaae ) >a]aMYaTaa& Naíd*íqNaa& k-MaRi>adŒvSa&ijTaE" )) 51 )) adya nas tamasaù päras 159 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tvayopäsäditaù prabho bhrämyatäà nañöa-dåñöénäà karmabhir daiva-saàjïitaiù SYNONYMS adya—today; naù—of us; tamasaù—of the darkness of material existence; päraù—the other side; tvayä—by you; upäsäditaù—increased; prabho—O lord; bhrämyatäm—who are wandering; nañöa-dåñöénäm—who have lost their goal of life; karmabhiù—on account of past deeds; daiva-saàjïitaiù—arranged by superior authority. TRANSLATION The citizens continued: Today you have opened our eyes and revealed how to cross to the other side of the ocean of darkness. By our past deeds and by the arrangement of superior authority, we are entangled in a network of fruitive activities and have lost sight of the destination of life; thus we have been wandering within the universe. PURPORT In this verse, the words karmabhir daiva-saàjïitaiù are very significant. Due to the quality of our actions, we come to the association of the modes of material nature, and by superior arrangement we are given a chance to enjoy the fruitive results of such activities in different types of bodies. In this way, having lost sight of their destinations in life, all living entities are wandering in different species throughout the universe, sometimes getting birth in a lower species and sometimes existence in higher planetary systems; thus we are all wandering since time immemorial. It is by the grace of the spiritual master and the Supreme Personality of Godhead that we get the clue of devotional life, and thus progressive success in our life begins. Here this is admitted by the 160 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

citizens of King Påthu; in full consciousness they admit the benefit they have derived from the activities of Mahäräja Påthu. TEXT 52 NaMaae ivv*ÖSatvaYa PauåzaYa MahqYaSae ) Yaae b]ø +a}aMaaivXYa ib>aTasd& SvTaeJaSaa )) 52 )) namo vivåddha-sattväya puruñäya mahéyase yo brahma kñatram äviçya bibhartédaà sva-tejasä SYNONYMS namaù—all obeisances; vivåddha—highly elevated; sattväya—unto the existence; puruñäya—unto the person; mahéyase—unto one who is so glorified; yaù—who; brahma—brahminical culture; kñatram—administrative duty; äviçya—entering; bibharti—maintaining; idam—this; sva-tejasä—by his own prowess. TRANSLATION Dear lord, you are situated in your pure existential position of goodness; therefore you are the perfect representative of the Supreme Lord. You are glorified by your own prowess, and thus you are maintaining the entire world by introducing brahminical culture and protecting everyone in your line of duty as a kñatriya. PURPORT Without the spread of brahminical culture and without proper protection 161 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

from the government, no social standard can be maintained properly. This is admitted in this verse by the citizens of Mahäräja Påthu, who could maintain the wonderful situation of his government due to his position in pure goodness. The word vivåddha-sattväya is significant. In the material world there are three qualities—namely goodness, passion and ignorance. One has to be raised from the platform of ignorance to the platform of goodness by devotional service. There is no other means for elevating one from the lowest stage of life to the highest stage but the execution of devotional service; as advised in the previous chapters of Çrémad-Bhägavatam, one can raise himself from the lowest position to the highest simply by associating with devotees and hearing Çrémad-Bhägavatam regularly from their mouths. çåëvatäà sva-kathäù kåñëaù puëya-çravaëa-kértanaù hådy antaù-stho hy abhadräëi vidhunoti suhåt satäm "When one engages in devotional service in the first stages of hearing and chanting, the Lord, who is in everyone's heart, helps the devotee in cleansing his heart." (SB 1.2.17) In the gradual cleansing process, one is relieved of the influence of passion and ignorance and is situated on the platform of goodness. The result of association with the qualities of passion and ignorance is that one becomes lusty and greedy. But when one is elevated to the platform of goodness, he is satisfied in any condition of life and is without lust and greed. This mentality indicates one's situation on the platform of goodness. One has to transcend this goodness and raise himself to the pure goodness called vivåddha-sattva, or the advanced stage of goodness. In the advanced stage of goodness one can become Kåñëa conscious. Therefore Mahäräja Påthu is addressed here as vivåddha-sattva, or one who is situated in the transcendental position. But Mahäräja Påthu, although situated in the transcendental position of a pure devotee, came down to the position of brähmaëa and kñatriya for the benefit of human society and thus gave protection to the entire world by his 162 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

personal prowess. Although he was a king, a kñatriya, because he was a Vaiñëava he was also a brähmaëa. As a brähmaëa he could give proper instruction to the citizens, and as a kñatriya he could rightly give protection to all of them. Thus the citizens of Mahäräja Påthu were protected in all respects by the perfect king. Thus end the Bhaktivedanta purports of the Fourth Canto, Twenty-first Chapter, of the Çrémad-Bhägavatam, entitled "Instructions by Mahäräja Påthu."

22. Påthu Mahäräja's Meeting with the Four Kumäras

TEXT 1 MaE}aeYa ovac JaNaezu Pa[Ga*aTariMah l/aeke- Par}a c ) YaSYa ivPa[a" Pa[SaqdiNTa iXavae ivZavTSau ku-Xal/Pa[én AaTMaaraMaezu NaeZYaTae ) ku-Xal/aku-Xal/a Ya}a Na SaiNTa MaiTav*taYa" )) 14 )) bhavatsu kuçala-praçna ätmärämeñu neñyate kuçaläkuçalä yatra na santi mati-våttayaù SYNONYMS bhavatsu—unto you; kuçala—good fortune; praçnaù—question; ätma-ärämeñu—one who is always engaged in spiritual bliss; na iñyate—there is no need of; kuçala—good fortune; akuçaläù—inauspiciousness; yatra—where; na—never; santi—exists; mati-våttayaù—mental concoction. TRANSLATION Påthu Mahäräja continued: My dear sirs, there is no need to ask about your good and bad fortune because you are always absorbed in spiritual bliss. The mental concoction of the auspicious and inauspicious does not exist in you. 183 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT In the Caitanya-caritämåta (Antya 4.176) it is said: 'dvaite' bhadräbhadra-jïäna, saba—'manodharma' 'ei bhäla, ei manda,'—ei saba 'bhrama' In this material world the auspicious and inauspicious are simply mental concoctions because such things exist only due to association with the material world. This is called illusion, or ätma-mäyä. We think ourselves created by material nature exactly as we think ourselves experiencing so many things in a dream. The spirit soul, however, is always transcendental. There is no question of becoming materially covered. This covering is simply something like a hallucination or a dream. In Bhagavad-gétä (2.62) it is also said, saìgät saïjäyate kämaù. Simply by association we create artificial material necessities. Dhyäyato viñayän puàsaù saìgas teñüpajäyate. When we forget our real constitutional position and wish to enjoy the material resources, our material desires manifest, and we associate with varieties of material enjoyment. As soon as the concoctions of material enjoyment are there, because of our association we create a sort of lust or eagerness to enjoy them, and when that false enjoyment does not actually make us happy, we create another illusion, known as anger, and by the manifestation of anger, the illusion becomes stronger. When we are illusioned in this way, forgetfulness of our relationship with Kåñëa follows, and by thus losing Kåñëa consciousness, our real intelligence is defeated. In this way we become entangled in this material world. In Bhagavad-gétä (2.63) it is said: krodhäd bhavati sammohaù sammohät småti-vibhramaù småti-bhraàçäd buddhi-näço buddhi-näçät praëaçyati 184 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

By material association we lose our spiritual consciousness; consequently there is the question of the auspicious and inauspicious. But those who are ätmäräma, or self-realized, have transcended such questions. The ätmärämas, or self-realized persons, gradually making further progress in spiritual bliss, come to the platform of association with the Supreme Personality of Godhead. That is the perfection of life. In the beginning, the Kumäras were self-realized impersonalists, but gradually they became attracted to the personal pastimes of the Supreme Lord. The conclusion is that for those who are always engaged in the devotional service of the Personality of Godhead, the duality of the auspicious and inauspicious does not arise. Påthu Mahäräja is therefore asking about auspiciousness not for the sake of the Kumäras but for his own sake. TEXT 15 Tadh& k*-Taivé[M>a" Sauôdae vSTaPaiSvNaaMa( ) SaMPa*C^e >av WTaiSMaNa( +aeMa" ke-NaaÅSaa >aveTa( )) 15 )) tad ahaà kåta-viçrambhaù suhådo vas tapasvinäm sampåcche bhava etasmin kñemaù kenäïjasä bhavet SYNONYMS tat—therefore; aham—I; kåta-viçrambhaù—being completely assured; su-hådaù—friend; vaù—our; tapasvinäm—suffering material pangs; sampåcche—wish to inquire; bhave—in this material world; etasmin—this; kñemaù—ultimate reality; kena—by which means; aïjasä—without delay; bhavet—can be achieved.

185 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION I am completely assured that personalities like you are the only friends for persons who are blazing in the fire of material existence. I therefore ask you how in this material world we can very soon achieve the ultimate goal of life. PURPORT When saintly persons go from door to door to see those who are too much materially engaged, it is to be understood that they do not go to ask anything for their personal benefit. It is a fact that saintly persons go to materialists just to give real information of the auspicious. Mahäräja Påthu was assured of this fact; therefore instead of wasting time by asking the Kumäras about their welfare, he preferred to inquire from them whether he could soon be relieved from the dangerous position of materialistic existence. This was not, however, a question personally for Påthu Mahäräja. It was raised to teach the common man that whenever one meets a great saintly person, one should immediately surrender unto him and inquire about relief from the material pains of existence. Therefore Çréla Narottama däsa Öhäkura says, saàsära-viñänale, diväniçi hiyä jvale, juòäite nä kainu upäya: "we are always suffering from material pangs, and our hearts are burning, but we cannot find any way out of it." The materialistic person can also be called a tapasvé, which means someone who is always suffering from material pains. One can get rid of all these material pains only when he takes shelter of the chanting of the Hare Kåñëa mantra. This is also explained by Narottama däsa Öhäkura: golokera prema-dhana, hari-näma-saìkértana, rati nä janmila kene täya. Narottama däsa Öhäkura regretted that he did not pursue his attraction for the transcendental vibration of the Hare Kåñëa mantra. The conclusion is that all persons in this material world are suffering from material pains, and if one wants to get rid of them, he must associate with saintly persons, pure devotees of the Lord, and chant the mahä-mantra, Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ 186 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Hare Räma, Hare Räma, Räma Räma, Hare Hare. That is the only auspicious way for materialistic persons. TEXT 16 VYa¢-MaaTMavTaaMaaTMaa >aGavaNaaTMa>aavNa" ) SvaNaaMaNauGa]haYaeMaa& iSaÖæPaq crTYaJa" )) 16 )) vyaktam ätmavatäm ätmä bhagavän ätma-bhävanaù svänäm anugrahäyemäà siddha-rüpé caraty ajaù SYNONYMS vyaktam—clear; ätma-vatäm—of the transcendentalists; ätmä—the goal of life; bhagavän—the Supreme Personality of Godhead; ätma-bhävanaù—always wishing to elevate the living entities; svänäm—whose own devotees; anugrahäya—just to show mercy; imäm—this way; siddha-rüpé—perfectly self-realized; carati—travels; ajaù—Näräyaëa. TRANSLATION The Supreme Personality of Godhead is always anxious to elevate the living entities, who are His parts and parcels, and for their special benefit, the Lord travels all over the world in the form of self-realized persons like you. PURPORT There are different kinds of transcendentalists, namely the jïänés, or impersonalists, the mystic yogés and, of course, all the devotees of the Supreme Personality of Godhead. The Kumäras, however, were both yogés and jïänés 187 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

and finally bhaktas later on. In the beginning they were impersonalists, but later they developed devotional activities; therefore they are the best of the transcendentalists. The devotees are representatives of the Supreme Personality of Godhead, and to elevate the conditioned souls to their original consciousness, they travel all over the universes to enlighten the conditioned souls about Kåñëa consciousness. The best devotees are ätmavat, or those who have fully realized the Supreme Soul. The Supreme Personality of Godhead, as Paramätmä, is sitting within everyone's heart, trying to elevate everyone to the platform of Kåñëa consciousness. Therefore He is called ätma-bhävana. The Supreme Personality of Godhead is always trying to give the individual soul the intelligence to understand about Himself. He is always with the individual as a friend sitting by the side of a friend, and He gives facilities to all living entities according to their desires. The word ätmavatäm is significant in this verse. There are three different kinds of devotees, namely kaniñöha-adhikäré, madhyama-adhikäré and uttama-adhikäré: the neophyte, the preacher and the mahä-bhägavata, or the highly advanced devotee. The highly advanced devotee is one who knows the conclusion of the Vedas in full knowledge; thus he becomes a devotee. Indeed, not only is he convinced himself, but he can convince others on the strength of Vedic evidence. The advanced devotee can also see all other living entities as part and parcel of the Supreme Lord, without discrimination. The madhyama-adhikäré (preacher) is also well versed in the çästras and can convince others also, but he discriminates between the favorable and the unfavorable. In other words, the madhyama-adhikäré does not care for the demoniac living entities, and the neophyte kaniñöha-adhikäré does not know much about çästra but has full faith in the Supreme Personality of Godhead. The Kumäras, however, were mahä-bhägavatas because after scrutinizingly studying the Absolute Truth, they became devotees. In other words, they were in full knowledge of the Vedic conclusion. In the Bhagavad-gétä it is confirmed by the Lord that there are many devotees, but a devotee who is fully conversant in the Vedic conclusion is very dear to Him. Everyone is trying to 188 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

elevate himself to the highest position according to his mentality. The karmés, who have a bodily concept of life, try to enjoy sense gratification to the utmost. The jïänés' idea of the highest position is merging into the effulgence of the Lord. But a devotee's highest position is in preaching all over the world the glories of the Supreme Personality of Godhead. Therefore the devotees are actually the representatives of the Supreme Lord, and as such they travel all over the world directly as Näräyaëa because they carry Näräyaëa within their hearts and preach His glories. The representative of Näräyaëa is as good as Näräyaëa, but he is not to conclude, like the Mäyävädés, that he has become Näräyaëa. Generally, a sannyäsé is addressed as Näräyaëa by the Mäyävädés. Their idea is that simply by taking sannyäsa one becomes equal to Näräyaëa or becomes Näräyaëa Himself. The Vaiñëava conclusion is different, as stated by Çréla Viçvanätha Cakravarté Öhäkura: säkñäd-dharitvena samasta-çästrair uktas tathä bhävyata eva sadbhiù kinto prabhor yaù priya eva tasya vande guroù çré-caraëäravindam **(4) According to the Vaiñëava philosophy, a devotee is as good as Näräyaëa not by becoming Näräyaëa but by becoming the most confidential servant of Näräyaëa. Such great personalities act as spiritual masters for the benefit of the people in general, and as such, a spiritual master who is preaching the glories of Näräyaëa should be accepted as Näräyaëa and be given all respects due Him. TEXT 17 MaE}aeYa ovac Pa*QaaeSTaTSaU¢-Maak-aYaeza& c SaMMaTa" ) YaTSaM>aazaDYaaNa& SavaRQaaRPaövae Na*a]&iXaTaae jaNaivjaNaaÛeNaaivXaiTa Mau:YaTaaMa( )) 33 )) arthendriyärthäbhidhyänaà sarvärthäpahnavo nåëäm bhraàçito jïäna-vijïänäd yenäviçati mukhyatäm SYNONYMS artha—riches; indriya-artha—for the satisfaction of the senses; abhidhyänam—constantly thinking of; sarva-artha—four kinds of achievements; apahnavaù—destructive; nåëäm—of human society; bhraàçitaù—being devoid of; jïäna—knowledge; vijïänät—devotional service; yena—by all this; äviçati—enters; mukhyatäm—immovable life. TRANSLATION For human society, constantly thinking of how to earn money and apply it for sense gratification brings about the destruction of everyone's interests. When one becomes devoid of knowledge and devotional service, he enters into species of life like those of trees and stones. PURPORT Jïäna, or knowledge, means to understand one's constitutional position, and vijïäna refers to practical application of that knowledge in life. In the human form of life, one should come to the position of jïäna and vijïäna, but 223 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

despite this great opportunity if one does not develop knowledge and practical application of knowledge through the help of a spiritual master and the çästras—in other words, if one misuses this opportunity—then in the next life he is sure to be born in a species of nonmoving living entities. Nonmoving living entities include hills, mountains, trees, plants, etc. This stage of life is called puëyatäm or mukhyatäm, namely, making all activities zero. Philosophers who support stopping all activities are called çünyavädé. By nature's own way, our activities are to be gradually diverted to devotional service. But there are philosophers who, instead of purifying their activities, try to make everything zero, or void of all activities. This lack of activity is represented by the trees and the hills. This is a kind of punishment inflicted by the laws of nature. If we do not properly execute our mission of life in self-realization, nature's punishment will render us inactive by putting us in the form of trees and hills. Therefore activities directed toward sense gratification are condemned herein. One who is constantly thinking of activities to earn money and gratify the senses is following a path which is suicidal. Factually all human society is following this path. Some way or other, people are determined to earn money or get money by begging, borrowing or stealing and applying that for sense gratification. Such a civilization is the greatest obstacle in the path of self-realization. TEXT 34 Na ku-YaaRTk-ihRicTSa(r)& TaMaSTaqv]& iTaTaqirzu" ) DaMaaRQaRk-aMaMaae+aaaava GauaGava&STaMaveih Saae_iSMa )) 37 )) tat tvaà narendra jagatäm atha tasthüñäà ca dehendriyäsu-dhiñaëätmabhir ävåtänäm yaù kñetravit-tapatayä hådi viçvag äviù pratyak cakästi bhagaväàs tam avehi so 'smi SYNONYMS 232 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tat—therefore; tvam—you; nara-indra—O best of kings; jagatäm—of the moving; atha—therefore; tasthüñäm—the immovable; ca—also; deha—body; indriya—senses; asu—life air; dhiñaëä—by consideration; ätmabhiù—self-realization; ävåtänäm—those who are covered in that way; yaù—one who; kñetra-vit—knower of the field; tapatayä—by controlling; hådi—within the heart; viçvak—everywhere; äviù—manifest; pratyak—in every hair follicle; cakästi—shining; bhagavän—the Supreme Personality of Godhead; tam—unto Him; avehi—try to understand; saù asmi—I am that. TRANSLATION Sanat-kumära advised the King: Therefore, my dear King Påthu, try to understand the Supreme Personality of Godhead, who is living within everyone's heart along with the individual soul, in each and every body, either moving or not moving. The individual souls are fully covered by the gross material body and subtle body made of the life air and intelligence. PURPORT In this verse it is specifically advised that instead of wasting time in the human form of life endeavoring for economic development and sense gratification, one should try to cultivate spiritual values by understanding the Supreme Personality of Godhead, who is existing with the individual soul within everyone's heart. The individual soul and the Supreme Personality of Godhead in His Paramätmä feature are both sitting within this body, which is covered by gross and subtle elements. To understand this is to attain actual spiritual culture. There are two ways of advancing in spiritual culture—by the method of the impersonalist philosophers and by devotional service. The impersonalist comes to the conclusion that he and the Supreme Spirit are one, whereas devotees, or personalists, realize the Absolute Truth by understanding that because the Absolute Truth is the supreme predominator and we living entities are predominated, our duty is to serve Him. The Vedic injunctions say, 233 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tat tvam asi, "You are the same," and so'ham, "I am the same." The impersonalist conception of these mantras is that the Supreme Lord, or the Absolute Truth, and the living entity are one, but from the devotee's point of view these mantras assert that both the Supreme Lord and ourselves are of the same quality. Tat tvam asi, ayam ätmä brahma. Both the Supreme Lord and the living entity are spirit. Understanding this is self-realization. The human form of life is meant for understanding the Supreme Lord and oneself by spiritual cultivation of knowledge. One should not waste valuable life simply engaged in economic development and sense gratification. In this verse the word kñetra-vit is also important. This word is explained in Bhagavad-gétä (13.2): idaà çaréraà kaunteya kñetram ity abhidhéyate. This body is called kñetra (the field of activities), and the proprietors of the body (the individual soul and the Supersoul sitting within the body) are both called kñetra-vit. But there is a difference between the two kinds of kñetra-vit. One kñetra-vit, or knower of the body, namely the Paramätmä, or the Supersoul, is directing the individual soul. When we rightly take the direction of the Supersoul, our life becomes successful. He is directing from within and from without. From within He is directing as caitya-guru, or the spiritual master sitting within the heart. Indirectly He is also helping the living entity by manifesting Himself as the spiritual master outside. In both ways the Lord is giving directions to the living entity so that he may finish up his material activities and come back home, back to Godhead. The presence of the Supreme Soul and the individual soul within the body can be perceived by anyone by the fact that as long as the individual soul and the Supersoul are both living within the body, the body is always shining and fresh. But as soon as the Supersoul and the individual soul give up possession of the gross body, it immediately decomposes. One who is spiritually advanced can thus understand the real difference between a dead body and a living body. In conclusion, one should not waste his time by so-called economic development and sense gratification, but should cultivate spiritual knowledge to understand the Supersoul and the individual soul and their relationship. In this way, by 234 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

advancement of knowledge, one can achieve liberation and the ultimate goal of life. It is said that if one takes to the path of liberation, even rejecting his so-called duties in the material world, he is not a loser at all. But a person who does not take to the path of liberation yet carefully executes economic development and sense gratification loses everything. Närada's statement before Vyäsadeva is appropriate in this connection: tyaktvä sva-dharmaà caraëämbujaà harer bhajann apakvo 'tha patet tato yadi yatra kva väbhadram abhüd amuñya kià ko värtha äpto 'bhajatäà sva-dharmataù (SB 1.5.17) If a person, out of sentiment or for some other reason, takes to the shelter of the lotus feet of the Lord and in due course of time does not succeed in coming to the ultimate goal of life or falls down due to lack of experience, there is no loss. But for a person who does not take to devotional service yet executes his material duties very nicely, there is no gain. TEXT 38 YaiSMaiàd& SadSadaTMaTaYaa iv>aaiTa MaaYaa ivvek-ivDauiTa óiJa vaihbuiÖ" ) Ta& iNaTYaMau¢-PairéuÖivéuÖTatv& Pa[TYaU!k-MaRk-il/l/Pa[k*-iTa& Pa[PaÛe )) 38 )) yasminn idaà sad-asad-ätmatayä vibhäti mäyä viveka-vidhuti sraji vähi-buddhiù taà nitya-mukta-pariçuddha-viçuddha-tattvaà pratyüòha-karma-kalila-prakåtià prapadye 235 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS yasmin—in which; idam—this; sat-asat—the Supreme Lord and His different energies; ätmatayä—being the root of all cause and effect; vibhäti—manifests; mäyä—illusion; viveka-vidhuti—liberated by deliberate consideration; sraji—on the rope; vä—or; ahi—serpent; buddhiù—intelligence; tam—unto Him; nitya—eternally; mukta—liberated; pariçuddha—uncontaminated; viçuddha—pure; tattvam—truth; pratyüòha—transcendental; karma—fruitive activities; kalila—impurities; prakåtim—situated in spiritual energy; prapadye—surrender. TRANSLATION The Supreme Personality of Godhead manifests Himself as one with the cause and effect within this body, but one who has transcended the illusory energy by deliberate consideration, which clears the misconception of a snake for a rope, can understand that the Paramätmä is eternally transcendental to the material creation and situated in pure internal energy. Thus the Lord is transcendental to all material contamination. Unto Him only must one surrender. PURPORT This verse is specifically stated to defy the Mäyäväda conclusion of oneness without differentiation between the individual soul and the Supersoul. The Mäyäväda conclusion is that the living entity and the Supersoul are one; there is no difference. The Mäyävädés proclaim that there is no separate existence outside the impersonal Brahman and that the feeling of separation is mäyä, or an illusion, by which one considers a rope to be a snake. The rope-and-the-snake argument is generally offered by the Mäyävädé philosophers. Therefore these words, which represent vivarta-väda, are 236 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

specifically mentioned herein. Actually Paramätmä, the Supersoul, is the Supreme Personality of Godhead, and He is eternally liberated. In other words, the Supreme Personality of Godhead is living within this body along with the individual soul, and this is confirmed in the Vedas. They are likened to two friends sitting on the same tree. Yet Paramätmä is above the illusory energy. The illusory energy is called bahiraìgä çakti, or external energy, and the living entity is called taöasthä çakti, or marginal potency. As stated in Bhagavad-gétä, the material energy, represented as earth, water, air, fire, sky, etc., and the spiritual energy, the living entity, are both energies of the Supreme Lord. Even though the energies and the energetic are identical, the living entity, individual soul, being prone to be influenced by the external energy, considers the Supreme Personality of Godhead to be one with himself. The word prapadye is also significant in this verse, for it refers to the conclusion of the Bhagavad-gétä (18.66): sarva-dharmän parityajya mäm ekaà çaraëaà vraja. In another place the Lord says: bahünäà janmanäm ante jïänavän mäà prapadyate (Bg. 7.19). This prapadye or çaraëaà vraja refers to the individual's surrender to the Supersoul. The individual soul, when surrendered, can understand that the Supreme Personality of Godhead, although situated within the heart of the individual soul, is superior to the individual soul. The Lord is always transcendental to the material manifestation, even though it appears that the Lord and the material manifestation are one and the same. According to the Vaiñëava philosophy, He is one and different simultaneously. The material energy is a manifestation of His external potency, and since the potency is identical with the potent, it appears that the Lord and individual soul are one; but actually the individual soul is under the influence of material energy, and the Lord is always transcendental to it. Unless the Lord is superior to the individual soul, there is no question of prapadye, or surrender unto Him. This word prapadye refers to the process of devotional service. Simply by nondevotional speculation on the rope and the snake, one cannot approach the Absolute Truth. Therefore devotional service is stressed as more important than deliberation or mental 237 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

speculation to understand the Absolute Truth. TEXT 39 YaTPaadPaªJaPal/aXaivl/aSa>a¢-ya k-MaaRXaYa& Ga]iQaTaMaud(Ga]]QaYaiNTa SaNTa" ) TaÜà ir¢-MaTaYaae YaTaYaae_iPa åÖ‚óaeTaaeGaaGaviÙga*Ra" ) SaaDaUiC^í& ih Mae SavRMaaTMaNaa Sah ik&- dde )) 43 )) niñpäditaç ca kärtsnyena 246 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bhagavadbhir ghåëälubhiù sädhücchiñöaà hi me sarvam ätmanä saha kià dade SYNONYMS niñpäditaù ca—also the order is properly carried out; kärtsnyena—in full; bhagavadbhiù—by the representatives of the Supreme Personality of Godhead; ghåëälubhiù—by the most compassionate; sädhu-ucchiñöam—remnants of the foodstuffs of saintly persons; hi—certainly; me—mine; sarvam—everything; ätmanä—heart and soul; saha—with; kim—what; dade—shall give. TRANSLATION My dear brähmaëa, you have carried out the order thoroughly because you are also as compassionate as the Lord. It is my duty, therefore, to offer you something, but all I possess are but remnants of food taken by great saintly persons. What shall I give? PURPORT The word sädhücchiñöam is significant in this verse. Påthu Mahäräja got his kingdom from great saintly persons like Bhågu and others just as one gets remnants of food. After the death of King Vena, the whole world was bereft of a popular ruler. There were so many catastrophes occurring that the great saintly persons, headed by Bhågu, created the body of King Påthu out of the body of his dead father, King Vena. Since King Påthu was thus offered the kingdom by the virtue of the mercy of great saintly persons, he did not want to divide his kingdom among saints like the Kumäras. When a father is eating food, he may, out of compassion, offer the remnants of his food to his son. Although such food may be already chewed by the father, it cannot be offered to the father again. Påthu Mahäräja's position was something like this; 247 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

whatever he possessed had already been chewed, and therefore he could not offer it to the Kumäras. Indirectly, however, he offered everything he possessed to the Kumäras, and consequently they utilized his possessions in whatever way they liked. The next verse clarifies this matter. TEXT 44 Pa[aauvae vSau )) 56 )) räjety adhän nämadheyaà soma-räja iväparaù süryavad visåjan gåhëan pratapaàç ca bhuvo vasu SYNONYMS räjä—the King; iti—thus; adhät—took up; nämadheyam—of the name; soma-räjaù—the king of the moon planet; iva—like; aparaù—on the other hand; sürya-vat—like the sun-god; visåjan—distributing; gåhëan—exacting; pratapan—by strong ruling; ca—also; bhuvaù—of the world; vasu—revenue. TRANSLATION Mahäräja Påthu became as celebrated a king as Soma-räja, the king of the moon. He was also powerful and exacting, just like the sun-god, who distributes heat and light and at the same time exacts all the planetary waters. 271 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT In this verse Mahäräja Påthu is compared to the kings of the moon and sun. The king of the moon and the king of the sun serve as examples of how the Lord desires the universe to be ruled. The sun distributes heat and light and at the same time exacts water from all planets. The moon is very pleasing at night, and when one becomes fatigued after a day's labor in the sun, he can enjoy the moonshine. Like the sun-god, Påthu Mahäräja distributed his heat and light to give protection to his kingdom, for without heat and light no one can exist. Similarly, Påthu Mahäräja exacted taxes and gave such strong orders to the citizens and government that no one had the power to disobey him. On the other hand, he pleased everyone just like the moonshine. Both the sun and the moon have particular influences by which they maintain order in the universe, and modern scientists and philosophers should become familiar with the Supreme Lord's perfect plan for universal maintenance. TEXT 57 duDaRzRSTaeJaSaevaiGanMaRheNd] wv duJaRYa" ) iTaiTa+aYaa Dair}aqv ÛaEirva>aqídae Na*aUTarai@v )) 60 )) mätariçveva sarvätmä balena mahasaujasä aviñahyatayä devo bhagavän bhüta-räò iva SYNONYMS mätariçvä—the air; iva—like; sarva-ätmä—all-pervading; balena—by bodily strength; mahasä ojasä—by courage and power; aviñahyatayä—by intolerance; devaù—the demigod; bhagavän—the most powerful; bhüta-räö iva—like Rudra, or Sadäçiva. TRANSLATION In his bodily strength and in the strength of his senses, Mahäräja Påthu was 276 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

as strong as the wind, which can go anywhere and everywhere. As far as his intolerance was concerned, he was just like the all-powerful Rudra expansion of Lord Çiva, or Sadäçiva. TEXT 61 k-NdPaR wv SaaENdYaeR MaNaSvq Ma*Garai@v ) vaTSaLYae MaNauvà*auTve >aGavaNaJa" )) 61 )) kandarpa iva saundarye manasvé måga-räò iva vätsalye manuvan nåëäà prabhutve bhagavän ajaù SYNONYMS kandarpaù—Cupid; iva—like; saundarye—in beauty; manasvé—in thoughtfulness; måga-räö iva—like the king of the animals, the lion; vätsalye—in affection; manu-vat—like Sväyambhuva Manu; nåëäm—of human society; prabhutve—in the matter of controlling; bhagavän—the lord; ajaù—Brahmä. TRANSLATION In his bodily beauty he was just like Cupid, and in his thoughtfulness he was like a lion. In his affection he was just like Sväyambhuva Manu, and in his ability to control he was like Lord Brahmä. TEXT 62 b*hSPaiTab]Røvade AaTMavtve SvYa& hir" ) 277 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

>a¢-ya GaaeGauåivPa[ezu ivZvKSaeNaaNauviTaRzu ) ihPa[é[YaXaql/a>YaaMaaTMaTauLYa" ParaeÛMae )) 62 )) båhaspatir brahma-väde ätmavattve svayaà hariù bhaktyä go-guru-vipreñu viñvaksenänuvartiñu hriyä praçraya-çéläbhyäm ätma-tulyaù parodyame SYNONYMS båhaspatiù—the priest of the heavenly planets; brahma-väde—in the matter of spiritual understanding; ätma-vattve—in the matter of self-control; svayam—personally; hariù—the Supreme Personality of Godhead; bhaktyä—in devotion; go—cow; guru—spiritual master; vipreñu—unto the brähmaëas; viñvaksena—the Personality of Godhead; anuvartiñu—followers; hriyä—by shyness; praçraya-çéläbhyäm—by most gentle behavior; ätma-tulyaù—exactly like his personal interest; para-udyame—in the matter of philanthropic work. TRANSLATION In his personal behavior, Påthu Mahäräja exhibited all good qualities, and in spiritual knowledge he was exactly like Båhaspati. In self-control he was like the Supreme Personality of Godhead Himself. As far as his devotional service was concerned, he was a great follower of devotees who were attached to cow protection and the rendering of all service to the spiritual master and the brähmaëas. He was perfect in his shyness and in his gentle behavior, and when he engaged in some philanthropic activity, he worked as if he were working for his own personal self. 278 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT When Lord Caitanya talked to Särvabhauma Bhaööäcärya, the Lord honored him as the incarnation of Båhaspati. Båhaspati is the chief priest of the heavenly kingdom, and he is a follower of the philosophy known as brahma-vada, or Mäyäväda. Båhaspati is also a great logician. It appears from this statement that Mahäräja Påthu, although a great devotee constantly engaged in the loving service of the Lord, could defeat all kinds of impersonalists and Mäyävädés by his profound knowledge of Vedic scriptures. We should learn from Mahäräja Påthu that a Vaiñëava, or devotee, must not only be fixed in the service of the Lord, but, if required, must be prepared to argue with the impersonalist Mäyävädés with all logic and philosophy and defeat their contention that the Absolute Truth is impersonal. The Supreme Personality of Godhead is the ideal self-controller or brahmacäré. When Kåñëa was elected to be president of the Räjasüya yajïa performed by Mahäräja Yudhiñöhira, Grandfather Bhéñmadeva praised Lord Kåñëa as the greatest brahmacäré. Because Grandfather Bhéñmadeva was a brahmacäré, he was quite fit to distinguish a brahmacäré from a vyabhicäré. Although Påthu Mahäräja was a householder and father of five children, he was still considered to be most controlled. One who begets Kåñëa conscious children for the benefit of humanity is actually a brahmacäré. One who simply begets children like cats and dogs is not a proper father. The word brahmacäré also refers to one who acts on the platform of Brahman, or devotional service. In the impersonal Brahman conception, there is no activity, yet when one performs activities in connection with the Supreme Personality of Godhead, he is to be known as brahmacäré. Thus Påthu Mahäräja was an ideal brahmacäré and gåhastha simultaneously. Viñvaksenänuvartiñu refers to those devotees who are constantly engaged in the service of the Lord. Other devotees must follow in their footsteps. Çréla Narottama däsa Öhäkura said, ei chaya gosäïi yära, mui tära däsa. He is prepared to become the disciple of anyone who follows in the footsteps of the six Gosvämés. 279 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Also, like all Vaiñëavas, Mahäräja Påthu was devoted to cow protection, spiritual masters and qualified brähmaëas. Påthu Mahäräja was also very humble, meek and gentle, and whenever he performed any philanthropic work or welfare activity for the general public, he would labor exactly as if he were tending to his own personal necessities. In other words, his philanthropic activities were not for the sake of show but were performed out of personal feeling and commitment. All philanthropic activities should be thus performed. TEXT 63 k-ITYaaeRßRGaqTaYaa PauiM>añEl/aeKYae Ta}a Ta}a h ) Pa[iví" k-aGavTa" Pairk-MaRéuÖ‚/SatvaTMaNaSTadNauSa&SMaraUiàiXaTaeNa YaeNa icC^ed Sa&XaYaPad& iNaJaJaqvk-aeXaMa( )) 11 )) tasyänayä bhagavataù parikarma-çuddhasattvätmanas tad-anusaàsmaraëänupürtyä jïänaà viraktimad abhün niçitena yena ciccheda saàçaya-padaà nija-jéva-koçam SYNONYMS tasya—his; anayä—by this; bhagavataù—of the Supreme Personality of Godhead; parikarma—activities in devotional service; çuddha—pure, transcendental; sattva—existence; ätmanaù—of the mind; tat—of the Supreme Personality of Godhead; anusaàsmaraëa—constantly remembering; anupürtyä—being perfectly done; jïänam—knowledge; virakti—nonattachment; mat—possessing; abhüt—became manifested; niçitena—by sharpened activities; yena—by which; ciccheda—become separated; saàçaya-padam—position of doubtfulness; nija—own; jéva-koçam—encagement of the living entity. TRANSLATION By regularly discharging devotional service, Påthu Mahäräja became transcendental in mind and could therefore constantly think of the lotus feet of the Lord. Because of this, he became completely detached and attained perfect knowledge by which he could transcend all doubt. Thus he was freed from the clutches of false ego and the material conception of life. PURPORT In the Närada-païcarätra, devotional service to the Lord is likened unto a queen. When a queen gives an audience, many maidservants follow her. The 299 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

maidservants of devotional service are material opulence, liberation and mystic powers. The karmés are very much attached to material enjoyment, the jïänés are very anxious to become freed from material clutches, and the yogés are very fond of attaining the eight kinds of mystic perfection. From the Närada-païcarätra we understand that if one attains the stage of pure devotional service, he also attains all the opulences derived from fruitive activities, empiric philosophical speculation and mystic yogic practice. Çréla Bilvamaìgala Öhäkura therefore prayed in his Kåñëa-karëämåta: "My dear Lord, if I have unflinching devotion to You, You become manifest before me personally, and the results of fruitive activity and empiric philosophical speculation—namely religion, economic development, sense gratification and liberation—become like personal attendants and remain standing before me as if awaiting my order." The idea here is that the jïänés, by culture of brahma-vidyä, spiritual knowledge, struggle very hard to get out of the clutches of material nature, but a devotee, by dint of his advancement in devotional service, automatically becomes detached from his material body. When the devotee's spiritual body begins to manifest, he actually enters into his activities in transcendental life. At present we have contacted a material body, material mind and material intelligence, but when we become free from these material conditions, our spiritual body, spiritual mind and spiritual intelligence become manifest. In that transcendental state, a devotee attains all the benefits of karma, jïäna and yoga. Although he never engages in fruitive activities or empiric speculation to attain mystic powers, automatically mystic powers appear in his service. A devotee does not want any kind of material opulence, but such opulence appears before him automatically. He does not have to endeavor for it. Because of his devotional service, he automatically becomes brahma-bhüta [SB 4.30.20]. As stated before, this is confirmed in Bhagavad-gétä (14.26): mäà ca yo 'vyabhicäreëa bhakti-yogena sevate sa guëän samatétyaitän 300 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

brahma-bhüyäya kalpate "One who is engaged in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman." Because of his regular discharge of devotional service, a devotee attains the transcendental stage of life. Since his mind is transcendentally situated, he cannot think of anything but the lotus feet of the Lord. This is the meaning of the word saàsmaraëa-anupürtyä. By constantly thinking of the lotus feet of the Lord, the devotee immediately becomes situated in çuddha-sattva. Çuddha-sattva refers to that platform which is above the modes of material nature, including the mode of goodness. In the material world, the mode of goodness is considered to be representative of the highest perfection, but one has to transcend this mode and come to the stage of çuddha-sattva, or pure goodness, where the three qualities of material nature cannot act. Çréla Viçvanätha Cakravarté Öhäkura gives the following example: If one has strong digestive power, after eating he automatically lights a fire within his stomach to digest everything and does not need to take medicine to aid his digestion. Similarly, the fire of devotional service is so strong that a devotee does not need to act separately to attain perfect knowledge or detachment from material attractions. A jïäné may become detached from material attractions by prolonged discussions on subjects of knowledge and may in this way finally come to the brahma-bhüta stage, but a devotee does not have to undergo so much trouble. By virtue of his devotional service, he attains the brahma-bhüta [SB 4.30.20] stage without a doubt. The yogés and jïänés are always doubtful about their constitutional position; therefore they mistakenly think of becoming one with the Supreme. However, a devotee's relationship with the Supreme becomes manifest beyond all doubt, and he immediately understands that his position is that of eternal servant of the Lord. Jïänés and yogés without devotion may think themselves liberated, but actually their intelligence is not as pure as that of a devotee. In other words, the jïänés and 301 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

yogés cannot become factually liberated unless they become elevated to the position of devotees. äruhya kåcchreëa paraà padaà tataù patanty adho 'nädåta-yuñmad-aìghrayaù (SB 10.2.32) The jïäné and yogés may rise to the highest position, Brahman realization, but because of their lack of devotion unto the lotus feet of the Lord, they again fall down into material nature. Therefore jïäna and yoga should not be accepted as the real processes for liberation. By discharging devotional service, Mahäräja Påthu automatically transcended all these positions. Since Mahäräja Påthu was a çaktyäveça incarnation of the Supreme Lord, he did not have to act in any way to attain liberation. He came from the Vaikuëöha world, or spiritual sky, in order to execute the will of the Supreme Lord on earth. Consequently he was to return home, back to Godhead, without having to execute jïäna, yoga or karma. Although Påthu Mahäräja was eternally a pure devotee of the Lord, he nonetheless adopted the process of devotional service in order to teach the people in general the proper process for executing the duties of life and ultimately returning home, back to Godhead. TEXT 12 i^àaNYaDaqriDaGaTaaTMaGaiTaiNaRrqh‚ STataTYaJae_iC^Naidd& vYauNaeNa YaeNa ) Taavà YaaeGaGaiTai>aYaRiTarPa[Mataae YaavÓdaGa]Jak-QaaSau riTa& Na ku-YaaRTa( )) 12 )) chinnänya-dhér adhigatätma-gatir niréhas tat tatyaje 'cchinad idaà vayunena yena tävan na yoga-gatibhir yatir apramatto 302 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

yävad gadägraja-kathäsu ratià na kuryät SYNONYMS chinna—being separated; anya-dhéù—all other concepts of life (the bodily concept of life); adhigata—being firmly convinced; ätma-gatiù—the ultimate goal of spiritual life; niréhaù—desireless; tat—that; tatyaje—gave up; acchinat—he had cut; idam—this; vayunena—with the knowledge; yena—by which; tävat—so long; na—never; yoga-gatibhiù—the practice of the mystic yoga system; yatiù—the practicer; apramattaù—without any illusion; yävat—so long; gadägraja—of Kåñëa; kathäsu—words; ratim—attraction; na—never; kuryät—do it. TRANSLATION When he became completely free from the conception of bodily life, Mahäräja Påthu realized Lord Kåñëa sitting in everyone's heart as the Paramätmä. Being thus able to get all instructions from Him, he gave up all other practices of yoga and jïäna. He was not even interested in the perfection of the yoga and jïäna systems, for he thoroughly realized that devotional service to Kåñëa is the ultimate goal of life and that unless the yogés and jïänés become attracted to kåñëa-kathä [narrations about Kåñëa], their illusions concerning existence can never be dispelled. PURPORT As long as one is too much absorbed in the bodily conception of life, he becomes interested in many different processes of self-realization, such as the mystic yoga system or the system utilizing the speculative empiric methods. However, when one understands that the ultimate goal of life is to approach Kåñëa, he realizes Kåñëa within everyone's heart and therefore helps everyone who is interested in Kåñëa consciousness. Actually the perfection of life 303 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

depends on one's inclination to hear about Kåñëa. It is therefore mentioned in this verse: yävad gadägraja-kathäsu ratià na kuryät. Unless one becomes interested in Kåñëa, in His pastimes and activities, there is no question of liberation by means of yoga practice or speculative knowledge. Having attained to the stage of devotion, Mahäräja Påthu became uninterested in the practices of jïäna and yoga and abandoned them. This is the stage of pure devotional life as described by Rüpa Gosvämé: anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam änukülyena kåñëänuçélanaà bhaktir uttamä [Cc. Madhya 19.167] Real jïäna means understanding that the living entity is the eternal servant of the Lord. This knowledge is attained after many, many births, as confirmed in Bhagavad-gétä (7.19): bahünäà janmanäm ante jïänavän mäà prapadyate. In the paramahaàsa stage of life, one fully realizes Kåñëa as everything: väsudevaù sarvam iti sa mahätmä sudurlabhaù. When one understands fully that Kåñëa is everything and that Kåñëa consciousness is the highest perfection of life, he becomes a paramahaàsa, or mahätmä. Such a mahätmä or paramahaàsa is very rare to find. A paramahaàsa, or pure devotee, is never attracted by haöha-yoga or speculative knowledge. He is simply interested in the unalloyed devotional service of the Lord. Sometimes one who was formerly addicted to these processes tries to perform devotional service and the jïäna and yoga practices at the same time, but as soon as one comes to the unalloyed stage of devotional service, he is able to give up all other methods of self-realization. In other words, when one firmly realizes Kåñëa as the supreme goal, he is no longer attracted by mystic yoga practice or the speculative empirical methods of knowledge.

304 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 13 Wv& Sa vqrPa[vr" Sa&YaaeJYaaTMaaNaMaaTMaiNa ) b]ø>aUTaae d*!& k-ale/ TaTYaaJa Sv& k-le/vrMa( )) 13 )) evaà sa véra-pravaraù saàyojyätmänam ätmani brahma-bhüto dåòhaà käle tatyäja svaà kalevaram SYNONYMS evam—thus; saù—he; véra-pravaraù—the chief of the heroes; saàyojya—applying; ätmänam—mind; ätmani—unto the Supersoul; brahma-bhütaù—being liberated; dåòham—firmly; käle—in due course of time; tatyäja—gave up; svam—own; kalevaram—body. TRANSLATION In due course of time, when Påthu Mahäräja was to give up his body, he fixed his mind firmly upon the lotus feet of Kåñëa, and thus, completely situated on the brahma-bhüta platform, he gave up the material body. PURPORT According to a Bengali proverb, whatever spiritual progress one makes in life will be tested at the time of death. In Bhagavad-gétä (8.6) it is also confirmed: yaà yaà väpi smaran bhävaà tyajaty ante kalevaram/ taà tam evaiti kaunteya sadä tad-bhäva-bhävitaù. Those who are practicing Kåñëa consciousness know that their examination will be held at the time of death. If one can remember Kåñëa at death, he is immediately transferred to Goloka Våndävana, or Kåñëaloka, and thus his life becomes successful. Påthu 305 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Mahäräja, by the grace of Kåñëa, could understand that the end of his life was near, and thus he became very jubilant and proceeded to completely give up his body on the brahma-bhüta [SB 4.30.20] stage by practicing the yogic process. It is thoroughly described in the following verses how one can voluntarily give up this body and return home, back to Godhead. The yogic process practiced by Påthu Mahäräja at the time of death accelerates the giving up of this body while one is in sound health physically and mentally. Every devotee desires to give up the body while it is sound physically and mentally. This desire was also expressed by King Kulaçekhara in his Mukunda-mälä-stotra: kåñëa tvadéya-padapaìkaja-païjaräntam adyaiva me viçatu mänasa-räja-haàsaù präëa-prayäëa-samaye kapha-väta-pittaiù kaëöhävarodhana-vidhau smaraëaà kutas te [MM 33] King Kulaçekhara wanted to give up his body while in a healthy state, and he thus prayed to Kåñëa to let him die immediately while he was in good health and while his mind was sound. When a man dies, he is generally overpowered by mucus and bile, and thus he chokes. Since it is very difficult to vibrate any sound while choking, it is simply by Kåñëa's grace that one can chant Hare Kåñëa at the time of death. However, by situating oneself in the muktäsana position, a yogé can immediately give up his body and go to whatever planet he desires. A perfect yogé can give up his body whenever he desires through the practice of yoga. TEXT 14 SaMPaq@y PaaYau& PaaiZYaa& vaYauMauTSaarYaH^NaE" ) Naa>Yaa& k-aeïeZvvSQaaPYa ôdur"k-aTauRv]RTaDaMaRiNaïYaa éué[UzYaa cazRdehYaa}aYaa ) NaaivNdTaaiTa| Pairk-iXaRTaaiPa Saa Pa[eYaSk-rSPaXaRNaMaaNaiNav*RiTa" )) 20 )) atéva bhartur vrata-dharma-niñöhayä çuçrüñayä cärña-deha-yätrayä nävindatärtià parikarçitäpi sä preyaskara-sparçana-mäna-nirvåtiù SYNONYMS atéva—very much; bhartuù—of the husband; vrata-dharma—vow to serve him; niñöhayä—by determination; çuçrüñayä—by serving; ca—also; ärña—like the great saintly sages; deha—body; yätrayä—living condition; na—did not; avindata—perceive; ärtim—any difficulty; parikarçitä api—although transformed to become lean and thin; sä—she; preyaù-kara—very pleasing; sparçana—touching; mäna—engaged; nirvåtiù—pleasure. 319 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Although she was not accustomed to such difficulties, Queen Arci followed her husband in the regulative principles of living in the forest like great sages. She lay down on the ground and ate only fruits, flowers and leaves, and because she was not fit for these activities, she became frail and thin. Yet because of the pleasure she derived in serving her husband, she did not feel any difficulties. PURPORT The words bhartur vrata-dharma-niñöhayä indicate that a woman's duty, or religious principle, is to serve her husband in all conditions. In Vedic civilization a man is taught from the beginning of his life to become a brahmacäré, then an ideal gåhastha, then vänaprastha, then sannyäsé, and the wife is taught just to follow the husband strictly in all conditions of life. After the period of brahmacarya, a man accepts a householder's life, and the woman is also taught by her parents to be a chaste wife. Thus when a girl and boy are united, both are trained for a life dedicated to a higher purpose. The boy is trained to execute his duty in accordance with the higher purpose of life, and the girl is trained to follow him. The chaste wife's duty is to keep her husband pleased in householder life in all respects, and when the husband retires from family life, she is to go to the forest and adopt the life of vänaprastha, or vana-väsé. At that time the wife is to follow her husband and take care of him, just as she took care of him in householder life. But when the husband takes the renounced order of life, namely sannyäsa, the wife is to return home and become a saintly woman, setting an example for her children and daughters-in-law and showing them how to live a life of austerity. When Caitanya Mahäprabhu took sannyäsa, His wife, Viñëupriyädevé, although only sixteen years old, also took the vow of austerity due to her husband's leaving home. She chanted her beads, and after finishing one round, she collected one grain of rice. In this way, as many rounds as she chanted, she 320 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

would receive the same number of rice grains and then cook them and so take prasäda. This is called austerity. Even today in India, widows or women whose husbands have taken sannyäsa follow the principles of austerity, even though they live with their children. Påthu Mahäräja's wife, Arci, was steadily determined to execute the duty of a wife, and while her husband was in the forest, she followed him in eating only fruits and leaves and lying down on the ground. Since a woman's body is considerably more delicate than a man's, Queen Arci became very frail and thin, parikarçitä. When one engages in austerities, his body generally becomes lean and thin. Becoming fat is not a very good qualification in spiritual life because a person who is engaged in spiritual life must reduce the comforts of the body—namely eating, sleeping and mating—to a minimum. Although Queen Arci became very thin from living in the forest according to regulative principles, she was not unhappy, for she was enjoying the honor of serving her great husband. TEXT 21 deh& ivPaàai%l/ceTaNaaidk&PaTYau" Pa*iQaVYaa diYaTaSYa caTMaNa" ) Aal/+Ya ik-iÄÀ ivl/PYa Saa SaTaq icTaaMaQaaraePaYadid]SaaNauiNa )) 21 )) dehaà vipannäkhila-cetanädikaà patyuù påthivyä dayitasya cätmanaù älakñya kiïcic ca vilapya sä saté citäm athäropayad adri-sänuni SYNONYMS deham—body; vipanna—completely failing; akhila—all; cetana—feeling; ädikam—symptoms; patyuù—of her husband; påthivyäù—the world; 321 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

dayitasya—of the merciful; ca ätmanaù—also of herself; älakñya—by seeing; kiïcit—very little; ca—and; vilapya—lamenting; sä—she; saté—the chaste; citäm—unto the fire; atha—now; äropayat—placed; adri—hill; sänuni—on the top. TRANSLATION When Queen Arci saw that her husband, who had been so merciful to her and the earth, no longer showed symptoms of life, she lamented for a little while and then built a fiery pyre on top of a hill and placed the body of her husband on it. PURPORT After seeing all the life symptoms in her husband stop, the Queen lamented for a while. The word kiïcit means "for a little while." The Queen was completely aware that her husband was not dead, although the symptoms of life—action, intelligence and sense perception—had ceased. As stated in Bhagavad-gétä (2.13): dehino 'smin yathä dehe kaumäraà yauvanaà jarä tathä dehäntara-präptir dhéras tatra na muhyati "As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change." When a living entity transfers from one body to another, a process generally known as death, a sane man does not lament, for he knows that the living entity is not dead but is simply transferred from one body to another. The Queen should have been afraid of being alone in the forest with the body 322 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

of her husband, but since she was a great wife of a great personality, she lamented for a while but immediately understood that she had many duties to perform. Thus instead of wasting her time in lamentation, she immediately prepared a fiery pyre on top of a hill and then placed the body of her husband on it to be burned. Mahäräja Påthu is described here as dayita, for not only was he the king of the earth, but he treated the earth as his protected child. Similarly, he protected his wife also. It was the duty of the king to give protection to everyone, especially to the earth or land which he ruled, as well as the citizens and his family members. Since Påthu Mahäräja was a perfect king, he gave protection to everyone, and therefore he is described here as dayita. TEXT 22 ivDaaYa k*-TYa& hidNaqJal/aPluu/Taa dtvaedk&- >aTauRådark-MaRaTa*RPaadaE )) 22 )) vidhäya kåtyaà hradiné-jaläplutä dattvodakaà bhartur udära-karmaëaù natvä divi-sthäàs tridaçäàs triù parétya viveça vahnià dhyäyaté bhartå-pädau SYNONYMS vidhäya—executing; kåtyam—the regulative function; hradiné—in the water of the river; jala-äplutä—taking bath completely; dattvä udakam—offering oblations of water; bhartuù—of her husband; udära-karmaëaù—who was so liberal; natvä—offering obeisances; divi-sthän—situated in the sky; tri-daçän—the thirty million demigods; triù—three times; 323 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

parétya—circumambulating; viveça—entered; vahnim—the fire; dhyäyaté—while thinking of; bhartå—of her husband; pädau—the two lotus feet. TRANSLATION After this, the Queen executed the necessary funerary functions and offered oblations of water. After bathing in the river, she offered obeisances to various demigods situated in the sky in the different planetary systems. She then circumambulated the fire and, while thinking of the lotus feet of her husband, entered its flames. PURPORT The entrance of a chaste wife into the flames of the pyre of her dead husband is known as saha-gamana, which means "dying with the husband." This system of saha-gamana had been practiced in Vedic civilization from time immemorial. Even after the British period in India this practice was rigidly observed, but soon it degraded to the point that even when the wife was not strong enough to enter the fire of her dead husband, the relatives would force her to enter. Thus this practice had to be stopped, but even today there are still some solitary cases where a wife will voluntarily enter the fire and die with her husband. Even after 1940 we personally knew of a chaste wife who died in this way. TEXT 23 ivl/aeKYaaNauGaTaa& Saaßq& Pa*Qau& vqrvr& PaiTaMa( ) TauíuvuvRrda devEdeRvPaTNYa" SahóXa" )) 23 )) vilokyänugatäà sädhvéà 324 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

påthuà véra-varaà patim tuñöuvur varadä devair deva-patnyaù sahasraçaù SYNONYMS vilokya—by observing; anugatäm—dying after the husband; sädhvém—the chaste woman; påthum—of King Påthu; véra-varam—the great warrior; patim—husband; tuñöuvuù—offered prayers; vara-däù—able to give benediction; devaiù—by the demigods; deva-patnyaù—the wives of the demigods; sahasraçaù—in thousands. TRANSLATION After observing this brave act performed by the chaste wife Arci, the wife of the great King Påthu, many thousands of the wives of the demigods, along with their husbands, offered prayers to the Queen, for they were very much satisfied. TEXT 24 ku-vRTYa" ku-SauMaaSaar& TaiSMaNMaNdrSaaNauiNa ) NadTSvMarTaUYaeRzu Ga*aUTaaNau>aavae_SaaE Pa*Qau" Sa >aGavtaMa" ) k-IiTaRTa& TaSYa cirTaMauÕaMacirTaSYa Tae )) 30 )) ittham-bhütänubhävo 'sau påthuù sa bhagavattamaù kértitaà tasya caritam uddäma-caritasya te SYNONYMS ittham-bhüta—thus; anubhävaù—very great, powerful; asau—that; påthuù—King Påthu; saù—he; bhagavat-tamaù—the best among the lords; kértitam—described; tasya—his; caritam—character; uddäma—very great; caritasya—one who possesses such qualities; te—to you. TRANSLATION Maitreya continued: The greatest of all devotees, Mahäräja Påthu, was very powerful, and his character was liberal, magnificent and magnanimous. Thus I have described him to you as far as possible. PURPORT In this verse the word bhagavattamaù is very significant, for the word bhagavat is used especially to refer to the Supreme Personality of Godhead, as the word bhagavän ("the Supreme Personality of Godhead") is derived from the word bhagavat. Sometimes, however, we see that the word bhagavän is used for great personalities like Lord Brahmä, Lord Çiva and Närada Muni. This is the 337 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

case with Påthu Mahäräja, who is described here as the best of the bhagaväns, or the best of the lords. A person can be so addressed only if he is a great personality who exhibits extraordinary and uncommon features or who attains the greatest goal after his disappearance or who knows the difference between knowledge and ignorance. In other words, the word bhagavän should not be used for ordinary persons. TEXT 31 Ya wd& SauMahTPauYaae_ddaTk-aïa >a]aTa*>Yaae >a]aTa*vTSal/" )) 1 )) maitreya uväca vijitäçvo 'dhiräjäsét påthu-putraù påthu-çraväù yavéyobhyo 'dadät käñöhä bhrätåbhyo bhrätå-vatsalaù SYNONYMS maitreyaù uväca—Maitreya continued to speak; vijitäçvaù—of the name Vijitäçva; adhiräjä—the emperor; äsét—became; påthu-putraù—the son of Mahäräja Påthu; påthu-çraväù—of great activities; yavéyobhyaù—unto the younger brothers; adadät—offered; käñöhäù—different directions; bhrätåbhyaù—unto the brothers; bhrätå-vatsalaù—very affectionate to the brothers. TRANSLATION The great sage Maitreya continued: Vijitäçva, the eldest son of Mahäräja Påthu, who had a reputation like his father's, became emperor and gave his younger brothers different directions of the world to govern, for he was very affectionate toward his brothers. PURPORT After describing the life and character of Mahäräja Påthu in the previous chapter, the great sage Maitreya began to speak about the sons and grandsons in the genealogical line of the Påthu dynasty. After the death of Mahäräja Påthu, his eldest son, Vijitäçva, became emperor of the world. King Vijitäçva 352 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

was very affectionate toward his younger brothers, and therefore he wanted them to rule different directions of the world. From time immemorial the eldest son generally becomes king after the death of the previous king. When the Päëòavas ruled the earth, Mahäräja Yudhiñöhira, the eldest son of King Päëòu, became emperor, and his younger brothers assisted him. Similarly, King Vijitäçva's younger brothers were appointed to govern the different directions of the world. TEXT 2 hYaR+aaYaaidXaTPa[acq& DaUMa]ke-XaaYa di+aaaeJak-úareNdqvrak-rMa( ) h&SaSaarSac§-aûk-ara]MarSaaESvYaRôíraeMal/Taax(iga]PaMa( ) PaÚk-aeXarJaae id+au ivi+aPaTPavNaaeTSavMa( )) 22 )) matta-bhramara-sausvaryahåñöa-roma-latäìghripam padma-koça-rajo dikñu vikñipat-pavanotsavam SYNONYMS matta—mad; bhramara—bumblebees; sau-svarya—with great humming; håñöa—joyfully; roma—hair on the body; latä—creepers; aìghripam—trees; padma—lotus flower; koça—whorl; rajaù—saffron; dikñu—in all directions; vikñipat—throwing away; pavana—air; utsavam—festival. TRANSLATION There were various trees and creepers on all sides of the lake, and there were mad bumblebees humming all about them. The trees appeared to be very jolly due to the sweet humming of the bumblebees, and the saffron, which was contained in the lotus flowers, was being thrown into the air. These all created such an atmosphere that it appeared as though a festival were taking place there. PURPORT Trees and creepers are also different types of living beings. When 384 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bumblebees come upon trees and creepers to collect honey, certainly such plants become very happy. On such an occasion the wind also takes advantage of the situation by throwing pollen or saffron contained in the lotus flowers. All this combines with the sweet vibration created by the swans and the calm of the water. The Pracetäs considered such a place to be like a continuous festival. From this description it appears that the Pracetäs reached Çivaloka, which is supposed to be situated near the Himalaya Mountains. TEXT 23 Ta}a GaaNDavRMaak-aGavaNDaMaRvTSal/" ) DaMaRjaNa( Xaql/SaMPaàaNa( Pa[qTa" Pa[qTaaNauvac h )) 26 )) sa tän prapannärti-haro bhagavän dharma-vatsalaù dharma-jïän çéla-sampannän prétaù prétän uväca ha SYNONYMS saù—Lord Çiva; tän—them; prapanna-ärti-haraù—one who drives away all kinds of dangers; bhagavän—the lord; dharma-vatsalaù—very much fond of religious principles; dharma-jïän—persons who are aware of religious principles; çéla-sampannän—very well behaved; prétaù—being pleased; prétän—of very gentle behavior; uväca—talked with them; ha—in the past. 388 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Lord Çiva became very pleased with the Pracetäs because generally Lord Çiva is the protector of pious persons and persons of gentle behavior. Being very much pleased with the princes, he began to speak as follows. PURPORT The Supreme Personality of Godhead, Viñëu, or Kåñëa, is known as bhakta-vatsala, and herein we find Lord Çiva described as dharma-vatsala. Of course, the word dharma-vatsala refers to a person who lives according to religious principles. That is understood. Nonetheless, these two words have additional significance. Sometimes Lord Çiva has to deal with persons who are in the modes of passion and ignorance. Such persons are not always very much religious and pious in their activities, but since they worship Lord Çiva for some material profit, they sometimes obey the religious principles. As soon as Lord Çiva sees that his devotees are following religious principles, he blesses them. The Pracetäs, sons of Präcénabarhi, were naturally very pious and gentle, and consequently Lord Çiva was immediately pleased with them. Lord Çiva could understand that the princes were sons of Vaiñëavas, and as such Lord Çiva offered prayers to the Supreme Personality of Godhead as follows. TEXT 27 é[qåd] ovac YaUYa& veidzd" Pau}aa ividTa& viêk-IizRTaMa( ) ANauGa]haYa >ad]& v Wv& Mae dXaRNa& k*-TaMa( )) 27 )) çré-rudra uväca yüyaà vediñadaù puträ 389 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

viditaà vaç cikérñitam anugrahäya bhadraà va evaà me darçanaà kåtam SYNONYMS çré-rudraù uväca—Lord Çiva began to speak; yüyam—all of you; vediñadaù—of King Präcénabarhi; puträù—sons; viditam—knowing; vaù—your; cikérñitam—desires; anugrahäya—for the matter of showing you mercy; bhadram—all good fortune unto you; vaù—all of you; evam—thus; me—my; darçanam—audience; kåtam—you have done. TRANSLATION Lord Çiva said: You are all the sons of King Präcénabarhi, and I wish all good fortune to you. I also know what you are going to do, and therefore I am visible to you just to show my mercy upon you. PURPORT By these words Lord Çiva indicates that what the princes were going to do was known to him. It is a fact that they were going to worship Lord Viñëu by severe austerities and penances. Knowing this fact, Lord Çiva immediately became very pleased, as apparent by the next verse. This indicates that a person who is not yet a devotee of the Supreme Personality of Godhead but who desires to serve the Supreme Lord receives the benedictions of the demigods, headed by the chief demigod, Lord Çiva. Thus a devotee of the Lord does not need to try to please the demigods separately. Simply by worshiping the Supreme Lord, a devotee can please all of them. Nor does he have to ask the demigods for material benedictions, for the demigods, being pleased with the devotee, automatically offer him everything that he needs. The demigods are servants of the Lord, and they are always prepared to help a devotee in all 390 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

circumstances. Therefore Çréla Bilvamaìgala Öhäkura said that if one has unalloyed devotion for the Supreme Lord, the goddess of liberation is ready to serve him, to say nothing of the gods of material opulences. Indeed, all the demigods are simply waiting for an opportunity to serve the devotee. Thus there is no need for a devotee of Kåñëa to endeavor for material opulence or liberation. By being situated in the transcendental position of devotional service, he receives all the benefits of dharma, artha, käma and mokña. TEXT 28 Ya" Par& r&hSa" Saa+aaiT}aGauaGavNTa& vaSaudev& Pa[Paà" Sa iPa[Yaae ih Mae )) 28 )) yaù paraà raàhasaù säkñät tri-guëäj jéva-saàjïität bhagavantaà väsudevaà prapannaù sa priyo hi me SYNONYMS yaù—anyone; param—transcendental; raàhasaù—of the controller; säkñät—directly; tri-guëät—from the three modes of material nature; jéva-saàjïität—living entities called by the name jévas; bhagavantam—unto the Supreme Personality of Godhead; väsudevam—unto Kåñëa; prapannaù—surrendered; saù—he; priyaù—very dear; hi—undoubtedly; me—of me. TRANSLATION Lord Çiva continued: Any person who is surrendered to the Supreme Personality of Godhead, Kåñëa, the controller of everything—material nature 391 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

as well as the living entity—is actually very dear to me. PURPORT Now Lord Çiva explains the reason he has personally come before the princes. It is because all the princes are devotees of Lord Kåñëa. As stated in Bhagavad-gétä (7.19): bahünäà janmanäm ante jïänavän mäà prapadyate väsudevaù sarvam iti sa mahätmä sudurlabhaù "After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." Lord Çiva is rarely seen by common men, and similarly a person who is fully surrendered unto Väsudeva, Kåñëa, is also very rarely seen because a person who is fully surrendered unto the Supreme Lord is very rare (sa mahätmä sudurlabhaù). Consequently Lord Çiva came especially to see the Pracetäs because they were fully surrendered unto the Supreme Personality of Godhead, Väsudeva. Väsudeva is also mentioned in the beginning of Çrémad-Bhägavatam in the mantra, oà namo bhagavate väsudeväya. Since Väsudeva is the ultimate truth, Lord Çiva openly proclaims that one who is a devotee of Lord Väsudeva, who is surrendered to Lord Kåñëa, is actually very dear to him. Lord Väsudeva, Kåñëa, is worshipable not only by ordinary living entities but by demigods like Lord Çiva, Lord Brahmä and others. Yaà brahmä-varuëendra-rudra-marutaù stuvanti divyaiù stavaiù (SB 12.13.1). Kåñëa is worshiped by Lord Brahmä, Lord Çiva, Varuëa, Indra, Candra and all other demigods. That is also the situation with a devotee. Indeed, one who takes to Kåñëa consciousness immediately becomes very dear to anyone who is simply finding out and beginning to understand what Kåñëa consciousness actually is. 392 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Similarly, all the demigods are also trying to find out who is actually surrendered to Lord Väsudeva. Because the Pracetä princes were surrendered to Väsudeva, Lord Çiva willingly came forth to see them. Lord Väsudeva, or Kåñëa, is described in Bhagavad-gétä as Puruñottama. Actually He is the enjoyer (puruña) and the Supreme (uttama) as well. He is the enjoyer of everything—the prakåti and the puruña. Being influenced by the three modes of material nature, the living entity tries to dominate material nature, but actually he is not the puruña (enjoyer) but prakåti, as described in Bhagavad-gétä (7.5): apareyam itas tv anyäà prakåtià viddhi me paräm. Thus the jéva, or living entity, is actually prakåti, or the marginal energy of the Supreme Lord. Being associated with material energy, he tries to lord it over the material nature. This is also confirmed in Bhagavad-gétä (15.7): mamaiväàço jéva-loke jéva-bhütaù sanätanaù manaù-ñañöhänéndriyäëi prakåti-sthäni karñati "The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind." By endeavoring to dominate material nature, the living entity simply struggles hard for existence. Indeed, he struggles so hard to enjoy himself that he cannot even enjoy the material resources. Thus he is sometimes called prakåti, or jéva, for he is situated in the marginal potency. When the living entity is covered with the three modes of material nature, he is called jéva-saàjïita. There are two kinds of living entities: one is called kñara, and the other is akñara. Kñara refers to those who have fallen down and become conditioned, and akñara refers to those who are not conditioned. The vast majority of living entities live in the spiritual world and are called akñara. They are in the position of Brahman, pure spiritual existence. They are different from those who have been conditioned by the three modes of 393 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

material nature. Being above both the kñara and akñara, Lord Kåñëa, Väsudeva, is described in Bhagavad-gétä (15.18) as Puruñottama. The impersonalists may say that Väsudeva is the impersonal Brahman, but actually the impersonal Brahman is subordinate to Kåñëa, as also confirmed in Bhagavad-gétä (14.27): brahmaëo hi pratiñöhäham. That Kåñëa is the source of the impersonal Brahman is also confirmed in Brahma-saàhitä (5.40): yasya prabhä prabhavato jagadaëòa-koöi. The impersonal Brahman is nothing but the effulgence or bodily rays of Kåñëa, and in those bodily rays there are innumerable universes floating. Thus in all respects Väsudeva, Kåñëa, is the Supreme Lord, and Lord Çiva is very satisfied with those who are completely surrendered to Him. Complete surrender is desired by Kåñëa, as He indicates in the last chapter of Bhagavad-gétä (18.66): sarva-dharmän parityajya mäm ekaà çaraëaà vraja. The word säkñät, meaning "directly," is very significant. There are many so-called devotees, but actually they are only karmés and jïänés, for they are not directly devotees of Lord Kåñëa. The karmés sometimes offer the results of their activities to Lord Väsudeva, and this offering is called karmärpaëam. These are considered to be fruitive activities, for the karmés consider Lord Viñëu to be one of the demigods like Lord Çiva and Lord Brahmä. Because they consider Lord Viñëu to be on the same level with the demigods, they contend that surrendering to the demigods is as good as surrendering unto Väsudeva. This contention is denied herein because if it were true, Lord Çiva would have said that surrender unto him, Lord Väsudeva, Viñëu or Brahmä is the same. However, Lord Çiva does not say this because he himself surrenders unto Väsudeva, and whoever else surrenders unto Väsudeva is very, very dear to him. This is expressed herein openly. The conclusion is that a devotee of Lord Çiva is not dear to Lord Çiva, but a devotee of Lord Kåñëa is very dear to Lord Çiva. TEXT 29 SvDaMaRiNaï" XaTaJaNMai>a" PauMaaNa( 394 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ivirÄTaaMaeiTa TaTa" Par& ih MaaMa( ) AVYaak*-Ta& >aaGavTaae_Qa vEZaGavaNa( YaQaa ) Na MaÙaGavTaaNaa& c Pa[eYaaNaNYaae_iSTa k-ihRicTa( )) 30 )) atha bhägavatä yüyaà priyäù stha bhagavän yathä na mad bhägavatänäà ca preyän anyo 'sti karhicit SYNONYMS atha—therefore; bhägavatäù—devotees; yüyam—all of you; priyäù—very dear to me; stha—you are; bhagavän—the Supreme Personality of Godhead; yathä—as; na—neither; mat—than me; bhägavatänäm—of the devotees; ca—also; preyän—very dear; anyaù—others; asti—there is; karhicit—at any 397 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

time. TRANSLATION You are all devotees of the Lord, and as such I appreciate that you are as respectable as the Supreme Personality of Godhead Himself. I know in this way that the devotees also respect me and that I am dear to them. Thus no one can be as dear to the devotees as I am. PURPORT It is said, vaiñëavänäà yathä çambhuù: Lord Çiva is the best of all devotees. Therefore all devotees of Lord Kåñëa are also devotees of Lord Çiva. In Våndävana there is Lord Çiva's temple called Gopéçvara. The gopés used to worship not only Lord Çiva but Kätyäyané, or Durgä, as well, but their aim was to attain the favor of Lord Kåñëa. A devotee of Lord Kåñëa does not disrespect Lord Çiva, but worships Lord Çiva as the most exalted devotee of Lord Kåñëa. Consequently whenever a devotee worships Lord Çiva, he prays to Lord Çiva to achieve the favor of Kåñëa, and he does not request material profit. In Bhagavad-gétä (7.20) it is said that generally people worship demigods for some material profit. Kämais tais tair håta jïänäù. Driven by material lust, they worship demigods, but a devotee never does so, for he is never driven by material lust. That is the difference between a devotee's respect for Lord Çiva and an asura's respect for him. The asura worships Lord Çiva, takes some benediction from him, misuses the benediction and ultimately is killed by the Supreme Personality of Godhead, who awards him liberation. Because Lord Çiva is a great devotee of the Supreme Personality of Godhead, he loves all the devotees of the Supreme Lord. Lord Çiva told the Pracetäs that because they were devotees of the Lord, he loved them very much. Lord Çiva was not kind and merciful only to the Pracetäs; anyone who is a devotee of the Supreme Personality of Godhead is very dear to Lord Çiva. Not only are the devotees dear to Lord Çiva, but he respects them as much as 398 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

he respects the Supreme Personality of Godhead. Similarly, devotees of the Supreme Lord also worship Lord Çiva as the most dear devotee of Lord Kåñëa. They do not worship him as a separate Personality of Godhead. It is stated in the list of näma-aparädhas that it is an offense to think that the chanting of the name of Hari and the chanting of Hara, or Çiva, are the same. The devotees must always know that Lord Viñëu is the Supreme Personality of Godhead and that Lord Çiva is His devotee. A devotee should be offered respect on the level of the Supreme Personality of Godhead, and sometimes even more respect. Indeed, Lord Räma, the Personality of Godhead Himself, sometimes worshiped Lord Çiva. If a devotee is worshiped by the Lord, why should a devotee not be worshiped by other devotees on the same level with the Lord? This is the conclusion. From this verse it appears that Lord Çiva blesses the asuras simply for the sake of formality. Actually he loves one who is devoted to the Supreme Personality of Godhead. TEXT 31 wd& iviv¢&- JaáVYa& Paiv}a& Ma(r)l&/ ParMa( ) iNa"é[eYaSak-r& caiPa é[UYaTaa& TaÜdaiMa v" )) 31 )) idaà viviktaà japtavyaà pavitraà maìgalaà param niùçreyasa-karaà cäpi çrüyatäà tad vadämi vaù SYNONYMS idam—this; viviktam—very, particular; japtavyam—always to be chanted; pavitram—very pure; maìgalam—auspicious; param—transcendental; niùçreyasa-karam—very beneficial; ca—also; api—certainly; çrüyatäm—please hear; tat—that; vadämi—I am speaking; vaù—unto you. 399 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Now I shall chant one mantra which is not only transcendental, pure and auspicious, but is the best prayer for anyone who is aspiring to attain the ultimate goal of life. When I chant this mantra, please hear it carefully and attentively. PURPORT The word viviktam is very significant. No one should think of the prayers recited by Lord Çiva as being sectarian; rather, they are very confidential, so much so that anyone desiring the ultimate prosperity or auspicious goal of life must take the instructions of Lord Çiva and pray to and glorify the Supreme Personality of Godhead as Lord Çiva himself did. TEXT 32 MaE}aeYa ovac wTYaNau§-aeXaôdYaae >aGavaNaah TaaiH^v" ) bÖaÅl/INa( raJaPau}aaàaraYaavaNa( >ai¢-MaTaa l/>Yaae dulR=>a" SavRdeihNaaMa( ) 442 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SvaraJYaSYaaPYai>aMaTa Wk-aNTaeNaaTMaivÓiTa" )) 54 )) bhavän bhaktimatä labhyo durlabhaù sarva-dehinäm sväräjyasyäpy abhimata ekäntenätma-vid-gatiù SYNONYMS bhavän—Your Grace; bhakti-matä—by the devotee; labhyaù—obtainable; durlabhaù—very difficult to be obtained; sarva-dehinäm—of all other living entities; sväräjyasya—of the King of heaven; api—even; abhimataù—the ultimate goal; ekäntena—by oneness; ätma-vit—of the self-realized; gatiù—the ultimate destination. TRANSLATION My dear Lord, the king in charge of the heavenly kingdom is also desirous of obtaining the ultimate goal of life-devotional service. Similarly, You are the ultimate destination of those who identify themselves with You [ahaà brahmäsmi(9)]. However, it is very difficult for them to attain You, whereas a devotee can very easily attain Your Lordship. PURPORT As stated in Brahma-saàhitä: vedeñu durlabham adurlabham ätma-bhaktauvedeñu durlabham adurlabham ätma-bhaktau [Bs. 5.33]. This indicates that it is very difficult for one to attain the ultimate goal of life and reach the supreme destination, Vaikuëöhaloka or Goloka Våndävana, simply by studying Vedänta philosophy or Vedic literature. However, this highest perfectional stage can be attained by the devotees very easily. That is the meaning of vedeñu durlabham adurlabham ätma-bhaktau. The same point is 443 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

confirmed by Lord Çiva in this verse. The Lord is very difficult for the karma-yogés, jïäna-yogés and dhyäna-yogés to attain. Those who are bhakti-yogés, however, have no difficulty at all. In the word sväräjyasya, svar refers to Svargaloka, the heavenly planet, and sväräjya refers to the ruler of the heavenly planet, Indra. Generally, karmés desire elevation to heavenly planets, but King Indra desires to become perfect in bhakti-yoga. Those who identify themselves as ahaà brahmäsmi(10) ("I am the Supreme Brahman, one with the Absolute Truth") also ultimately desire to attain perfect liberation in the Vaikuëöha planets or Goloka Våndävana. In Bhagavad-gétä (18.55) it is said: bhaktyä mäm abhijänäti yävän yaç cäsmi tattvataù tato mäà tattvato jïätvä viçate tad-anantaram "One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God." Thus if one desires to enter into the spiritual world, he must try to understand the Supreme Personality of Godhead by practicing bhakti-yoga. Simply by practicing bhakti-yoga one can understand the Supreme Lord in truth, but without such understanding, one cannot enter the spiritual kingdom. One may be elevated to the heavenly planets or may realize himself as Brahman (ahaà brahmäsmi(11)), but that is not the end of realization. One must realize the position of the Supreme Personality of Godhead by bhakti-yoga; then real perfection of life is attained. TEXT 55 Ta& duraraDYaMaaraDYa SaTaaMaiPa duraPaYaa ) 444 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Wk-aNTa>a¢-ya k-ae vaH^eTPaadMaUl&/ ivNaa bih" )) 55 )) taà durärädhyam ärädhya satäm api duräpayä ekänta-bhaktyä ko väïchet päda-mülaà vinä bahiù SYNONYMS tam—unto You; durärädhyam—very difficult to worship; ärädhya—having worshiped; satäm api—even for the most exalted persons; duräpayä—very difficult to attain; ekänta—pure; bhaktyä—by devotional service; kaù—who is that man; väïchet—should desire; päda-mülam—lotus feet; vinä—without; bahiù—outsiders. TRANSLATION My dear Lord, pure devotional service is even difficult for liberated persons to discharge, but devotional service alone can satisfy You. Who will take to other processes of self-realization if he is actually serious about the perfection of life? PURPORT The word satäm refers to transcendentalists. There are three kinds of transcendentalists: the jïäné, yogé and bhakta. Out of these three, the bhakta is selected as the most suitable candidate to approach the Supreme Personality of Godhead. It is emphasized herein that only one who is outside devotional service would not engage in searching for the lotus feet of the Lord. Foolish people sometimes maintain that God may be attained in any way—either by karma-yoga, jïäna-yoga, dhyäna-yoga, etc.—but here it is clearly stated that it is impossible to obtain the mercy of the Lord by any means but bhakti-yoga. 445 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

The word durärädhya is especially significant. It is very difficult to attain the lotus feet of the Lord by any method other than bhakti-yoga. TEXT 56 Ya}a iNaivRíMaraMaNYaTae ) ivì& ivß&SaYaNa( vqYaRXaaEYaRivSfU-iJaRTa>a]uva )) 56 )) yatra nirviñöam araëaà kåtänto näbhimanyate viçvaà vidhvaàsayan véryaçaurya-visphürjita-bhruvä SYNONYMS yatra—wherein; nirviñöam araëam—a completely surrendered soul; kåta-antaù—invincible time; na abhimanyate—does not go to attack; viçvam—the entire universe; vidhvaàsayan—by vanquishing; vérya—prowess; çaurya—influence; visphürjita—simply by expansion; bhruvä—of the eyebrows. TRANSLATION Simply by expansion of His eyebrows, invincible time personified can immediately vanquish the entire universe. However, formidable time does not approach the devotee who has taken complete shelter at Your lotus feet. PURPORT In Bhagavad-gétä (10.34) it is said that the Lord in the shape and form of death destroys all a person's possessions. Måtyuù sarva-haraç cäham: "I am all-devouring death." The Lord in the shape of death takes away everything 446 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

that is created by the conditioned soul. Everything in this material world is subject to perish in due course of time. However, all the strength of time cannot hamper the activities of a devotee, for a devotee takes complete shelter under the lotus feet of the Lord. For this reason only is a devotee free from formidable time. All the activities of the karmés and jïänés, which have no touch of devotional service, are spoiled in due course of time. The material success of the karmés is destined to be destroyed; similarly, the impersonal realization attained by the jïänés is also destroyed in the course of time. äruhya kåcchreëa paraà padaà tataù patanty adho 'nädåta-yuñmad-aìghrayaù (SB 10.2.32) To say nothing of the karmés, the jïänés undergo severe austerities to attain the impersonal brahmajyoti, but because they do not find the lotus feet of the Lord, they fall down again into this material existence. Unless one is fully situated in unalloyed devotional service, there is no guarantee of liberation, even if one is elevated to the heavenly planets or to the impersonal Brahman effulgence. A devotee's achievement, however, is never lost by the influence of time. Even if a devotee cannot completely execute devotional service, in his next life he begins from the point where he left off. Such an opportunity is not given to the karmés and jïänés, whose achievements are destroyed. The bhakta's achievement is never destroyed, for it goes on perpetually, be it complete or incomplete. This is the verdict of all Vedic literatures. Çucénäà çrématäà gehe yoga-bhrañöo'bhijäyate [Bg. 6.41]. If one is unable to complete the process of bhakti-yoga, he is given a chance in his next life to take birth in a pure family of devotees or in a rich family. In such families a person can have a good opportunity to further progress in devotional service. When Yamaräja, the superintendent of death, was instructing his assistants, he told them not to approach the devotees. "The devotees should be offered respect," he said, "but do not go near them." Thus the devotees of the Lord are not under the jurisdiction of Yamaräja. Yamaräja is a representative of the 447 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Supreme Personality of Godhead, and he controls the death of every living entity. Yet he has nothing to do with the devotees. Simply by blinking his eyes, time personified can destroy the entire cosmic manifestation, but he has nothing to do with the devotee. In other words, devotional service which is rendered by the devotee in this lifetime can never be destroyed by time. Such spiritual assets remain unchanged, being beyond the influence of time. TEXT 57 +aaRvMa( ) >aGavTSai(r)Sa(r)SYa MaTYaaRNaa& ik-MauTaaiXaz" )) 57 )) kñaëärdhenäpi tulaye na svargaà näpunar-bhavam bhagavat-saìgi-saìgasya martyänäà kim utäçiñaù SYNONYMS kñaëa-ardhena—by half a moment; api—even; tulaye—compare; na—never; svargam—heavenly planets; na—neither; apunaù-bhavam—merging into the Supreme; bhagavat—the Supreme Personality of Godhead; saìgi—associate; saìgasya—one who takes advantage of associating; martyänäm—of the conditioned soul; kim uta—what is there; äçiñaù—blessings. TRANSLATION If one by chance associates with a devotee, even for a fraction of a moment, he no longer is subject to attraction by the results of karma or jïäna. What interest then can he have in the benedictions of the demigods, who are subject to the laws of birth and death? 448 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT Out of three kinds of men—the karmés, jïänés and bhaktas—the bhakta is described herein as the most exalted. Çréla Prabodhänanda Sarasvaté has sung: kaivalyaà narakäyate tridaça-pür äkäça-puñpäyate (Caitanya-candrämåta). The word kaivalya means to merge into the effulgence of the Supreme Personality of Godhead, and the word tridaça-pür refers to the heavenly planets where the demigods live. Thus for a devotee, kaivalya-sukha, or merging into the existence of the Lord, is hellish because the bhakta considers it suicidal to lose his individuality and merge into the effulgence of Brahman. A bhakta always wants to retain his individuality in order to render service to the Lord. Indeed, he considers promotion to the upper planetary systems to be no better than a will-o'-the-wisp. Temporary, material happiness holds no value for a devotee. The devotee is in such an exalted position that he is not interested in the actions of karma or jïäna. The resultant actions of karma and jïäna are so insignificant to a devotee situated on the transcendental platform that he is not in the least interested in them. Bhakti-yoga is sufficient to give the bhakta all happiness. As stated in Çrémad-Bhägavatam (1.2.6): yayätmä suprasédati. One can be fully satisfied simply by devotional service, and that is the result of association with a devotee. Without being blessed by a pure devotee, no one can be fully satisfied, nor can anyone understand the transcendental position of the Supreme Personality of Godhead. TEXT 58 AQaaNagaax(ga[eSTav k-IiTaRTaqQaRYaae‚ rNTabRih"òaNaivDaUTaPaaPMaNaaMa( ) >aUTaeZvNau§-aeXaSauSatvXaqil/Naa& SYaaTSa(r)Maae_NauGa]h Wz NaSTav )) 58 )) 449 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

athänaghäìghres tava kérti-térthayor antar-bahiù-snäna-vidhüta-päpmanäm bhüteñv anukroça-susattva-çélinäà syät saìgamo 'nugraha eña nas tava SYNONYMS atha—therefore; anagha-aìghreù—of my Lord, whose lotus feet destroy all inauspiciousness; tava—Your; kérti—glorification; térthayoù—the holy Ganges water; antaù—within; bahiù—and outside; snäna—taking bath; vidhüta—washed; päpmanäm—contaminated state of mind; bhüteñu—unto the ordinary living beings; anukroça—benediction or mercy; su-sattva—completely in goodness; çélinäm—of those who possess such characteristics; syät—let there be; saìgamaù—association; anugrahaù—mercy; eñaù—this; naù—unto us; tava—Your. TRANSLATION My dear Lord, Your lotus feet are the cause of all auspicious things and the destroyer of all the contamination of sin. I therefore beg Your Lordship to bless me by the association of Your devotees, who are completely purified by worshiping Your lotus feet and who are so merciful upon the conditioned souls. I think that Your real benediction will be to allow me to associate with such devotees. PURPORT The Ganges water is celebrated as being able to eradicate all kinds of sinful reactions. In other words, when a person takes his bath in the Ganges, he becomes freed from all life's contaminations. The Ganges water is celebrated in this way because it emanates from the lotus feet of the Supreme Personality of Godhead. Similarly, those who are directly in touch with the lotus feet of 450 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the Supreme Personality of Godhead and who are absorbed in the chanting of His glories are freed from all material contamination. Such unalloyed devotees are able to show mercy to the common conditioned soul. Çréla Våndävana däsa Öhäkura has sung that the devotees of Lord Caitanya are so powerful that each one of them can deliver a universe. In other words, it is the business of devotees to preach the glories of the Lord and deliver all conditioned souls to the platform of çuddha-sattva, pure goodness. Here the word su-sattva means çuddha-sattva, the transcendental stage beyond material goodness. By his exemplary prayers, Lord Çiva teaches us that our best course it to take shelter of Lord Viñëu and His Vaiñëava devotees. TEXT 59 Na YaSYa icta& bihrQaRiv>a]Ma& TaMaaeGauhaYaa& c ivéuÖMaaivXaTa( ) YaÙi¢-YaaeGaaNauGa*hqTaMaÅSaa MauiNaivRcíe NaNau Ta}a Tae GaiTaMa( )) 59 )) na yasya cittaà bahir-artha-vibhramaà tamo-guhäyäà ca viçuddham äviçat yad-bhakti-yogänugåhétam aïjasä munir vicañöe nanu tatra te gatim SYNONYMS na—never; yasya—whose; cittam—heart; bahiù—external; artha—interest; vibhramam—bewildered; tamaù—darkness; guhäyäm—in the hole; ca—also; viçuddham—purified; äviçat—entered; yat—that; bhakti-yoga—devotional service; anugåhétam—being favored by; aïjasä—happily; muniù—the thoughtful; vicañöe—sees; nanu—however; tatra—there; te—Your; 451 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

gatim—activities. TRANSLATION The devotee whose heart has been completely cleansed by the process of devotional service and who is favored by Bhaktidevé does not become bewildered by the external energy, which is just like a dark well. Being completely cleansed of all material contamination in this way, a devotee is able to understand very happily Your name, fame, form, activities, etc. PURPORT As stated in Çrémad-Bhägavatam (3.25.25): satäà prasaìgän mama vérya-saàvido bhavanti håt-karëa-rasäyanäù kathäù taj-joñaëäd äçv apavarga-vartmani çraddhä ratir bhaktir anukramiñyati Simply by the association of pure devotees one can understand the transcendental name, fame, quality and activities of the Supreme Personality of Godhead. Çré Caitanya Mahäprabhu has repeatedly said: 'sädhu-saìga', 'sädhu-saìga'—sarva-çästre kaya lava-mätra sädhu-saìge sarva-siddhi haya (Cc. Madhya 22.54) Simply by associating with a pure devotee, one becomes wonderfully advanced in Kåñëa consciousness. Sädhu-saìga, or association with a devotee, means always engaging in Kåñëa consciousness by chanting the Hare Kåñëa mantra and by acting for Kåñëa. Specifically, chanting the Hare Kåñëa mantra purifies one, and this chanting is therefore recommended by Çré Caitanya Mahäprabhu. Ceto-darpaëa-märjanam: [Cc. Antya 20.12] by chanting the 452 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

names of Kåñëa, the mirror of the heart is cleansed, and the devotee loses interest in everything external. When one is influenced by the external energy of the Lord, his heart is impure. When one's heart is not pure, he cannot see how things are related to the Supreme Personality of Godhead. Idaà hi viçvaà bhagavän ivetaraù (SB 1.5.20). He whose heart is purified can see that the whole cosmic manifestation is but the Supreme Personality of Godhead, but he whose heart is contaminated sees things differently. Therefore by sat-saìga, or association with devotees, one becomes perfectly pure in heart. One who is pure in heart is never attracted by the external energy, which urges the individual soul to try to dominate material nature. The pure heart of a devotee is never disturbed when he executes devotional service in the form of hearing, chanting, remembering, etc. In all, there are nine processes one can follow in the execution of devotional service. In any case, a pure-hearted devotee is never disturbed. The bhakti-yoga process must be carried out by avoiding the ten offenses one can commit while chanting the mahä-mantra and the sixty-four offenses one can commit while worshiping the Deity. When a devotee strictly follows the rules and regulations, Bhaktidevé becomes very much satisfied with him, and at that time he is never disturbed by anything external. A devotee is also called a muni. The word muni means "thoughtful." A devotee is as thoughtful as a nondevotee is speculative. The nondevotee's speculation is impure, but a devotee's thoughts are pure. Lord Kapila and Çukadeva Gosvämé are also called muni, and Vyäsadeva is addressed as Mahämuni. A devotee is addressed as muni, or thoughtful, when he purely understands the Supreme Personality of Godhead. The conclusion is that when one's heart is purified by the association of devotees and by the avoidance of the offenses committed when chanting and worshiping the Lord, the transcendental name, form and activities of the Lord are revealed by the Lord. TEXT 60 453 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Ya}aed& VYaJYaTae ivì& ivìiSMaàv>aaiTa YaTa( ) TaTa( Tv& b]ø Par& JYaaeiTarak-aXaiMav ivSTa*TaMa( )) 60 )) yatredaà vyajyate viçvaà viçvasminn avabhäti yat tat tvaà brahma paraà jyotir äkäçam iva viståtam SYNONYMS yatra—where; idam—this; vyajyate—manifested; viçvam—the viçvasmin—in the cosmic manifestation; avabhäti—is manifested; tat—that; tvam—You; brahma—the impersonal param—transcendental; jyotiù—effulgence; äkäçam—sky; viståtam—spread.

universe; yat—that; Brahman; iva—like;

TRANSLATION My dear Lord, the impersonal Brahman spreads everywhere, like the sunshine or the sky. And that impersonal Brahman, which spreads throughout the universe and in which the entire universe is manifested, is You. PURPORT In Vedic literature it is said that everything is Brahman and nothing else. The whole cosmic manifestation rests on the Brahman effulgence. The impersonalists, however, cannot understand how such a huge cosmic manifestation can rest on a person. Thus this inconceivable power of the Supreme Personality of Godhead is not understood by the impersonalists; therefore they are puzzled and always denying that the Absolute Truth is a person. This wrong impression is cleared by Lord Çiva himself, who says that the impersonal Brahman, which is spread all over the universe, is nothing but 454 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the Supreme Lord Himself. Here it is clearly said that the Lord is spread everywhere, just like the sunshine, by virtue of His Brahman feature. This example is very easy to understand. All the planetary systems are resting upon the sunshine, yet the sunshine and the source of sunshine are aloof from the planetary manifestations. Similarly, the sky or air is spread everywhere; air is within a pot, but it also touches filthy places and sanctified places alike. In any case, the sky is uncontaminated. The sunshine also touches filthy places and sanctified places, and both are actually produced by the sun, but in any case the sun is aloof from all filthy things. Similarly, the Lord exists everywhere. There are pious things and impious things, but in the çästras the pious things are described as the front of the Supreme Lord, whereas impious things are described as the back of the Supreme Personality of Godhead. In Bhagavad-gétä (9.4) the Lord clearly says: mayä tatam idaà sarvaà jagad avyakta-mürtinä mat-sthäni sarva-bhütäni na cähaà teñv avasthitaù "By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." This verse of Bhagavad-gétä explains that the Lord is spread everywhere by virtue of His Brahman feature. Everything rests in Him, yet He is not there. The conclusion is that without bhakti-yoga, without rendering devotional service to the Lord, even an impersonalist cannot understand the brahma-tattva, the Brahman feature. In the Vedänta-sütra it is stated: athäto brahma jijïäsä. This means that Brahman, Paramätmä or Parabrahman should be understood. In Çrémad-Bhägavatam also the Absolute Truth is described as the one without a second, but He is realized in three features—impersonal Brahman, localized Paramätmä and the Supreme Personality of Godhead. The Supreme Personality of Godhead is the ultimate issue, and in this verse Lord Çiva confirms that ultimately the Absolute Truth is a person. He clearly says: 455 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tat tvaà brahma paraà jyotir äkäçam iva viståtam. Here is a common example: a successful businessman may have many factories and offices, and everything rests on his order. If someone says that the entire business rests on such-and-such a person, it does not mean that the person is bearing all the factories and offices on his head. Rather, it is understood that by his brain or his energetic expansion, the business is running without interruption. Similarly, it is the brain and energy of the Supreme Personality of Godhead that carry on the complete manifestation of the material and spiritual worlds. The philosophy of monism, explained here very clearly, adjusts itself to the fact that the supreme source of all energy is the Supreme Personality of Godhead, Kåñëa. This is described very clearly. It is also stated how the impersonal feature of Kåñëa can be understood: raso 'ham apsu kaunteya prabhäsmi çaçi-süryayoù praëavaù sarva-vedeñu çabdaù khe pauruñaà nåñu "O son of Kunté [Arjuna], I am the taste of water, the light of the sun and moon, the syllable oà in the Vedic mantras; I am the sound in ether and ability in man." (Bg. 7.8) In this way Kåñëa can be understood as the mystic power in everything. TEXT 61 Yaae MaaYaYaed& PauåæPaYaaSa*Jad( ib>aiTaR >aUYa" +aPaYaTYaivi§-Ya" ) YaÙedbuiÖ" SaidvaTMadu"SQaYaa TvMaaTMaTaN}a& >aGavNa( Pa[TaqMaih )) 61 )) yo mäyayedaà puru-rüpayäsåjad 456 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bibharti bhüyaù kñapayaty avikriyaù yad-bheda-buddhiù sad ivätma-duùsthayä tvam ätma-tantraà bhagavan pratémahi SYNONYMS yaù—one who; mäyayä—by His energy; idam—this; puru—manifold; rüpayä—manifestation; asåjat—created; bibharti—maintains; bhüyaù—again; kñapayati—annihilates; avikriyaù—without being altered; yat—that; bheda-buddhiù—sense of differentiation; sat—eternal; iva—like; ätma-duùsthayä—giving trouble to oneself; tvam—unto You; ätma-tantram—fully self-independent; bhagavan—O Lord, Supreme Personality of Godhead; pratémahi—I can understand. TRANSLATION My dear Lord, You have manifold energies, and these energies are manifested in manifold forms. With such energies You have also created this cosmic manifestation, and although You maintain it as if it were permanent, You ultimately annihilate it. Although You are never disturbed by such changes and alterations, the living entities are disturbed by them, and therefore they find the cosmic manifestation to be different or separated from You. My Lord, You are always independent, and I can clearly see this fact. PURPORT It is clearly explained that Lord Kåñëa has multienergies, which can be grouped into three: namely the external energy, the internal energy and the marginal energy. There are also different cosmic manifestations—namely the spiritual world and the material world—as well as different types of living entities. Some living entities are conditioned, and others are eternally free. The eternally free living entities are called nitya-mukta, for they never come 457 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

in contact with the material energy. However, some living entities are conditioned in this material world, and thus they think themselves separated from the Supreme Lord. Due to their contact with the material energy, their existence is always troublesome. Being always in distress, the conditioned soul considers the material energy to be very much disturbing. This fact is explained by a Vaiñëava kavi, or poet: kåñëa bhuli' sei jéva anädi-bahirmukha ataeva mäyä täre deya saàsära-duùkha [Cc. Madhya 20.117] When the living entity forgets the Supreme Lord and wants to enjoy himself independently, imitating the Supreme Lord, he is captured by the false notion that he is the enjoyer and is separated from the Supreme Lord. This material energy is therefore very much troublesome to the spiritual energy, the living entity, but the material energy is never troublesome to the Supreme Lord. Indeed, for the Supreme Lord, both material and spiritual energy are the same. In this verse Lord Çiva explains that the material energy is never troublesome to the Supreme Lord. The Supreme Lord is always independent, but because the living entities are not independent—due to their false idea of becoming independently happy—the material energy is troublesome. Consequently the material energy creates differentiation. Because the Mäyävädé philosophers cannot understand this, they want to be relieved from the material energy. However, because a Vaiñëava philosopher is in full knowledge of the Supreme Personality of Godhead, he finds no disturbance even in the material energy. This is because he knows how to utilize the material energy for the service of the Lord. In the government, the criminal department and civil department may appear different in the eyes of the citizens, but in the eyes of the government both departments are one and the same. The criminal department is troublesome for the criminal but not for the obedient citizen. Similarly, this material energy is troublesome for the conditioned soul, but it has nothing to do with the liberated souls who are 458 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

engaged in the service of the Lord. Through the puruña-avatära Mahä-Viñëu, the Supreme Personality of Godhead created the whole cosmic manifestation. Simply by breathing out all the universes, the Lord creates and maintains the cosmic manifestation as Lord Viñëu. Then as Saìkarñaëa, He annihilates the cosmic manifestation. Yet despite the creation, maintenance and destruction of the cosmos, the Lord is not affected. The various activities of the Lord must be very disturbing to the tiny living entities, but since the Lord is supremely great, He is never affected. Lord Çiva or any other pure devotee can see this clearly without being blinded by bheda-buddhi, or differentiation. For a devotee, the Lord is the supreme spirit soul. Since He is supremely powerful, His various powers are also spiritual. For a devotee, there is nothing material, for material existence only means forgetfulness of the Supreme Personality of Godhead. TEXT 62 i§-Yaak-l/aPaEirdMaev YaaeiGaNa" é[ÖaiNvTaa" SaaDau YaJaiNTa iSaÖYae ) >aUTaeiNd]YaaNTa"k-raÛTae ) MahaNah& %& MaådiGanvaDaRra" SaurzRYaae >aUTaGaa& ivzYaezu l/al/SaMa( ) TvMaPa[Mata" SahSaai>aPaÛSae +auçeil/haNaae_ihirva%uMaNTak-" )) 66 ))

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pramattam uccair iti kåtya-cintayä pravåddha-lobhaà viñayeñu lälasam tvam apramattaù sahasäbhipadyase kñul-lelihäno 'hir iväkhum antakaù SYNONYMS pramattam—persons who are mad; uccaiù—loudly; iti—thus; kåtya—to be done; cintayä—by such desire; pravåddha—very much advanced; lobham—greed; viñayeñu—in material enjoyment; lälasam—so desiring; tvam—Your Lordship; apramattaù—completely in transcendence; sahasä—all of a sudden; abhipadyase—seizes them; kñut—hungry; lelihänaù—by the greedy tongue; ahiù—snake; iva—like; äkhum—mouse; antakaù—destroyer. TRANSLATION My dear Lord, all living entities within this material world are mad after planning for things, and they are always busy with a desire to do this or that. This is due to uncontrollable greed. The greed for material enjoyment is always existing in the living entity, but Your Lordship is always alert, and in due course of time You strike him, just as a snake seizes a mouse and very easily swallows him. PURPORT Everyone is greedy, and everyone makes plans for material enjoyment. In his lust for material enjoyment, the living entity is described as a madman. As stated in Bhagavad-gétä (3.27): prakåteù kriyamäëäni guëaiù karmäëi sarvaçaù ahaìkära-vimüòhätmä 471 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

kartäham iti manyate "The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities which are in actuality carried out by nature." Everything is enacted by the laws of nature, and these laws are under the direction of the Supreme Personality of Godhead. The atheists, or unintelligent men, do not know this. They are busy making their own plans, and big nations are busy expanding their empires. And yet we know that in due course of time many empires have come into existence and been destroyed. Many aristocratic families were created by people in their extreme madness, but we can see that in the course of time those families and empires have all been destroyed. But still the foolish atheists do not accept the supreme authority of the Lord. Such foolish people unnecessarily concoct their own duties without referring to the supreme authority of the Lord. The so-called political leaders are busy making plans to advance the material prosperity of their nation, but factually these political leaders only want an exalted position for themselves. Due to their greed for material position, they falsely present themselves as leaders before the people and collect their votes, although they are completely under the grip of the laws of material nature. These are some of the faults of modern civilization. Without taking to God consciousness and accepting the authority of the Lord, the living entities become ultimately confused and frustrated in their planmaking attempts. Due to their unauthorized plans for economic development, the price of commodities is rising daily all over the world, so much so that is has become difficult for the poorer classes, and they are suffering the consequences. And due to lack of Kåñëa consciousness, people are being fooled by so-called leaders and planmakers. Consequently, the sufferings of the people are increasing. According to the laws of nature, which are backed by the Lord, nothing can be permanent within this material world; therefore everyone should be allowed to take shelter of the Absolute in order to be saved. In this regard, Lord Kåñëa 472 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

says in Bhagavad-gétä (5.29): bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram suhådaà sarva-bhütänäà jïätvä mäà çäntim åcchati "The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries." If one wants peace of mind and tranquillity in society, he must accept the fact that the real enjoyer is the Supreme Personality of Godhead. The Lord is the proprietor of everything all over the universe, and He is the supreme friend of all living entities as well. By understanding this, people can become happy and peaceful individually and collectively. TEXT 67 k-STvTPadaBJa& ivJahaiTa Paiad]& vae ivéuÖa Na*PaNaNdNaa" ) SvDaMaRMaNauiTaïNTaae >aGavTYaiPaRTaaXaYaa" )) 69 )) idaà japata bhadraà vo viçuddhä nåpa-nandanäù sva-dharmam anutiñöhanto bhagavaty arpitäçayäù SYNONYMS idam—this; japata—while chanting; bhadram—all auspiciousness; vaù—all of you; viçuddhäù—purified; nåpa-nandanäù—the sons of the King; sva-dharmam—one's occupational duties; anutiñöhantaù—executing; bhagavati—unto the Supreme Personality of Godhead; arpita—given up; äçayäù—possessing all kinds of faithfulness. TRANSLATION My dear sons of the King, just execute your occupational duty as kings with a pure heart. Just chant this prayer fixing your mind on the lotus feet of the Lord. That will bring you all good fortune, for the Lord will be very much pleased with you. PURPORT The prayers offered by Lord Çiva are very authoritative and significant. 478 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Simply by offering prayers to the Supreme Lord one can become perfect, even though engaged in his occupational duty. The real purpose of life is to become a devotee of the Lord. It does not matter where one is situated. Whether one is a brähmaëa, kñatriya, vaiçya, çüdra, American, Englishman, Indian, etc., one can execute devotional service anywhere and everywhere in the material existence simply by offering prayers unto the Supreme Personality of Godhead. The Hare Kåñëa mahä-mantra is also a prayer, for a prayer addresses the Supreme Personality of Godhead by His name and invokes good fortune by petitioning the Lord to allow one to engage in His devotional service. The Hare Kåñëa mahä-mantra also says, "My dear Lord Kåñëa, my dear Lord Räma, O energy of the Lord, Hare, kindly engage me in Your service." Although one may be situated in a lowly position, he can execute devotional service under any circumstance, as stated, ahaituky apratihatä: "Devotional service cannot be checked by any material condition." (SB 1.2.6) Lord Caitanya Mahäprabhu also recommended this process: jïäne prayäsam udapäsya namanta eva jévanti san-mukharitäà bhavadéya-värtäm sthäne sthitäù çruti-gatäà tanu-väì-manobhir ye präyaço 'jita jito 'py asi tais tri-lokyäm (SB 10.14.3) One may remain situated in his own place or his own occupational duty and still lend his ear to receive the message of the Lord from realized souls. The Kåñëa conscious movement is based on this principle, and we are opening centers all over the world to give everyone a chance to hear the message of Lord Kåñëa in order to go back home, back to Godhead. TEXT 70 TaMaevaTMaaNaMaaTMaSQa& SavR>aUTaeZvviSQaTaMa( ) 479 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PaUJaYaß& Ga*aaTa( )) 77 )) vindate puruño 'muñmäd yad yad icchaty asatvaram mad-géta-gétät suprétäc chreyasäm eka-vallabhät SYNONYMS vindate—achieves; puruñaù—a devotee; amuñmät—from the Personality of Godhead; yat yat—that which; icchati—desires; asatvaram—being fixed; mat-géta—sung by me; gétät—by the song; su-prétät—from the Lord, who is very pleased; çreyasäm—of all benediction; eka—one; vallabhät—from the dearmost. TRANSLATION The Supreme Personality of Godhead is the dearmost objective of all auspicious benedictions. A human being who sings this song sung by me can please the Supreme Personality of Godhead. Such a devotee, being fixed in the Lord's devotional service, can acquire whatever he wants from the Supreme Lord. PURPORT As stated in Bhagavad-gétä (6.22), yaà labdhvä cäparaà läbhaà manyate nädhikaà tataù: if one can attain the favor of the Supreme Personality of Godhead, he has nothing to aspire for, nor does he desire any other gain. When Dhruva Mahäräja became perfect by austerity and saw the Supreme Personality of Godhead face to face, he was offered any kind of benediction he wanted. However, Dhruva replied that he did not want anything, for he was 493 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

perfectly satisfied with the benediction of seeing the Lord. Except for the service of the Supreme Lord, whatever we want is called illusion, mäyä. Çré Caitanya Mahäprabhu said: jévera 'svarüpa' haya-kåñëera 'nitya-däsa' (Cc. Madhya 20.108). Every living entity is an eternal servant of the Lord; therefore when one engages in the service of the Lord, he realizes the highest perfection of life. A faithful servant can fulfill any desire by the grace of the master, and one who engages in the transcendental loving service of the Lord has nothing to aspire for separately. All his desires are fulfilled simply by engaging constantly in the Lord's loving service. Lord Çiva shows us that any devotee can be successful simply by chanting the prayers which he has recited. TEXT 78 wd& Ya" k-LYa oTQaaYa Pa[aÅil/" é[ÖYaaiNvTa" ) é*aGavaNa( baihRzdEri>aPaUiJaTa" ) PaXYaTaa& raJaPau}aaaaGa Par& k-MaaRPaivÖDaq" ) b]Uih Mae ivMal&/ jaNa& YaeNa MauCYaeYa k-MaRi>a" )) 5 )) räjoväca na jänämi mahä-bhäga paraà karmäpaviddha-dhéù brühi me vimalaà jïänaà yena mucyeya karmabhiù SYNONYMS räjä uväca—the King replied; na—not; jänämi—I know; mahä-bhäga—O great soul; param—transcendental; karma—by fruitive activities; apaviddha—being pierced; dhéù—my intelligence; brühi—please tell; me—to me; vimalam—spotless; jïänam—knowledge; yena—by which; mucyeya—I can get relief; karmabhiù—from the fruitive activities. TRANSLATION The King replied: O great soul, Närada, my intelligence is entangled in fruitive activities; therefore I do not know the ultimate goal of life. Kindly instruct me in pure knowledge so that I can get out of the entanglement of fruitive activities. PURPORT Çré Narottama däsa Öhäkura has sung: sat-saìga chäòi' kainu asate viläsa te-käraëe lägila ye karma-bandha-phäìsa

504 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

As long as a person is entangled in fruitive activities, he is bound to accept one body after another. This is called karma-bandha-phäìsa—entanglement in fruitive activities. It does not matter whether one is engaged in pious or impious activities, for both are causes for further entanglement in material bodies. By pious activities one can take birth in a rich family and get a good education and a beautiful body, but this does not mean that the distresses of life are ultimately eliminated. In the Western countries it is not unusual for one to take birth in a rich aristocratic family, nor is it unusual for one to have a good education and a very beautiful body, but this does not mean that Westerners are free from the distresses of life. Although at the present moment the younger generation in Western countries has sufficient education, beauty and wealth, and although there is enough food, clothing, and facilities for sense gratification, they are in distress. Indeed, they are so distressed that they become hippies, and the laws of nature force them to accept a wretched life. Thus they go about unclean and without shelter or food, and they are forced to sleep in the street. It can be concluded that one cannot become happy by simply performing pious activities. It is not a fact that those who are born with a silver spoon in their mouth are free from the material miseries of birth, old age, disease and death. The conclusion is that one cannot be happy by simply executing pious or impious activities. Such activities simply cause entanglement and transmigration from one body to another. Narottama däsa Öhäkura calls this karma-bandha-phäìsa. King Präcénabarhiñat admitted this fact and frankly asked Närada Muni how he could get out of this karma-bandha-phäìsa, entanglement in fruitive activities. This is actually the stage of knowledge indicated in the first verse of Vedänta-sütra: athäto brahma jijïäsä. When one actually reaches the platform of frustration in an attempt to discharge karma-bandha-phäìsa, he inquires about the real value of life, which is called brahma jijïäsä. In order to inquire about the ultimate goal of life, the Vedas enjoin, tad-vijïänärthaà sa gurum eväbhigacchet: [MU 1.2.12(12)] "In order to understand the transcendental science, one must approach a bona fide spiritual master." 505 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

King Präcénabarhiñat found the best spiritual master, Närada Muni, and he therefore asked him about that knowledge by which one can get out of the entanglement of karma-bandha-phäìsa, fruitive activities. This is the actual business of human life. Jévasya tattva jijïäsä närtho yaç ceha karmabhiù. As stated in the Second Chapter of the First Canto of Çrémad-Bhägavatam (1.2.10), a human being's only business is inquiring from a bona fide spiritual master about extrication from the entanglement of karma-bandha-phäìsa. TEXT 6 Ga*hezu kU-$=DaMaeRzu Pau}adarDaNaaQaRDaq" ) Na Par& ivNdTae MaU!ae >a]aMYaNa( Sa&SaarvTMaRSau )) 6 )) gåheñu küöa-dharmeñu putra-dära-dhanärtha-dhéù na paraà vindate müòho bhrämyan saàsära-vartmasu SYNONYMS gåheñu—in family life; küöa-dharmeñu—in false occupational duties; putra—sons; dära—wife; dhana—wealth; artha—the goal of life; dhéù—one who considers; na—not; param—transcendence; vindate—achieves; müòhaù—rascal; bhrämyan—wandering; saàsära—of material existence; vartmasu—on the paths. TRANSLATION Those who are interested only in a so-called beautiful life—namely remaining as a householder entangled by sons and a wife and searching after wealth—think that such things are life's ultimate goal. Such people simply 506 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

wander in different types of bodies throughout this material existence without finding out the ultimate goal of life. PURPORT Those who are too much attached to family life—which consists of entanglement with wife, children, wealth and home—are engaged in küöa-dharma, pseudo duties. Prahläda Mahäräja has likened these pseudo occupational duties to a dark well (andha-küpam). Prahläda has purposefully spoken of this dark well because if one falls into this well, he will die. He may cry for help, but no one will hear him or come to rescue him. The words bhrämyan saàsära-vartmasu are significant. In Caitanya-caritämåta (Madhya 19.151), Çré Caitanya Mahäprabhu very clearly explains: brahmäëòa bhramite kona bhägyavän jéva. All living entities are wandering in different types of bodies throughout different planets, and if, in the course of their wanderings, they come in contact with a devotee by the direction of the Supreme Personality of Godhead, their lives become successful. Even though King Präcénabarhiñat was engaged in fruitive activity, the great sage Närada appeared before him. The King was very fortunate to be able to associate with Närada, who enlightened him in spiritual knowledge. It is the duty of all saintly persons to follow in the footsteps of Närada Muni and travel all over the world to every country and village just to instruct illusioned persons about the goal of life and to save them from the entanglement of karma-bandha, fruitive activity. TEXT 7 Naard ovac >aae >aae" Pa[JaaPaTae raJaNa( PaéUNa( PaXYa TvYaaßre ) Sa&jaiPaTaaÅqvSaºaiàga*RaUTSa ivMaNaa wv )) 11 )) so 'nveñamäëaù çaraëaà babhräma påthivéà prabhuù nänurüpaà yadävindad abhüt sa vimanä iva SYNONYMS saù—that King Puraïjana; anveñamäëaù—searching after; çaraëam—shelter; babhräma—traveled over; påthivém—the whole planet earth; prabhuù—to become an independent master; na—never; anurüpam—to his liking; yadä—when; avindat—he could find; abhüt—became; saù—he; vimanäù—morose; iva—like. TRANSLATION King Puraïjana began to search for a suitable place to live, and thus he traveled all over the world. Even after a great deal of traveling, he could not find a place just to his liking. Finally he became morose and disappointed. PURPORT The travelings of Puraïjana are similar to the travelings of the modern hippies. Generally hippies are sons of great fathers and great families. It is not that they are always poor. But some way or another they abandon the shelter of their rich fathers and travel all over the world. As stated in this verse, the living entity wants to become a prabhu, or master. The word prabhu means "master," but actually the living entity is not a master; he is the eternal servant of God. When the living entity abandons the shelter of God, Kåñëa, and tries to become a prabhu independently, he travels all over the creation. There are 516 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

8,400,000 species of life and millions and millions and trillions of planets within the creation. The living entity wanders throughout these various types of bodies and throughout different planets, and thus he is like King Puraïjana, who traveled all over the world looking for a suitable place to live. Çré Narottama däsa Öhäkura has sung, karma-käëòa, jïäna-käëòa, kevala viñera bhäëòa: "The path of karma-käëòa [fruitive activities] and the path of jïäna-käëòa [speculation] are just like strong pots of poison." Amåta baliyä yebä khäya, nänä yoni sadä phire: "A person who mistakes this poison to be nectar and drinks it travels in different species of life." Kadarya bhakñaëa kare: "And, according to his body, he eats all types of abominable things." For instance, when the living entity is in the body of a hog, he eats stool. When the living entity is in the body of a crow, he eats all kinds of refuse, even pus and mucus, and enjoys it. Thus Narottama däsa Öhäkura points out that the living entity travels in different types of bodies and eats all kinds of abominable things. When he does not become ultimately happy, he becomes morose or takes to the ways of hippies. Thus in this verse it is said (na anurüpam) that the King could never find a place suitable for his purposes. This is because in any form of life and on any planet in the material world, a living entity cannot be happy because everything in the material world is unsuitable for the spirit soul. As stated in this verse, the living entity independently wants to become a prabhu, but as soon as he gives up this idea and becomes a servant of God, Kåñëa, his happiness immediately begins. Therefore Çréla Bhaktivinoda Öhäkura sings: miche mäyära vaçe, yäccha bhese', khäccha häbuòubu, bhäi "My dear living entity, why are you being carried away by the waves of mäyä?" As stated in the Bhagavad-gétä (18.61): éçvaraù sarva-bhütänäà håd-deçe 'rjuna tiñöhati 517 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bhrämayan sarva-bhütäni yanträrüòhäni mäyayä "The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." The living entity is carried in the machine of the body through so many species of life on so many planets. Therefore Bhaktivinoda Öhäkura asks the living entity why he is being carried away in these bodily machines to be placed in so many different circumstances. He advises that one surmount the waves of mäyä by surrendering unto Kåñëa. jéva kåñëa-däsa, ei viçväsa, karle ta' ära duùkha näi As soon as we confront Kåñëa, Kåñëa advises: sarva-dharmän parityajya mäm ekaà çaraëaà vraja ahaà tväà sarva-päpebhyo mokñayiñyämi mä çucaù "Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." (Bg. 18.66) Thus we are immediately relieved from traveling from one body to another and from one planet to another. Çré Caitanya Mahäprabhu says: brahmäëòa bhramite kona bhägyavän jéva (Cc. Madhya 19.151). If, while traveling, a living entity becomes fortunate enough to become blessed by the association of devotees and to come to Kåñëa consciousness, his real life actually begins. This Kåñëa consciousness movement is giving all wandering living entities a chance to take to the shelter of Kåñëa and thus become happy. In this verse the words vimanä iva are very significant. In this material world even the great King of heaven is also full of anxiety. If even Lord 518 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Brahmä is full of anxiety, what of these ordinary living entities who are working within this planet? Bhagavad-gétä (8.16) confirms: äbrahma-bhuvanäl lokäù punar ävartino 'rjuna "From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place." In the material world a living entity is never satisfied. Even in the position of Brahmä or in the position of Indra or Candra, one is full of anxiety simply because he has accepted this material world as a place of happiness. TEXT 12 Na SaaDau MaeNae Taa" SavaR >aUTale/ YaavTaq" Paur" ) k-aMaaNa( k-aMaYaMaaNaae_SaaE TaSYa TaSYaaePaPataYae )) 12 )) na sädhu mene täù sarvä bhütale yävatéù puraù kämän kämayamäno 'sau tasya tasyopapattaye SYNONYMS na—never; sädhu—good; mene—thought; täù—them; sarväù—all; bhü-tale—on this earth; yävatéù—all kinds of; puraù—residential houses; kämän—objects for sense enjoyment; kämayamänaù—desiring; asau—that King; tasya—his; tasya—his; upapattaye—for obtaining. TRANSLATION King Puraïjana had unlimited desires for sense enjoyment; consequently he 519 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

traveled all over the world to find a place where all his desires could be fulfilled. Unfortunately he found a feeling of insufficiency everywhere. PURPORT Çréla Vidyäpati, a great Vaiñëava poet, has sung: tätala saikate, väri-bindu-sama, suta-mita-ramaëé-samäje Material sense gratification, with society, friendship and love, is herein compared to a drop of water falling on a desert. A desert requires oceans of water to satisfy it, and if only a drop of water is supplied, what is its use? Similarly, the living entity is part and parcel of the Supreme Personality of Godhead, who, as stated in the Vedänta-sütra, is änandamayo 'bhyäsät, full of enjoyment. Being part and parcel of the Supreme Personality of Godhead, the living entity is also seeking complete enjoyment. However, complete enjoyment cannot be achieved separate from the Supreme Personality of Godhead. In his wanderings in the different species of life, the living entity may taste some type of enjoyment in one body or another, but full enjoyment of the senses cannot be obtained in any material body. Thus Puraïjana, the living entity, wanders in different types of bodies, but everywhere meets frustration in his attempt to enjoy. In other words, the spiritual spark covered by matter cannot fully enjoy the senses in any circumstance in material life. A deer may become absorbed in the musical sounds vibrated by the hunter, but the result is that it loses its life. Similarly, a fish is very expert in gratifying its tongue, but when it eats the bait offered by the fisherman, it loses its life. Even the elephant, who is so strong, is captured and loses its independence while satisfying its genitals with a female elephant. In each and every species of life, the living entity gets a body to satisfy various senses, but he cannot enjoy all his senses at one time. In the human form of life he gets an opportunity to enjoy all his senses pervertedly, but the result is that he becomes so harassed in his attempted sense gratification that he ultimately becomes morose. As he 520 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tries to satisfy his senses more and more, he becomes more and more entangled. TEXT 13 Sa Wk-da ihMavTaae di+aaÜaRi>aR" Paur& l/i+aTal/+aaYauR¢-a& ivd]uMaveidi>a" )) 16 )) sabhä-catvara-rathyäbhir äkréòäyatanäpaëaiù caitya-dhvaja-patäkäbhir yuktäà vidruma-vedibhiù SYNONYMS sabhä—assembly houses; catvara—squares; rathyäbhiù—by streets; äkréòa-äyatana—gambling houses; äpaëaiù—by shops; caitya—resting places; dhvaja-patäkäbhiù—with flags and festoons; yuktäm—decorated; vidruma—without trees; vedibhiù—with platforms. TRANSLATION In that city there were many assembly houses, street crossings, streets, restaurants, gambling houses, markets, resting places, flags, festoons and beautiful parks. All these surrounded the city. 526 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT In this way the capital is described. In the capital there are assembly houses and many squares, many street crossings, avenues and streets, many gambling places, markets and places of rest, all decorated with flags and festoons. The squares are surrounded with railings and are devoid of trees. The heart of the body can be compared to the assembly house, for the living entity is within the heart along with the Paramätmä, as stated in Bhagavad-gétä (15.15): sarvasya cähaà hådi sanniviñöo mattaù småtir jïänam apohanaà ca. The heart is the center of all remembrance, forgetfulness and deliberation. In the body the eyes, ears and nose are different places of attraction for sense enjoyment, and the streets for going hither and thither may be compared to different types of air blowing within the body. The yogic process for controlling the air within the body and the different nerves is called suñumnä, the path of liberation. The body is also a resting place because when the living entity becomes fatigued he takes rest within the body. The palms and the soles of the feet are compared to flags and festoons. TEXT 17 PauYaaRSTau baùaePavNae idVYad]uMal/Taaku-le/ ) NadiÜh(r)ail/ku-l/k-ael/ahl/Jal/aXaYae )) 17 )) puryäs tu bähyopavane divya-druma-latäkule nadad-vihaìgäli-kulakolähala-jaläçaye SYNONYMS puryäù—of that town; tu—then; bähya-upavane—in an outside garden; 527 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

divya—very nice; druma—trees; latä—creepers; nadat—vibrating; vihaìga—birds; ali—bees; kolähala—humming; jala-äçaye—with a lake.

äkule—filled kula—groups

with; of;

TRANSLATION On the outskirts of that city were many beautiful trees and creepers encircling a nice lake. Also surrounding that lake were many groups of birds and bees that were always chanting and humming. PURPORT Since the body is a great city, there must be various arrangements such as lakes and gardens for sense enjoyment. Of the various parts of the body, those which incite sexual impulses are referred to here indirectly. Because the body has genitals, when the living entity attains the right age—be he man or woman—he becomes agitated by the sex impulse. As long as one remains a child, he is not agitated by seeing a beautiful woman. Although the sense organs are present, unless the age is ripe there is no sex impulse. The favorable conditions surrounding the sex impulse are compared here to a garden or a nice solitary park. When one sees the opposite sex, naturally the sex impulse increases. It is said that if a man in a solitary place does not become agitated upon seeing a woman, he is to be considered a brahmacäré. But this practice is almost impossible. The sex impulse is so strong that even by seeing, touching or talking, coming into contact with, or even thinking of the opposite sex—even in so many subtle ways—one becomes sexually impelled. Consequently, a brahmacäré or sannyäsé is prohibited to associate with women, especially in a secret place. The çästras enjoin that one should not even talk to a woman in a secret place, even if she happens to be one's own daughter, sister or mother. The sex impulse is so strong that even if one is very learned, he becomes agitated in such circumstances. If this is the case, how can a young man in a nice park remain calm and quiet after seeing a beautiful young woman? 528 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 18 ihMaiNa‡RrivPa[uZMaTku-SauMaak-rvaYauNaa ) cl/TPa[val/iv$=PaNail/NaqTa$=SaMPaid )) 18 )) hima-nirjhara-vipruñmatkusumäkara-väyunä calat-praväla-viöapanaliné-taöa-sampadi SYNONYMS hima-nirjhara—from the icy mountain waterfall; vipruö-mat—carrying particles of water; kusuma-äkara—springtime; väyunä—by the air; calat—moving; praväla—branches; viöapa—trees; naliné-taöa—on the bank of the lake with lotus flowers; sampadi—opulent. TRANSLATION The branches of the trees standing on the bank of the lake received particles of water carried by the spring air from the falls coming down from the icy mountain. PURPORT In this verse the word hima-nirjhara is particularly significant. The waterfall represents a kind of liquid humor or rasa (relationship). In the body there are different types of humor, rasa or mellow. The supreme mellow (relationship) is called the sexual mellow (ädi-rasa). When this ädi-rasa, or sex desire, comes in contact with the spring air moved by Cupid, it becomes agitated. In other words, all these are representations of rüpa, rasa, gandha, 529 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

çabda and sparça. The wind is sparça, or touch. The waterfall is rasa, or taste. The spring air (kusumäkara) is smell. All these varieties of enjoyment make life very pleasing, and thus we become captivated by material existence. TEXT 19 NaaNaara*TYaEdRXai>araYaaNTaqMaekE-k-XaTaNaaYakE-" )) 20 )) yadåcchayägatäà tatra dadarça pramadottamäm bhåtyair daçabhir äyäntém ekaika-çata-näyakaiù SYNONYMS yadåcchayä—all of a sudden, without engagement; ägatäm—arrived; tatra—there; dadarça—he saw; pramadä—one woman; uttamäm—very beautiful; bhåtyaiù—surrounded by servants; daçabhiù—ten; äyäntém—coming forward; eka-eka—each one of them; çata—of hundreds; näyakaiù—the leaders. TRANSLATION While wandering here and there in that wonderful garden, King Puraïjana 531 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

suddenly came in contact with a very beautiful woman who was walking there without any engagement. She had ten servants with her, and each servant had hundreds of wives accompanying him. PURPORT The body has already been compared to a beautiful garden. During youth the sex impulse is awakened, and the intelligence, according to one's imagination, is prone to contact the opposite sex. In youth a man or woman is in search of the opposite sex by intelligence or imagination, if not directly. The intelligence influences the mind, and the mind controls the ten senses. Five of these senses gather knowledge, and five work directly. Each sense has many desires to be fulfilled. This is the position of the body and the owner of the body, puraïjana, who is within the body. TEXT 21 PaÄXaqzaRihNaa Gauáa& Pa[TaqhareaNaaMa( ) iòGDaeNaaPaa(r)Pau«eNa SPa*í" Pa[eMaaed(>a[Mad(>a[uva )) 25 )) täm äha lalitaà véraù savréòa-smita-çobhanäm snigdhenäpäìga-puìkhena spåñöaù premodbhramad-bhruvä SYNONYMS täm—unto her; äha—addressed; lalitam—very gently; véraù—the hero; sa-vréòa—with shyness; smita—smiling; çobhanäm—very beautiful; snigdhena—by sex desire; apäìga-puìkhena—by the arrow of glancing; spåñöaù—thus pierced; prema-udbhramat—exciting love; bhruvä—by the eyebrows. TRANSLATION Puraïjana, the hero, became attracted by the eyebrows and smiling face of the very beautiful girl and was immediately pierced by the arrows of her lusty desires. When she smiled shyly, she looked very beautiful to Puraïjana, who, although a hero, could not refrain from addressing her. PURPORT Every living entity is a hero in two ways. When he is a victim of the illusory energy, he works as a great hero in the material world, as a great leader, politician, businessman, industrialist, etc., and his heroic activities contribute to the material advancement of civilization. One can also become a hero by 538 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

being master of the senses, a gosvämé. Material activities are false heroic activities, whereas restraining the senses from material engagement is great heroism. However great a hero one may be in the material world, he can be immediately conquered by the lumps of flesh and blood known as the breasts of women. In the history of material activities there are many examples, like the Roman hero Antony, who became captivated by the beauty of Cleopatra. Similarly, a great hero in India named Baji Rao became a victim of a woman during the time of Maharashtrian politics, and he was defeated. From history we understand that formerly politicians used to employ beautiful girls who were trained as viña-kanyä. These girls had poison injected into their bodies from the beginning of their lives so that in due course of time they would become so immune to the poison and so poisonous themselves that simply by kissing a person they could kill him. These poisonous girls were engaged to see an enemy and kill him with a kiss. Thus there are many instances in human history of heroes who have been curbed simply by women. Being part and parcel of Kåñëa, the living entity is certainly a great hero, but due to his own weakness he becomes attracted to the material features. kåñëa-bahirmukha haïä bhoga-väïchä kare nikaöa-stha mäyä täre jäpaöiyä dhare It is said in the Prema-vivarta that when a living entity wants to enjoy material nature, he is immediately victimized by the material energy. A living entity is not forced to come into the material world. He makes his own choice, being attracted by beautiful women. Every living entity has the freedom to be attracted by material nature or to stand as a hero and resist that attraction. It is simply a question of the living entity's being attracted or not being attracted. There is no question of his being forced to come into contact with material energy. One who can keep himself steady and resist the attraction of material nature is certainly a hero and deserves to be called a gosvämé. Unless one is master of the senses, he cannot become a gosvämé. The living entity can take one of two positions in this world. He may become a servant of his senses, or 539 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

he may become master of them. By becoming a servant of the senses, one becomes a great material hero, and by becoming master of the senses, he becomes a gosvämé, or spiritual hero. TEXT 26 k-a Tv& k-ÅPal/aXaai+a k-SYaaSaqh ku-Ta" SaiTa ) wMaaMauPa Paurq& >aqå ik&- ick-IzRiSa Xa&Sa Mae )) 26 )) kä tvaà kaïja-paläçäkñi kasyäséha kutaù sati imäm upa puréà bhéru kià cikérñasi çaàsa me SYNONYMS kä—who; tvam—you; kaïja-paläça—like the petals of the lotus; akñi—eyes; kasya—whose; asi—you are; iha—here; kutaù—wherefrom; sati—O chaste one; imäm—this; upa—near; purém—city; bhéru—O timid one; kim—what; cikérñasi—you are trying to do; çaàsa—kindly explain; me—unto me. TRANSLATION My dear lotus-eyed, kindly explain to me where you are coming from, who you are, and whose daughter you are. You appear very chaste. What is the purpose of your coming here? What are you trying to do? Please explain all these things to me. PURPORT The first aphorism in the Vedänta-sütra is athäto brahma jijïäsä. In the human form of life one should put many questions to himself and to his 540 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

intelligence. In the various forms of life lower than human life the intelligence does not go beyond the range of life's primary necessities—namely eating, sleeping, mating and defending. Dogs, cats and tigers are always busy trying to find something to eat or a place to sleep, trying to defend and have sexual intercourse successfully. In the human form of life, however, one should be intelligent enough to ask what he is, why he has come into the world, what his duty is, who is the supreme controller, what is the difference between dull matter and the living entity, etc. There are so many questions, and the person who is actually intelligent should simply inquire about the supreme source of everything: athäto brahma jijïäsä. A living entity is always connected with a certain amount of intelligence, but in the human form of life the living entity must inquire about his spiritual identity. This is real human intelligence. It is said that one who is simply conscious of the body is no better than an animal, even though he be in the human form. In Bhagavad-gétä (15.15) Çré Kåñëa says, sarvasya cähaà hådi sanniviñöo mattaù småtir jïänam apohanaà ca: "I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." In the animal form the living entity is completely forgetful of his relationship with God. This is called apohanam, or forgetfulness. In the human form of life, however, consciousness is more greatly developed, and consequently the human being has a chance to understand his relationship with God. In the human form one should utilize his intelligence by asking all these questions, just as Puraïjana, the living entity, is asking the unknown girl where she has come from, what her business is, why she is present, etc. These are inquiries about ätma-tattva—self-realization. The conclusion is that unless a living entity is inquisitive about self-realization he is nothing but an animal. TEXT 27 k- WTae_NauPaQaa Yae Ta Wk-adXa Maha>a$=a" ) WTaa va l/l/Naa" Sau>a]u k-ae_Ya& Tae_ih" Paur"Sar" )) 27 )) 541 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ka ete 'nupathä ye ta ekädaça mahä-bhaöäù etä vä lalanäù subhru ko 'yaà te 'hiù puraù-saraù SYNONYMS ke—who; ete—all these; anupathäù—followers; ye—they who; te—your; ekädaça—eleven; mahä-bhaöäù—very powerful bodyguards; etäù—all of these; vä—also; lalanäù—women; su-bhru—O beautiful-eyed one; kaù—who; ayam—this; te—your; ahiù—the snake; puraù—in front; saraù—going. TRANSLATION My dear lotus-eyed, who are those eleven strong bodyguards with you, and who are those ten specific servants? Who are those women following the ten servants, and who is the snake that is preceding you? PURPORT The ten strong servants of the mind are the five working senses and the five knowledge-gathering senses. All these ten senses work under the aegis of the mind. The mind and the ten senses combine to become eleven strong bodyguards. The hundreds of women under the jurisdiction of the senses are addressed here as lalanäù. The mind works under the intelligence, and under the mind are the ten senses, and under the ten senses are innumerable desires to be fulfilled. All these, however, depend on the vital life-force, which is here represented by the snake. As long as the vital life-force is there, the mind works, and under the mind the senses work, and the senses give rise to so many material desires. Actually the living entity, known as puraïjana, is embarrassed by so much paraphernalia. All this paraphernalia simply constitutes different sources of anxiety, but one who is surrendered unto the Supreme Personality 542 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

of Godhead, and who leaves all business to Him, is freed from such anxieties. Therefore Prahläda Mahäräja advises a person who has taken to the materialistic way of life, which is never permanent but always temporary, to take shelter of the Supreme Personality of Godhead and leave aside all his so-called responsibilities in order to get free from all anxieties. TEXT 28 Tv& hvaGa]Maa PaiTa& ivicNvTaq ik&- MauiNavd]hae vNae ) Tvdx(iga[k-aMaaáSaMaSTak-aMa& Kv PaÚk-aeXa" PaiTaTa" k-raGa]aTa( )) 28 )) tvaà hrér bhaväny asy atha väg ramä patià vicinvaté kià munivad raho vane tvad-aìghri-kämäpta-samasta-kämaà kva padma-koçaù patitaù karägrät SYNONYMS tvam—you; hréù—shyness; bhaväné—the wife of Lord Çiva; asi—are; atha—rather; väk—Sarasvaté, the goddess of learning; ramä—the goddess of fortune; patim—husband; vicinvaté—searching after, thinking of; kim—are you; muni-vat—like a sage; rahaù—in this lonely place; vane—in the forest; tvat-aìghri—your feet; käma—desiring; äpta—achieved; samasta—all; kämam—desirable things; kva—where is; padma-koçaù—the lotus flower; patitaù—fallen; kara—of the hand; agrät—from the front portion, or palm. TRANSLATION My dear beautiful girl, you are exactly like the goddess of fortune or the wife 543 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

of Lord Çiva or the goddess of learning, the wife of Lord Brahmä. Although you must be one of them, I see that you are loitering in this forest. Indeed, you are as silent as the great sages. Is it that you are searching after your own husband? Whoever your husband may be, simply by understanding that you are so faithful to him, he will come to possess all opulences. I think you must be the goddess of fortune, but I do not see the lotus flower in your hand. Therefore I am asking you where you have thrown that lotus. PURPORT Everyone thinks that his intelligence is perfect. Sometimes one employs his intelligence in the worship of Umä, the wife of Lord Çiva, in order to obtain a beautiful wife. Sometimes, when one wants to become as learned as Lord Brahmä, he employs his intelligence in the worship of the goddess of learning, Sarasvaté. Sometimes, when one wishes to become as opulent as Lord Viñëu, he worships the goddess of fortune, Lakñmé. In this verse all these inquiries are made by King Puraïjana, the living entity who is bewildered and does not know how to employ his intelligence. Intelligence should be employed in the service of the Supreme Personality of Godhead. As soon as one uses his intelligence in this way, the goddess of fortune automatically becomes favorable to him. The goddess of fortune, Lakñmé, never remains without her husband, Lord Viñëu. Consequently, when one worships Lord Viñëu he automatically obtains the favor of the goddess of fortune. One should not, like Rävaëa, worship the goddess of fortune alone, for she cannot remain long without her husband. Thus her other name is Caïcalä, or restless. In this verse it is clear that Puraïjana is representing our intelligence while he is talking with the girl. He not only appreciated the shyness of the girl but actually became more and more attracted by that shyness. He was actually thinking of becoming her husband and consequently was asking her whether she was thinking of her prospective husband or whether she was married. This is an example of bhoga-icchä—the desire for enjoyment. One who is attracted by such desires becomes conditioned in this material world, and one who is not so 544 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

attracted attains liberation. King Puraïjana was appreciating the beauty of the girl as if she were the goddess of fortune, but at the same time he was careful to understand that the goddess of fortune cannot be enjoyed by anyone except Lord Viñëu. Since he doubted whether the girl was the goddess of fortune, he inquired about the lotus flower she was not holding. The material world is also the goddess of fortune because the material energy works under the direction of Lord Viñëu, as stated in Bhagavad-gétä (mayädhyakñeëa prakåtiù süyate sa-caräcaram). The material world cannot be enjoyed by any living entity. If one so desires to enjoy it, he immediately becomes a demon like Rävaëa, Hiraëyakaçipu or Kaàsa. Because Rävaëa wanted to enjoy the goddess of fortune, Sétädevé, he was vanquished with all his family, wealth and opulence. One can, however, enjoy that mäyä bestowed upon the living entity by Lord Viñëu. The satisfaction of one's senses and desires means enjoying mäyä, not the goddess of fortune. TEXT 29 NaaSaa& vraevRNYaTaMaa >auivSPa*k( PaurqiMaMaa& vqrvrea]k-MaRa]Mad(>a[uva ) TvYaaePaSa*íae >aGavaNMaNaae>av" Pa[baDaTae_QaaNauGa*haaNae )) 30 )) yad eña mäpäìga-vikhaëòitendriyaà savréòa-bhäva-smita-vibhramad-bhruvä tvayopasåñöo bhagavän mano-bhavaù prabädhate 'thänugåhäëa çobhane SYNONYMS yat—because; eñaù—this; mä—me; apäìga—by your glances; vikhaëòita—agitated; indriyam—whose senses or mind; sa-vréòa—with shyness; bhäva—affection; smita—smiling; vibhramat—bewildering; bhruvä—with eyebrows; tvayä—by you; upasåñöaù—being influenced; 547 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bhagavän—the most powerful; manaù-bhavaù—cupid; prabädhate—is harassing; atha—therefore; anugåhäëa—be merciful; çobhane—O very beautiful one. TRANSLATION Certainly your glancing upon me today has very much agitated my mind. Your smile, which is full of shyness but at the same time lusty, is agitating the most powerful cupid within me. Therefore, O most beautiful, I ask you to be merciful upon me. PURPORT Everyone has lusty desires within, and as soon as one is agitated by the movement of a beautiful woman's eyebrows, the cupid within immediately throws his arrow at the heart. Thus one is quickly conquered by the eyebrows of a beautiful woman. When one is agitated by lusty desires, his senses are attracted by all kinds of viñaya (enjoyable things like sound, touch, form, smell and taste). These attractive sense objects oblige one to come under the control of a woman. In this way the conditional life of a living entity begins. Conditional life means being under the control of a woman, and certainly the living entity is always at the mercy of a woman or a man. Thus living entities live in bondage to one another, and thus they continue this conditional, material life illusioned by mäyä. TEXT 31 TvdaNaNa& Sau>a]u SauTaarl/aecNa& VYaal/iMbNaql/al/k-v*NdSa&v*TaMa( ) oàqYa Mae dXaRYa vLGauvack&-

548 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Yad(v]q@Yaa Naai>aMau%& éuiciSMaTae )) 31 )) tvad-änanaà subhru sutära-locanaà vyälambi-nélälaka-vånda-saàvåtam unnéya me darçaya valgu-väcakaà yad vréòayä näbhimukhaà çuci-smite SYNONYMS tvat—your; änanam—face; su-bhru—having nice eyebrows; su-tära—with nice pupils; locanam—eyes; vyälambi—scattered; néla—bluish; alaka-vånda—by locks of hair; saàvåtam—surrounded; unnéya—having raised; me—unto me; darçaya—show; valgu-väcakam—having words very sweet to hear; yat—which face; vréòayä—by shyness; na—not; abhimukham—face to face; çuci-smite—O woman with lovely smiles. TRANSLATION My dear girl, your face is so beautiful with your nice eyebrows and eyes and with your bluish hair scattered about. In addition, very sweet sounds are coming from your mouth. Nonetheless, you are so covered with shyness that you do not see me face to face. I therefore request you, my dear girl, to smile and kindly raise your head to see me. PURPORT Such a speech is typical of a living entity attracted by the opposite sex. This is called bewilderment occasioned by becoming conditioned by material nature. When thus attracted by the beauty of the material energy, one becomes very eager to enjoy. This is elaborately described in this instance of Puraïjana's becoming attracted by the beautiful woman. In conditional life the living entity is attracted by a face, eyebrows or eyes, a voice or anything. In 549 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

short, everything becomes attractive. When a man or a woman is attracted by the opposite sex, it does not matter whether the opposite sex is beautiful or not. The lover sees everything beautiful in the face of the beloved and thus becomes attracted. This attraction causes the living entity to fall down in this material world. This is described in Bhagavad-gétä (7.27): icchä-dveña-samutthena dvandva-mohena bhärata sarva-bhütäni sammohaà sarge yänti parantapa "O scion of Bharata [Arjuna], O conqueror of the foe, all living entities are born into delusion, overcome by the dualities of desire and hate." This condition of life is called avidyä. Opposed to this avidyä is real knowledge. Çré Éçopaniñad distinguishes between vidyä and avidyä, knowledge and ignorance. By avidyä (ignorance) one becomes conditioned, and by vidyä (knowledge) one becomes liberated. Puraïjana admits herein that he is attracted by avidyä. Now he wishes to see the complete feature of avidyä and so requests the girl to raise her head so that he can see her face to face. He thus wishes to see the various features that make avidyä attractive. TEXT 32 Naard ovac wTQa& PaurÅNa& Naarq YaacMaaNaMaDaqrvTa( ) A>YaNaNdTa Ta& vqr& hSaNTaq vqr MaaeihTaa )) 32 )) närada uväca itthaà puraïjanaà näré yäcamänam adhéravat abhyanandata taà véraà 550 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

hasanté véra mohitä SYNONYMS näradaù uväca—the great sage Närada continued to speak; ittham—upon this; puraïjanam—unto Puraïjana; näré—the woman; yäcamänam—begging; adhéra-vat—being too impatient; abhyanandata—she addressed; tam—him; véram—the hero; hasanté—smiling; véra—O hero; mohitä—being attracted by him. TRANSLATION Närada continued: My dear King, when Puraïjana became so attracted and impatient to touch the girl and enjoy her, the girl also became attracted by his words and accepted his request by smiling. By this time she was certainly attracted by the King. PURPORT By this incident we can understand that when a man is aggressive and begins to woo a woman, the woman becomes attracted to the man. This process is described in the Bhägavatam (5.5.8) as puàsaù striyä mithuné-bhävam etam. This attraction is enacted on the platform of sexual life. Thus the sex impulse is the platform of material engagement. This conditional life, the platform of material sense enjoyment, is the cause of forgetfulness of spiritual life. In this way a living entity's original Kåñëa consciousness becomes covered or converted into material consciousness. Thus one engages in the business of sense gratification. TEXT 33 Na ivdaMa vYa& SaMYa¡-TaaRr& PauåzzR>a ) 551 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

AaTMaNaê ParSYaaiPa Gaae}a& NaaMa c YaTk*-TaMa( )) 33 )) na vidäma vayaà samyak kartäraà puruñarñabha ätmanaç ca parasyäpi gotraà näma ca yat-kåtam SYNONYMS na—do not; vidäma—know; vayam—I; samyak—perfectly; kartäram—maker; puruña-åñabha—O best of human beings; ätmanaù—of myself; ca—and; parasya—of others; api—also; gotram—family history; näma—name; ca—and; yat-kåtam—which has been made by whom. TRANSLATION The girl said: O best of human beings, I do not know who has begotten me. I cannot speak to you perfectly about this. Nor do I know the names or the origin of the associates with me. PURPORT The living entity is ignorant of his origin. He does not know why this material world was created, why others are working in this material world and what the ultimate source of this manifestation is. No one knows the answers to these questions, and this is called ignorance. By researching into the origin of life, important scientists are finding some chemical compositions or cellular combinations, but actually no one knows the original source of life within this material world. The phrase brahma jijïäsä is used to indicate an inquisitiveness to know the original source of our existence in this material world. No philosopher, scientist or politician actually knows wherefrom we have come, why we are here struggling so hard for existence and where we will go. 552 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Generally people are of the opinion that we are all here accidentally and that as soon as these bodies are finished all our dramatic activities will be finished and we will become zero. Such scientists and philosophers are impersonalists and voidists. In this verse the girl is expressing the actual position of the living entity. She cannot tell Puraïjana her father's name because she does not know from where she has come. Nor does she know why she is present in that place. She frankly says that she does not know anything about all this. This is the position of the living entity in the material world. There are so many scientists, philosophers and big leaders, but they do not know wherefrom they have come, nor do they know why they are busy within this material world to obtain a position of so-called happiness. In this material world we have many nice facilities for living, but we are so foolish that we do not ask who has made this world habitable for us and has arranged it so nicely. Everything is functioning in order, but people foolishly think that they are produced by chance in this material world and that after death they will become zero. They think that this beautiful place of habitation will automatically remain. TEXT 34 whaÛ SaNTaMaaTMaaNa& ivdaMa Na TaTa" ParMa( ) YaeNaeYa& iNaiMaRTaa vqr Paurq Xarauiv ) TaTSa(r)aeNMaiQaTajaNaae vE(c)-VYa& ParMa& YaYaaE )) 18 )) närada uväca puraïjanaù sva-mahiñéà nirékñyävadhutäà bhuvi tat-saìgonmathita-jïäno vaiklavyaà paramaà yayau SYNONYMS näradaù uväca—the great sage Närada spoke; puraïjanaù—King Puraïjana; sva-mahiñém—his own Queen; nirékñya—after seeing; avadhutäm—appearing like a mendicant; bhuvi—on the ground; tat—her; saìga—by association; unmathita—encouraged; jïänaù—whose knowledge; vaiklavyam—bewilderment; paramam—supreme; yayau—obtained. TRANSLATION The great sage Närada continued: My dear King Präcénabarhi, as soon as King Puraïjana saw his Queen lying on the ground, appearing like a mendicant, he immediately became bewildered. PURPORT In this verse the word avadhutäm is especially significant, for it refers to a mendicant who does not take care of his body. Since the Queen was lying on the ground without bedding and proper dress, King Puraïjana became very 628 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

much aggrieved. In other words, he repented that he had neglected his intelligence and had engaged himself in the forest in killing animals. In other words, when one's good intelligence is separated or neglected, he fully engages in sinful activities. Due to neglecting one's good intelligence, or Kåñëa consciousness, one becomes bewildered and engages in sinful activities. Upon realizing this, a man becomes repentant. Such repentance is described by Narottama däsa Öhäkura: hari hari viphale janama goìäinu manuñya-janama päiyä, rädhä-kåñëa nä bhajiyä, jäniyä çuniyä viña khäinu Narottama däsa Öhäkura herein says that he repents for having spoiled his human life and knowingly drunk poison. By not being Kåñëa conscious, one willingly drinks the poison of material life. The purport is that one certainly becomes addicted to sinful activities when he becomes devoid of his good chaste wife, or when he has lost his good sense and does not take to Kåñëa consciousness. TEXT 19 SaaNTvYaNa( ë+a>aqMaMaivMa*íMaPaeTaraGaMa( ) PaXYae STaNaaviPa éucaePahTaaE SauJaaTaaE ibMbaDar& ivGaTaku-x(ku=/MaPaªraGaMa( )) 25 )) vaktraà na te vitilakaà malinaà viharñaà saàrambha-bhémam avimåñöam apeta-rägam paçye stanäv api çucopahatau sujätau bimbädharaà vigata-kuìkuma-paìka-rägam SYNONYMS vaktram—face; na—never; te—your; vitilakam—without being decorated; 639 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

malinam—unclean; bhémam—dangerous; affection; paçye—I çucä-upahatau—wet bimba-adharam—red rägam—color.

viharñam—morose; saàrambha—with anger; avimåñöam—without luster; apeta-rägam—without have seen; stanau—your breasts; api—also; because of your tears; su-jätau—so nice; lips; vigata—without; kuìkuma-paìka—saffron;

TRANSLATION My dear wife, until this day I have never seen your face without tilaka decorations, nor have I seen you so morose and without luster or affection. Nor have I seen your two nice breasts wet with tears from your eyes. Nor have I ever before seen your lips, which are ordinarily as red as the bimba fruit, without their reddish hue. PURPORT Every woman looks very beautiful when decorated with tilaka and vermillion. A woman generally becomes very attractive when her lips are colored with reddish saffron or vermillion. But when one's consciousness and intelligence are without any brilliant thoughts about Kåñëa, they become morose and lusterless, so much so that one cannot derive any benefit despite sharp intelligence. TEXT 26 TaNMae Pa[Saqd Sauôd" k*-Taik-iLbzSYa SvEr& GaTaSYa Ma*GaYaa& VYaSaNaaTaurSYa ) k-a devr& vXaGaTa& ku-SauMaañveGa‚ ivóSTaPaaE„&òMauXaTaq Na >aJaeTa k*-TYae )) 26 )) 640 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tan me praséda suhådaù kåta-kilbiñasya svairaà gatasya mågayäà vyasanäturasya kä devaraà vaça-gataà kusumästra-vegavisrasta-pauàsnam uçaté na bhajeta kåtye SYNONYMS tat—therefore; me—unto me; praséda—be kind; su-hådaù—intimate friend; kåta-kilbiñasya—having committed sinful activities; svairam—independently; gatasya—who went; mågayäm—hunting; vyasana-äturasya—being influenced by sinful desire; kä—what woman; devaram—the husband; vaça-gatam—under her control; kusuma-astra-vega—pierced by the arrow of Cupid; visrasta—scattered; pauàsnam—his patience; uçaté—very beautiful; na—never; bhajeta—would embrace; kåtye—in proper duty. TRANSLATION My dear Queen, due to my sinful desires I went to the forest to hunt without asking you. Therefore I must admit that I have offended you. Nonetheless, thinking of me as your most intimate subordinate, you should still be very much pleased with me. Factually I am very much bereaved, but being pierced by the arrow of Cupid, I am feeling lusty. But where is the beautiful woman who would give up her lusty husband and refuse to unite with him? PURPORT Both man and woman desire one another; that is the basic principle of material existence. Women in general always keep themselves beautiful so that they can be attractive to their lusty husbands. When a lusty husband comes before his wife, the wife takes advantage of his aggressive activities and enjoys life. Generally when a woman is attacked by a man-whether her husband or some other man—she enjoys the attack, being too lusty. In other words, when 641 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

one's intelligence is properly utilized, both the intellect and the intelligent person enjoy one another with great satisfaction. As stated in Çrémad-Bhägavatam (7.9.45): yan maithunädi-gåhamedhi-sukhaà hi tucchaà kaëòüyanena karayor iva duùkha-duùkham The actual happiness of the karmés is sex life. They work very hard outside the home, and to satiate their hard labor, they come home to enjoy sex life. King Puraïjana went to the forest to hunt, and after his hard labor he returned home to enjoy sex life. If a man lives outside the home and spends a week in a city or somewhere else, at the end of the week he becomes very anxious to return home and enjoy sex with his wife. This is confirmed in Çrémad-Bhägavatam: yan maithunädi-gåhamedhi-sukhaà hi tuccham [SB 7.9.45]. Karmés work very hard simply to enjoy sex. Modern human society has improved the materialistic way of life simply by inducing unrestricted sex life in many different ways. This is most prominently visible in the Western world. Thus end the Bhaktivedanta purports of the Fourth Canto, Twenty-sixth Chapter, of the Çrémad-Bhägavatam, entitled "King Puraïjana Goes to the Forest to Hunt, and His Queen Becomes Angry."

27. Attack by Caëòavega on the City of King Puraïjana; the Character of Kälakanyä

TEXT 1

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Naard ovac wTQa& PaurÅNa& SaD...YaGvXaMaaNaqYa iv>a]MaE" ) PaurÅNaq MaharaJa reMae rMaYaTaq PaiTaMa( )) 1 )) närada uväca itthaà puraïjanaà sadhryag vaçamänéya vibhramaiù puraïjané mahäräja reme ramayaté patim SYNONYMS näradaù uväca—Närada said; ittham—thus; puraïjanam—King Puraïjana; sadhryak—completely; vaçamänéya—bringing under her control; vibhramaiù—by her charms; puraïjané—the wife of King Puraïjana; mahä-räja—O King; reme—enjoyed; ramayaté—giving all satisfaction; patim—to her husband. TRANSLATION The great sage Närada continued: My dear King, after bewildering her husband in different ways and bringing him under her control, the wife of King Puraïjana gave him all satisfaction and enjoyed sex life with him. PURPORT After hunting in the forest, King Puraïjana returned home, and after refreshing himself by taking a bath and eating nice food, he searched for his wife. When he saw her lying down on the ground without a bed, as if neglected, and devoid of any proper dress, he became very much aggrieved. He then became attracted to her and began to enjoy her company. A living entity is similarly engaged in the material world in sinful activities. These sinful 643 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

activities may be compared to King Puraïjana's hunting in the forest. A sinful life can be counteracted by various processes of religion such as yajïa, vrata and däna—that is, the performance of sacrifices, the taking of a vow for some religious ritual, and the giving of charity. In this way one may become free from the reactions of sinful life and at the same time awaken his original Kåñëa consciousness. By coming home, taking his bath, eating nice foodstuffs, getting refreshed and searching out his wife, King Puraïjana came to his good consciousness in his family life. In other words, a systematic family life as enjoined in the Vedas is better than an irresponsible sinful life. If a husband and wife combine together in Kåñëa consciousness and live together peacefully, that is very nice. However, if a husband becomes too much attracted by his wife and forgets his duty in life, the implications of materialistic life will again resume. Çréla Rüpa Gosvämé has therefore recommended, anäsaktasya viñayän (Bhakti-rasämåta-sindhu 1.2.255). Without being attached by sex, the husband and wife may live together for the advancement of spiritual life. The husband should engage in devotional service, and the wife should be faithful and religious according to the Vedic injunctions. Such a combination is very good. However, if the husband becomes too much attracted to the wife due to sex, the position becomes very dangerous. Women in general are very much sexually inclined. Indeed, it is said that a woman's sex desire is nine times stronger than a man's. It is therefore a man's duty to keep a woman under his control by satisfying her, giving her ornaments, nice food and clothes, and engaging her in religious activities. Of course, a woman should have a few children and in this way not be disturbing to the man. Unfortunately, if the man becomes attracted to the woman simply for sex enjoyment, then family life becomes abominable. The great politician Cäëakya Paëòita has said: bhäryä rüpavaté çatruù—a beautiful wife is an enemy. Of course every woman in the eyes of her husband is very beautiful. Others may see her as not very beautiful, but the husband, being very much attracted to her, sees her always as very beautiful. If the husband sees the wife as very beautiful, it is to be assumed that he is too much 644 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

attracted to her. This attraction is the attraction of sex. The whole world is captivated by the two modes of material nature rajo-guëa and tamo-guëa, passion and ignorance. Generally women are very much passionate and are less intelligent; therefore somehow or other a man should not be under the control of their passion and ignorance. By performing bhakti-yoga, or devotional service, a man can be raised to the platform of goodness. If a husband situated in the mode of goodness can control his wife, who is in passion and ignorance, the woman is benefited. Forgetting her natural inclination for passion and ignorance, the woman becomes obedient and faithful to her husband, who is situated in goodness. Such a life becomes very welcome. The intelligence of the man and woman may then work very nicely together, and they can make a progressive march toward spiritual realization. Otherwise, the husband, coming under the control of the wife, sacrifices his quality of goodness and becomes subservient to the qualities of passion and ignorance. In this way the whole situation becomes polluted. The conclusion is that a household life is better than a sinful life devoid of responsibility, but if in the household life the husband becomes subordinate to the wife, involvement in materialistic life again becomes prominent. In this way a man's material bondage becomes enhanced. Because of this, according to the Vedic system, after a certain age a man is recommended to abandon his family life for the stages of vänaprastha and sannyäsa. TEXT 2 Sa raJaa Maihzq& raJaNa( SauòaTaa& åicraNaNaaMa( ) k*-TaSvSTYaYaNaa& Ta*áaMa>YaNaNdduPaaGaTaaMa( )) 2 )) sa räjä mahiñéà räjan susnätäà ruciränanäm kåta-svastyayanäà tåptäm abhyanandad upägatäm 645 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS saù—he; räjä—the King; mahiñém—the Queen; räjan—O King; su-snätäm—nicely bathed; rucira-änanäm—attractive face; kåta-svasti-ayanäm—dressed with auspicious garments and ornaments; tåptäm—satisfied; abhyanandat—he welcomed; upägatäm—approached. TRANSLATION The Queen took her bath and dressed herself nicely with all auspicious garments and ornaments. After taking food and becoming completely satisfied, she returned to the King. Upon seeing her beautifully decorated attractive face, the King welcomed her with all devotion. PURPORT A woman is generally accustomed to dress herself nicely with fine garments and decorative ornaments. She may even sometimes wear flowers in her hair. Women especially dress themselves up in the evening because the husband comes home in the evening after working hard all day. It is the duty of the wife to dress herself up very nicely so that when her husband returns home he becomes attracted by her dress and cleanliness and thus becomes satisfied. In other words, the wife is the inspiration of all good intelligence. Upon seeing one's wife dressed nicely, one can think very soberly about family business. When a person is too anxious about family affairs, he cannot discharge his family duties nicely. A wife is therefore supposed to be an inspiration and should keep the husband's intelligence in good order so that they can combinedly prosecute the affairs of family life without impediment. TEXT 3 646 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TaYaaePaGaU!" PairrBDak-NDarae rhae_NauMaN}aErPak*-íceTaNa" ) Na k-al/r&hae bubuDae durTYaYa& idva iNaXaeiTa Pa[MadaPairGa]h" )) 3 )) tayopagüòhaù parirabdha-kandharo raho 'numantrair apakåñöa-cetanaù na käla-raàho bubudhe duratyayaà divä niçeti pramadä-parigrahaù SYNONYMS tayä—by the Queen; upagüòhaù—was embraced; parirabdha—embraced; kandharaù—shoulders; rahaù—in a solitary place; anumantraiù—by joking words; apakåñöa-cetanaù—having degraded consciousness; na—not; käla-raàhaù—the passing of time; bubudhe—was aware of; duratyayam—impossible to overcome; divä—day; niçä—night; iti—thus; pramadä—by the woman; parigrahaù—captivated. TRANSLATION Queen Puraïjané embraced the King, and the King also responded by embracing her shoulders. In this way, in a solitary place, they enjoyed joking words. Thus King Puraïjana became very much captivated by his beautiful wife and deviated from his good sense. He forgot that the passing of days and nights meant that his span of life was being reduced without profit. PURPORT The word pramadä in this verse is very significant. A beautiful wife is certainly enlivening to her husband, but at the same time is the cause of 647 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

degradation. The word pramadä means "enlivening" as well as "maddening." Generally a householder does not take the passing of days and nights very seriously. A person in ignorance takes it as the usual course that days come, and after the days, the nights come. This is the law of material nature. But a man in ignorance does not know that when the sun rises early in the morning it begins to take away the balance of his life. Thus day after day the span of one's life is reduced, and forgetting the duty of human life, the foolish man simply remains in the company of his wife and enjoys her in a secluded place. Such a condition is called apakåñöa-cetana, or degraded consciousness. Human consciousness should be used for elevation to Kåñëa consciousness. But when a person is too much attracted to his wife and family affairs, he does not take Kåñëa consciousness very seriously. He thus becomes degraded, not knowing that he cannot buy back even a second of his life in return for millions of dollars. The greatest loss in life is passing time without understanding Kåñëa. Every moment of our lives should be utilized properly, and the proper use of life is to increase devotional service to the Lord. Without devotional service to the Lord, the activities of life become simply a waste of time. Çrama eva hi kevalam. Simply by becoming "dutiful" we do not make any profit in life. As confirmed in Çrémad-Bhägavatam (1.2.8): dharmaù svanuñöhitaù puàsäà viñvaksena-kathäsu yaù notpädayed yadi ratià çrama eva hi kevalam If, after performing one's occupational duty very perfectly, one does not make progress in Kåñëa consciousness, it should be understood that he has simply wasted his time in valueless labor. TEXT 4 XaYaaNa oàÖMadae MahaMaNaa 648 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

MahahRTaLPae Maihzq>auJaaePaiDa" ) TaaMaev vqrae MaNauTae Par& YaTa‚ STaMaae_i>a>aUTaae Na iNaJa& Par& c YaTa( )) 4 )) çayäna unnaddha-mado mahä-manä mahärha-talpe mahiñé-bhujopadhiù täm eva véro manute paraà yatas tamo-'bhibhüto na nijaà paraà ca yat SYNONYMS çayänaù—lying down; unnaddha-madaù—increasingly illusioned; mahä-manäù—advanced in consciousness; mahä-arha-talpe—on a valuable bedstead; mahiñé—of the Queen; bhuja—arms; upadhiù—pillow; täm—her; eva—certainly; véraù—the hero; manute—he considered; param—the goal of life; yataù—from which; tamaù—by ignorance; abhibhütaù—overwhelmed; na—not; nijam—his actual self; param—the Supreme Personality of Godhead; ca—and; yat—what. TRANSLATION In this way, increasingly overwhelmed by illusion, King Puraïjana, although advanced in consciousness, remained always lying down with his head on the pillow of his wife's arms. In this way he considered woman to be his ultimate life and soul. Becoming thus overwhelmed by the mode of ignorance, he could not understand the meaning of self-realization, of his self or of the Supreme Personality of Godhead. PURPORT Human life is meant for self-realization. First of all one has to realize his own self, which is described in this verse as nijam. Then he has to understand 649 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

or realize the Supersoul, or Paramätmä, the Supreme Personality of Godhead. However, when one becomes too much materially attached, he takes a woman to be everything. This is the basic principle of material attachment. In such a condition, one cannot realize his own self or the Supreme Personality of Godhead. In Çrémad-Bhägavatam (5.5.2) it is therefore said: mahat-seväà dväram ähur vimuktes tamo-dväraà yoñitäà saìgi-saìgam. If one associates with mahätmäs, or devotees, his path of liberation is opened. But if one becomes too much attached to women or to persons who are also attached to women—that is, attached to women directly or indirectly—he opens the tamo-dväram, the door to the darkest region of hellish life. King Puraïjana was a great soul, highly intellectual and possessed of advanced consciousness, but due to his being too much addicted to women, his whole consciousness was covered. In the modern age the consciousness of people is too much covered by wine, women and flesh. Consequently, people are completely unable to make any progress in self-realization. The first step of self-realization is to know oneself as spirit soul apart from the body. In the second stage of self-realization, one comes to know that every soul, every individual living entity, is part and parcel of the Supreme Soul, Paramätmä, or the Supreme Personality of Godhead. This is confirmed in Bhagavad-gétä (15.7): mamaiväàço jéva-loke jéva-bhütaù sanätanaù manaù-ñañöhänéndriyäëi prakåti-sthäni karñati "The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind." All living entities are part and parcel of the Supreme Lord. Unfortunately, in this present civilization both men and women are allowed to be attracted to one another from the very beginning of life, and because of this they are 650 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

completely unable to come to the platform of self-realization. They do not know that without self-realization they suffer the greatest loss in the human form of life. Thinking of a woman always within one's heart is tantamount to lying down with a woman on a valuable bedstead. The heart is the bedstead, and it is the most valuable bedstead. When a man thinks of women and money, he lies down and rests on the arms of his beloved woman or wife. In this way he overindulges in sex life and thus becomes unfit for self-realization. TEXT 5 TaYaEv& rMaMaaare Ta}a Pa[TYazeDaTPa[JaaGar" )) 15 )) te caëòavegänucaräù puraïjana-puraà yadä hartum ärebhire tatra pratyañedhat prajägaraù SYNONYMS te—all of them; caëòavega—of Caëòavega; anucaräù—followers; puraïjana—of King Puraïjana; puram—city; yadä—when; hartum—to plunder; ärebhire—began; tatra—there; pratyañedhat—defended; prajägaraù—the big serpent. TRANSLATION When King Gandharva-räja [Caëòavega] and his followers began to plunder the city of Puraïjana, a snake with five hoods began to defend the city. PURPORT When one is sleeping, the life air remains active in different dreams. The five hoods of the snake indicate that the life air is surrounded by five kinds of air, known as präëa, apäna, vyäna, udäna and samäna. When the body is 673 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

inactive, the präëa, or the life air, is active. Up to the age of fifty one can actively work for sense gratification, but after the fiftieth year one's energy decreases, although one can with great strain work for two or three more years—perhaps up to the fifty-fifth year. Thus the fifty-fifth year is generally taken by government regulations as the final year for retirement. The energy, which is fatigued after fifty years, is figuratively described herein as a serpent with five hoods. TEXT 16 Sa Saái>a" XaTaErek-ae iv&XaTYaa c XaTa& SaMaa" ) PaurÅNaPauraDYa+aae GaNDavŒYauRYauDae bl/I )) 16 )) sa saptabhiù çatair eko viàçatyä ca çataà samäù puraïjana-purädhyakño gandharvair yuyudhe balé SYNONYMS saù—he; saptabhiù—with seven; çataiù—hundred; ekaù—alone; viàçatyä—with twenty; ca—also; çatam—hundred; samäù—years; puraïjana—of King Puraïjana; pura-adhyakñaù—superintendent of the city; gandharvaiù—with the Gandharvas; yuyudhe—fought; balé—very valiant. TRANSLATION The five-hooded serpent, the superintendent and protector of the city of King Puraïjana, fought with the Gandharvas for one hundred years. He fought alone, with all of them, although they numbered 720.

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PURPORT The 360 days and 360 nights combine to become the 720 soldiers of Caëòavega (time). One has to fight these soldiers throughout one's lifespan, beginning with birth and ending with death. This fight is called the struggle for existence. Despite this struggle, however, the living entity does not die. As confirmed in Bhagavad-gétä (2.20), the living entity is eternal: na jäyate mriyate vä kadäcin näyaà bhütvä bhavitä vä na bhüyaù ajo nityaù çäçvato 'yaà puräëo na hanyate hanyamäne çarére "For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain." Actually the living entity does not take birth nor does he die, but he has to fight with the stringent laws of material nature throughout the entire span of his lifetime. He must also face different kinds of miserable conditions. Despite all this, the living entity, due to illusion, thinks that he is well situated in sense gratification. TEXT 17 +aqYaMaaaYauRDaa ) icNTaa& Para& JaGaaMaaTaR" Saraí\PaurbaNDav" )) 17 )) kñéyamäëe sva-sambandhe ekasmin bahubhir yudhä cintäà paräà jagämärtaù sa-räñöra-pura-bändhavaù

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SYNONYMS kñéyamäëe—when he became weak; sva-sambandhe—his intimate friend; ekasmin—alone; bahubhiù—with many warriors; yudhä—by battle; cintäm—anxiety; paräm—very great; jagäma—obtained; ärtaù—being aggrieved; sa—along with; räñöra—of the kingdom; pura—of the city; bändhavaù—friends and relatives. TRANSLATION Because he had to fight alone with so many soldiers, all of whom were great warriors, the serpent with five hoods became very weak. Seeing that his most intimate friend was weakening, King Puraïjana and his friends and citizens living within the city all became very anxious. PURPORT The living entity resides within the body and struggles for existence with the limbs of the body, which are referred to here as citizens and friends. One can struggle alone with many soldiers for some time, but not for all time. The living entity within the body can struggle up to the limit of a hundred years with good luck, but after that it is not possible to prolong the struggle. Thus the living entity submits and falls victim. In this regard, Çréla Bhaktivinoda Öhäkura has sung: våddha käla äola saba sukha bhägala. When one becomes old, it becomes impossible to enjoy material happiness. Generally people think that religion and piety come at the end of life, and at this time one generally becomes meditative and takes to some so-called yogic process to relax in the name of meditation. Meditation, however, is simply a farce for those who have enjoyed life in sense gratification. As described in the Sixth Chapter of Bhagavad-gétä, meditation (dhyäna, dhäraëä) is a difficult subject matter that one has to learn from his very youth. To meditate, one must restrain himself 676 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

from all kinds of sense gratification. Unfortunately, meditation has now become a fashion for those who are overly addicted to sensual things. Such meditation is defeated by the struggle for existence. Sometimes such meditative processes pass for transcendental meditation. King Puraïjana, the living entity, being thus victimized by the hard struggle for existence, took to transcendental meditation with his friends and relatives. TEXT 18 Sa Wv PauYaa| MaDau>auKPaÄale/zu SvPaazRdE" ) oPaNaqTa& bil&/ Ga*õNa( ñqiJaTaae NaaivdÙYaMa( )) 18 )) sa eva puryäà madhu-bhuk païcäleñu sva-pärñadaiù upanétaà balià gåhëan stré-jito nävidad bhayam SYNONYMS saù—he; eva—certainly; puryäm—within the city; madhu-bhuk—enjoying sex life; païcäleñu—in the kingdom of Païcäla (five sense objects); sva-pärñadaiù—along with his followers; upanétam—brought; balim—taxes; gåhëan—accepting; stré-jitaù—conquered by women; na—did not; avidat—understand; bhayam—fear of death. TRANSLATION King Puraïjana collected taxes in the city known as Païcäla and thus was able to engage in sexual indulgence. Being completely under the control of women, he could not understand that his life was passing away and that he was reaching the point of death. 677 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT Government men—including kings, presidents, secretaries and ministers—are in a position to utilize taxes collected from the citizens for sense gratification. It is stated in Çrémad-Bhägavatam that in this Kali-yuga government men (räjanyas) and those connected with the government, as well as exalted government ministers, secretaries and presidents, will all simply collect taxes for sense gratification. The government is top-heavy, and without increasing taxes the government cannot maintain itself. When taxes are collected they are utilized for the sense gratification of the government officials. Such irresponsible politicians forget that there is a time when death will come to take away all their sense gratification. Some of them are convinced that after life everything is finished. This atheistic theory was conceived long ago by a philosopher called Cärväka. Cärväka recommended that man should live very opulently by either begging, borrowing or stealing. He also maintained that one should not be afraid of death, the next life, the past life or an impious life because after the body is burnt to ashes, everything is finished. This is the philosophy of those who are too much materially addicted. Such philosophizing will not save one from the danger of death, nor will it save one from an abominable afterlife. TEXT 19 k-al/SYa duihTaa k-aiciT}al/aek-I& vriMaC^Taq ) PaYaR$=NTaq Na bihRZMaNa( Pa[TYaNaNdTa k-êNa )) 19 )) kälasya duhitä käcit tri-lokéà varam icchaté paryaöanté na barhiñman pratyanandata kaçcana 678 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS kälasya—of formidable Time; duhitä—the daughter; käcit—someone; tri-lokém—within the three worlds; varam—husband; icchaté—desiring; paryaöanté—traveling all over the universe; na—never; barhiñman—O King Präcénabarhiñat; pratyanandata—accepted her proposal; kaçcana—anyone. TRANSLATION My dear King Präcénabarhiñat, at this time the daughter of formidable Time was seeking her husband throughout the three worlds. Although no one agreed to accept her, she came. PURPORT In due course of time, when the body becomes old and practically invalid, it is subject to jarä, the sufferings of old age. There are four basic kinds of suffering-birth, old age, disease and death. No scientist or philosopher has ever been able to make a solution to these four miserable conditions. The invalidity of old age known as jarä is figuratively explained here as the daughter of Time. No one likes her, but she is very much anxious to accept anyone as her husband. No one likes to become old and invalid, but this is inevitable for everyone. TEXT 20 daE>aaRGYaeNaaTMaNaae l/aeke- ivé[uTaa du>aRGaeiTa Saa ) Yaa Tauía raJazRYae Tau v*TaadaTPaUrve vrMa( )) 20 )) daurbhägyenätmano loke viçrutä durbhageti sä 679 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

yä tuñöä räjarñaye tu våtädät pürave varam SYNONYMS daurbhägyena—on account of misfortune; ätmanaù—of herself; loke—in the world; viçrutä—celebrated; durbhagä—most unfortunate; iti—thus; sä—she; yä—who; tuñöä—being satisfied; räja-åñaye—unto the great king; tu—but; våtä—being accepted; adät—delivered; pürave—unto King Püru; varam—benediction. TRANSLATION The daughter of Time [Jarä] was very unfortunate. Consequently she was known as Durbhagä ["ill-fated"]. However, she was once pleased with a great king, and because the king accepted her, she granted him a great benediction. PURPORT As Bhaktivinoda Öhäkura sings, saba sukha bhägala: all kinds of happiness disappear in old age. Consequently, no one likes old age, or jarä. Thus Jarä, as the daughter of Time, is known as a most unfortunate daughter. She was, however, at one time accepted by a great king, Yayäti. Yayäti was cursed by his father-in-law, Çukräcärya, to accept her. When Çukräcärya's daughter was married to King Yayäti, one of her friends named Çarmiñöhä went with her. Later King Yayäti became very much attached to Çarmiñöhä, and Çukräcärya's daughter complained to her father. Consequently, Çukräcärya cursed King Yayäti to become prematurely old. King Yayäti had five youthful sons, and he begged all his sons to exchange their youth for his old age. No one agreed except the youngest son, whose name was Püru. Upon accepting Yayäti's old age, Püru was given the kingdom. It is said that two of Yayäti's other sons, being disobedient to their father, were given kingdoms outside of India, most 680 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

probably Turkey and Greece. The purport is that one can accumulate wealth and all kinds of material opulences, but during old age one cannot enjoy them. Although Püru attained his father's kingdom, he could not enjoy all the opulence, for he had sacrificed his youth. One should not wait for old age in order to become Kåñëa conscious. Due to the invalidity of old age, one cannot make progress in Kåñëa consciousness, however opulent he may be materially. TEXT 21 k-daicd$=MaaNaa Saa b]øl/aek-aNMahq& GaTaMa( ) vv]e b*hd(v]Ta& Maa& Tau JaaNaTaq k-aMaMaaeihTaa )) 21 )) kadäcid aöamänä sä brahma-lokän mahéà gatam vavre båhad-vrataà mäà tu jänaté käma-mohitä SYNONYMS kadäcit—once upon a time; aöamänä—traveling; sä—she; brahma-lokät—from Brahmaloka, the highest planet; mahém—on the earth; gatam—having come; vavre—she proposed; båhat-vratam—avowed brahmacäré; mäm—unto me; tu—then; jänaté—knowing; käma-mohitä—being illusioned by lust. TRANSLATION When I once came to this earth from Brahmaloka, the highest planetary system, the daughter of Time, wandering over the universe, met me. Knowing me to be an avowed brahmacäré, she became lusty and proposed that I accept her.

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PURPORT The great sage Närada Muni was a naiñöhika-brahmacäré—that is, he never had sex life. He was consequently an ever-green youth. Old age, jarä, could not attack him. The invalidity of old age can overcome an ordinary man, but Närada Muni was different. Taking Närada Muni to be an ordinary man, the daughter of Time confronted him with her lusty desire. It requires great strength to resist a woman's attraction. It is difficult for old men, and what to speak of young. Those who live as brahmacärés must follow in the footsteps of the great sage Närada Muni, who never accepted the proposals of Jarä. Those who are too much sexually addicted become victims of jarä, and very soon their life-span is shortened. Without utilizing the human form of life for Kåñëa consciousness the victims of jarä die very soon in this world. TEXT 22 MaiYa Sa&r>Ya ivPaul/MadaC^aPa& Saudu"SahMa( ) SQaaTauMahRiSa NaEk-}a MaÛaÁaivMau%ae MauNae )) 22 )) mayi saàrabhya vipulamadäc chäpaà suduùsaham sthätum arhasi naikatra mad-yäcïä-vimukho mune SYNONYMS mayi—unto me; saàrabhya—having become angry; vipula—unlimited; madät—out of illusion; çäpam—curse; su-duùsaham—unbearable; sthätum arhasi—you may remain; na—never; ekatra—in one place; mat—my; yäcïä—request; vimukhaù—having refused; mune—O great sage. 682 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION The great sage Närada continued: When I refused to accept her request, she became very angry at me and cursed me severely. Because I refused her request, she said that I would not be able to stay in one place for a long time. PURPORT The great sage Närada Muni has a spiritual body; therefore old age, disease, birth and death do not affect him. Närada is the most kind devotee of the Supreme Lord, and his only business is to travel all over the universe and preach God consciousness. In other words, his business is to make everyone a Vaiñëava. Under the circumstances, there is ordinarily no need for him to stay in one place for more than the time he requires to preach. Since by his own free will he is already traveling all over the universe, the curse of Kälakanyä is described as fortunate. Like Närada Muni, many other devotees of the Lord are engaged in preaching the glories of the Lord in different places and in different universes. Such personalities are beyond the jurisdiction of material laws. TEXT 23 TaTaae ivhTaSaªLPaa k-NYak-a YavNaeìrMa( ) MaYaaePaidíMaaSaaÛ vv]e NaaMana >aYa& PaiTaMa( )) 23 )) tato vihata-saìkalpä kanyakä yavaneçvaram mayopadiñöam äsädya vavre nämnä bhayaà patim

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SYNONYMS tataù—thereafter; vihata-saìkalpä—being disappointed in her determination; kanyakä—the daughter of Time; yavana-éçvaram—unto the king of the untouchables; mayä upadiñöam—indicated by me; äsädya—having approached; vavre—accepted; nämnä—of the name; bhayam—Fear; patim—as her husband. TRANSLATION After she was thus disappointed by me, with my permission she approached the King of the Yavanas, whose name was Bhaya, or Fear, and she accepted him as her husband. PURPORT Being the most perfect Vaiñëava, Çré Närada Muni is always willing to do good to others, even to one who curses him. Although Kälakanyä, the daughter of Time, was refused by Närada Muni, she was given a shelter. Of course no one could give her shelter, but a Vaiñëava gives shelter somewhere to such an unfortunate girl. When jarä, or old age, attacks, everyone dwindles and deteriorates. In one stroke Närada Muni gave shelter to Kälakanyä and counterattacked the ordinary karmés. If one accepts the instructions of Närada Muni, the ocean of fear (bhaya) can be very quickly removed by the grace of that great Vaiñëava. TEXT 24 ‰z>a& YavNaaNaa& Tva& v*aUTaaNaa& k*-Ta" ik-l/ Na irZYaiTa )) 24 )) 684 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

åñabhaà yavanänäà tväà våëe vérepsitaà patim saìkalpas tvayi bhütänäà kåtaù kila na riñyati SYNONYMS åñabham—the best; yavanänäm—of the untouchables; tväm—you; våëe—I accept; véra—O great hero; épsitam—desired; patim—husband; saìkalpaù—the determination; tvayi—unto you; bhütänäm—of all living entities; kåtaù—if done; kila—certainly; na—never; riñyati—becomes baffled. TRANSLATION Approaching the King of the Yavanas, Kälakanyä addressed him as a great hero, saying: My dear sir, you are the best of the untouchables. I am in love with you, and I want you as my husband. I know that no one is baffled if he makes friends with you. PURPORT The words yavanänäm åñabham refer to the King of the Yavanas. The Sanskrit words yavana and mleccha apply to those who do not follow the Vedic principles. According to the Vedic principles, one should rise early in the morning, take bath, chant Hare Kåñëa, offer maìgala-ärati to the Deities, study Vedic literature, take prasäda and engage in dressing and decorating the Deities. One must also collect money for the temple expenditures, or if one is a householder he must go to work in accordance with the prescribed duties of a brähmaëa, kñatriya, vaiçya or çüdra. In this way one should live a life of spiritual understanding, and this is the Vedic way of civilization. One who does not follow all these rules and regulations is called a yavana or mleccha. One should not mistakenly think that these words refer to certain classes of 685 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

men in other countries. There is no question of limitation according to nationalism. Whether one lives in India or outside of India, he is called a yavana or mleccha if he does not follow the Vedic principles. One who does not actually follow the hygienic principles prescribed in the Vedic rules and regulations will be subjected to many contagious diseases. Because the students in this Kåñëa consciousness movement are advised to follow the Vedic principles, they naturally become hygienic. If a person is Kåñëa conscious, he can work like a young man even if he is seventy-five or eighty years old. Thus the daughter of Käla (Time) cannot overcome a Vaiñëava. Çréla Kåñëadäsa Kaviräja Gosvämé engaged in writing Caitanya-caritämåta when he was very old, yet he presented the most wonderful literature about the activities of Lord Caitanya. Çréla Rüpa Gosvämé and Sanätana Gosvämé began their spiritual lives at a very old age, that is, after they retired from their occupations and family lives. Yet they presented many valuable literatures for the advancement of spiritual life. This is confirmed by Çréla Çréniväsa Äcärya, who praised the Gosvämés in this way: nänä-çästra-vicäraëaika-nipuëau sad-dharma-saàsthäpakau lokänäà hita-käriëau tri-bhuvane mänyau çaraëyäkarau rädhä-kåñëa-padäravinda-bhajanänandena mattälikau vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau "I offer my respectful obeisances unto the six Gosvämés, namely Çré Sanätana Gosvämé, Çré Rüpa Gosvämé, Çré Raghunätha Bhaööa Gosvämé, Çré Raghunätha däsa Gosvämé, Çré Jéva Gosvämé and Çré Gopäla Bhaööa Gosvämé, who are very expert in scrutinizingly studying all the revealed scriptures with the aim of establishing eternal religious principles for the benefit of all human beings. Thus they are honored all over the three worlds, and they are worth taking shelter of because they are absorbed in the mood of the gopés and are engaged in the transcendental loving service of Rädhä and Kåñëa." Thus jarä, the effect of old age, does not harass a devotee. This is because a devotee follows the instructions and the determination of Närada Muni. All 686 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

devotees are in the disciplic succession stemming from Närada Muni because they worship the Deity according to Närada Muni's direction, namely the Närada-païcarätra, or the päïcarätrika-vidhi. A devotee follows the principles of päïcarätrika-vidhi as well as bhägavata-vidhi. Bhägavata-vidhi includes preaching work—çravaëaà kértanaà viñëoù [SB 7.5.23]—the hearing and chanting of the glories of Lord Viñëu, the Supreme Personality of Godhead. The päïcarätrika-vidhi includes arcanaà vandanaà däsyaà sakhyam ätma-nivedanam. Because a devotee rigidly follows the instructions of Närada Muni, he has no fear of old age, disease or death. Apparently a devotee may grow old, but he is not subjected to the symptoms of defeat experienced by a common man in old age. Consequently, old age does not make a devotee fearful of death, as a common man is fearful of death. When jarä, or old age, takes shelter of a devotee, Kälakanyä diminishes the devotee's fear. A devotee knows that after death he is going back home, back to Godhead; therefore he has no fear of death. Thus instead of depressing a devotee, advanced age helps him become fearless and thus happy. TEXT 25 ÜaivMaavNauXaaeciNTa bal/avSadvGa]haE ) Yaçaek-XaañaePaNaTa& Na raiTa Na TaidC^iTa )) 25 )) dväv imäv anuçocanti bäläv asad-avagrahau yal loka-çästropanataà na räti na tad icchati SYNONYMS dvau—two kinds; imau—these; anuçocanti—they lament; bälau—ignorant; asat—the foolish; avagrahau—taking the path of; yat—that which; loka—by 687 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

custom; çästra—by scriptures; upanatam—presented; räti—follows; na—neither; tat—that; icchati—desires.

na—never;

TRANSLATION One who does not give charity according to the customs or injunctions of the scriptures and one who does not accept charity in that way are considered to be in the mode of ignorance. Such persons follow the path of the foolish. Surely they must lament at the end. PURPORT It is herein stated that one should strictly follow the scriptures if one actually wants an auspicious life. The same is explained in Bhagavad-gétä (16.23): yaù çästra-vidhim utsåjya vartate käma-kärataù na sa siddhim aväpnoti na sukhaà na paräà gatim "He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination." One who does not strictly follow the terms of the Vedic injunctions never attains success in life or happiness. And what to speak of going home, back to Godhead. One çästric injunction holds that a householder, a kñatriya or an administrative head should not refuse to accept a woman if she voluntarily requests to become a wife. Since Kälakanyä, the daughter of Time, was deputed by Närada Muni to offer herself to Yavana-räja, the King of the Yavanas could not refuse her. All transactions must be performed in light of the çästric injunctions. The çästric injunctions are confirmed by great sages 688 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

like Närada Muni. As stated by Narottama däsa Öhäkura: sädhu-çästra-guru-väkya, cittete kariyä aikya. One should follow the principles of saintly persons, scriptures and the spiritual master. In this way one is sure to attain success in life. Kälakanyä, the daughter of Time, presented herself before the King of the Yavanas precisely in terms of sädhu, çästra and guru. Thus there was no reason for not accepting her. TEXT 26 AQaae >aJaSv Maa& >ad] >aJaNTaq=& Mae dYaa& ku-å ) WTaavaNa( PaaEåzae DaMaaeR YadaTaaRNaNauk-MPaTae )) 26 )) atho bhajasva mäà bhadra bhajantéà me dayäà kuru etävän pauruño dharmo yad ärtän anukampate SYNONYMS atho—therefore; bhajasva—accept; mäm—me; bhadra—O gentle one; bhajantém—willing to serve; me—to me; dayäm—mercy; kuru—do; etävän—such a measure; pauruñaù—for any gentleman; dharmaù—religious principle; yat—that; ärtän—to the distressed; anukampate—is compassionate. TRANSLATION Kälakanyä continued: O gentle one, I am now present before you to serve you. Please accept me and thus show me mercy. It is a gentleman's greatest duty to be compassionate upon a person who is distressed. PURPORT 689 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Yavana-räja, the King of the Yavanas, could also refuse to accept Kälakanyä, daughter of Time, but he considered the request due to the order of Närada Muni. Thus he accepted Kälakanyä in a different way. In other words, the injunctions of Närada Muni, or the path of devotional service, can be accepted by anyone within the three worlds, and certainly by the King of the Yavanas. Lord Caitanya Himself requested everyone to preach the cult of bhakti-yoga all over the world, in every village and town. Preachers in the Kåñëa consciousness movement have actually experienced that even the yavanas and mlecchas have taken to spiritual life on the strength of Närada Muni's päïcarätrika-vidhi. When mankind follows the disciplic succession, as recommended by Caitanya Mahäprabhu, everyone throughout the world will benefit. TEXT 27 k-al/k-NYaaeidTavcae iNaXaMYa YavNaeìr" ) ick-IzuRdeRvGauù& Sa SaiSMaTa& TaaMa>aazTa )) 27 )) käla-kanyodita-vaco niçamya yavaneçvaraù cikérñur deva-guhyaà sa sasmitaà täm abhäñata SYNONYMS käla-kanyä—by the daughter of Time; udita—expressed; vacaù—words; niçamya—hearing; yavana-éçvaraù—the King of the Yavanas; cikérñuù—desiring to execute; deva—of providence; guhyam—confidential duty; saù—he; sa-smitam—smilingly; täm—her; abhäñata—addressed.

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TRANSLATION After hearing the statement of Kälakanyä, daughter of Time, the King of the Yavanas began to smile and devise a means for executing his confidential duty on behalf of providence. He then addressed Kälakanyä as follows. PURPORT In Caitanya-caritämåta (Ädi 5.142) it is said: ekale éçvara kåñëa, ära saba bhåtya yäre yaiche näcäya, se taiche kare nåtya Actually the supreme controller is the Personality of Godhead, Kåñëa, and everyone is His servant. Yavana-räja, the King of the Yavanas, was also a servant of Kåñëa. Consequently, he wanted to execute the purpose of Kåñëa through the agency of Kälakanyä. Although Kälakanyä means invalidity or old age, Yavana-räja wanted to serve Kåñëa by introducing Kälakanyä everywhere. Thus a sane person, by attaining old age, will become fearful of death. Foolish people engage in material activities as if they will live forever and enjoy material advancement, but actually there is no material advancement. Under illusion people think that material opulence will save them, but although there has been much advancement in material science, the problems of human society—birth, death, old age and disease—are still unsolved. Nonetheless foolish scientists are thinking that they have advanced materially. When Kälakanyä, the invalidity of old age, attacks them, they become fearful of death, if they are sane. Those who are insane simply do not care for death, nor do they know what is going to happen after death. They are under the wrong impression that after death there is no life, and consequently they act very irresponsibly in this life and enjoy unrestricted sense gratification. For an intelligent person, the appearance of old age is an impetus to spiritual life. People naturally fear impending death. The King of the Yavanas tried to 691 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

utilize Kälakanyä for this purpose. TEXT 28 MaYaa iNaæiPaTaSTau>Ya& PaiTaraTMaSaMaaiDaNaa ) Naai>aNaNdiTa l/aek-ae_Ya& TvaMa>ad]aMaSaMMaTaaMa( )) 28 )) mayä nirüpitas tubhyaà patir ätma-samädhinä näbhinandati loko 'yaà tväm abhadräm asammatäm SYNONYMS mayä—by me; nirüpitaù—settled; tubhyam—for you; patiù—husband; ätma—of the mind; samädhinä—by meditation; na—never; abhinandati—welcome; lokaù—the people; ayam—these; tväm—you; abhadräm—inauspicious; asammatäm—unacceptable. TRANSLATION The King of the Yavanas replied: After much consideration, I have arrived at a husband for you. Actually, as far as everyone is concerned, you are inauspicious and mischievous. Since no one likes you, how can anyone accept you as his wife? PURPORT After much consideration, the King of the Yavanas decided to make the best use of a bad bargain. Kälakanyä was a bad bargain, and no one liked her, but everything can be used for the service of the Lord. Thus the King of the Yavanas tried to utilize her for some purpose. The purpose has already been 692 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

explained—that is, Kälakanyä as jarä, the invalidity of old age, can be used to arouse a sense of fear in people so that they will prepare for the next life by engaging in Kåñëa consciousness. TEXT 29 TvMaVYa¢-GaiTa>auRx(+v l/aek&- k-MaRiviNaiMaRTaMa( ) Yaaih Mae Pa*TaNaaYau¢-a Pa[JaaNaaXa& Pa[aYaNaaManae Yae bihRZMaNa( idík-airauJYaMaaNaa& vE YavNaa" SavRTaaeidXaMa( ) Üai>aR" Pa[ivXYa Sau>a*Xa& Pa[adRYaNa( Sak-l/a& PaurqMa( )) 4 )) tayopabhujyamänäà vai yavanäù sarvato-diçam dvärbhiù praviçya subhåçaà prärdayan sakaläà purém SYNONYMS tayä—by Kälakanyä; upabhujyamänäm—being taken possession of; vai—certainly; yavanäù—the Yavanas; sarvataù-diçam—from all sides; dvärbhiù—through the gates; praviçya—having entered; su-bhåçam—greatly; prärdayan—giving trouble; sakaläm—all over; purém—the city.

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TRANSLATION When Kälakanyä, daughter of Time, attacked the body, the dangerous soldiers of the King of the Yavanas entered the city through different gates. They then began to give severe trouble to all the citizens. PURPORT The body has nine gates—the two eyes, two nostrils, two ears, mouth, rectum and genitals. When one is harassed by the invalidity of old age, various diseases manifest at the gates of the body. For example, the eyes become so dim that one requires spectacles, and the ears become too weak to hear directly, and therefore one requires hearing aids. The nostrils are blocked by mucus, and one has to always sniff a medicinal bottle containing ammonia. Similarly, the mouth, too weak to chew, requires false teeth. The rectum also gives one trouble, and the evacuation process becomes difficult. Sometimes one has to take enemas and sometimes use a surgical nozzle to accelerate the passing of urine. In this way the city of Puraïjana was attacked at various gates by the soldiers. Thus in old age all the gates of the body are blocked by so many diseases, and one has to take help from so many medicines and surgical appliances. TEXT 5 TaSYaa& Pa[Paq@yMaaNaaYaaMai>aMaaNaq PaurÅNa" ) AvaPaaeåivDaa&STaaPaaNa( ku-$u=Mbq MaMaTaaku-l/" )) 5 )) tasyäà prapéòyamänäyäm abhimäné puraïjanaù aväporu-vidhäàs täpän kuöumbé mamatäkulaù 702 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS tasyäm—when the city; prapéòyamänäyäm—was put into different difficulties; abhimäné—too much absorbed; puraïjanaù—King Puraïjana; aväpa—achieved; uru—many; vidhän—varieties; täpän—pains; kuöumbé—family man; mamatä-äkulaù—too much affected by attachment to family. TRANSLATION When the city was thus endangered by the soldiers and Kälakanyä, King Puraïjana, being overly absorbed in affection for his family, was placed in difficulty by the attack of Yavana-räja and Kälakanyä. PURPORT When we refer to the body, we include the external gross body with its various limbs, as well as the mind, intelligence and ego. In old age these all become weak when they are attacked by different diseases. The proprietor of the body, the living soul, becomes very sad at not being able to use the field of activities properly. In Bhagavad-gétä it is clearly explained that the living entity is the proprietor of this body (kñetra jïa) and that the body is the field of activities (kñetra). When a field is overgrown with thorns and weeds, it becomes very difficult for the owner to work it. That is the position of the spirit soul when the body itself becomes a burden due to disease. Extra burdens are placed on the body in the form of anxiety and general deterioration of the bodily functions. TEXT 6 k-NYaaePaGaU!ae Naíé[q" k*-PaaàNaav wvaedDaaE )) 21 ))

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kathaà nu därakä dénä därakér väparäyaëäù vartiñyante mayi gate bhinna-näva ivodadhau SYNONYMS katham—how; nu—indeed; därakäù—sons; dénäù—poor; därakéù—daughters; vä—or; aparäyaëäù—having no one else to depend on; vartiñyante—will live; mayi—when 1; gate—gone from this world; bhinna—broken; nävaù—boat; iva—like; udadhau—in the ocean. TRANSLATION King Puraïjana continued worrying: "After I pass from this world, how will my sons and daughters, who are now fully dependent on me, live and continue their lives? Their position will be similar to that of passengers aboard a ship wrecked in the midst of the ocean." PURPORT At the time of death every living entity worries about what will happen to his wife and children. Similarly, a politician also worries about what will happen to his country or his political party. Unless one is fully Kåñëa conscious, he has to accept a body in the next life according to his particular state of consciousness. Since Puraïjana is thinking of his wife and children and is overly engrossed in thoughts of his wife, he will accept the body of a woman. Similarly, a politician or so-called nationalist who is inordinately attached to the land of his birth will certainly be reborn in the same land after ending his political career. One's next life will also be affected by the acts one performs during this life. Sometimes politicians act most sinfully for their own sense gratification. It is not unusual for a politician to kill the opposing party. 725 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Even though a politician may be allowed to take birth in his so-called homeland, he still has to undergo suffering due to his sinful activities in his previous life. This science of transmigration is completely unknown to modern scientists. So-called scientists do not like to bother with these things because if they would at all consider this subtle subject matter and the problems of life, they would see that their future is very dark. Thus they try to avoid considering the future and continue committing all kinds of sinful activities in the name of social, political and national necessity. TEXT 22 Wv& k*-PaYaPaÛTa )) 22 )) evaà kåpaëayä buddhyä çocantam atad-arhaëam grahétuà kåta-dhér enaà bhaya-nämäbhyapadyata SYNONYMS evam—thus; kåpaëayä—by miserly; buddhyä—intelligence; çocantam—lamenting; a-tat-arhaëam—on which he should not have lamented; grahétum—in order to arrest; kåta-dhéù—the determined King of the Yavanas; enam—him; bhaya-nämä—whose name was fear; abhyapadyata—came there immediately. TRANSLATION Although King Puraïjana should not have lamented over the fate of his wife 726 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

and children, he nonetheless did so due to his miserly intelligence. In the meantime, Yavana-räja, whose name was fear itself, immediately drew near to arrest him. PURPORT Foolish people do not know that every individual soul is responsible for his own actions and reactions in life. As long as a living entity in the form of a child or boy is innocent, it is the duty of the father and mother to lead him into a proper understanding of the values of life. When a child is grown, it should be left up to him to execute the duties of life properly. The parent, after his death, cannot help his child. A father may leave some estate for his children's immediate help, but he should not be overly absorbed in thoughts of how his family will survive after his death. This is the disease of the conditioned soul. Not only does he commit sinful activities for his own sense gratification, but he accumulates great wealth to leave behind so that his children may also gorgeously arrange for sense gratification. In any case, everyone is afraid of death, and therefore death is called bhaya, or fear. Although King Puraïjana was engaged in thinking of his wife and children, death did not wait for him. Death does not wait for any man; it will immediately carry out its duty. Since death must take away the living entity without hesitation, it is the ultimate God realization of the atheists, who spoil their lives thinking of country, society and relatives, to the neglect of God consciousness. In this verse the word atad-arhaëam is very significant, for it means that one should not be overly engaged in welfare activities for one's family members, countrymen, society and community. None of these will help a person to advance spiritually. Unfortunately, in present-day society so-called educated men have no idea what spiritual progress is. Although they have the opportunity in the human form of life to make spiritual progress, they remain misers. They use their lives improperly and simply waste them thinking about the material welfare of their relatives, countrymen, society and so on. One's actual duty is to learn how to conquer death. Lord Kåñëa states the process of 727 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

conquering death in Bhagavad-gétä (4.9): janma karma ca me divyam evaà yo vetti tattvataù tyaktvä dehaà punar janma naiti mäm eti so 'rjuna "One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." After giving up this body, one who is fully Kåñëa conscious does not accept another material body but returns home, back to Godhead. Everyone should try to attain this perfection. Unfortunately, instead of doing so, people are absorbed in thoughts of society, friendship, love and relatives. This Kåñëa consciousness movement, however, is educating people throughout the world and informing them how to conquer death. Harià vinä na måtim taranti. One cannot conquer death without taking shelter of the Supreme Personality of Godhead. TEXT 23 PaéuvÛvNaErez NaqYaMaaNa" Svk&- +aYaMa( ) ANvd]vàNauPaQaa" XaaecNTaae >a*XaMaaTaura" )) 23 )) paçuvad yavanair eña néyamänaù svakaà kñayam anvadravann anupathäù çocanto bhåçam äturäù SYNONYMS paçu-vat—like an animal; yavanaiù—by the Yavanas; eñaù—Puraïjana; 728 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

néyamänaù—being arrested and taken away; svakam—to their own; kñayam—abode; anvadravan—followed; anupathäù—his attendants; çocantaù—lamenting; bhåçam—greatly; äturäù—being distressed. TRANSLATION When the Yavanas were taking King Puraïjana away to their place, binding him like an animal, the King's followers became greatly aggrieved. While they lamented, they were forced to go along with him. PURPORT When Yamaräja and his assistants take a living entity away to the place of judgment, the life, life air and desires, being followers of the living entity, also go with him. This is confirmed in the Vedas. When the living entity is taken away or arrested by Yamaräja (tam utkrämantam), the life air also goes with him (präëo 'nütkrämati), and when the life air is gone (präëam anütkrämantam), all the senses (sarve präëäù) also go along (anütkrämanti). When the living entity and the life air are gone, the lump of matter produced of five elements—earth, water, air, fire and ether—is rejected and left behind. The living entity then goes to the court of judgment, and Yamaräja decides what kind of body he is going to get next. This process is unknown to modern scientists. Every living entity is responsible for his activities in this life, and after death he is taken to the court of Yamaräja, where it is decided what kind of body he will take next. Although the gross material body is left, the living entity and his desires, as well as the resultant reactions of his past activities, go on. It is Yamaräja who decides what kind of body one gets next in accordance with one's past actions. TEXT 24

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Paurq& ivhaYaaePaGaTa oPaåÖae >auJa(r)Ma" ) Yada TaMaevaNau Paurq ivXaqaUv Pa[MadaetaMaa ) ANaNTar& ivd>aRSYa raJaiSa&hSYa veXMaiNa )) 28 )) täm eva manasä gåhëan babhüva pramadottamä anantaraà vidarbhasya räja-siàhasya veçmani SYNONYMS täm—her; eva—certainly; manasä—by the mind; gåhëan—accepting; babhüva—became; pramadä—woman; uttamä—highly situated; anantaram—after death; vidarbhasya—of Vidarbha; räja-siàhasya—of the 737 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

most powerful king; veçmani—at the house. TRANSLATION King Puraïjana gave up his body while remembering his wife, and consequently in his next life he became a very beautiful and well-situated woman. He took his next birth as the daughter of King Vidarbha in the very house of the King. PURPORT Since King Puraïjana thought of his wife at the time of death, he attained the body of a woman in his next birth. This verifies the following verse in Bhagavad-gétä (8.6): yaà yaà väpi smaran bhävaà tyajaty ante kalevaram taà tam evaiti kaunteya sadä tad-bhäva-bhävitaù "Whatever state of being one remembers when he quits his body, that state he will attain without fail." When a living entity is accustomed to think of a particular subject matter or become absorbed in a certain type of thought, he will think of that subject at the time of death. At the time of death, one will think of the subject that has occupied his life while he was awake, lightly sleeping or dreaming, or while he was deeply sleeping. After falling from the association of the Supreme Lord, the living entity thus transmigrates from one bodily form to another according to nature's course, until he finally attains the human form. If he is absorbed in material thoughts and ignorant of spiritual life, and if he does not take shelter under the lotus feet of the Supreme Personality of Godhead, Govinda, who solves all questions of birth and death, he will become a woman in the next 738 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

life, especially if he thinks of his wife. As stated in Çrémad-Bhägavatam (3.31.1): karmaëä daiva-netreëa. A living entity acts piously and impiously, and sometimes in both ways. All actions are taken into account, and the living entity is offered a new body by his superiors. Although King Puraïjana was overly attached to his wife, he nonetheless performed many pious fruitive activities. Consequently, although he took the form of a woman, he was given a chance to be the daughter of a powerful king. As confirmed in Bhagavad-gétä (6.41): präpya puëya-kåtaà lokän uñitvä çäçvatéù samäù çucénäà çrématäà gehe yoga-bhrañöo 'bhijäyate "The unsuccessful yogé, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people or into a family of rich aristocracy." If a person falls from the path of bhakti-yoga, God realization, due to attachment to fruitive activity, philosophical speculation or mystic yoga, he is given a chance to take birth in a high and rich family. The higher authorities appointed by the Supreme Personality of Godhead thus render justice to the living entity according to the living entity's desires. Although King Puraïjana was overly absorbed in thoughts of his wife and thus became a woman, he took birth in the family of a king due to his previous pious activities. The conclusion is that all our activities are taken into consideration before we are awarded another body. Närada Muni therefore advised Vyäsadeva that one should take to Kåñëa consciousness, devotional service, and abandon all ordinary occupational duties. This advice was also given by Lord Kåñëa Himself. Although a devotee may fall from the path of spiritual consciousness, he will nonetheless attain a human body in the home of a devotee or a rich man. In this way one can resume his devotional service. 739 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 29 oPaYaeMae vqYaRPaaq„| Mal/YaßJa" ) YauiDa iNaiJaRTYa raJaNYaaNa( Paaavtaeza& raJaàbuRdMabuRdMa( ) >aae+YaTae YaÜ&XaDarEMaRhq MaNvNTar& ParMa( )) 31 )) ekaikasyäbhavat teñäà räjann arbudam arbudam 743 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bhokñyate yad-vaàça-dharair mahé manvantaraà param SYNONYMS eka-ekasya—of each one; abhavat—there became; teñäm—of them; räjan—O King; arbudam—ten million; arbudam—ten million; bhokñyate—is ruled; yat—whose; vaàça-dharaiù—by descendants; mahé—the whole world; manu-antaram—up to the end of one Manu; param—and afterward. TRANSLATION My dear King Präcénabarhiñat, the sons of Malayadhvaja gave birth to many thousands and thousands of sons, and all of these have been protecting the entire world up to the end of one Manu's life-span and even afterward. PURPORT There are fourteen Manus in one day of Brahmä. A manvantara, the life-span of one Manu, is given as 71 multiplied by 4,320,000 years. After one such Manu passes on, another Manu begins his life-span. In this way the life cycle of the universe is going on. As one Manu follows another, the cult of Kåñëa consciousness is being imparted, as confirmed in Bhagavad-gétä (4.1): çré-bhagavän uväca imaà vivasvate yogaà proktavän aham avyayam vivasvän manave präha manur ikñväkave 'bravét "The Blessed Lord said: I instructed this imperishable science of yoga to the sun-god, Vivasvän, and Vivasvän instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikñväku." Vivasvän, the sun-god, imparted 744 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Bhagavad-gétä to one Manu, and this Manu imparted it to his son, who imparted it to yet another Manu. In this way the propagation of Kåñëa consciousness is never stopped. No one should think that this Kåñëa consciousness movement is a new movement. As confirmed by Bhagavad-gétä and Çrémad-Bhägavatam, it is a very, very old movement, for it has been passing down from one Manu to another. Among Vaiñëavas there may be some difference of opinion due to everyone's personal identity, but despite all personal differences, the cult of Kåñëa consciousness must go on. We can see that under the instructions of Çréla Bhaktivinoda Öhäkura, Çréla Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja began preaching the Kåñëa consciousness movement in an organized way within the past hundred years. The disciples of Çréla Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja are all Godbrothers, and although there are some differences of opinion, and although we are not acting conjointly, every one of us is spreading this Kåñëa consciousness movement according to his own capacity and producing many disciples to spread it all over the world. As far as we are concerned, we have already started the International Society for Krishna Consciousness, and many thousands of Europeans and Americans have joined this movement. Indeed, it is spreading like wildfire. The cult of Kåñëa consciousness, based on the nine principles of devotional service (çravaëaà kértanaà viñëoù smaraëaà päda-sevanam/ arcanaà vandanaà däsyaà sakhyam ätma-nivedanam [SB 7.5.23]), will never be stopped. It will go on without distinction of caste, creed, color or country. No one can check it. The word bhokñyate is very important in this verse. Just as a king gives protection to his citizens, these devotees, following the principles of devotional service, will give protection to all the people of the world. The people of the world are very much harassed by so-called religious-principled svämés, yogés, karmés and jïänés, but none of these can show the right way to become elevated to the spiritual platform. There are primarily four parties spreading devotional service all over the universe. These are the Rämänuja-sampradäya, the Madhva-sampradäya, the Viñëu Svämé-sampradäya and the 745 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Nimbärka-sampradäya. The Madhva-Gauòéya-sampradäya in particular comes from Lord Caitanya Mahäprabhu. All these devotees are spreading this Kåñëa consciousness movement very widely and giving protection to innocent people who are being so much embarrassed by pseudo-avatäras, -svämés, -yogés and others. TEXT 32 AGaSTYa" Pa[aGduihTarMauPaYaeMae Da*Tav]TaaMa( ) YaSYaa& d*!CYauTaae JaaTa wDMavahaTMaJaae MauiNa" )) 32 )) agastyaù präg duhitaram upayeme dhåta-vratäm yasyäà dåòhacyuto jäta idhmavähätmajo muniù SYNONYMS agastyaù—the great sage Agastya; präk—first; duhitaram—daughter; upayeme—married; dhåta-vratäm—taken to vows; yasyäm—through whom; dåòhacyutaù—named Dåòhacyuta; jätaù—was born; idhmaväha—named Idhmaväha; ätma-jaù—son; muniù—the great sage. TRANSLATION The great sage named Agastya married the first-born daughter of Malayadhvaja, the avowed devotee of Lord Kåñëa. From her one son was born, whose name was Dåòhacyuta, and from him another son was born, whose name was Idhmaväha. PURPORT 746 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

The name Agastya Muni is very significant. Agastya Muni represents the mind. The word agastya indicates that the senses do not act independently, and the word muni means "mind." The mind is the center of all the senses, and thus the senses cannot work independent of the mind. When the mind takes to the cult of bhakti, it engages in devotional service. The cult of bhakti (bhakti-latä) is the first daughter of Malayadhvaja, and as previously described, her eyes are always upon Kåñëa (asitekñaëäm). One cannot render bhakti to any demigod. Bhakti can be rendered only to Viñëu (çravaëaà kértanaà viñëoù [SB 7.5.23]). Thinking the Absolute Truth to be without form, the Mäyävädés say that the word bhakti can apply to any form of worship. If this were the case, a devotee could imagine any demigod or any godly form and worship it. This, however, is not the real fact. The real fact is that bhakti can be applied only to Lord Viñëu and His expansions. Therefore bhakti-latä is dåòha-vrata, the great vow, for when the mind is completely engaged in devotional service, the mind does not fall down. If one tries to advance by other means—by karma-yoga or jïäna-yoga—one will fall down, but if one is fixed in bhakti, he never falls down. Thus from bhakti-latä the son Dåòhacyuta is born, and from Dåòhacyuta the next son, Idhmaväha, is born. The word idhma-väha refers to one who carries wood for burning in a sacrifice when approaching a spiritual master. The point is that bhakti-latä, the cult of devotion, fixes one in his spiritual position. One so fixed never comes down, and he begets children who are strict followers of the çästric injunctions. As said in the Vedas: tad-vijïänärthaà sa gurum eväbhigacchet samit-päëiù çrotriyaà brahma-niñöham [MU 1.2.12(13)] In the line of devotional service, those who are initiated are strict followers of the Vedic scriptural injunctions.

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TEXT 33 iv>aJYa TaNaYae>Ya" +Maa& raJaizRMaRl/YaßJa" ) AairraDaiYazu" k*-ZYa" +a}abNDau>Yaae ib>YaTaq& PaaTauMahRiSa )) 48 )) uttiñöhottiñöha räjarñe imäm udadhi-mekhaläm dasyubhyaù kñatra-bandhubhyo bibhyatéà pätum arhasi SYNONYMS uttiñöha—please get up; uttiñöha—please get up; räja-åñe—O saintly king; imäm—this earth; udadhi—by the ocean; mekhaläm—surrounded; dasyubhyaù—from the rogues; kñatra-bandhubhyaù—from the unclean kings; bibhyatém—very much afraid; pätum—to protect; arhasi—you ought. TRANSLATION O best of kings, please get up! Get up! Just see this world surrounded by water and infested with rogues and so-called kings. This world is very much afraid, and it is your duty to protect her. PURPORT 769 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Whenever an äcärya comes, following the superior orders of the Supreme Personality of Godhead or His representative, he establishes the principles of religion, as enunciated in Bhagavad-gétä. Religion means abiding by the orders of the Supreme Personality of Godhead. Religious principles begin from the time one surrenders to the Supreme Personality of Godhead. It is the äcärya's duty to spread a bona fide religious system and induce everyone to bow down before the Supreme Lord. One executes the religious principles by rendering devotional service, specifically the nine items like hearing, chanting and remembering. Unfortunately, when the äcärya disappears, rogues and nondevotees take advantage and immediately begin to introduce unauthorized principles in the name of so-called svämés, yogés, philanthropists, welfare workers and so on. Actually, human life is meant for executing the orders of the Supreme Lord, and this is stated in Bhagavad-gétä (9.34): man-manä bhava mad-bhakto mad-yäjé mäà namaskuru mäm evaiñyasi yuktvaivam ätmänaà mat-paräyaëaù "Engage your mind always in thinking of Me and become My devotee. Offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me." The main business of human society is to think of the Supreme Personality of Godhead at all times, to become His devotees, to worship the Supreme Lord and to bow down before Him. The äcärya, the authorized representative of the Supreme Lord, establishes these principles, but when he disappears, things once again become disordered. The perfect disciples of the äcärya try to relieve the situation by sincerely following the instructions of the spiritual master. At the present moment practically the entire world is afraid of rogues and nondevotees; therefore this Kåñëa consciousness movement is started to save the world from irreligious principles. Everyone should cooperate with this movement in order to bring about actual peace and happiness in the world. 770 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 49 Wv& ivl/PaNTaq bal/a iviPaNae_NauGaTaa PaiTaMa( ) PaiTaTaa PaadYaae>aRTaUR ådTYaé[UaUTaaMaNTara vaEk-" SahóPairvTSaraNa( )) 54 )) haàsäv ahaà ca tvaà cärya sakhäyau mänasäyanau abhütäm antarä vaukaù sahasra-parivatsarän SYNONYMS haàsau—two swans; aham—I; ca—and; tvam—you; ca—also; ärya—O great soul; sakhäyau—friends; mänasa-ayanau—together in the Mänasa Lake; abhütäm—became; antarä—separated; vä—indeed; okaù—from the original home; sahasra—thousands; pari—successively; vatsarän—years. TRANSLATION My dear gentle friend, both you and I are exactly like two swans. We live together in the same heart, which is just like the Mänasa Lake. Although we have been living together for many thousands of years, we are still far away from our original home. PURPORT The original home of the living entity and the Supreme Personality of 781 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Godhead is the spiritual world. In the spiritual world both the Lord and the living entities live together very peacefully. Since the living entity remains engaged in the service of the Lord, they both share a blissful life in the spiritual world. However, when the living entity wants to enjoy himself, he falls down into the material world. Even while he is in that position, the Lord remains with him as the Supersoul, his intimate friend. Because of his forgetfulness, the living entity does not know that the Supreme Lord is accompanying him as the Supersoul. In this way the living entity remains conditioned in each and every millennium. Although the Lord follows him as a friend, the living entity, because of forgetful material existence, does not recognize Him. TEXT 55 Sa Tv& ivhaYa Maa& bNDaae GaTaae Ga]aMYaMaiTaMaRhqMa( ) ivcrNa( PadMad]a+aq" k-YaaiciàiMaRTa& iñYaa )) 55 )) sa tvaà vihäya mäà bandho gato grämya-matir mahém vicaran padam adräkñéù kayäcin nirmitaà striyä SYNONYMS saù—that swan; tvam—yourself; vihäya—leaving; mäm—Me; bandho—O friend; gataù—went; grämya—material; matiù—whose consciousness; mahém—to earth; vicaran—traveling; padam—position; adräkñéù—you saw; kayäcit—by someone; nirmitam—manufactured; striyä—by a woman. TRANSLATION 782 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

My dear friend, you are now My very same friend. Since you left Me, you have become more and more materialistic, and not seeing Me, you have been traveling in different forms throughout this material world, which was created by some woman. PURPORT When the living entity falls down, he goes into the material world, which was created by the external energy of the Lord. This external energy is described herein as "some woman," or prakåti. This material world is composed of material elements, ingredients supplied by the mahat-tattva, the total material energy. The material world, created by this external energy, becomes the so-called home of the conditioned soul. Within this material world the conditioned soul accepts different apartments, or different bodily forms, and then travels about. Sometimes he travels in the higher planetary systems and sometimes in the lower systems. Sometimes he travels in higher species of life and sometimes in lower species. He has been wandering within this material universe since time immemorial. As explained by Çré Caitanya Mahäprabhu: brahmäëòa bhramite kona bhägyavän jéva guru-kåñëa-prasäde päya bhakti-latä-béja [Cc. Madhya 19.151] The living entity wanders into many species of life, but he is fortunate when he once again meets his friend, either in person or through His representative. Actually, it is Kåñëa who personally advises all living entities to return home, back to Godhead. Sometimes Kåñëa sends His representative, who, delivering Kåñëa's very message, canvasses all living entities to return home, back to Godhead. Unfortunately the living entity is so greatly attached to material enjoyment that he does not take the instructions of Kåñëa or His representative very seriously. This material tendency is mentioned in this verse as grämya-matiù (sense gratification). The word mahém means "within 783 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

this material world." All living entities within this material world are sensually inclined. Consequently they become entangled in different types of bodies and suffer the pangs of material existence. TEXT 56 PaÄaraMa& NavÜarMaek-Paal&/ i}ak-aeïk-Ma( ) z$(ku-l&/ PaÄivPaaNaaRMai>avaR i§-YaaGauaGauRavE" ) i(c)-XYaMaaNa" XaTa& vz| dehe dehq TaMaaev*Ta" )) 24 )) Pa[aaar& iXarSaa GauåMauÜhNa( ) Ta& Sk-NDaeNa Sa AaDatae TaQaa SavaR" Pa[iTai§-Yaa" )) 33 )) yathä hi puruño bhäraà 849 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

çirasä gurum udvahan taà skandhena sa ädhatte tathä sarväù pratikriyäù SYNONYMS yathä—as; hi—certainly; puruñaù—a man; bhäram—a burden; çirasä—on the head; gurum—heavy; udvahan—carrying; tam—that; skandhena—on the shoulder; saù—he; ädhatte—puts; tathä—similarly; sarväù—all; pratikriyäù—counteractions. TRANSLATION A man may carry a burden on his head, and when he feels it to be too heavy, he sometimes gives relief to his head by putting the burden on his shoulder. In this way he tries to relieve himself of the burden. However, whatever process he devises to counteract the burden does nothing more than put the same burden from one place to another. PURPORT This is a good description of an attempt to transfer a burden from one place to another. When one gets tired of keeping a burden on his head, he will place it on his shoulder. This does not mean that he has become freed from the strains of carrying the burden. Similarly, human society in the name of civilization is creating one kind of trouble to avoid another kind of trouble. In contemporary civilization we see that there are many automobiles manufactured to carry us swiftly from one place to another, but at the same time we have created other problems. We have to construct so many roads, and yet these roads are insufficient to cope with automobile congestion and traffic jams. There are also the problems of air pollution and fuel shortage. The conclusion is that the processes we manufacture to counteract or minimize our 850 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

distresses do not actually put an end to our pains. It is all simply illusion. We simply place the burden from the head to the shoulder. The only real way we can minimize our problems is to surrender unto the Supreme Personality of Godhead and give ourselves up to His protection. The Lord, being all-powerful, can make arrangements to mitigate our painful life in material existence. TEXT 34 NaEk-aNTaTa" Pa[Taqk-ar" k-MaRa¢-ya ParMaYaa GauraE )) 36 )) vaSaudeve >aGaviTa >ai¢-YaaeGa" SaMaaihTa" ) SaDa]qcqNaeNa vEraGYa& jaNa& c JaNaiYaZYaiTa )) 37 )) athätmano 'rtha-bhütasya yato 'nartha-paramparä saàsåtis tad-vyavacchedo bhaktyä paramayä gurau väsudeve bhagavati bhakti-yogaù samähitaù sadhrécénena vairägyaà jïänaà ca janayiñyati SYNONYMS atha—therefore; ätmanaù—of the living entity; artha-bhütasya—having his real interest; yataù—from which; anartha—of all unwanted things; param-parä—a series one after another; saàsåtiù—material existence; tat—of that; vyavacchedaù—stopping; bhaktyä—by devotional service; 854 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

paramayä—unalloyed; gurau—unto the Supreme Lord or His representative; väsudeve—Väsudeva; bhagavati—the Supreme Personality of Godhead; bhakti-yogaù—devotional service; samähitaù—applied; sadhrécénena—completely; vairägyam—detachment; jïänam—full knowledge; ca—and; janayiñyati—will cause to become manifest. TRANSLATION The real interest of the living entity is to get out of the nescience that causes him to endure repeated birth and death. The only remedy is to surrender unto the Supreme Personality of Godhead through His representative. Unless one renders devotional service unto the Supreme Personality of Godhead, Väsudeva, one cannot possibly become completely detached from this material world, nor can he possibly manifest real knowledge. PURPORT This is the way to become detached from the artificial material condition. The only remedy is to take to Kåñëa consciousness and constantly engage in the devotional service of Lord Väsudeva, the Supreme Personality of Godhead. Everyone is trying to be happy, and the process adopted to achieve that happiness is called self-interest. Unfortunately, the conditioned soul hovering within this material world does not know that his ultimate goal of self-interest is Väsudeva. Saàsåti, or material existence, begins with the illusioned bodily conception of life, and on the basis of this conception there ensues a series of unwanted things (anarthas). These unwanted things are actually mental desires for various types of sense gratification. In this way one accepts different types of bodies within this material world. One first has to control the mind so that the desires of the mind can be purified. This process is described in the Närada-païcarätra as sarvopädhi-vinirmuktaà tatparatvena nirmalam [Cc. Madhya 19.170]. Unless one purifies his mind, there is no question of getting free from the material condition. As stated in Çrémad-Bhägavatam (1.7.6): 855 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

anarthopaçamaà säkñäd bhakti-yogam adhokñaje lokasyäjänato vidväàç cakre sätvata-saàhitäm "The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyäsadeva compiled this Vedic literature, which is in relation to the Supreme Truth." Anarthas, unwanted things, come down from one bodily life to another. To get out of this entanglement, one has to take to the devotional service of Lord Väsudeva, Kåñëa, the Supreme Personality of Godhead. The word guru is significant in this connection. The word guru may be translated as "heavy," or "the supreme." In other words, the guru is the spiritual master. Çréla Åñabhadeva advised His sons, gurur na sa syät. .. na mocayed yaù samupeta-måtyum: "One should not take up the post of spiritual master unless he is able to lead his disciple from the cycle of birth and death." (SB 5.5.18) Material existence is actually a chain of action and reaction brought about by different types of fruitive activities. This is the cause of birth and death. One can stop this process only by engaging oneself in the service of Väsudeva. Bhakti refers to those activities performed in the service of Lord Väsudeva. Because Lord Väsudeva is the Supreme, one should engage oneself in His service, not in the service of the demigods. Devotional service begins from the neophyte stage—the stage of observing the rules and regulations—and extends to the point of spontaneous loving service to the Lord. The purpose of all stages is to satisfy Lord Väsudeva. When one is perfectly advanced in the devotional service of Väsudeva, one becomes completely detached from the service of the body, that is, his designated position in material existence. After becoming so detached, one becomes actually perfect in knowledge and engages perfectly in the service of Lord Väsudeva. Çré Caitanya Mahäprabhu says, jévera 'svarüpa' haya-kåñëera 'nitya-däsa': [Cc. Madhya 20.108] "Every living 856 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

entity is by constitutional position an eternal servant of Kåñëa." As soon as one engages in the service of Lord Väsudeva, he attains his normal constitutional position. This position is called the liberated stage. Muktir hitvänyathä-rüpaà svarüpeëa vyavasthitiù: [SB 2.10.6] in the liberated stage, one is situated in his original Kåñëa conscious position. He gives up all engagements in the service of matter, engagements concocted under the names of social service, national service, community service, dog service, automobile service and so many other services conducted under the illusion of "I" and mine. As explained in the Second Chapter of the First Canto: väsudeve bhagavati bhakti-yogaù prayojitaù janayaty äçu vairägyaà jïänaà ca yad ahaitukam "By rendering devotional service unto the Personality of Godhead, Çré Kåñëa, one immediately acquires causeless knowledge and detachment from the world." (SB 1.2.7) Thus one must engage in the service of Väsudeva without material desire, mental speculation or fruitive activity. TEXT 38 Saae_icradev raJazeR SYaadCYauTak-Qaaé[Ya" ) é*aaGavTaa raJaNa( SaaDavae ivXadaXaYaa" ) >aGavd(Gaua*GauvRiSaï wTYaeTae MadNTaa b]øvaidNa" )) 43 )) AÛaiPa vacSPaTaYaSTaPaaeivÛaSaMaaiDai>a" )

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PaXYaNTaae_iPa Na PaXYaiNTa PaXYaNTa& ParMaeìrMa( )) 44 )) prajäpati-patiù säkñäd bhagavän giriço manuù dakñädayaù prajädhyakñä naiñöhikäù sanakädayaù marécir atry-aìgirasau pulastyaù pulahaù kratuù bhågur vasiñöha ity ete mad-antä brahma-vädinaù adyäpi väcas-patayas tapo-vidyä-samädhibhiù paçyanto 'pi na paçyanti paçyantaà parameçvaram SYNONYMS prajäpati-patiù—Brahmä, the father of all progenitors; säkñät—directly; bhagavän—the most powerful; giriçaù—Lord Çiva; manuù—Manu; dakña-ädayaù—headed by King Dakña; prajä-adhyakñäù—the rulers of humankind; naiñöhikäù—the strong brahmacärés; sanaka-ädayaù—headed by Sanaka; maréciù—Maréci; atri-aìgirasau—Atri and Aìgirä; pulastyaù—Pulastya; pulahaù—Pulaha; kratuù—Kratu; bhåguù—Bhågu; vasiñöhaù—Vasiñöha; iti—thus; ete—all of them; mat-antäù—ending with me; brahma-vädinaù—brähmaëas, speakers on Vedic literature; adya api—up to date; väcaù-patayaù—masters of speaking; tapaù—austerities; vidyä—knowledge; samädhibhiù—and by meditation; paçyantaù—observing; api—although; na paçyanti—do not observe; paçyantam—the one who sees; parama-éçvaram—the Supreme Personality of Godhead.

863 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION The most powerful Lord Brahmä, the father of all progenitors; Lord Çiva; Manu, Dakña and the other rulers of humankind; the four saintly first-class brahmacärés headed by Sanaka and Sanätana; the great sages Maréci, Atri, Aìgirä, Pulastya, Pulaha, Kratu, Bhågu and Vasiñöha; and my humble self [Närada] are all stalwart brähmaëas who can speak authoritatively on Vedic literature. We are very powerful because of austerities, meditation and education. Nonetheless, even after inquiring about the Supreme Personality of Godhead, whom we always see, we do not know perfectly about Him. PURPORT According to the foolish Darwinian theory of the anthropologists, it is said that forty thousand years ago Homo sapiens had not appeared on this planet because the process of evolution had not reached that point. However, the Vedic histories—the puräëas and Mahäbhärata—relate human histories that extend millions and millions of years into the past. In the beginning of creation there was a very intelligent personality, Lord Brahmä, and from him emanated all the Manus, and the brahmacärés like Sanaka and Sanätana, as well as Lord Çiva, the great sages and Närada. All these personalities underwent great austerities and penances and thus became authorities in Vedic knowledge. Perfect knowledge for human beings, as well as all living entities, is contained in the Vedas. All the above-mentioned great personalities are not only powerful—being cognizant of past, present and future—but are also devotees. Still, in spite of their great education in knowledge, and despite their meeting the Supreme Personality of Godhead, Lord Viñëu, they cannot actually understand the perfection of the living entity's relationship with Lord Viñëu. This means that these personalities are still limited as far as their knowledge of the unlimited is concerned. The conclusion is that simply by advancing one's knowledge, one cannot be accepted as an expert in 864 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

understanding the Supreme Personality of Godhead. The Supreme Personality of Godhead can be understood not by advanced knowledge, but by pure devotional service, as confirmed in Bhagavad-gétä (18.55). Bhaktyä mäm abhijänäti yävän yaç cäsmi tattvataù: unless one takes to pure, transcendental devotional service, he cannot understand the Supreme Personality of Godhead in truth. Everyone has some imperfect ideas about the Lord. So-called scientists and philosophical speculators are unable to understand the Supreme Lord by virtue of their knowledge. Knowledge is not perfect unless one comes to the platform of devotional service. This is confirmed by the Vedic version: athäpi te deva padämbuja-dvayaprasäda-leçänugåhéta eva hi jänäti tattvaà bhagavan-mahimno na cänya eko 'pi ciraà vicinvan (SB 10.14.29) The speculators, the jïänés, go on speculating about the Supreme Personality of Godhead for many, many hundreds of thousands of years, but unless one is favored by the Supreme Personality of Godhead, one cannot understand His supreme glories. All the great sages mentioned in this verse have their planets near Brahmaloka, the planet where Lord Brahmä resides along with four great sages—Sanaka, Sanätana, Sanandana and Sanat-kumära. These sages reside in different stars known as the southern stars, which circle the polestar. The polestar, called Dhruvaloka, is the pivot of this universe, and all planets move around this polestar. All the stars are planets, as far as we can see, within this one universe. According to Western theory, all the stars are different suns, but according to Vedic information, there is only one sun within this universe. All the so-called stars are but different planets. Besides this universe, there are many millions of other universes, and each of them contains similar innumerable stars and planets.

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TEXT 45 XaBdb]øiaJaNTaae Na ivdu" ParMa( )) 45 )) çabda-brahmaëi duñpäre caranta uru-vistare mantra-liìgair vyavacchinnaà bhajanto na viduù param SYNONYMS çabda-brahmaëi—in the Vedic literature; duñpäre—unlimited; carantaù—being engaged; uru—greatly; vistare—expansive; mantra—of Vedic hymns; liìgaiù—by the symptoms; vyavacchinnam—partially powerful (the demigods); bhajantaù—worshiping; na viduù—they do not know; param—the Supreme. TRANSLATION Despite the cultivation of Vedic knowledge, which is unlimited, and the worship of different demigods by the symptoms of Vedic mantras, demigod worship does not help one to understand the supreme powerful Personality of Godhead. PURPORT As stated in Bhagavad-gétä (7.20): kämais tais tair håta-jïänäù prapadyante 'nya-devatäù taà taà niyamam ästhäya 866 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

prakåtyä niyatäù svayä "Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures." Most people are interested in worshiping demigods to acquire powers. Each demigod has a particular power. For instance, the demigod Indra, the King of heaven, has power to shower rain on the surface of the globe to give sufficient vegetation to the earth. This demigod is described in the Vedas: vajra-hastaù purandaraù. Indra rules the water supply with a thunderbolt in his hand. The thunderbolt itself is controlled by Indra. Similarly, other demigods—Agni, Varuëa, Candra, Sürya—have particular powers. All these demigods are worshiped in the Vedic hymns through a symbolic weapon. Therefore it is said here: mantra-liìgair vyavacchinnam. By such worship, karmés may obtain the benediction of material opulence in the form of animals, riches, beautiful wives, many followers, and so on. By such material opulence, however, one cannot understand the Supreme Personality of Godhead. TEXT 46 Yada YaSYaaNauGa*õaiTa >aGavaNaaTMa>aaivTa" ) Sa JahaiTa MaiTa& l/aeke- vede c PairiNaiïTaaMa( )) 46 )) yadä yasyänugåhëäti bhagavän ätma-bhävitaù sa jahäti matià loke vede ca pariniñöhitäm SYNONYMS yadä—when; yasya—whom; anugåhëäti—favors by causeless mercy; bhagavän—the Supreme Personality of Godhead; ätma-bhävitaù—realized by a 867 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

devotee; saù—such a devotee; jahäti—gives up; matim—consciousness; loke—in the material world; vede—in the Vedic functions; ca—also; pariniñöhitäm—fixed. TRANSLATION When a person is fully engaged in devotional service, he is favored by the Lord, who bestows His causeless mercy. At such a time, the awakened devotee gives up all material activities and ritualistic performances mentioned in the Vedas. PURPORT In the previous verse, those who are in knowledge have been described as unable to appreciate the Supreme Personality of Godhead. Similarly, this verse indicates that those who are followers of the Vedic rituals, as well as those who are followers of fruitive activities, are unable to see the Supreme Personality of Godhead. In these two verses both the karmés and jïänés are described as unfit to understand Him. As described by Çréla Rüpa Gosvämé, only when one is completely free from mental speculation and fruitive activity (anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam [Cc. Madhya 19.167]) can one engage in pure devotional service without being polluted by material desires. The significant word ätma-bhävitaù indicates that the Lord is awakened in one's mind if one constantly thinks of Him. A pure devotee is always thinking of the lotus feet of the Lord (sa vai manaù kåñëa-padäravindayoù [SB 9.4.18]). A pure devotee cannot remain a moment without being absorbed in thoughts of the Supreme Personality of Godhead. This constant thinking of the Lord is described in Bhagavad-gétä as satata-yuktänäm, always engaging in the Lord's service. Bhajatäà préti-pürvakam: this is devotional service in love and affection. Because the Supreme Personality of Godhead dictates to the pure devotee from within, the devotee is saved from all material activities. Even the Vedic ritualistic ceremonies are considered material activities because by such 868 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

activities one is simply elevated to other planetary systems, the residential abodes of the demigods. Lord Kåñëa says in Bhagavad-gétä (9.25): yänti deva-vratä devän pitèn yänti pitå-vratäù bhütäni yänti bhütejyä yänti mad-yäjino 'pi mäm "Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me." The word ätma-bhävitaù also indicates that a devotee is always engaged in preaching to deliver conditioned souls. It is said of the six Gosvämés: nänä-çästra-vicäraëaika-nipuëau sad-dharma-saàsthäpakau lokänäà hita-käriëau. A pure devotee of the Supreme Personality of Godhead is always thinking of how fallen, conditioned souls can be delivered. The Supreme Personality of Godhead, influenced by the merciful devotees' attempt to deliver fallen souls, enlightens the people in general from within by His causeless mercy. If a devotee is blessed by another devotee, he becomes free from karma-käëòa and jïäna-käëòa activities. As confirmed in Brahma-saàhitä, vedeñu durlabham: the Supreme Personality of Godhead cannot be realized through karma-käëòa and jïäna-käëòa. Adurlabham ätma-bhaktau: the Lord is realized only by a sincere devotee. This material world, the cosmic manifestation, is created by the Supreme Personality of Godhead, and the living entities have come here to enjoy themselves. The Vedic instructions guide them according to different regulative principles, and intelligent people take advantage of these instructions. They thus enjoy material life without being disturbed. This is actually illusion, and to get out of this illusion by one's own endeavor is very difficult. The general populace is engaged in material activities, and when people are a little advanced, they become attracted by the ritualistic 869 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ceremonies mentioned in the Vedas. However, when one is frustrated in the performance of these ritualistic ceremonies, he again comes to material activities. In this way both the followers of the Vedic rituals and the followers of material activities are entangled in conditional life. These people get the seed of devotional service only by the good will of the guru and Kåñëa. This is confirmed in Caitanya-caritämåta: guru-kåñëa-prasäde päya bhakti-latä-béja [Cc. Madhya 19.151]. When one is engaged in devotional service, he is no longer attracted to material activities. When a man is covered by different designations, he cannot engage in devotional service. One has to become freed from such designative activities (sarvopädhi-vinirmuktam [Cc. Madhya 19.170]) and become pure in order to serve the Supreme Personality of Godhead through purified senses. Håñékeëa håñékeça-sevanaà bhaktir ucyate: the service of the Lord through purified senses is called bhakti-yoga, or devotional service. The sincere devotee is always helped by the Supersoul, who resides within the heart of every living entity, as Lord Kåñëa confirms in Bhagavad-gétä (10.10): teñäà satata-yuktänäà bhajatäà préti-pürvakam dadämi buddhi-yogaà taà yena mäm upayänti te "To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me." This is the stage of becoming free from the contamination of the material world. At such a time a devotee makes friends with another devotee, and his engagement in material activities ceases completely. At that time, he attains the favor of the Lord and loses his faith in material civilization, which begins with varëäçrama-dharma. Çré Caitanya Mahäprabhu speaks clearly of one's becoming liberated from the varëäçrama-dharma, the most exalted system of human civilization. At such a time one feels himself to be perpetually the 870 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

servant of Lord Kåñëa, a position taken by Çré Caitanya Mahäprabhu Himself. nähaà vipro na ca nara-patir näpi vaiçyo na çüdro nähaà varëé na ca gåha-patir no vana-stho yatir vä kintu prodyan nikhila-paramänanda-pürëämåtäbdher gopé-bhartuù pada-kamalayor däsa-däsänudäsaù (Padyävalé 63) "I am not a brähmaëa, kñatriya, vaiçya or çüdra. I am not a brahmacäré, gåhastha, vänaprastha or sannyäsé. What am I? I am the eternal servant of the servant of the servant of Lord Kåñëa [Cc. Madhya 13.80]." Through the disciplic succession, one can attain this conclusion, which is perfect elevation to the transcendental platform. TEXT 47 TaSMaaTk-MaRSau bihRZMaàjaNaadQaRk-aiXazu ) MaaQaRd*ií& k*-Qaa" é[ae}aSPaiXaRZvSPa*ívSTauzu )) 47 )) tasmät karmasu barhiñmann ajïänäd artha-käçiñu märtha-dåñöià kåthäù çrotrasparçiñv aspåñöa-vastuñu SYNONYMS tasmät—therefore; karmasu—in fruitive activities; barhiñman—O King Präcénabarhiñat; ajïänät—out of ignorance; artha-käçiñu—in the glittering fruitive result; mä—never; artha-dåñöim—considering to be the aim of life; kåthäù—do; çrotra-sparçiñu—pleasing to the ear; aspåñöa—without touching; vastuñu—real interest.

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TRANSLATION My dear King Barhiñmän, you should never out of ignorance take to the Vedic rituals or to fruitive activity, which may be pleasing to hear about or which may appear to be the goal of self-interest. You should never take these to be the ultimate goal of life. PURPORT In Bhagavad-gétä (2.42-43) it is said: yäm imäà puñpitäà väcaà pravadanty avipaçcitaù veda-väda-ratäù pärtha nänyad astéti vädinaù kämätmänaù svarga-parä janma-karma-phala-pradäm kriyä-viçeña-bahuläà bhogaiçvarya-gatià prati "Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this." Generally people are very much attracted to the fruitive activities sanctioned in the Vedic rituals. One may be very much attracted to becoming elevated to heavenly planets by performing great sacrifices, like those of King Barhiñmän. Çré Närada Muni wanted to stop King Barhiñmän from engaging in such fruitive activities. Therefore he is now directly telling him, "Don't be interested in such temporary benefits." In modern civilization people are very much interested in exploiting the resources of material nature through the 872 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

methods of science. Indeed, this is considered advancement. This is not actually advancement, however, but is simply pleasing to hear. Although we are advancing according to such concocted methods, we are forgetting our real purpose. Bhaktivinoda Öhäkura therefore says, jaòa-vidyä yata mäyära vaibhava tomära bhajane bädhä: "Materialistic studies are the glare of mäyä only, for they are an obstacle to spiritual progress." The temporary comforts of life experienced either on this planet or on other planets are all to be taken as illusory because they do not touch the real purpose of life. The real purpose of life is to go back home, back to Godhead. Ignorant of the real purpose of life, people take to either gross materialistic activities or ritualistic activities. King Barhiñmän is herein requested not to be attached to such activities. In the Vedas it is stated that the performance of sacrifice is the actual purpose of life. A section of the Indian population known as the Ärya-samäjists lay too much stress on the sacrificial portion of the Vedas. This verse indicates, however, that such sacrifices are to be taken as illusory. Actually the aim of human life should be God realization, or Kåñëa consciousness. The Vedic performances are, of course, very glittering and pleasing to hear about, but they do not serve the real purpose of life. TEXT 48 Sv& l/aek&- Na ivduSTae vE Ya}a devae JaNaadRNa" ) AahuDaURMa]iDaYaae ved& Sak-MaRk-MaTaiÜd" )) 48 )) svaà lokaà na vidus te vai yatra devo janärdanaù ähur dhümra-dhiyo vedaà sakarmakam atad-vidaù SYNONYMS 873 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

svam—own; lokam—abode; na—never; viduù—know; te—such persons; vai—certainly; yatra—where; devaù—the Supreme Personality of Godhead; janärdanaù—Kåñëa, or Viñëu; ähuù—speak; dhümra-dhiyaù—the less intelligent class of men; vedam—the four Vedas; sa-karmakam—full of ritualistic ceremonies; a-tat-vidaù—persons who are not in knowledge. TRANSLATION Those who are less intelligent accept the Vedic ritualistic ceremonies as all in all. They do not know that the purpose of the Vedas is to understand one's own home, where the Supreme Personality of Godhead lives. Not being interested in their real home, they are illusioned and search after other homes. PURPORT Generally people are not aware of their interest in life—to return home, back to Godhead. People do not know about their real home in the spiritual world. In the spiritual world there are many Vaikuëöha planets, and the topmost planet is Kåñëaloka, Goloka Våndävana. Despite the so-called advancement of civilization, there is no information of the Vaikuëöhalokas, the spiritual planets. At the present moment so-called advanced civilized men are trying to go to other planets, but they do not know that even if they go to the highest planetary system, Brahmaloka, they have to come back again to this planet. This is confirmed in Bhagavad-gétä (8.16): äbrahma-bhuvanäl lokäù punar ävartino 'rjuna mäm upetya tu kaunteya punar janma na vidyate "From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who 874 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

attains to My abode, O son of Kunté, never takes birth again." If one goes to the highest planetary system within this universe he still has to return after the effects of pious activities are finished. Space vehicles may go very high in the sky, but as soon as their fuel is finished, they have to return to this earthly planet. All these activities are performed in illusion. The real attempt should now be to return home, back to Godhead. The process is mentioned in Bhagavad-gétä. Yänti mad-yäjino 'pi mäm: [Bg. 9.25] those who engage in the devotional service of the Supreme Personality of Godhead return home, back to Godhead. Human life is very valuable, and one should not waste it in vain exploration of other planets. One should be intelligent enough to return to Godhead. One should be interested in information about the spiritual Vaikuëöha planets, and in particular the planet known as Goloka Våndävana, and should learn the art of going there by the simple method of devotional service, beginning with hearing (çravaëaà kértanaà viñëoù [SB 7.5.23]). This is also confirmed in Çrémad-Bhägavatam (12.3.51): kaler doña-nidhe räjann asti hy eko mahän guëaù kértanäd eva kåñëasya mukta-saìgaù paraà vrajet One can go to the supreme planet (paraà vrajet) simply by chanting the Hare Kåñëa mantra. This is especially meant for the people of this age (kaler doña-nidhe). It is the special advantage of this age that simply by chanting the Hare Kåñëa mahä-mantra one can become purified of all material contamination and return home, back to Godhead. There is no doubt about this. TEXT 49 AaSTaqYaR d>aŒ" Pa[aGaGa]E" k-aTSNYaeRNa i+aiTaMaa*TaaMaaTMaa SvYa& Pa[k*-iTarqìr" ) TaTPaadMaUl&/ Xarau»e ùVYavDaaNaeNa il/(r)eNa MaNaSaa SvYaMa( )) 60 )) närada uväca yenaivärabhate karma tenaivämutra tat pumän bhuìkte hy avyavadhänena liìgena manasä svayam SYNONYMS näradaù uväca—Närada said; yena—by which; eva—certainly; ärabhate—begins; karma—fruitive activities; tena—by that body; eva—certainly; amutra—in the next life; tat—that; pumän—the living entity; bhuìkte—enjoys; hi—because; avyavadhänena—without any change; liìgena—by the subtle body; manasä—by the mind; svayam—personally. TRANSLATION The great sage Närada continued: The living entity acts in a gross body in this life. This body is forced to act by the subtle body, composed of mind, intelligence and ego. After the gross body is lost, the subtle body is still there to enjoy or suffer. Thus there is no change. PURPORT The living entity has two kinds of body—the subtle body and the gross body. Actually he enjoys through the subtle body, which is composed of mind, intelligence and ego. The gross body is the instrumental outer covering. When the gross body is lost, or when it dies, the root of the gross body—the mind, 899 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

intelligence and ego—continues and brings about another gross body. Although the gross bodies apparently change, the real root of the gross body—the subtle body of mind, intelligence and ego—is always there. The subtle body's activities—be they pious or impious—create another situation for the living entity to enjoy or suffer in the next gross body. Thus the subtle body continues whereas the gross bodies change one after another. Since modern scientists and philosophers are too materialistic, and since their knowledge is taken away by the illusory energy, they cannot explain how the gross body is changing. The materialistic philosopher Darwin has tried to study the changes of the gross body, but because he had no knowledge of either the subtle body or the soul, he could not clearly explain how the evolutionary process is going on. One may change the gross body, but he works in the subtle body. People cannot understand the activities of the subtle body, and consequently they are bewildered as to how the actions of one gross body affect another gross body. The activities of the subtle body are also guided by the Supersoul, as explained in Bhagavad-gétä (15.15): sarvasya cähaà hådi sanniviñöo mattaù småtir jïänam apohanaà ca "I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." Because the Supreme Personality of Godhead as Supersoul is always guiding the individual soul, the individual soul always knows how to act according to the reactions of his past karma. In other words, the Supersoul reminds him to act in such a way. Therefore although there is apparently a change in the gross body, there is a continuation between the lives of an individual soul. TEXT 61 XaYaaNaiMaMaMauTSa*JYa ìSaNTa& Pauåzae YaQaa ) 900 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

k-MaaRTMaNYaaihTa& >au»e Taad*XaeNaeTareaRv" )) 62 ))

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mamaite manasä yad yad asäv aham iti bruvan gåhëéyät tat pumän räddhaà karma yena punar bhavaù SYNONYMS mama—mind; ete—all these; manasä—by the mind; yat yat—whatever; asau—that; aham—I (am); iti—thus; bruvan—accepting; gåhëéyät—takes with him; tat—that; pumän—the living entity; räddham—perfected; karma—work; yena—by which; punaù—again; bhavaù—material existence. TRANSLATION The living entity labors under the bodily conception of "I am this, I am that. My duty is this, and therefore I shall do it." These are all mental impressions, and all these activities are temporary; nonetheless, by the grace of the Supreme Personality of Godhead, the living entity gets a chance to execute all his mental concoctions. Thus he gets another body. PURPORT As long as one is absorbed in the bodily conception, his activities are performed on that platform. This is not very difficult to understand. In the world, we see that every nation is trying to supersede every other nation and that every man is trying to advance beyond his fellow man. All these activities are going on under the name of advancement of civilization. There are many plans for making the body comfortable, and these plans are carried in the subtle body after the destruction of the gross body. It is not a fact that after the gross body is destroyed the living entity is finished. Although many great philosophers and teachers in this world are under the impression that after the body is finished everything is finished, this is not a fact. Närada Muni says in 904 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

this verse that at death one takes his plans with him (gåhëéyät), and to execute these plans he gets another body. This is called punar bhavaù. When the gross body is finished, the plans of the living entity are taken by the mind, and by the grace of the Lord, the living entity gets a chance to give these plans shape in the next life. This is known as the law of karma. As long as the mind is absorbed in the laws of karma, a certain type of body must be accepted in the next life. Karma is the aggregate of fruitive activities conducted to make this body comfortable or uncomfortable. We have actually seen that when one man was about to die he requested his physician to give him a chance to live four more years so that he could finish his plans. This means that while dying he was thinking of his plans. After his body was destroyed, he doubtlessly carried his plans with him by means of the subtle body, composed of mind, intelligence and ego. Thus he would get another chance by the grace of the Supreme Lord, the Supersoul, who is always within the heart. sarvasya cähaà hådi sanniviñöo mattaù småtir jïänam apohanaà ca [Bg. 15.15] In the next birth, one acquires remembrance from the Supersoul and begins to execute the plans begun in the previous life. This is also explained in Bhagavad-gétä in another verse: éçvaraù sarva-bhütänäà håd-deçe 'rjuna tiñöhati bhrämayan sarva-bhütäni yanträrüòhäni mäyayä "The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." (Bg. 18.61) Situated on the vehicle given by material 905 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

nature and reminded by the Supersoul within the heart, the living entity struggles all over the universe to fulfill his plans, thinking, "I am a brähmaëa," "I am a kñatriya," "I am an American," "I am an Indian," and so on. All these designations are of the same essence. There is no point in becoming a brähmaëa in preference to an American or becoming an American in preference to a Negro. After all, these are all bodily conceptions under the modes of material nature. TEXT 63 YaQaaNauMaqYaTae ictaMau>aYaEiriNd]YaeihTaE" ) Wv& Pa[aGdehJa& k-MaR l/+YaTae ictav*itai>a" )) 63 )) yathänuméyate cittam ubhayair indriyehitaiù evaà präg-dehajaà karma lakñyate citta-våttibhiù SYNONYMS yathä—as; anuméyate—can be imagined; cittam—one's consciousness or mental condition; ubhayaiù—both; indriya—of the senses; éhitaiù—by the activities; evam—similarly; präk—previous; dehajam—performed by the body; karma—activities; lakñyate—can be perceived; citta—of consciousness; våttibhiù—by the occupations. TRANSLATION One can understand the mental or conscious position of a living entity by the activities of two kinds of senses—the knowledge—acquiring senses and the executive senses. Similarly, by the mental condition or consciousness of a 906 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

person, one can understand his position in the previous life. PURPORT There is an English proverb that says, "The face is the index of the mind." If one is angry, his anger is immediately expressed in his face. Similarly, other mental states are reflected by the actions of the gross body. In other words, the activities of the gross body are reactions of the mental condition. The mind's activities are thinking, feeling and willing. The willing portion of the mind is manifest by the activities of the body. The conclusion is that by the activities of the body and senses, we can understand the condition of the mind. The condition of the mind is affected by past activities in the past body. When the mind is joined with a particular sense, it immediately becomes manifest in a certain way. For instance, when there is anger in the mind, the tongue vibrates so many maledictions. Similarly, when the mind's anger is expressed through the hand, there is fighting. When it is expressed through the leg, there is kicking. There are so many ways in which the subtle activities of the mind are expressed through the various senses. The mind of a person in Kåñëa consciousness also acts in a similar way. The tongue chants Hare Kåñëa, the mahä-mantra, the hands are raised in ecstasy, and the legs dance in Kåñëa consciousness. These symptoms are technically called añöa-sättvika-vikära [Cc. Antya 14.99]. Sättvika-vikära is transformation of the mental condition in goodness or sometimes transcendental ecstasy. TEXT 64 NaaNau>aUTa& Kv caNaeNa deheNaad*íMaé[uTaMa( ) k-daicduPal/>YaeTa Yad]UPa& Yaad*GaaTMaiNa )) 64 )) nänubhütaà kva cänena dehenädåñöam açrutam 907 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

kadäcid upalabhyeta yad rüpaà yädåg ätmani SYNONYMS na—never; anubhütam—experienced; kva—at any time; ca—also; anena dehena—by this body; adåñöam—never seen; açrutam—never heard; kadäcit—sometimes; upalabhyeta—may be experienced; yat—which; rüpam—form; yädåk—whatever kind; ätmani—in the mind. TRANSLATION Sometimes we suddenly experience something that was never experienced in the present body by sight or hearing. Sometimes we see such things suddenly in dreams. PURPORT In dreams we sometimes see things that we have never experienced in the present body. Sometimes in dreams we think that we are flying in the sky, although we have no experience of flying. This means that once in a previous life, either as a demigod or astronaut, we flew in the sky. The impression is there in the stockpile of the mind, and it suddenly expresses itself. It is like fermentation taking place in the depths of water, which sometimes manifests itself in bubbles on the water's surface. Sometimes we dream of coming to a place we have never known or experienced in this lifetime, but this is proof that in a past life we experienced this. The impression is kept within the mind and sometimes becomes manifest either in dream or in thought. The conclusion is that the mind is the storehouse of various thoughts and experiences undergone during our past lives. Thus there is a chain of continuation from one life to another, from previous lives to this life, and from this life to future lives. This is also sometimes proved by saying that a man is a 908 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

born poet, a born scientist or a born devotee. If, like Mahäräja Ambaréña, we think of Kåñëa constantly in this life (sa vai manaù kåñëa-padäravindayoù [SB 9.4.18]), we will certainly be transferred to the kingdom of God at the time of death. Even if our attempt to be Kåñëa conscious is not complete, our Kåñëa consciousness will continue in the next life. This is confirmed in Bhagavad-gétä (6.41): präpya puëya-kåtäà lokän uñitvä çäçvatéù samäù çucénäà çrématäà gehe yoga-bhrañöo 'bhijäyate "The unsuccessful yogé, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy." If we rigidly follow the principles of meditation on Kåñëa, there is no doubt that in our next life we will be transferred to Kåñëaloka, Goloka Våndävana. TEXT 65 TaeNaaSYa Taad*Xa& raJmaiçi(r)Naae dehSaM>avMa( ) é[ÖTSvaNaNau>aUTaae_QaaeR Na MaNa" SPa[íuMahRiTa )) 65 )) tenäsya tädåçaà räjaû liìgino deha-sambhavam çraddhatsvänanubhüto 'rtho na manaù sprañöum arhati SYNONYMS tena—therefore; asya—of the living entity; tädåçam—like that; räjan—O King; liìginaù—who has a subtle mental covering; 909 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

deha-sambhavam—produced in the previous body; çraddhatsva—accept it as fact; ananubhütaù—not perceived; arthaù—a thing; na—never; manaù—in the mind; sprañöum—to manifest; arhati—is able. TRANSLATION Therefore, my dear King, the living entity, who has a subtle mental covering, develops all kinds of thoughts and images because of his previous body. Take this from me as certain. There is no possibility of concocting anything mentally without having perceived it in the previous body. PURPORT kåñëa-bahirmukha haïä bhoga-väïchä kare nikaöa-stha mäyä täre jäpaöiyä dhare (Prema-vivarta) Actually the Supreme Personality of Godhead, Kåñëa, is the supreme enjoyer. When a living entity wants to imitate Him, he is given a chance to satisfy his false desire to lord it over material nature. That is the beginning of his downfall. As long as he is within this material atmosphere, he has a subtle vehicle in the form of the mind, which is the stockpile of all kinds of material desires. Such desires become manifest in different bodily forms. Çréla Närada Muni requests the King to accept this fact from him because Närada is an authority. The conclusion is that the mind is the storehouse of our past desires, and we have this present body due to our past desires. Similarly, whatever we desire in this present body will be expressed in a future body. Thus the mind is the source of different kinds of bodies. If the mind is purified by Kåñëa consciousness, one will naturally in the future get a body that is spiritual and full of Kåñëa consciousness. Such a body is our original form, as Çré Caitanya Mahäprabhu confirms, jévera 'svarüpa' 910 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

haya-kåñëera 'nitya-däsa': [Cc. Madhya 20.108] "Every living entity is constitutionally an eternal servant of Kåñëa." If a person is engaged in the devotional service of the Lord, he is to be considered a liberated soul even in this life. This is confirmed by Çréla Rüpa Gosvämé: éhä yasya harer däsye karmaëä manasä girä nikhiläsv apy avasthäsu jévan-muktaù sa ucyate "One who engages in the transcendental service of the Lord in body, mind and words is to be considered liberated in all conditions of material existence." (Bhakti-rasämåta-sindhu 1.2.187) The Kåñëa consciousness movement is based on this principle. We must teach people to absorb themselves always in the service of the Lord because that position is their natural position. One who is always serving the Lord is to be considered already liberated. This is also confirmed in Bhagavad-gétä (14.26): mäà ca yo 'vyabhicäreëa bhakti-yogena sevate sa guëän samatityaitän brahma-bhuyäya kalpate "One who always engages in the spiritual activities of unalloyed devotional service at once transcends the modes of material nature and is elevated to the spiritual platform." The devotee is therefore above the three modes of material nature and is even transcendental to the brähmaëa platform. A brähmaëa may be infected by the two baser modes—namely rajo-guëa and tamo-guëa. A pure devotee, who is free from all material desires experienced on the mental platform and who is also free from empiric philosophical speculation or fruitive activity, is always above material conditioning and is always liberated.

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TEXT 66 MaNa Wv MaNauZYaSYa PaUvRæPaaiaivZYaTaê >ad]& Tae TaQaEv Na >aivZYaTa" )) 66 )) mana eva manuñyasya pürva-rüpäëi çaàsati bhaviñyataç ca bhadraà te tathaiva na bhaviñyataù SYNONYMS manaù—the mind; eva—certainly; manuñyasya—of a man; pürva—past; rüpäëi—forms; çaàsati—indicates; bhaviñyataù—of one who will take birth; ca—also; bhadram—good fortune; te—unto you; tathä—thus; eva—certainly; na—not; bhaviñyataù—of one who will take birth. TRANSLATION O King, all good fortune unto you! The mind is the cause of the living entity's attaining a certain type of body in accordance with his association with material nature. According to one's mental composition, one can understand what the living entity was in his past life as well as what kind of body he will have in the future. Thus the mind indicates the past and future bodies. PURPORT The mind is the index of information about one's past and future lives. If a man is a devotee of the Lord, he cultivated devotional service in his previous life. Similarly, if one's mind is criminal, he was criminal in his last life. In the same way, according to the mind, we can understand what will happen in a future life. In Bhagavad-gétä (14.18) it is said: 912 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ürdhvaà gacchanti sattva-sthä madhye tiñöhanti räjasäù jaghanya-guëa-våtti-sthä adho gacchanti tämasäù "Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the hellish worlds." If a person is in the mode of goodness, his mental activities will promote him to a higher planetary system. Similarly, if he has a low mentality, his future life will be most abominable. The lives of the living entity, in both the past and the future, are indicated by the mental condition. Närada Muni is herein offering the King blessings of all good fortune so that the King will not desire anything or make plans for sense gratification. The King was engaged in fruitive ritualistic ceremonies because he hoped to get a better life in the future. Närada Muni desired him to give up all mental concoctions. As explained before, all bodies in heavenly planets and hellish planets arise from mental concoctions, and the sufferings and enjoyments of material life are simply on the mental platform. They take place on the chariot of the mind (mano-ratha). It is therefore said: yasyästi bhaktir bhagavaty akiïcanä sarvair guëais tatra samäsate suräù haräv abhaktasya kuto mahad-guëä mano-rathenäsati dhävato bahiù "One who has unflinching devotion for the Personality of Godhead has all the good qualities of the demigods. But one who is not a devotee of the Lord has only material qualifications, that are of little value. This is because he is hovering on the mental plane and is certain to be attracted by the glaring material energy." (SB 5.18.12) 913 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Unless one becomes a devotee of the Lord, or becomes fully Kåñëa conscious, he will certainly hover on the mental platform and be promoted and degraded in different types of bodies. All qualities that are considered good according to the material estimation actually have no value because these so-called good qualities will not save a person from the cycle of birth and death. The conclusion is that one should be without mental desire. Anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam: [Cc. Madhya 19.167] one should be fully free from material desires, philosophical speculation and fruitive activity. The best course for a human being is to favorably accept the transcendental devotional service of the Lord. That is the highest perfection of human life. TEXT 67 Ad*íMaé[uTa& ca}a KvicNMaNaiSa d*XYaTae ) YaQaa TaQaaNauMaNTaVYa& deXak-al/i§-Yaaé[YaMa( )) 67 )) adåñöam açrutaà cätra kvacin manasi dåçyate yathä tathänumantavyaà deça-käla-kriyäçrayam SYNONYMS adåñöam—never experienced; açrutam—never heard; ca—and; atra—in this life; kvacit—at some time; manasi—in the mind; dåçyate—is visible; yathä—as; tathä—accordingly; anumantavyam—to be understood; deça—place; käla—time; kriyä—activity; äçrayam—depending on. TRANSLATION 914 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Sometimes in a dream we see something never experienced or heard of in this life, but all these incidents have been experienced at different times, in different places and in different conditions. PURPORT In the previous verse it was explained that in dreams we see that which was experienced during the day. But why is it that we sometimes in our dreams see what we have never heard of or seen at any time during this life? Here it is stated that even though such events may not be experienced in this life, they were experienced in previous lives. According to time and circumstance, they combine so that in dreams we see something wonderful that we have never experienced. For instance, we may see an ocean on the peak of a mountain. Or we may see that the ocean has dried up. These are simply combinations of different experiences in time and space. Sometimes we may see a golden mountain, and this is due to our having experienced gold and mountains separately. In the dream, under illusion, we combine these separate factors. In this way we are able to see golden mountains, or stars during the day. The conclusion is that these are all mental concoctions, although they have actually been experienced in different circumstances. They have simply combined together in a dream. This fact is further explained in the following verse. TEXT 68 SaveR §-MaaNauraeDaeNa MaNaSaqiNd]YaGaaecra" ) AaYaaiNTa bhuXaae YaaiNTa SaveR SaMaNaSaae JaNaa" )) 68 )) sarve kramänurodhena manaséndriya-gocaräù äyänti bahuço yänti 915 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sarve samanaso janäù SYNONYMS sarve—all; krama-anurodhena—in order of chronology; manasi—in the mind; indriya—by the senses; gocaräù—experienced; äyänti—come; bahuçaù—in many ways; yänti—go away; sarve—all; samanasaù—with a mind; janäù—living entities. TRANSLATION The mind of the living entity continues to exist in various gross bodies, and according to one's desires for sense gratification, the mind records different thoughts. In the mind these appear together in different combinations; therefore these images sometimes appear as things never seen or never heard before. PURPORT The activities of the living entity in the body of a dog may be experienced in the mind of a different body; therefore those activities appear never to have been heard or seen. The mind continues, although the body changes. Even in this life-span we can sometimes experience dreams of our childhood. Although such incidents now appear strange, it is to be understood that they are recorded in the mind. Because of this, they become visible in dreams. The transmigration of the soul is caused by the subtle body, which is the storehouse of all kinds of material desires. Unless one is fully absorbed in Kåñëa consciousness, material desires will come and go. That is the nature of the mind—thinking, feeling and willing. As long as the mind is not engaged in meditation on the lotus feet of the Supreme Personality of Godhead, Kåñëa, the mind will desire so many material enjoyments. Sensual images are recorded in the mind in chronological order, and they become manifest one after 916 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

another; therefore the living entity has to accept one body after another. The mind plans material enjoyment, and the gross body serves as the instrument to realize such desires and plans. The mind is the platform onto which all desires come and go. Çréla Narottama däsa Öhäkura therefore sings: guru-mukha-padma-väkya, cittete kariyä aikya, ära nä kariha mane äçä **(20) Narottama däsa Öhäkura advises everyone to stick to the principle of carrying out the orders of the spiritual master. One should not desire anything else. If the regulative principles ordered by the spiritual master are followed rigidly, the mind will gradually be trained to desire nothing but the service of Kåñëa. Such training is the perfection of life. TEXT 69 SatvEk-iNaïe MaNaiSa >aGavTPaaìRviTaRiNa ) TaMaêNd]MaSaqvedMauParJYaav>aaSaTae )) 69 )) sattvaika-niñöhe manasi bhagavat-pärçva-vartini tamaç candramasévedam uparajyävabhäsate SYNONYMS sattva-eka-niñöhe—in full Kåñëa consciousness; manasi—in a mind; bhagavat—with the Supreme Personality of Godhead; pärçva-vartini—being constantly associated; tamaù—the dark planet; candramasi—in the moon; iva—like; idam—this cosmic manifestation; uparajya—being connected; avabhäsate—becomes manifest.

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TRANSLATION Kåñëa consciousness means constantly associating with the Supreme Personality of Godhead in such a mental state that the devotee can observe the cosmic manifestation exactly as the Supreme Personality of Godhead does. Such observation is not always possible, but it becomes manifest exactly like the dark planet known as Rähu, which is observed in the presence of the full moon. PURPORT It has been explained in the previous verse that all desires on the mental platform become visible one after another. Sometimes, however, by the supreme will of the Supreme Personality of Godhead, the whole stockpile can be visible all at one time. In Brahma-saàhitä (5.54) it is said, karmäëi nirdahati kintu ca bhakti-bhäjäm. When a person is fully absorbed in Kåñëa consciousness, his stockpile of material desires is minimized. Indeed, the desires no longer fructify in the form of gross bodies. Instead, the stockpile of desires becomes visible on the mental platform by the grace of the Supreme Personality of Godhead. In this connection, the darkness occurring before the full moon, the lunar eclipse, can be explained as being another planet, known as Rähu. According to Vedic astronomy, the Rähu planet, which is not visible, is accepted. Sometimes the Rähu planet is visible in the presence of full moonlight. It then appears that this Rähu planet exists somewhere near the orbit of the moon. The failure of modern moon excursionists may be due to the Rähu planet. In other words, those who are supposed to be going to the moon may actually be going to this invisible planet Rähu. Actually, they are not going to the moon but to the planet Rähu, and after reaching this planet, they come back. Apart from this discussion, the point is that a living entity has immense and unlimited desires for material enjoyment, and he has to transmigrate from one gross body to another until these desires are exhausted. 918 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

No living entity is free from the cycle of birth and death unless he takes to Kåñëa consciousness; therefore in this verse it is clearly stated (sattvaika-niñöhe) that when one is fully absorbed in Kåñëa consciousness, in one stroke he is freed of past and future mental desires. Then, by the grace of the Supreme Lord, everything becomes simultaneously manifest within the mind. In this regard, Viçvanätha Cakravarté Öhäkura cites the example of mother Yaçodä's seeing the whole cosmic manifestation within the mouth of Lord Kåñëa. By the grace of Lord Kåñëa, mother Yaçodä saw all the universes and planets within the mouth of Kåñëa. Similarly, by the grace of the Supreme Personality of Godhead, Kåñëa, a Kåñëa conscious person can see all his dormant desires at one time and finish all his future transmigrations. This facility is especially given to the devotee to make his path clear for returning home, back to Godhead. Why we see things not experienced in this life is explained herein. That which we see is the future expression of a gross body or is already stocked in our mental stockpile. Because a Kåñëa conscious person does not have to accept a future gross body, his recorded desires are fulfilled in a dream. We therefore sometimes find things in a dream never experienced in our present life. TEXT 70 Naah& MaMaeiTa >aavae_Ya& Pauåze VYavDaqYaTae ) Yaavd( buiÖMaNaae_+aaQaRGauaaGavTaMau:Yaae >aGavaàardae h&SaYaaeGaRiTaMa( ) Pa[dXYaR ùMauMaaMaN}Ya iSaÖl/aek&- TaTaae_GaMaTa( )) 80 )) maitreya uväca bhägavata-mukhyo bhagavän närado haàsayor gatim pradarçya hy amum ämantrya siddha-lokaà tato 'gamat SYNONYMS maitreyaù uväca—Maitreya said; bhägavata—of the devotees; mukhyaù—the chief; bhagavän—the most powerful; näradaù—Närada Muni; haàsayoù—of the living entity and the Lord; gatim—constitutional position; pradarçya—having shown; hi—certainly; amum—him (the King); ämantrya—after inviting; siddha-lokam—to Siddhaloka; tataù—thereafter; agamat—departed. TRANSLATION The great sage Maitreya continued: The supreme devotee, the great saint Närada, thus explained to King Präcénabarhi the constitutional position of the Supreme Personality of Godhead and the living entity. After giving an invitation to the King, Närada Muni left to return to Siddhaloka.

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PURPORT Siddhaloka and Brahmaloka are both within the same planetary system. Brahmaloka is understood to be the highest planet within this universe. Siddhaloka is considered to be one of the satellites of Brahmaloka. The inhabitants of Siddhaloka have all the powers of yogic mysticism. From this verse it appears that the great sage Närada is an inhabitant of Siddhaloka, although he travels to all the planetary systems. All the residents of Siddhaloka are spacemen, and they can travel in space without mechanical help. The residents of Siddhaloka can go from one planet to another individually by virtue of their yogic perfection. After giving instructions to the great King Präcénabarhi, Närada Muni departed and also invited him to Siddhaloka. TEXT 81 Pa[acqNabhs raJaizR" Pa[JaaSaGaaRi>ar+aa¢-ya TaTSaaMYaTaaMaGaaTa( )) 82 )) tatraikägra-manä dhéro govinda-caraëämbujam vimukta-saìgo 'nubhajan bhaktyä tat-sämyatäm agät SYNONYMS tatra—there; eka-agra-manäù—with full attention; dhéraù—sober; govinda—of Kåñëa; caraëa-ambujam—unto the lotus feet; vimukta—freed from; saìgaù—material association; anubhajan—continuously engaging in devotional service; bhaktyä—by pure devotion; tat—with the Lord; sämyatäm—qualitative equality; agät—achieved.

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TRANSLATION Having undergone austerities and penances at Kapiläçrama, King Präcénabarhi attained full liberation from all material designations. He constantly engaged in the transcendental loving service of the Lord and attained a spiritual position qualitatively equal to that of the Supreme Personality of Godhead. PURPORT There is special significance in the words tat-sämyatäm agät. The King attained the position of possessing the same status or the same form as that of the Lord. This definitely proves that the Supreme Personality of Godhead is always a person. In His impersonal feature, He is the rays of His transcendental body. When a living entity attains spiritual perfection, he also attains the same type of body, known as sac-cid-änanda-vigraha [Bs. 5.1]. This spiritual body never mixes with the material elements. Although in conditional life the living entity is surrounded by material elements (earth, water, fire, air, sky, mind, intelligence and ego), he remains always aloof from them. In other words, the living entity can be liberated from the material condition at any moment, provided that he wishes to do so. The material environment is called mäyä. According to Kåñëa: daivé hy eñä guëa-mayé mama mäyä duratyayä mäm eva ye prapadyante mäyäm etäà taranti te "This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it." (Bg. 7.14) As soon as the living entity engages in the transcendental loving service of 941 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the Lord, he immediately attains freedom from all material conditions (sa guëän samatétyaitän brahma-bhüyäya kalpate [Bg. 14.26]). In the material state the living entity is on the jéva-bhüta platform, but when he renders devotional service to the Lord, he is elevated to the brahma-bhüta platform [SB 4.30.20]. On the brahma-bhüta platform the living entity is liberated from material bondage, and he engages in the service of the Lord. In this verse the word dhéra is sometimes read as véra. Actually there is not very much difference. The word dhéra means "sober," and véra means "hero." One who is struggling against mäyä is a hero, and one who is sober enough to understand his position is a dhéra. Without becoming sober or heroic, one cannot attain spiritual salvation. TEXT 83 WTadDYaaTMaPaarae+Ya& GaqTa& devizRave >a]MaiTa Mau¢-SaMaSTabNDa" )) 84 )) etan mukunda-yaçasä bhuvanaà punänaà devarñi-varya-mukha-niùsåtam ätma-çaucam yaù kértyamänam adhigacchati pärameñöhyaà 943 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

näsmin bhave bhramati mukta-samasta-bandhaù SYNONYMS etat—this narration; mukunda-yaçasä—with the fame of Lord Kåñëa; bhuvanam—this material world; punänam—sanctifying; deva-åñi—of the great sages; varya—of the chief; mukha—from the mouth; niùsåtam—uttered; ätma-çaucam—purifying the heart; yaù—anyone who; kértyamänam—being chanted; adhigacchati—goes back; pärameñöhyam—to the spiritual world; na—never; asmin—in this; bhave—material world; bhramati—wanders; mukta—being liberated; samasta—from all; bandhaù—bondage. TRANSLATION This narration spoken by the great sage Närada is full of the transcendental fame of the Supreme Personality of Godhead. Consequently this narration, when described, certainly sanctifies this material world. It purifies the heart of the living entity and helps him attain his spiritual identity. One who relates this transcendental narration will be liberated from all material bondage and will no longer have to wander within this material world. PURPORT As indicated in verse 79, Närada Muni advised King Präcénabarhi to take to devotional service rather than waste time performing ritualistic ceremonies and fruitive activities. The vivid descriptions of the subtle and gross bodies in this chapter are most scientific, and because they are given by the great sage Närada, they are authoritative. Because these narrations are full of the glory of the Supreme Personality of Godhead, they constitute the most effective process for the purification of the mind. As Çré Caitanya Mahäprabhu confirmed: ceto-darpaëa-märjanam [Cc. Antya 20.12]. The more we talk of Kåñëa, think of Kåñëa and preach for Kåñëa, the more we become purified. 944 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

This means we no longer have to accept a hallucinatory gross and subtle body, but instead attain our spiritual identity. One who tries to understand this instructive spiritual knowledge is delivered from this ocean of nescience. The word pärameñöhyam is very significant in this connection. Pärameñöhyam is also called Brahmaloka; it is the planet on which Lord Brahmä lives. The inhabitants of Brahmaloka always discuss such narrations so that after the annihilation of the material world, they can be directly transferred to the spiritual world. One who is transferred to the spiritual world does not have to go up and down within this material world. Sometimes spiritual activities are also called pärameñöhyam. TEXT 85 ADYaaTMaPaarae+YaiMad& MaYaaiDaGaTaMad(>auTaMa( ) Wv& iñYaaé[Ma" Pau&SaiX^àae_Mau}a c Sa&XaYa" )) 85 )) adhyätma-pärokñyam idaà mayädhigatam adbhutam evaà striyäçramaù puàsaç chinno 'mutra ca saàçayaù SYNONYMS adhyätma—spiritual; pärokñyam—described by authority; idam—this; mayä—by me; adhigatam—heard; adbhutam—wonderful; evam—thus; striyä—with a wife; äçramaù—shelter; puàsaù—of the living entity; chinnaù—finished; amutra—about life after death; ca—also; saàçayaù—doubt. TRANSLATION 945 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

The allegory of King Puraïjana, described herein according to authority, was heard by me from my spiritual master, and it is full of spiritual knowledge. If one can understand the purpose of this allegory, he will certainly be relieved from the bodily conception and will clearly understand life after death. Although one may not understand what transmigration of the soul actually is, one can fully understand it by studying this narration. PURPORT The word striyä, meaning "along with the wife," is significant. The male and female living together constitute the sum and substance of material existence. The attraction between male and female in this material world is very strong. In all species of life the attraction between male and female is the basic principle of existence. The same principle of intermingling is also in human society, but is in a regulative form. Material existence means living together as male and female and being attracted by one another. However, when one fully understands spiritual life, his attraction for the opposite sex is completely vanquished. By such attraction, one becomes overly attached to this material world. It is a hard knot within the heart. puàsaù striyä mithuné-bhävam etaà tayor mitho hådaya-granthim ähuù ato gåha-kñetra-sutäpta-vittair janasya moho 'yam ahaà mameti (SB 5.5.8) Everyone comes to this material world attracted to sense gratification, and the hard knot of sense gratification is the attraction between male and female. By this attraction, one becomes overly attached to the material world in terms of gåha-kñetra-suta-äpta-vitta—that is, home, land, children, friends, money and so forth. Thus one becomes entangled in the bodily conception of "I" and "mine." However, if one understands the story of King Puraïjana and 946 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

understands how, by sexual attraction, Puraïjana became a female in his next life, one will also understand the process of transmigration. SPECIAL NOTE: According to Vijayadhvaja Tértha, who belongs to the Madhväcärya-sampradäya, the first two of the following verses appear after verse 45 of this chapter, and the remaining two verses appear after verse 79. TEXTS 1a-2a SaveRzaMaev JaNTaUNaa& SaTaTa& dehPaaezaUTa& SvPanvdNYaQaa ) >aUTa& >avÙivZYaÀ Sauá& SavRrhaerh" )) 2b( )) adåñöaà dåñöavan naìkñed bhütaà svapnavad anyathä bhütaà bhavad bhaviñyac ca suptaà sarva-raho-rahaù SYNONYMS adåñöam—future naìkñet—becomes

happiness; dåñöa-vat—like vanquished; bhütam—the

direct material

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experience; existence;

svapnavat—like a dream; anyathä—otherwise; bhütam—which happened in the past; bhavat—present; bhaviñyat—future; ca—also; suptam—a dream; sarva—of all; rahaù-rahaù—the secret conclusion. TRANSLATION Everything happening within time, which consists of past, present and future, is merely a dream. That is the secret understanding in all Vedic literature. PURPORT Factually all of material existence is only a dream. Thus there is no question of past, present or future. Persons who are addicted to karma-käëòa-vicära, which means "working for future happiness through fruitive activities," are also dreaming. Similarly, past happiness and present happiness are merely dreams. The actual reality is Kåñëa and service to Kåñëa, which can save us from the clutches of mäyä, for the Lord says in Bhagavad-gétä (7.14), mäm eva ye prapadyante mäyäm etäà taranti te: "Those who surrender unto Me can easily cross beyond My illusory energy." Thus end the Bhaktivedanta purports of the Fourth Canto, Twenty-ninth Chapter, of the Çrémad-Bhägavatam, entitled "Talks Between Närada and King Präcénabarhi."

30. The Activities of the Pracetäs

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TEXT 1 ivdur ovac Yae TvYaai>aihTaa b]øNa( SauTaa" Pa[acqNabihRz" ) Tae åd]GaqTaeNa hir& iSaiÖMaaPau" Pa[TaaeZYa k-aMa( )) 1 )) vidura uväca ye tvayäbhihitä brahman sutäù präcénabarhiñaù te rudra-gétena harià siddhim äpuù pratoñya käm SYNONYMS viduraù uväca—Vidura said; ye—those who; tvayä—by you; abhihitäù—were spoken about; brahman—O brähmaëa; sutäù—sons; präcénabarhiñaù—of King Präcénabarhi; te—all of them; rudra-gétena—by the song composed by Lord Çiva; harim—the Lord; siddhim—success; äpuù—achieved; pratoñya—having satisfied; käm—what. TRANSLATION Vidura inquired from Maitreya: O brähmaëa, you formerly spoke about the sons of Präcénabarhi and informed me that they satisfied the Supreme Personality of Godhead by chanting a song composed by Lord Çiva. What did they achieve in this way? PURPORT In the beginning, Maitreya Åñi narrated the activities of the sons of Präcénabarhi. These sons went beside a great lake, which was like an ocean, and fortunately finding Lord Çiva, they learned how to satisfy the Supreme 952 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Personality of Godhead by chanting the songs composed by Lord Çiva. Now their father's attachment for fruitive activities was disapproved by Närada, who therefore kindly instructed Präcénabarhi by telling him the allegorical story of Puraïjana. Now Vidura again wanted to hear about Präcénabarhi's sons, and he was especially inquisitive to know what they achieved by satisfying the Supreme Personality of Godhead. Here the words siddhim äpuù, or "achieved perfection," are very important. Lord Kåñëa says in Bhagavad-gétä (7.3), manuñyäëäà sahasreñu kaçcid yatati siddhaye: out of many, many millions of people, one may be interested in learning how to attain success in spiritual matters. The supreme success is mentioned also in Bhagavad-gétä (8.15): mäm upetya punar janma duùkhälayam açäçvatam näpnuvanti mahätmänaù saàsiddhià paramäà gatäù "After attaining Me, the great souls, who are yogés in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection." And what is that highest perfection? That is also explained in that verse. The highest perfection is to return home, back to Godhead, so that one will not have to return to this material world and transmigrate from one body to another in the dream of material existence. By the grace of Lord Çiva, the Pracetäs actually attained perfection and returned home, back to Godhead, after enjoying material facilities to the highest extent. Maitreya will now narrate that to Vidura. TEXT 2 ik&- bahRSPaTYaeh Par}a vaQa kE-vLYaNaaQaiPa[YaPaaìRviTaRNa" ) AaSaaÛ dev& iGairXa& Yad*C^Yaa 953 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Pa[aPau" Par& NaUNaMaQa Pa[ceTaSa" )) 2 )) kià bärhaspatyeha paratra vätha kaivalya-nätha-priya-pärçva-vartinaù äsädya devaà giriçaà yadåcchayä präpuù paraà nünam atha pracetasaù SYNONYMS kim—what; bärhaspatya—O disciple of Båhaspati; iha—here; paratra—in different planets; vä—or; atha—as such; kaivalya-nätha—to the bestower of liberation; priya—dear; pärçva-vartinaù—being associated with; äsädya—after meeting; devam—the great demigod; giri-çam—the lord of the Kailäsa Hill; yadåcchayä—by providence; präpuù—achieved; param—the Supreme; nünam—certainly; atha—therefore; pracetasaù—the sons of Barhiñat. TRANSLATION My dear Bärhaspatya, what did the sons of King Barhiñat, known as the Pracetäs, obtain after meeting Lord Çiva, who is very dear to the Supreme Personality of Godhead, the bestower of liberation? Certainly they were transferred to the spiritual world, but apart from that, what did they obtain within this material world, either in this life or in other lives? PURPORT All types of material happiness are obtained in this life or in the next life, on this planet or on another. The living entity wanders within this material universe in so many species of life and so many planetary systems. The distress and happiness obtained during the span of life are called iha, and the distress and happiness obtained in the next life are called paratra. Actually, Lord Mahädeva (Çiva) is one of the great demigods within this 954 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

material world. Generally his blessings bestowed on ordinary people mean material happiness. The predominating deity of this material world, Durgä, is under the control of Lord Mahädeva, Giriça. Thus Lord Mahädeva can offer anyone any kind of material happiness. Generally people prefer to become devotees of Lord Giriça to obtain material happiness, but the Pracetäs met Lord Mahädeva by providential arrangement. Lord Mahädeva instructed them to worship the Supreme Personality of Godhead, and he personally offered a prayer. As stated in the previous verse (rudra-gétena), simply by chanting the prayers offered by Lord Çiva to Viñëu, the Pracetäs were transferred to the spiritual world. Sometimes devotees desire to enjoy material happiness also; therefore, by the arrangement of the Supreme Personality of Godhead, the devotee is given a chance to enjoy the material world before his final entrance into the spiritual world. Sometimes a devotee is transferred to a heavenly planet—to Janaloka, Maharloka, Tapoloka, Siddhaloka and so on. However, a pure devotee never aspires for any kind of material happiness. The pure devotee is consequently transferred directly to Vaikuëöhaloka, which is described here as param. In this verse Vidura asks Maitreya, the disciple of Båhaspati, about the different achievements of the Pracetäs. TEXT 3 MaE}aeYa ovac Pa[ceTaSaae_NTaådDaaE iPaTauradeXak-airaUTk*-C^\& XaaNTaeNa XaMaYaNa( åca )) 4 )) daça-varña-sahasränte puruñas tu sanätanaù teñäm ävirabhüt kåcchraà çäntena çamayan rucä 957 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS daça-varña—ten years; sahasra-ante—at the end of a thousand; puruñaù—the Supreme Person; tu—then; sanätanaù—eternal; teñäm—of the Pracetäs; ävirabhüt—appeared; kåcchram—the severe austerity; çäntena—satisfying; çamayan—mitigating; rucä—by His beauty. TRANSLATION At the end of ten thousand years of severe austerities performed by the Pracetäs, the Supreme Personality of Godhead, to reward their austerities, appeared before them in His very pleasing form. This appealed to the Pracetäs and satisfied the labor of their austerities. PURPORT Performing ten thousand years of severe austerities does not seem a happy endeavor. Yet the devotees, the serious students of spiritual life, undergo such austerities to attain the favor of the Supreme Personality of Godhead. At that time, when the duration of life was very long, people could undergo severe austerities for thousands of years. It is said that Välméki, the author of Rämäyaëa, underwent meditational austerities for sixty thousand years. The Supreme Personality of Godhead appreciated the austerities undergone by the Pracetäs, and He finally appeared before them in a pleasing form. Thus they all became satisfied and forgot the austerities they underwent. In the material world, if one is successful after hard labor, he is very pleased. Similarly, the devotee forgets all his labors and austerities as soon as he contacts the Supreme Personality of Godhead. Although Dhruva Mahäräja was only a five-year-old boy, he underwent severe austerities by eating simply dry foliage, drinking only water and taking no food. In this way, after six months, he was able to see the Supreme Personality of Godhead face to face. When he saw the Lord, he 958 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

forgot all his austerities and said, svämin kåtärtho'smi: "My dear Lord, I am very pleased." Of course, these austerities were performed in the Satya-yuga, Dväpara-yuga and Tretä-yuga, but not in this age of Kali. In this Kali-yuga, one can attain the same results simply by chanting the Hare Kåñëa mahä-mantra. Because the people of this age are fallen, the Lord is kind enough to give them the easiest method. Simply by chanting the Hare Kåñëa mantra, one can attain the same results. However, as Lord Caitanya Mahäprabhu points out, we are so unfortunate that we are not even attracted to chanting the mahä-mantra—Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. TEXT 5 SauPaa" SaureNd]E‚ raSaeivTaae Gaå@ik-àrGaqTak-IiTaR" )) 6 )) käçiñëunä kanaka-varëa-vibhüñaëena bhräjat-kapola-vadano vilasat-kiréöaù añöäyudhair anucarair munibhiù surendrair äsevito garuòa-kinnara-géta-kértiù SYNONYMS käçiñëunä—shining; kanaka—gold; varëa—colored; vibhüñaëena—with ornaments; bhräjat—shining; kapola—forehead; vadanaù—His face; vilasat—dazzling; kiréöaù—His helmet; añöa—eight; äyudhaiù—with weapons; anucaraiù—by followers; munibhiù—by great sages; sura-indraiù—by demigods; äsevitaù—served; garuòa—by Garuòa; kinnara—inhabitant of the Kinnara planet; géta—sung; kértiù—His glories. TRANSLATION The Lord's face was very beautiful, and His head was decorated with a shining helmet and golden ornaments. The helmet was dazzling and was very beautifully situated on His head. The Lord had eight arms, which each held a particular weapon. The Lord was surrounded by demigods, great sages and other associates. These were all engaged in His service. Garuòa, the carrier of the Lord, glorified the Lord with Vedic hymns by flapping his wings. Garuòa appeared to be an inhabitant of the planet known as Kinnaraloka. PURPORT Generally the Viñëu form is manifested with four hands holding four objects (a conchshell, disc, club and lotus flower). However, here Lord Viñëu is described as possessing eight arms with eight kinds of weapons. According to 961 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Véraräghava Äcärya, the conchshell and lotus flower are also accepted as weapons. Since the Lord is the supreme controller, whatever is in His hand can be considered a weapon. Four hands hold four kinds of weapons, and the extra four hands hold an arrow, bow, trident and snake. Çré Véraräghava Äcärya describes the eight weapons as çaìkha, cakra, gadä, padma, çärìga, çara, etc. A king is always accompanied by his ministers, secretaries and commanders, and Lord Viñëu is also accompanied by His followers—the demigods, great sages, saintly persons and so on. He is never alone. Consequently there is no question of the Lord's being impersonal. He is always Himself, the Supreme Personality of Godhead, and His associates are also persons. From the description given in this verse, Garuòa appears to belong to the Kinnara planet. The inhabitants of the Kinnara planet have the same features as Garuòa. Their bodily features are like those of a human being, but they have wings. The word géta-kértiù indicates that the inhabitants of Kinnaraloka are very expert in singing the glories of the Lord. In Brahma-saàhitä it is said: jagad-aëòa-koöi-koöiñv açeña-vasudhädi-vibhüti-bhinnam. In each and every universe there are different types of planets, and each planet has distinctive features. On the strength of this verse, we can understand that in Kinnaraloka the inhabitants can fly with their wings. There is also a planet, known as Siddhaloka, where the inhabitants can fly even without wings. Thus each and every planet has some distinctive facility. That is the beauty of the varied creation of the Supreme Personality of Godhead. TEXT 7 PaqNaaYaTaaí>auJaMaa]aTa*ZvaTMaSaaMYa& TaQaa >aUTaezu SaaEôdMa( )) 9 )) yo 'nusmarati sandhyäyäà yuñmän anudinaà naraù tasya bhrätåñv ätma-sämyaà tathä bhüteñu sauhådam SYNONYMS yaù—one who; anusmarati—always remembers; sandhyäyäm—in the evening; yuñmän—you; anudinam—every day; naraù—human being; tasya bhrätåñu—with his brothers; ätma-sämyam—personal equality; tathä—as also; bhüteñu—with all living beings; sauhådam—friendship. TRANSLATION The Lord continued: Those who remember you every evening of every day will become friendly with their brothers and with all other living entities. TEXT 10 966 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Yae Tau Maa& åd]GaqTaeNa SaaYa& Pa[aTa" SaMaaihTaa" ) STauvNTYah& k-aMavraNdaSYae Pa[ja& c Xaae>aNaaMa( )) 10 )) ye tu mäà rudra-gétena säyaà prätaù samähitäù stuvanty ahaà käma-varän däsye prajïäà ca çobhanäm SYNONYMS ye—those persons who; tu—but; mäm—unto Me; rudra-gétena—by the song sung by Lord Çiva; säyam—in the evening; prätaù—in the morning; samähitäù—being attentive; stuvanti—offer prayers; aham—I; käma-varän—all benedictions to fulfill desires; däsye—shall award; prajïäm—intelligence; ca—also; çobhanäm—transcendental. TRANSLATION Those who will offer Me the prayers composed by Lord Çiva, both in the morning and in the evening, will be given benedictions by Me. In this way they can both fulfill their desires and attain good intelligence. PURPORT Good intelligence means going back home, back to Godhead. This is confirmed in Bhagavad-gétä (10.10): teñäà satata-yuktänäà bhajatäà préti-pürvakam dadämi buddhi-yogaà taà yena mäm upayänti te 967 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me." One who offers prayers to the Lord to fulfill his different desires must know that the highest perfectional fulfillment of desire is to go back home, back to Godhead. In this verse it is indicated that those who remember the activities of the Pracetäs, the sons of King Präcénabarhiñat, will be delivered and blessed. So what to speak of the sons of King Präcénabarhiñat, who are directly connected with the Supreme Personality of Godhead? This is the way of the paramparä system. If we follow the äcäryas, we attain the same benefit as our predecessors. If one follows the decisions of Arjuna, he should be considered to be directly hearing Bhagavad-gétä from the Supreme Personality of Godhead. There is no difference between hearing Bhagavad-gétä directly from the Supreme Lord and following a personality like Arjuna, who formerly heard Bhagavad-gétä directly from the Lord. Sometimes foolish people argue that since Kåñëa is not present at the moment, one cannot take direct instructions from Him. Such foolish people do not know that there is no difference between directly hearing Bhagavad-gétä and reading it, as long as one accepts Bhagavad-gétä as it is, spoken by the Lord. However, if one wants to understand Bhagavad-gétä by his imperfect interpretations, one cannot possibly understand the mysteries of Bhagavad-gétä, even though one may be a great scholar according to mundane estimation. TEXT 11 YaÛUYa& iPaTauradeXaMaGa]hqí MaudaiNvTaa" ) AQaae v oXaTaq k-IiTaRl/aeRk-aNaNau >aivZYaiTa )) 11 )) yad yüyaà pitur ädeçam agrahéñöa mudänvitäù atho va uçaté kértir 968 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

lokän anu bhaviñyati SYNONYMS yat—because; yüyam—you; pituù—of your father; ädeçam—the order; agrahéñöa—accepted; mudä-anvitäù—in great happiness; atho—therefore; vaù—your; uçaté—attractive; kértiù—glories; lokän anu—throughout the universe; bhaviñyati—will become possible. TRANSLATION Because you have with pleasure accepted within your hearts the orders of your father and have executed those orders very faithfully, your attractive qualities will be celebrated all over the world. PURPORT Since every living entity is part and parcel of the Supreme Personality of Godhead, he has small independence. Sometimes unintelligent men ask why one is put into a miserable condition, even though everyone is under the control of the Supreme Personality of Godhead. Because of his minute independence, the living entity can obey or disobey the orders of the Supreme Lord. If he obeys the Supreme Lord's orders, he becomes happy. If he does not, he becomes unhappy. Therefore the living entity creates his own happiness or unhappiness. The Supreme Lord does not enforce these on anyone. The Supreme Lord praised the Pracetäs because they all faithfully obeyed the orders of their father. The Lord therefore blessed the sons of King Präcénabarhiñat because they obeyed their father's orders. TEXT 12 >aivTaa ivé[uTa" Pau}aae_NavMaae b]øaaEMaaNa( >aae+YaQa >aaeGaaNa( vE idVYaa&êaNauGa]haNMaMa )) 17 )) divya-varña-sahasräëäà sahasram ahataujasaù bhaumän bhokñyatha bhogän vai divyäàç cänugrahän mama SYNONYMS 976 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

divya—of the heavenly planets; varña—years; sahasräëäm—of thousands; sahasram—a thousand; ahata—without being defeated; ojasaù—your power; bhaumän—of this world; bhokñyatha—you will enjoy; bhogän—enjoyments; vai—certainly; divyän—of the heavenly world; ca—also; anugrahät—by mercy; mama—My. TRANSLATION The Lord then blessed all the Pracetäs, saying: My dear princes, by My mercy, you can enjoy all the facilities of this world as well as the heavenly world. Indeed, you can enjoy all of them without hindrance and with full strength for one million celestial years. PURPORT The duration of life prescribed for the Pracetäs by the Supreme Personality of Godhead is calculated by the time measurements of higher planetary systems. Our six earth months are said to equal twelve hours in the higher planetary systems. Thirty days equal one month, and twelve months equal one year. In this way, for one million years according to the calculations of the higher planetary system the Pracetäs were allowed to enjoy all kinds of material facilities. Although this life-span was so long, the Pracetäs were given full bodily strength by the grace of the Lord. In the material world, if one wants to live for many years, he must endure the difficulties of old age, invalidity and many other miserable conditions. The Pracetäs, however, were given full bodily strength to enjoy material facilities. This special facility was given to the Pracetäs so that they could continue rendering full devotional service. This will be explained in the following verse. TEXT 18

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AQa MaYYaNaPaaiYaNYaa >a¢-ya PaKvGaua" ) Na MauùiNTa Na XaaeciNTa Na ôZYaiNTa YaTaae GaTaa" )) 20 )) navyavad dhådaye yaj jïo brahmaitad brahma-vädibhiù na muhyanti na çocanti na håñyanti yato gatäù SYNONYMS navya-vat—ever-increasingly fresh; hådaye—in the heart; yat—as; jïaù—the supreme knower, Paramätmä; brahma—Brahman; etat—this; brahma-vädibhiù—by the advocates of the Absolute Truth; na—never; muhyanti—are bewildered; na—never; çocanti—lament; na—never; håñyanti—are jubilant; yataù—when; gatäù—have attained. TRANSLATION Always engaging in the activities of devotional service, devotees feel ever-increasingly fresh and new in all their activities. The all-knower, the Supersoul within the heart of the devotee, makes everything increasingly fresh. This is known as the Brahman position by the advocates of the Absolute Truth. In such a liberated stage [brahma-bhüta], one is never bewildered. Nor does one lament or become unnecessarily jubilant. This is due to the brahma-bhüta situation. PURPORT 984 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

A devotee is inspired by the Supersoul within the heart to advance in devotional service in a variety of ways. The devotee does not feel hackneyed or stereotyped, nor does he feel that he is in a stagnant position. In the material world, if one engages in chanting a material name, he will feel tired after chanting a few times. However, one can chant the Hare Kåñëa mahä-mantra all day and night and never feel tired. As chanting is increased, it will come out new and fresh. Çréla Rüpa Gosvämé said that if he could somehow get millions of ears and tongues, then he could relish spiritual bliss by chanting the Hare Kåñëa mahä-mantra. There is really nothing uninspiring for a highly advanced devotee. In Bhagavad-gétä the Lord says that He is situated in everyone's heart and that He helps the living entity forget and remember. By the grace of the Lord, the devotee gets inspiration. teñäà satata-yuktänäà bhajatäà préti-pürvakam dadämi buddhi-yogaà taà yena mäm upayänti te "To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me." (Bg. 10.10) As stated (kuçala-karmaëäm), those engaged in auspicious activities in devotional service are guided by the Supersoul, described in this verse as jïa, one who knows everything, past, present and future. The Supersoul gives instructions to the sincere, unalloyed devotee on how he can progress more and more in approaching the Supreme Personality of Godhead. Çréla Jéva Gosvämé in this connection says that the Supersoul, the plenary expansion of the Personality of Godhead, exists in everyone's heart, but in the heart of the devotee He reveals Himself as ever-increasingly new. Being inspired by Him, the devotee experiences increased transcendental bliss in the execution of his devotional service.

985 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 21 MaE}aeYa ovac Wv& b]uvaaaJaNa& JaNaadRNa& Pa[aÅl/Ya" Pa[ceTaSa" ) TaÕXaRNaßSTaTaMaaerJaaeMal/a iGaraGa*aaYa NaMa" k-Mal/Maail/Nae ) NaMa" k-Mal/PaadaYa NaMaSTae k-Male/+aaGavTaa TveTadXaez(c)e-XaSax(+aYaMa( ) AaivZk*-Ta& Na" i(c)-íaNaa& ik-MaNYadNauk-iMPaTaMa( )) 27 )) rüpaà bhagavatä tv etad açeña-kleça-saìkñayam äviñkåtaà naù kliñöänäà kim anyad anukampitam SYNONYMS rüpam—form; bhagavatä—by Your Lordship; tu—but; etat—this; açeña—unlimited; kleça—miseries; saìkñayam—which dissipates; äviñkåtam—revealed; naù—of us; kliñöänäm—who are suffering from material conditions; kim anyat—what to speak of; anukampitam—those to whom You are always favorably disposed. TRANSLATION Dear Lord, we conditioned souls are always covered by ignorance in the 998 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bodily conception of life. We therefore always prefer the miserable conditions of material existence. To deliver us from these miserable conditions, You have advented Yourself in this transcendental form. This is evidence of Your unlimited causeless mercy upon those of us who are suffering in this way. What, then, to speak of the devotees to whom You are always so favorably disposed? PURPORT When the Lord appears in His original form, He acts to deliver the pious and annihilate the miscreants (Bg. 4.8). Although He annihilates the demons, He nonetheless benefits them. It is said that all the living entities who died on the Battlefield of Kurukñetra attained their original constitutional position (svarüpa) because they had the chance to see Kåñëa face to face riding in the chariot of Arjuna. On the Battlefield of Kurukñetra, superficially two things were going on—the demons were being killed, and the devotee, Arjuna, was being protected. However, the results were the same for everyone. Thus it is said that the appearance of the Lord diminishes all kinds of miserable conditions caused by material existence. It is clearly stated in this verse that this form (açeña-kleça-saìkñayam) is meant to diminish all the miserable conditions experienced in life not only by the devotees but by all others. Äviñkåtaà naù kliñöänäm. The Pracetäs identified themselves as common men. Kim anyad anukampitam. The devotees are always favorably accepted by the Lord. The Lord shows all mercy not only to conditioned souls but also to the devotees, who are already liberated due to their devotional service. The form of the Lord as worshiped in the temples is called arca-vigraha or arcävatära, the worshipable form, the Deity incarnation. This facility is offered to neophyte devotees so that they can see the real form of the Lord face to face and offer their respectful obeisances and sacrifices in the form of arcä. Through such facilities the neophytes gradually invoke their original Kåñëa 999 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

consciousness. Deity worship in the form of temple worship is the most valuable benediction given by the Lord to beginners. All neophytes must therefore engage in the worship of the Lord by keeping the arcä-vigraha (arcävatära) at home or in the temple. TEXT 28 WTaavtv& ih iv>aui>a>aaRVYa& dqNaezu vTSalE/" ) YadNauSMaYaRTae k-ale/ SvbuÖya>ad]rNDaNa )) 28 )) etävat tvaà hi vibhubhir bhävyaà déneñu vatsalaiù yad anusmaryate käle sva-buddhyäbhadra-randhana SYNONYMS etävat—thus; tvam—Your Lordship; hi—certainly; vibhubhiù—by expansions; bhävyam—to be conceived; déneñu—unto the humble devotees; vatsalaiù—compassionate; yat—which; anusmaryate—is always remembered; käle—in due course of time; sva-buddhyä—by one's devotional service; abhadra-randhana—O killer of all inauspiciousness. TRANSLATION Dear Lord, You are the killer of all inauspicious things. You are compassionate upon Your poor devotees through the expansion of Your arcä-vigraha. You should certainly think of us as Your eternal servants. PURPORT The form of the Lord known as arcä-vigraha is an expansion of His 1000 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

unlimited potencies. When the Lord is gradually satisfied with the service of a devotee, in due course of time He accepts the devotee as one of His many unalloyed servants. By nature, the Lord is very compassionate; therefore the service of neophyte devotees is accepted by the Lord. As confirmed in Bhagavad-gétä (9.26): patraà puñpaà phalaà toyaà yo me bhaktyä prayacchati tad ahaà bhakty-upahåtam açnämi prayatätmanaù "If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it." The devotee offers eatables in the form of vegetables, fruits, leaves and water to the arcä-vigraha. The Lord, being bhakta-vatsala, compassionate upon His devotees, accepts these offerings. Atheists may think that the devotees are engaged in idol worship, but the fact is different. Janärdana, the Supreme Lord, accepts bhäva, the attitude of service. The neophyte devotee engaged in the worship of the Lord may not understand the value of such worship, but the Supreme Lord, being bhakta-vatsala, accepts His devotee and in due course of time takes him home. In this connection there is a story about a brähmaëa who was offering sweet rice to the Lord within his mind. The brähmaëa had no money nor any means of worshiping the Deity, but within his mind he arranged everything nicely. He had gold pots to bring water from the sacred rivers to wash the Deity, and he offered the Deity very sumptuous food, including sweet rice. Once, before he offered the sweet rice, he thought that it was too hot, and he thought, "Oh, let me test it. My, it is very hot." When he put his finger in the sweet rice to test it, his finger was burned and his meditation broken. Although he was offering food to the Lord within his mind, the Lord accepted it nonetheless. Consequently, the Lord in Vaikuëöha immediately sent a chariot to bring the brähmaëa back home, back to Godhead. Thus it is the duty of every sincere devotee to accept the arcä-vigraha at home or in the temple and worship the 1001 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

form of the Lord as advised in authorized scriptures and directed by the spiritual master. TEXT 29 YaeNaaePaXaaiNTa>aURTaaNaa& +auçk-aNaaMaPaqhTaaMa( ) ANTaihRTaae_NTaôRdYae k-SMaaàae ved NaaiXaz" )) 29 )) yenopaçäntir bhütänäà kñullakänäm apéhatäm antarhito 'ntar-hådaye kasmän no veda näçiñaù SYNONYMS yena—by which process; upaçäntiù—satisfaction of all desires; bhütänäm—of the living entities; kñullakänäm—very much fallen; api—although; éhatäm—desiring many things; antarhitaù—hidden; antaù-hådaye—in the core of the heart; kasmät—why; naù—our; veda—He knows; na—not; äçiñaù—desires. TRANSLATION When the Lord, out of His natural compassion, thinks of His devotee, by that process only are all desires of the neophyte devotee fulfilled. The Lord is situated in every living entity's heart, although the living entity may be very insignificant. The Lord knows everything about the living entity, including all his desires. Although we are very insignificant, why should the Lord not know our desires? PURPORT 1002 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

A very advanced devotee does not think himself advanced. He is always very humble. The Supreme Personality of Godhead in His plenary expansion as the Paramätmä, or Supersoul, sits in everyone's heart and can understand the attitudes and desires of His devotees. The Lord also gives opportunity to the nondevotees to fulfill their desires, as confirmed in Bhagavad-gétä (mattaù småtir jïänam apohanaà ca [Bg. 15.15]). Whatever a living entity desires, however insignificant he may be, is noted by the Lord, who gives him a chance to fulfill his desires. If the desires of the nondevotees are fulfilled, why not those of the devotee? A pure devotee simply wants to engage in the service of the Lord without material desire, and if he wants this within the core of his heart, where the Lord is situated, and if he is without ulterior motive, why should the Lord not understand? If a sincere devotee renders service to the Lord or to the arcä-vigraha, the form of the Lord, all his activities prove successful because the Lord is present within his heart and understands his sincerity. Thus if a devotee, with all confidence, goes on discharging the prescribed duties of devotional service, he will ultimately attain success. TEXT 30 ASaavev vrae_SMaak-MaqiPSaTaae JaGaTa" PaTae ) Pa[Saàae >aGavaNa( YaezaMaPavGaRGauåGaRiTa" )) 30 )) asäv eva varo 'smäkam épsito jagataù pate prasanno bhagavän yeñäm apavarga-gurur gatiù SYNONYMS asau—that;

eva—certainly;

varaù—benediction; 1003

copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

asmäkam—our;

épsitaù—desired; jagataù—of the universe; pate—O Lord; prasannaù—satisfied; bhagavän—the Supreme Personality of Godhead; yeñäm—with whom; apavarga—of transcendental loving service; guruù—the teacher; gatiù—the ultimate goal of life. TRANSLATION O Lord of the universe, You are the actual teacher of the science of devotional service. We are satisfied that Your Lordship is the ultimate goal of our lives, and we pray that You will be satisfied with us. That is our benediction. We do not desire anything other than Your full satisfaction. PURPORT In this verse the words apavarga-gurur gatiù are very significant. According to Çrémad-Bhägavatam (1.2.11), the Supreme Lord is the ultimate fact of the Absolute Truth. Brahmeti paramätmeti bhagavän iti çabdyate. The Absolute Truth is realized in three features—impersonal Brahman, localized Paramätmä and ultimately the Supreme Personality of Godhead, Bhagavän. The word apavarga means "liberation." pavarga means "material existence." In material existence, one always works very hard but is ultimately baffled. One then dies and has to accept another body to work very hard again. This is the cycle of material existence. Apavarga means just the opposite. Instead of working hard like cats and dogs, one returns home, back to Godhead. Liberation begins with merging into the Brahman effulgence of the Supreme Lord. This conception is held by the jïäné-sampradäya, philosophical speculators, but realization of the Supreme Personality of Godhead is higher. When a devotee understands that the Lord is satisfied, liberation, or merging into the effulgence of the Lord, is not very difficult. One has to approach the Supreme Personality of Godhead through the impersonal Brahman effulgence just as one has to approach the sun through the sunshine. It is not very difficult to merge into the impersonal effulgence of the Lord, Brahman, if one has satisfied the Supreme Personality 1004 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

of Godhead. TEXT 31 vr& v*avSYa iPa[YaSYa Sa:Yau" +aavSYa Ma*TYaae‚ i>aRz¢-Ma& TvaÛ GaiTa& GaTaa" SMa )) 38 )) vayaà tu säkñäd bhagavan bhavasya priyasya sakhyuù kñaëa-saìgamena suduçcikitsyasya bhavasya måtyor bhiñaktamaà tvädya gatià gatäù sma SYNONYMS vayam—we; tu—then; säkñät—directly; bhagavan—O Lord; bhavasya—of Lord Çiva; priyasya—very dear; sakhyuù—Your friend; kñaëa—for a moment; saìgamena—by association; suduçcikitsyasya—very difficult to cure; bhavasya—of material existence; måtyoù—of death; bhiñak-tamam—the most expert physician; tvä—You; adya—today; gatim—destination; gatäù—have achieved; sma—certainly. TRANSLATION Dear Lord, by virtue of a moment's association with Lord Çiva, who is very dear to You and who is Your most intimate friend, we were fortunate to attain You. You are the most expert physician, capable of treating the incurable 1019 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

disease of material existence. On account of our great fortune, we have been able to take shelter at Your lotus feet. PURPORT It has been said: harià vinä na måtià taranti. Without taking shelter of the lotus feet of the Personality of Godhead, one cannot attain relief from the clutches of mäyä, the repetition of birth, old age, disease and death. The Pracetäs received the shelter of the Supreme Personality of Godhead by the grace of Lord Çiva. Lord Çiva is the supreme devotee of Lord Viñëu, the Supreme Personality of Godhead. Vaiñëavänäà yathä çambhuù: the most exalted Vaiñëava is Lord Çiva, and those who are actually devotees of Lord Çiva follow Lord Çiva's advice and take shelter at the lotus feet of Lord Viñëu. The so-called devotees of Lord Çiva, who are simply after material prosperity, are in a way deceived by Lord Çiva. He does not actually deceive them, because Lord Çiva has no business deceiving people, but because the so-called devotees of Lord Çiva want to be deceived, Lord Çiva, who is very easily pleased, allows them all kinds of material benedictions. These benedictions might ironically result in the destruction of the so-called devotees. For instance, Rävaëa took all material benediction from Lord Çiva, but the result was that he was ultimately destroyed with his family, kingdom and everything else because he misused Lord Çiva's benediction. Because of his material power, he became very proud and puffed up so that he dared kidnap the wife of Lord Rämacandra. In this way he was ruined. To get material benedictions from Lord Çiva is not difficult, but actually these are not benedictions. The Pracetäs received benediction from Lord Çiva, and as a result they attained the shelter of the lotus feet of Lord Viñëu. This is real benediction. The gopés also worshiped Lord Çiva in Våndävana, and the lord is still staying there as Gopéçvara. The gopés, however, prayed that Lord Çiva bless them by giving them Lord Kåñëa as their husband. There is no harm in worshiping the demigods, provided that one's aim is to return home, back to Godhead. Generally people go to the demigods for material benefit, as indicated in 1020 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Bhagavad-gétä (7.20): kämais tais tair håta-jïänäù prapadyante 'nya-devatäù taà taà niyamam ästhäya prakåtyä niyatäù svayä "Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures." One enamored by material benefits is called håta jïäna ("one who has lost his intelligence"). In this connection it is to be noted that sometimes in revealed scriptures Lord Çiva is described as being nondifferent from the Supreme Personality of Godhead. The point is that Lord Çiva and Lord Viñëu are so intimately connected that there is no difference in opinion. The actual fact is, ekale éçvara kåñëa, ära saba bhåtya: "The only supreme master is Kåñëa, and all others are His devotees or servants." (Cc. Ädi 5.142) This is the real fact, and there is no difference of opinion between Lord Çiva and Lord Viñëu in this connection. Nowhere in revealed scripture does Lord Çiva claim to be equal to Lord Viñëu. This is simply the creation of the so-called devotees of Lord Çiva, who claim that Lord Çiva and Lord Viñëu are one. This is strictly forbidden in the Vaiñëava-tantra: yas tu näräyaëaà devam [Cc. Madhya 18.116]. Lord Viñëu, Lord Çiva and Lord Brahmä are intimately connected as master and servants. Çiva-viriïci-nutam [SB 11.5.33]. Viñëu is honored and offered obeisances by Lord Çiva and Lord Brahmä. To consider that they are all equal is a great offense. They are all equal in the sense that Lord Viñëu is the Supreme Personality of Godhead and all others are His eternal servants. TEXTS 39-40 Yaà" SvDaqTa& Gaurv" Pa[SaaidTaa 1021 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ivPa[aê v*Öaê SadaNauv*tYaa ) AaYaaR NaTaa" Sauôdae >a]aTarê SavaRiaUTaaNYaNaSaUYaYaEv )) 39 )) Yaà" SauTaá& TaPa WTadqXa iNarNDaSaa& k-al/Mad>a]MaPSau ) Sav| TadeTaTPauåzSYa >aUManae v*aGavTaa iXaveNaaDaae+aJaeNa c ) 1049 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Tad( Ga*hezu Pa[Sa¢-aNaa& Pa[aYaXa" +aiPaTa& Pa[>aae )) 6 )) yad ädiñöaà bhagavatä çivenädhokñajena ca tad gåheñu prasaktänäà präyaçaù kñapitaà prabho SYNONYMS yat—what; ädiñöam—was instructed; bhagavatä—by the exalted personality; çivena—Lord Çiva; adhokñajena—by Lord Viñëu; ca—also; tat—that; gåheñu—to family affairs; prasaktänäm—by us who were too much attached; präyaçaù—almost; kñapitam—forgotten; prabho—O master. TRANSLATION O master, may we inform you that because of our being overly attached to family affairs, we almost forgot the instructions we received from Lord Çiva and Lord Viñëu. PURPORT Remaining in family life is a kind of concession for sense enjoyment. One should know that sense enjoyment is not required, but one has to accept sense enjoyment inasmuch as one has to live. As confirmed in Çrémad-Bhägavatam (1.2.10): kämasya nendriya-prétiù. One has to become a gosvämé and control his senses. One should not simply use his senses for sense gratification; rather, the senses should be employed just as much as required for maintaining body and soul together. Çréla Rüpa Gosvämé recommends: anäsaktasya viñayän yathärham upayuïjataù. One should not be attached to sense objects, but should accept sense enjoyment as much as required, no more. If one wishes to enjoy the senses more than required, he becomes attached to family life, which 1050 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

means bondage. All the Pracetäs admitted their fault in remaining in household life. TEXT 7 TaNNa" Pa[ÛaeTaYaaDYaaTMajaNa& TatvaQaRdXaRNaMa( ) YaeNaaÅSaa TairZYaaMaae duSTar& >avSaaGarMa( )) 7 )) tan naù pradyotayädhyätmajïänaà tattvärtha-darçanam yenäïjasä tariñyämo dustaraà bhava-sägaram SYNONYMS tat—therefore; naù—for us; pradyotaya—kindly awaken; adhyätma—transcendental; jïänam—knowledge; tattva—Absolute Truth; artha—for the purpose of; darçanam—philosophy; yena—by which; aïjasä—easily; tariñyämaù—we can cross over; dustaram—formidable; bhava-sägaram—the ocean of nescience. TRANSLATION Dear master, kindly enlighten us in transcendental knowledge, which may act as a torchlight by which we may cross the dark nescience of material existence. PURPORT The Pracetäs requested Närada to enlighten them in transcendental knowledge. Generally when a common man meets a saintly person, he wishes to get some material benediction. However, the Pracetäs were not interested in 1051 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

material benefit, for they had enjoyed all this sufficiently. Nor did they want the fulfillment of their material desires. They were simply interested in crossing the ocean of nescience. Everyone should be interested in getting out of these material clutches. Everyone should approach a saintly person in order to be enlightened in this connection. One should not bother a saintly person to get blessings for material enjoyment. Generally, householders receive saintly persons to get their blessings, but their real aim is to become happy in the material world. Asking such material benedictions is not recommended in the çästras. TEXT 8 MaE}aeYa ovac wiTa Pa[ceTaSaa& Pa*íae >aGavaàardae MauiNa" ) >aGavTYautaMaëaek- AaivíaTMaab]vqà*PaaNa( )) 8 )) maitreya uväca iti pracetasäà påñöo bhagavän närado muniù bhagavaty uttama-çloka äviñöätmäbravén nåpän SYNONYMS maitreyaù uväca—Maitreya said; iti—thus; pracetasäm—by the Pracetäs; påñöaù—being asked; bhagavän—the great devotee of the Supreme Personality of Godhead; näradaù—Närada; muniù—very thoughtful; bhagavati—in the Supreme Personality of Godhead; uttama-çloke—possessing excellent renown; äviñöa—absorbed; ätmä—whose mind; abravét—replied; nåpän—to the Kings.

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TRANSLATION The great sage Maitreya continued: My dear Vidura, being thus petitioned by the Pracetäs, the supreme devotee Närada, who is always absorbed in thoughts of the Supreme Personality of Godhead, began to reply. PURPORT In this verse bhagavän näradaù indicates that Närada is always absorbed in thoughts of the Supreme Personality of Godhead. Bhagavaty uttama-çloka äviñöätmä. Närada has no other business than thinking of Kåñëa, talking of Kåñëa and preaching about Kåñëa; therefore he is sometimes called bhagavän. Bhagavän means "one who possesses all opulences." When a person possesses Bhagavän within his heart, he is also sometimes called bhagavän. Çréla Viçvanätha Cakravarté Öhäkura said, säkñäd-dharitvena samasta-çästraiù: in every çästra the spiritual master is accepted directly as the Supreme Personality of Godhead. This does not mean that the spiritual master or a saintly person like Närada has actually become the Supreme Personality of Godhead, but he is accepted in this way because he possesses the Supreme Personality of Godhead within his heart constantly. As described here (äviñöätmä), when one is simply absorbed in the thought of Kåñëa, one is also called bhagavän. Bhagavän possesses all opulence. If one possesses Bhagavän within his heart always, does he not automatically possess all opulence also? In that sense a great devotee like Närada can be called bhagavän. However, we cannot tolerate when a rascal or imposter is called bhagavän. One must possess either all opulences or the Supreme Personality of Godhead, Bhagavän, who possesses all opulences. TEXT 9 Naard ovac 1053 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TaÂNMa TaaiNa k-MaaRiaiêtav*itai>a" ) buÖya va ik&- iNaPauarNYaEê Na Ya}aaTMaPa[dae hir" )) 12 )) kià vä yogena säìkhyena nyäsa-svädhyäyayor api kià vä çreyobhir anyaiç ca na yaträtma-prado hariù SYNONYMS kim—what is the use; vä—or; yogena—by mystic yoga practice; säìkhyena—by the study of Säìkhya philosophy; nyäsa—by accepting sannyäsa; svädhyäyayoù—and by study of Vedic literature; api—even; kim—what is the use; vä—or; çreyobhiù—by auspicious activities; anyaiù—other; ca—and; na—never; yatra—where; ätma-pradaù—full satisfaction of self; hariù—the Supreme Personality of Godhead. TRANSLATION Transcendental practices that do not ultimately help one realize the Supreme Personality of Godhead are useless, be they mystic yoga practices, the analytical study of matter, severe austerity, the acceptance of sannyäsa, or the study of Vedic literature. All these may be very important aspects of spiritual advancement, but unless one understands the Supreme Personality of Godhead, Hari, all these processes are useless. PURPORT 1062 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

In Caitanya-caritämåta (Madhya 24.109) it is said: bhakti vinä kevala jïäne 'mukti' nähi haya bhakti sädhana kare yei 'präpta-brahma-laya' Impersonalists do not take to devotional service, but take to other practices, such as the analytical study of the material elements, the discrimination between matter and spirit, and the mystic yoga system. These are beneficial only insofar as they are complementary to devotional service. Caitanya Mahäprabhu therefore told Sanätana Gosvämé that without a touch of devotional service, jïäna, yoga and Säìkhya philosophy cannot give one the desired results. The impersonalists wish to merge into the Supreme Brahman; however, merging into the Supreme Brahman also requires a touch of devotional service. The Absolute Truth is realized in three phases—impersonal Brahman, Paramätmä and the Supreme Personality of Godhead. All these require a touch of devotional service. Sometimes it is actually seen that these Mäyävädés also chant the Hare Kåñëa mahä-mantra, although their motive is to merge into the Brahman effulgence of the Absolute. The yogés also at times take to chanting the Hare Kåñëa mahä-mantra, but their purpose is different from that of the bhaktas. In all processes—karma, jïäna or yoga—bhakti is required. That is the purport of this verse. TEXT 13 é[eYaSaaMaiPa SaveRzaMaaTMaa ùviDarQaRTa" ) SaveRzaMaiPa >aUTaaNaa& hirraTMaaTMad" iPa[Ya" )) 13 )) çreyasäm api sarveñäm ätmä hy avadhir arthataù sarveñäm api bhütänäà 1063 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

harir ätmätmadaù priyaù SYNONYMS çreyasäm—of auspicious activities; api—certainly; sarveñäm—all; ätmä—the self; hi—certainly; avadhiù—destination; arthataù—factually; sarveñäm—of all; api—certainly; bhütänäm—living entities; hariù—the Supreme Personality of Godhead; ätmä—the Supersoul; ätma-daù—who can give us our original identity; priyaù—very dear. TRANSLATION Factually the Supreme Personality of Godhead is the original source of all self-realization. Consequently, the goal of all auspicious activities—karma, jïäna, yoga and bhakti—is the Supreme Personality of Godhead. PURPORT The living entity is the marginal energy of the Supreme Personality of Godhead, and the material world is the external energy. Under the circumstances, one must understand that the Supreme Personality of Godhead is factually the original source of both matter and spirit. This is explained in the Seventh Chapter of Bhagavad-gétä (7.4-5): bhümir äpo 'nalo väyuù khaà mano buddhir eva ca ahaìkära itéyaà me bhinnä prakåtir añöadhä apareyam itas tv anyäà prakåtià viddhi me paräm jéva-bhütäà mahä-bäho 1064 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

yayedaà dhäryate jagat "Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight comprise My separated material energies. But besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of all living entities who are struggling with material nature and are sustaining the universe." The entire cosmic manifestation is but a combination of matter and spirit. The spiritual part is the living entity, and these living entities are described as prakåti, or energy. The living entity is never described as puruña, the Supreme Person; therefore to identify the living entity with the Supreme Lord is simply ignorance. The living entity is the marginal potency of the Supreme Lord, although there is factually no difference between the energy and the energetic. The duty of the living entity is to understand his real identity. When he does, Kåñëa gives him all the facilities to come to the platform of devotional service. That is the perfection of life. This is indicated in the Vedic Upaniñad: yam evaiña våëute tena labhyas tasyaiña ätmä vivåëute tanüà sväm Lord Kåñëa confirms this in Bhagavad-gétä (10.10): teñäà satata-yuktänäà bhajatäà préti-pürvakam dadämi buddhi-yogaà taà yena mäm upayänti te "To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me." The conclusion is that one must come to the platform of bhakti-yoga, even though one may begin with karma-yoga, jïäna-yoga or añöäìga-yoga. Unless one comes to the platform of bhakti-yoga, self-realization or realization of the Absolute Truth cannot be 1065 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

achieved. TEXT 14 YaQaa TaraeMaURl/iNazecNaeNa Ta*PYaiNTa TaTSk-NDa>auJaaePaXaa%a" ) Pa[aaJaiTa ku-MaNaqizaJaiTa iNaJa>a*TYavGaRTaN}a" k-QaMaMauMauiÜSa*JaeTPauMaaNa( k*-Taj" )) 22 )) çriyam anucaratéà tad-arthinaç ca dvipada-patén vibudhäàç ca yat sva-pürëaù na bhajati nija-bhåtya-varga-tantraù katham amum udvisåjet pumän kåta-jïaù SYNONYMS çriyam—the goddess of fortune; anucaratém—who follows Him; tat—of her; arthinaù—those who aspire to get the favor; ca—and; dvipada-patén—rulers of the human beings; vibudhän—demigods; ca—also; yat—because; sva-pürëaù—self-sufficient; na—never; bhajati—cares for; nija—own; bhåtya-varga—on His devotees; tantraù—dependent; katham—how; 1083 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

amum—Him; udvisåjet—can give up; pumän—a person; kåta-jïaù—grateful. TRANSLATION Although the Supreme Personality of Godhead is self-sufficient, He becomes dependent on His devotees. He does not care for the goddess of fortune, nor for the kings and demigods who are after the favors of the goddess of fortune. Where is that person who is actually grateful and will not worship the Personality of Godhead? PURPORT Lakñmé, the goddess of fortune, is worshiped by all materialistic men, including big kings, and demigods in heaven. Lakñmé, however, is always after the Supreme Personality of Godhead, even though He does not require her service. Brahma-saàhitä says that the Lord is worshiped by hundreds and thousands of goddesses of fortune, but the Supreme Lord does not require service from any of them because if He so desires He can produce millions of goddesses of fortune through His spiritual energy, the pleasure potency. This very Personality of Godhead, out of His causeless mercy, becomes dependent on the devotees. How fortunate, then, is a devotee who is thus favored by the Personality of Godhead. What ungrateful devotee will not worship the Lord and enter into His devotional service? Actually, a devotee cannot forget his obligation to the Supreme Personality of Godhead even for a single moment. Çréla Viçvanätha Cakravarté Öhäkura says that both the Supreme Lord and His devotee are rasa jïa, full of transcendental humor. The mutual attachment between the Supreme Lord and His devotee is never to be considered material. It always exists as a transcendental fact. There are eight types of transcendental ecstasy (known as bhäva, anubhäva, sthäyi-bhäva and so on), and these are discussed in The Nectar of Devotion. Those who are unaware of the position of the living entity and the Supreme Person, Kåñëa, think that the mutual attachment between the Lord and His devotees is a creation of the 1084 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

material energy. Factually such attachment is natural both for the Supreme Lord and for the devotee, and it cannot be accepted as material. TEXT 23 MaE}aeYa ovac wiTa Pa[ceTaSaae raJaàNYaaê >aGavTk-Qaa" ) é[aviYaTva b]øl/aek&- YaYaaE SvaYaM>auvae MauiNa" )) 23 )) maitreya uväca iti pracetaso räjann anyäç ca bhagavat-kathäù çrävayitvä brahma-lokaà yayau sväyambhuvo muniù SYNONYMS maitreyaù uväca—Maitreya said; iti—thus; pracetasaù—the Pracetäs; räjan—O King; anyäù—others; ca—also; bhagavat-kathäù—topics about the relationship with the Supreme Personality of Godhead; çrävayitvä—after instructing; brahma-lokam—to Brahmaloka; yayau—went back; sväyambhuvaù—the son of Lord Brahmä; muniù—the great sage. TRANSLATION The great sage Maitreya continued: My dear King Vidura, Çré Närada Muni, the son of Lord Brahmä, thus described all these relationships with the Supreme Personality of Godhead to the Pracetäs. Afterward, he returned to Brahmaloka. PURPORT

1085 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

One has to hear about the Supreme Personality of Godhead from a pure devotee. The Pracetäs got this opportunity from the great sage Närada, who told them of the activities of the Supreme Personality of Godhead and His devotees. TEXT 24 Tae_iPa TaNMau%iNaYaaRTa& YaXaae l/aek-Mal/aPahMa( ) hreiNaRXaMYa TaTPaad& DYaaYaNTaSTaÓiTa& YaYau" )) 24 )) te 'pi tan-mukha-niryätaà yaço loka-maläpaham harer niçamya tat-pädaà dhyäyantas tad-gatià yayuù SYNONYMS te—the Pracetäs; api—also; tat—of Närada; mukha—from the mouth; niryätam—gone forth; yaçaù—glorification; loka—of the world; mala—sins; apaham—destroying; hareù—of Lord Hari; niçamya—having heard; tat—of the Lord; pädam—feet; dhyäyantaù—meditating upon; tat-gatim—unto His abode; yayuù—went. TRANSLATION Hearing from Närada's mouth the glories of the Lord, which vanquish all the ill fortune of the world, the Pracetäs also became attached to the Supreme Personality of Godhead. Meditating on His lotus feet, they advanced to the ultimate destination. PURPORT 1086 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Here it is seen that by hearing the glories of the Lord from a realized devotee the Pracetäs easily attained strong attachment for the Supreme Personality of Godhead. Then, meditating on the lotus feet of the Supreme Lord at the end of their lives, they advanced to the ultimate goal, Viñëuloka. It is sure and certain that anyone who always hears the glories of the Lord and thinks of His lotus feet will reach that supreme destination. As Kåñëa says in Bhagavad-gétä (18.65): man-manä bhava mad-bhakto mad-yäjé mäà namaskuru mäm evaiñyasi satyaà te pratijäne priyo 'si me "Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend." TEXT 25 WTatae_i>aihTa& +ataYaRNMaa& Tv& PairPa*ívaNa( ) Pa[ceTaSaa& NaardSYa Sa&vad& hirk-ITaRNaMa( )) 25 )) etat te 'bhihitaà kñattar yan mäà tvaà paripåñöavän pracetasäà näradasya saàvädaà hari-kértanam SYNONYMS etat—this; te—unto you; abhihitam—instructed; kñattaù—O Vidura; yat—whatever; mäm—unto me; tvam—you; paripåñöavän—inquired; pracetasäm—of the Pracetäs; näradasya—of Närada; 1087 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

saàvädam—conversation; hari-kértanam—describing the glories of the Lord. TRANSLATION My dear Vidura, I have told you everything you wanted to know about the conversation between Närada and the Pracetäs, the conversation describing the glories of the Lord. I have related this as far as possible. PURPORT Çrémad-Bhägavatam describes the glories of the Lord and His devotees. Because the whole subject matter is the glorification of the Lord, naturally the glorification of His devotees automatically follows. TEXT 26 é[qéuk- ovac Ya Wz otaaNaPadae MaaNavSYaaNauviauKTva iv>aJYa Pau}ae>Ya Weìr& SaMaGaaTPadMa( )) 27 )) yo näradäd ätma-vidyäm adhigamya punar mahém bhuktvä vibhajya putrebhya aiçvaraà samagät padam SYNONYMS yaù—one who; näradät—from the great sage Närada; ätma-vidyäm—spiritual knowledge; adhigamya—after learning; punaù—again; mahém—the earth; 1089 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bhuktvä—after enjoying; vibhajya—after dividing; putrebhyaù—unto his sons; aiçvaram—transcendental; samagät—achieved; padam—position. TRANSLATION Although Mahäräja Priyavrata received instructions from the great sage Närada, he still engaged in ruling the earth. After fully enjoying material possessions, he divided his property among his sons. He then attained a position by which he could return home, back to Godhead. TEXT 28 wMaa& Tau k-aEzarivav" )) 1 )) räjoväca priyavrato bhägavata ätmärämaù kathaà mune gåhe 'ramata yan-mülaù karma-bandhaù paräbhavaù SYNONYMS 2 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

räjä uväca—King Parékñit said; priya-vrataù—King Priyavrata; bhägavataù—the great devotee; ätma-ärämaù—who takes pleasure in self-realization; katham—why; mune—O great sage; gåhe—at home; aramata—enjoyed; yat-mülaù—having which as the root cause; karma-bandhaù—the bondage of fruitive activities; paräbhavaù—the defeat of one's human mission. TRANSLATION King Parékñit inquired from Çukadeva Gosvämé: O great sage, why did King Priyavrata, who was a great, self-realized devotee of the Lord, remain in household life, which is the root cause of the bondage of karma [fruitive activities] and which defeats the mission of human life? PURPORT In the Fourth Canto, Çréla Çukadeva Gosvämé explains that Närada Muni perfectly instructed King Priyavrata about the mission of human life. The mission of human life is to realize one's self and then gradually to go back home, back to Godhead. Since Närada Muni instructed the King fully on this subject, why did he again enter household life, which is the main cause of material bondage? Mahäräja Parékñit was greatly astonished that King Priyavrata remained in household life, especially since he was not only a self-realized soul but also a first-class devotee of the Lord. A devotee actually has no attraction for household life, but surprisingly, King Priyavrata enjoyed household life very much. One may argue, "Why is it wrong to enjoy household life?" The reply is that in household life one becomes bound by the results of fruitive activities. The essence of household life is sense enjoyment, and as long as one engrosses his mind in working hard for sense enjoyment, one becomes bound by the reactions of fruitive activities. This ignorance of self-realization is the greatest defeat in human life. The human form of life is especially meant for getting out of the bondage of fruitive activities, but as 3 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

long as one is forgetful of his life's mission and acts like an ordinary animal—eating, sleeping, mating and defending—he must continue his conditioned life of material existence. Such a life is called svarüpa-vismåti, forgetfulness of one's real constitutional position. Therefore in Vedic civilization one is trained in the very beginning of life as a brahmacäré. A brahmacäré must execute austerities and refrain from sex indulgence. Therefore if one is completely trained in the principles of brahmacarya, he generally does not enter household life. He is then called a naiñöhika-brahmacäré, which indicates total celibacy. King Parékñit was thus astonished that the great King Priyavrata, although trained in the principles of naiñöhika-brahmacarya, entered household life. The words bhägavata ätmärämaù are very significant in this verse. If one is self-satisfied as is the Supreme Personality of Godhead, he is called bhägavata ätmärämaù. There are different types of satisfaction. Karmés are satisfied in their fruitive activities, jïänés are satisfied to merge into the effulgence of Brahman, and devotees are satisfied to engage in the Lord's service. The Lord is self-satisfied because He is fully opulent, and one who is satisfied by serving Him is called bhägavata ätmärämaù. Manuñyäëäà sahasreñu: [Bg. 7.3] out of many thousands of persons, one may endeavor for liberation, and of many thousands of persons attempting to become liberated, one may achieve liberation from the anxieties of material existence and become self-satisfied. Even that satisfaction, however, is not the ultimate satisfaction. The jïänés and the karmés have desires, as do the yogés, but devotees have no desires. Satisfaction in the service of the Lord is called akäma, freedom from desire, and this is the ultimate satisfaction. Therefore Mahäräja Parékñit inquired, "How could one who was fully satisfied on the highest platform be satisfied with family life?" The word paräbhavaù in this verse is also significant. When one is satisfied in family life, he is doomed because he must already have forgotten his relationship with the Lord. Prahläda Mahäräja describes how the activities of family life implicate one more and more. Ätma-pätaà gåham andha-küpam: 4 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

household life is like a dark well. If one falls into this well, his spiritual death is assured. How Priyavrata Mahäräja remained a liberated paramahaàsa even within family life is described in the next verse. TEXT 2 Na NaUNa& Mau¢-Sa(r)aNaa& Taad*XaaNaa& iÜJazR>a ) Ga*heZvi>aiNaveXaae_Ya& Pau&Saa& >aivTauMahRiTa )) 2 )) na nünaà mukta-saìgänäà tädåçänäà dvijarñabha gåheñv abhiniveço 'yaà puàsäà bhavitum arhati SYNONYMS na—not; nünam—certainly; mukta-saìgänäm—who are free from attachment; tädåçänäm—such; dvija-åñabha—O greatest of the brähmaëas; gåheñu—to family life; abhiniveçaù—excessive attachment; ayam—this; puàsäm—of persons; bhavitum—to be; arhati—is possible. TRANSLATION Devotees are certainly liberated persons. Therefore, O greatest of the brähmaëas, they cannot possibly be absorbed in family affairs. PURPORT In Bhakti-rasämåta-sindhu it is said that by executing devotional service to the Lord, one can understand the transcendental position of the living being and the Supreme Personality of Godhead. The Supreme Personality of Godhead cannot be understood by any means except bhakti. The Lord 5 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

confirms this in Çrémad-Bhägavatam (11.14.21). Bhaktyäham ekayä grähyaù: "only by executing devotional service can one appreciate Me." Similarly, in Bhagavad-gétä (18.55) Lord Kåñëa says, bhaktyä mäm abhijänäti: "simply by discharging devotional service, one can understand Me." Thus for a bhakta to become attached to family affairs is impossible, since a bhakta and his associates are liberated. Everyone is searching after änanda, or bliss, but in the material world there can never be any bliss. It is only possible in devotional service. Attachment for family affairs and devotional service are incompatible. Therefore Mahäräja Parékñit was somewhat surprised to hear that Mahäräja Priyavrata was simultaneously attached to devotional service and to family life. TEXT 3 MahTaa& %lu/ ivPa[zeR otaMaëaek-PaadYaae" ) ^aYaaiNav*RTaictaaNaa& Na ku-$u=Mbe SPa*haMaiTa" )) 3 )) mahatäà khalu viprarñe uttamaçloka-pädayoù chäyä-nirvåta-cittänäà na kuöumbe spåhä-matiù SYNONYMS mahatäm—of great devotees; khalu—certainly; vipra-åñe—O great sage among the brähmaëas; uttama-çloka-pädayoù—of the lotus feet of the Supreme Personality of Godhead; chäyä—by the shade; nirvåta—satiated; cittänäm—whose consciousness; na—never; kuöumbe—to family members; spåhä-matiù—consciousness with attachment. TRANSLATION 6 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Elevated mahätmäs who have taken shelter of the lotus feet of the Supreme Personality of Godhead are fully satiated by the shade of those lotus feet. Their consciousness cannot possibly become attached to family members. PURPORT Çréla Narottama däsa Öhäkura has sung, nitäi pada-kamala, koöé-candra suçétala, ye chäyäya jagat juòäya. He describes the shade of the lotus feet of Lord Nityänanda as being so nice and cooling that all materialists, who are always in the blazing fire of material activities, may come under the shade of His lotus feet and be fully relieved and satiated. The distinction between family life and spiritual life can be experienced by any person who has undergone the tribulations of living with a family. One who comes under the shelter of the lotus feet of the Lord never becomes attracted by the activities of family life. As stated in Bhagavad-gétä (2.59), paraà dåñövä nivartate: one gives up lower engagements when he experiences a higher taste. Thus one becomes detached from family life as soon as he comes under the shelter of the lotus feet of the Lord. TEXT 4 S&aXaYaae_Ya& MahaNa( b]øNdaraGaarSauTaaidzu ) Sa¢-SYa YaiTSaiÖr>aUTk*-ZaGavTa otaMaëaek-SYa é[qMaÀraaGavTaParMah&Sa diYaTak-Qaa& ik-iÄdNTaraYaivhTaa& Sva& iXavTaMaa& 8 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Padvq& Na Pa[aYaeaaGavTaae NaardSYa crarNauPaQaMaMarPairv*!Er‚ i>aPaUJYaMaaNa" PaiQa PaiQa c væQaXa" iSaÖGaNDavRSaaDYacaraGavaNauvac iNabaeDa TaaTaedMa*Ta& b]vqiMa MaaSaUiYaTau& devMahRSYaPa[MaeYaMa( ) vYa& >avSTae TaTa Wz MahizR‚ vRhaMa SaveR ivvXaa YaSYa idíMa( )) 11 )) çré-bhagavän uväca nibodha tätedam åtaà bravémi mäsüyituà devam arhasy aprameyam vayaà bhavas te tata eña maharñir vahäma sarve vivaçä yasya diñöam SYNONYMS çré-bhagavän uväca—the supreme person, Lord Brahmä, said; nibodha—kindly hear with attention; täta—my dear son; idam—this; åtam—true; bravémi—I am speaking; mä—not; asüyitum—to be jealous of; devam—the Supreme 23 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Personality of Godhead; arhasi—you ought; aprameyam—who is beyond our experimental knowledge; vayam—we; bhavaù—Lord Çiva; te—your; tataù—father; eñaù—this; mahä-åñiù—Närada; vahämaù—carry out; sarve—all; vivaçäù—unable to deviate; yasya—of whom; diñöam—the order. TRANSLATION Lord Brahmä, the supreme person within this universe, said: My dear Priyavrata, kindly hear attentively what I shall say to you. Do not be jealous of the Supreme Lord, who is beyond our experimental measurements. All of us, including Lord Çiva, your father and the great sage Mahärñi Närada, must carry out the order of the Supreme. We cannot deviate from His order. PURPORT Of the twelve great authorities in devotional service, four—Lord Brahmä himself, his son Närada, Sväyambhuva Manu and Lord Çiva—were present before Priyavrata. They were accompanied by many other authoritative sages. Brahmä first wanted to impress upon Priyavrata that although these great personalities are all authorities, they cannot possibly disobey the orders of the Supreme Personality of Godhead, who is described in this verse as deva, which means "always glorious." The power, glory and potencies of the Supreme Personality of Godhead can never be diminished. In the Éçopaniñad, the Lord is described as apäpa-viddha, which indicates that He is never affected by anything materially considered sinful. Similarly, Çrémad-Bhägavatam describes the Supreme Personality of Godhead as being so powerful that nothing we might consider abominable can affect Him. An example sometimes given to explain the position of the Supreme Lord is that of the sun, which evaporates urine from the earth but is never affected by contamination. The Supreme Lord can never be accused of doing anything wrong. When Lord Brahmä went to induce Priyavrata to accept the responsibility for ruling the universe, he did not go whimsically; he was following the 24 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

dictations of the Supreme Lord. Indeed, Brahmä and other genuine authorities never do anything without His permission. The Supreme Lord is situated in everyone's heart. In the beginning of Çrémad-Bhägavatam it is said, tene brahma hådä ya ädi-kavaye: [SB 1.1.1] the Lord dictated Vedic knowledge to Brahmä through his heart. The more a living entity is purified by devotional service, the more he comes in direct contact with the Supreme Personality of Godhead, as confirmed in Çrémad Bhagavad-gétä: teñäà satata-yuktänäà bhajatäà préti-pürvakam dadämi buddhi-yogaà taà yena mäm upayänti te "To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me." (Bg. 10.10) Lord Brahmä, therefore, had not come to Priyavrata by his own whims: rather, it is understood that he had been ordered to persuade Priyavrata by the Supreme Personality of Godhead, whose activities cannot be understood by material senses and who is therefore described herein as aprameya. Thus Lord Brahmä first advised Priyavrata to hear his words with attention and without envy. Why one is induced to perform certain acts despite his desire to do something else is indicated herein. One cannot disobey the orders of the Supreme Lord, even if one is as powerful as Lord Çiva. Lord Brahmä. Manu or the great sage Närada. All these authorities are certainly very powerful, but they do not have the power to disobey the orders of the Supreme Personality of Godhead. Since Lord Brahmä had come to Priyavrata in accordance with the orders of the Supreme Lord, he first wanted to dispel any suspicions that he might be acting as Priyavrata's enemy. Lord Brahmä was following the orders of the Supreme Lord, and therefore it would be worthwhile for Priyavrata to accept Lord Brahmä's order, as the Lord desired.

25 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 12 Na TaSYa k-iêtaPaSaa ivÛYaa va Na YaaeGavqYaeRa*iÜ>aUYaaTa( )) 12 )) na tasya kaçcit tapasä vidyayä vä na yoga-véryeëa manéñayä vä naivärtha-dharmaiù parataù svato vä kåtaà vihantuà tanu-bhåd vibhüyät SYNONYMS na—never; tasya—His; kaçcit—anyone; tapasä—by austerity; vidyayä—by education; vä—or; na—never; yoga—by power of mystic yoga; véryeëa—by personal strength; manéñayä—by intelligence; vä—or; na—never; eva—certainly; artha—by material opulence; dharmaiù—by the power of religion; parataù—by any external power; svataù—by personal endeavor; vä—or; kåtam—the order; vihantum—to avoid; tanu-bhåt—a living entity who has accepted a material body; vibhüyät—is able. TRANSLATION One cannot avoid the order of the Supreme Personality of Godhead, not by the strength of severe austerities, an exalted Vedic education, or the power of mystic yoga, physical prowess or intellectual activities. Nor can one use his power of religion, his material opulence or any other means, either by himself or with the help of others, to defy the orders of the Supreme Lord. That is not possible for any living being, from Brahmä down to the ant.

26 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT In the Garga Upaniñad, Gargamuni says to his wife, etasya vä akñarasya praçäsane gargi süryä-candramasau vidhåtau tiñöhataù: "My dear Gargé, everything is under the control of the Supreme Personality of Godhead. Even the sun, the moon and other controllers and demigods like Lord Brahmä and King Indra are all under His control." An ordinary human being or animal who has accepted a material body cannot go beyond the jurisdiction of the Supreme Personality of Godhead's control. A material body includes senses. However, the sense activities of so-called scientists who try to be free from God's law or the laws of nature are useless. This is also confirmed in Bhagavad-gétä (7.14). Mama mäyä duratyayä: it is impossible to surpass the control of material nature, for the Supreme Personality of Godhead is working behind it. Sometimes we are proud of our austerities, penances and mystic yogic powers, but it is clearly stated herein that one cannot surpass the laws and directions of the Supreme Personality of Godhead, either by dint of mystic power, a scientific education, or austerities and penances. It is impossible. The word manéñayä ("by intelligence") is of special significance. Priyavrata might argue that Lord Brahmä was requesting him to accept family life and the responsibility for ruling a kingdom, although Närada Muni had advised him not to enter household life and be entangled in material affairs. Whom to accept would be a puzzle for Priyavrata because both Lord Brahmä and Närada Muni are authorities. Under the circumstances, the use of the word manéñayä is very appropriate, for it indicates that since both Närada Muni and Lord Brahmä are authorized to give instruction, Priyavrata should neglect neither of them but should use his intelligence to follow the advice of both. To solve such dilemmas, Çréla Rüpa Gosvämé has given a very clear conception of intelligence. He says: anäsaktasya viñayän yathärham upayuïjataù 27 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

nirbandhaù kåñëa-sambandhe yuktaà vairägyam ucyate Viñayän, material affairs, should be accepted without attachment. and everything should be dovetailed with the service of the Lord. That is real intelligence (manéñä). Becoming a family man or king in the material world is not harmful if one accepts everything for Kåñëa's service. That necessitates clear intelligence. Mäyävädé philosophers say, brahma satyaà jagan mithyä: this material world is false, and only the Absolute Truth is real. However, an intelligent devotee in the line of Lord Brahmä and the great sage Närada—or, in other words, in the Brahma-sampradäya—does not consider this world false. That which is created by the Supreme Personality of Godhead cannot be false, but using it for enjoyment is. Everything is meant to be enjoyed by the Supreme Personality of Godhead, as confirmed in Bhagavad-gétä (5.29). Bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram: the Supreme Personality of Godhead is the supreme proprietor and enjoyer, and therefore everything should be dovetailed for His enjoyment and service. Regardless of one's circumstances, favorable or unfavorable, one should use everything to serve the Supreme Lord. That is the perfect way to use one's intelligence. TEXT 13 >avaYa NaaXaaYa c k-MaR k-Tau| Xaaek-aYa MaaehaYa Sada >aYaaYa ) Sau%aYa du"%aYa c dehYaaeGa‚ MaVYa¢-idí& JaNaTaa(r) Datae )) 13 )) bhaväya näçäya ca karma kartuà çokäya mohäya sadä bhayäya sukhäya duùkhäya ca deha-yogam avyakta-diñöaà janatäìga dhatte 28 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS bhaväya—for birth; näçäya—for death; ca—also; karma—activity; kartum—to do; çokäya—for bereavement; mohäya—for illusion; sadä—always; bhayäya—for fear; sukhäya—for happiness; duùkhäya—for distress; ca—also; deha-yogam—connection with a material body; avyakta—by the Supreme Personality of Godhead; diñöam—directed; janatä—the living entities; aìga—O Priyavrata; dhatte—accept. TRANSLATION My dear Priyavrata, by the order of the Supreme Personality of Godhead, all living entities accept different types of bodies for birth and death, activity, lamentation, illusion, fear of future dangers, and happiness and distress. PURPORT Every living entity who has come to this material world has come here for material enjoyment, but according to his own karma, activities, he must accept a certain type of body given to him by material nature under the order of the Supreme Personality of Godhead. As stated in Bhagavad-gétä (3.27), prakåteù kriyamäëäni guëaiù karmäëi sarvaçaù: everything is being done by prakåti, material nature, under the direction of the Supreme Lord. Modern scientists do not know why there are varieties of bodies in 8,400,000 forms. The fact is that all these bodies are ordained for the living entities by the Supreme Personality of Godhead according to the living entities' desires. He gives the living entities freedom to act as they like, but on the other hand they must accept a body according to the reactions of their activities. Thus there are different types of bodies. Some living entities have short durations of life, whereas others live for fantastic durations. Every one of them, however, from Brahmä down to the ant, acts according to the direction of the Supreme 29 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Personality of Godhead, who is sitting in everyone's heart. As confirmed in Bhagavad-gétä (15.15): sarvasya cähaà hådi sanniviñöo mattaù småtir jïänam apohanaà ca "I am seated in everyone's heart, and from Me come remembrance. knowledge and forgetfulness." It is not a fact, however, that the Supreme Personality of Godhead gives direction to certain living entities in one way and other living entities in another way. The truth is that every living entity has a certain desire, and the Supreme Lord gives him a chance to fulfill it. The best course, therefore, is to surrender unto the Supreme Personality of Godhead and act according to His desire. One who does so is liberated. TEXT 14 YaÜaic TaNTYaa& Gaua" SauduSTarEvRTSa vYa& SauYaaeiJaTaa" ) SaveR vhaMaae bil/MaqìraYa Pa[aeTaa NaSaqv iÜPade cTauZPad" )) 14 )) yad-väci tantyäà guëa-karma-dämabhiù sudustarair vatsa vayaà suyojitäù sarve vahämo balim éçvaräya protä naséva dvi-pade catuñ-padaù SYNONYMS yat—of whom; väci—in the form of Vedic instruction; tantyäm—to a long rope; guëa—of quality; karma—and work; dämabhiù—by the ropes; su-dustaraiù—very difficult to avoid; vatsa—my dear boy; vayam—we; 30 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

su-yojitäù—are engaged; sarve—all; vahämaù—carry out; balim—orders to please Him; éçvaräya—unto the Supreme Personality of Godhead; protäù—being bound; nasi—in the nose; iva—like; dvi-pade—to the two-legged (driver); catuù-padaù—the four-legged (bulls). TRANSLATION My dear boy, all of us are bound by the Vedic injunctions to the divisions of varëäçrama according to our qualities and work. These divisions are difficult to avoid because they are scientifically arranged. We must therefore carry out our duties of varëäçrama-dharma, like bulls obliged to move according to the direction of a driver pulling on ropes knotted to their noses. PURPORT In this verse, the words tantyäà guëa-karma-dämabhiù are very important. We each get a body according to our association with the guëas, the qualities or modes of material nature, and we act accordingly. As stated in Bhagavad-gétä, the four orders of the social system—namely brähmaëa, kñatriya, vaiçya and çüdra—are arranged according to guëa and karma, their qualities and work. There is some controversy about this, however, because some say that since one receives a body according to the guëa and karma of his past life, it is one's birth that determines his social status. Others say, however, that one's birth according to the guëa and karma of his past life is not the essential consideration, since one can change his guëa and karma even in this life. Thus they say that the four divisions of the social order—brähmaëa, kñatriya, vaiçya and çüdra—should be arranged according to the guëa and karma of this life. This version is confirmed in Çrémad-Bhägavatam by Närada Muni. While instructing Mahäräja Yudhiñöhira about the symptoms of guëa and karma, Närada Muni said that these symptoms must govern the division of society. In other words, if a person born in the family of a brähmaëa has the symptoms of a çüdra, he should be designated as a çüdra. Similarly, if a çüdra 31 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

has brahminical qualities, he should be designated a brähmaëa. The varëäçrama system is scientific. Therefore if we accept the divisions of varëa and äçrama according to the Vedic instructions, our lives will be successful. Unless human society is thus divided and arranged, it cannot be perfect. As stated in the Viñëu Puräëa (3.8.9): varëäçramäcäravatä puruñeëa paraù pumän viñëur ärädhyate panthä nänyat tat-toña-käraëam [Cc. Madhya 8.58] "The Supreme Personality of Godhead, Lord Viñëu, is worshiped by the proper execution of prescribed duties in the system of varëa and äçrama. There is no other way to satisfy the Supreme Personality of Godhead. One must be situated in the institution of the four varëas and äçramas." All of human society is meant to worship Lord Viñëu. At the present moment, however, human society does not know that this is the ultimate goal or perfection of life. Therefore instead of worshiping Lord Viñëu. People have been educated to worship matter. According to the direction of modern society, men think they can advance in civilization by manipulating matter to build skyscrapers, big roads, automobiles and so on. Such a civilization must certainly be called materialistic because its people do not know the goal of life. The goal of life is to reach Viñëu, but instead of reaching Viñëu, people are bewildered by the external manifestation of the material energy. Therefore progress in material advancement is blind, and the leaders of such material advancement are also blind. They are leading their followers in the wrong way. It is best, therefore, to accept the injunctions of the Vedas, which are mentioned in this verse as yad-väci. In accordance with those injunctions, everyone should find out whether he is a brähmaëa, kñatriya, vaiçya or çüdra and should thus be educated accordingly. Then his life will be successful. Otherwise, all of human society will be confused. If human society is divided 32 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

scientifically according to varëa and äçrama, and if the Vedic directions are followed, one's life, regardless of his position, will be successful. It is not that brähmaëas will be elevated to the transcendental platform but not the çüdras. If the Vedic injunctions are followed, all of them—brähmaëas, kñatriyas, vaiçyas and çüdras—will be elevated to the transcendental platform, and their lives will be successful. The injunctions in the Vedas are explicit directions from the Supreme Personality of Godhead. The example cited in this verse is that bulls tied by ropes in their nostrils move according to the direction of the driver. Similarly, if we move according to the instructions of the Vedas, the perfect paths for our lives will be set. Otherwise, if we do not move in that way but act according to our whimsical ideas, our lives will be spoiled by confusion and will end in despair. Actually, because people at the present moment are not following the instructions of the Vedas, they are all confused. We must therefore accept this instruction by Lord Brahmä to Priyavrata as the factual scientific direction leading to the success of life. This is also confirmed in Bhagavad-gétä (16.23): yaù çästra-vidhim utsåjya vartate käma-kärataù na sa siddhim aväpnoti na sukhaà na paräà gatim If we do not live according to the injunctions of the çästras, the Vedas, we shall never achieve success in life, to say nothing of happiness or elevation to higher statuses of living. TEXT 15 wRXaai>aSa*í& ùvåNDMahe_(r) du"%& Sau%& va GauaUTa& Pa[iTaYaaTaiNad]" ik&- TvNYadehaYa GauaJaSv )) 19 )) tvaà tv abja-näbhäìghri-saroja-koçadurgäçrito nirjita-ñaö-sapatnaù bhuìkñveha bhogän puruñätidiñöän vimukta-saìgaù prakåtià bhajasva SYNONYMS tvam—yourself; tu—then; abja-näbha—of the Supreme Personality of Godhead, whose navel is like a lotus flower; aìghri—feet; saroja—lotus; koça—hole; durga—the stronghold; äçritaù—taken shelter of; nirjita—conquered; ñaö-sapatnaù—the six enemies (the mind and five senses); bhuìkñva—enjoy; iha—in this material world; bhogän—enjoyable things; puruña—by the Supreme person; atidiñöän—extraordinarily ordered; vimukta—liberated; saìgaù—from material association; prakåtim—constitutional position; bhajasva—enjoy. TRANSLATION Lord Brahmä continued: My dear Priyavrata, seek shelter inside the opening in the lotus of the feet of the Lord, whose navel is also like a lotus. Thus conquer the six sense organs [the mind and knowledge-acquiring senses]. Accept material enjoyment because the Lord, extraordinarily, has ordered you to do this. You will thus always be liberated from material association and be able to carry out the Lord's orders in your constitutional position. PURPORT There are three kinds of men within this material world. Those who are trying to enjoy the senses to the utmost are called karmés, above them are the 43 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

jïänés, who try to conquer the urges of the senses, and above them are the yogés, who have already conquered the senses. None of them, however, are situated in a transcendental position. Only devotees. who belong to none of the above-mentioned groups, are transcendental. As explained in Bhagavad-gétä (14.26): mäà ca yo 'vyabhicäreëa bhakti-yogena sevate sa guëän samatétyaitän brahma-bhüyäya kalpate "One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman." Lord Brahmä herein advises Priyavrata to remain transcendental in the fortress not of family life but of the lotus feet of the Lord (abja-näbhäìghri-saroja). When a bumblebee enters the opening of a lotus flower and drinks its honey, it is fully protected by the petals of the lotus. The bee is undisturbed by sunshine and other external influences. Similarly, one who always seeks shelter at the lotus feet of the Personality of Godhead is protected from all dangers. It is therefore said in Çrémad-Bhägavatam (10.14.58): samäçritä ye pada-pallava-plavaà mahat-padaà puëya-yaço muräreù bhavämbudhir vatsa-padaà paraà padaà padaà padaà yad vipadäà na teñäm For one who has taken shelter of the lotus feet of the Lord, everything becomes easier. Indeed, even crossing the great ocean of nescience (bhavämbudhi) is exactly like crossing the hoofprint created by a calf (vatsa-padam). For such a devotee, there is no question of remaining in a place where every step is dangerous. 44 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Our actual duty is to carry out the supreme order of the Personality of Godhead. If we are fixed in our determination to carry out the supreme order of the Lord, we are always secure, regardless of where we are situated, whether in hell or in heaven. Herein the words prakåtià bhajasva are very significant. Prakåtim refers to one's constitutional position. Every living entity has the constitutional position of being an eternal servant of God. Therefore Lord Brahmä advised Priyavrata, "Be situated in your original position as an eternal servant of the Lord. If you carry out His orders, you will never fall, even in the midst of material enjoyment." Material enjoyment achieved by dint of one's fruitive activities differs from material enjoyment given by the Supreme Personality of Godhead. A devotee sometimes appears to be in a very opulent position, but he accepts that position to follow the orders of the Supreme Personality of Godhead. Therefore a devotee is never affected by material influences. The devotees in the Kåñëa consciousness movement are preaching all over the world in accordance with the order of Çré Caitanya Mahäprabhu. They have to meet many karmés, but by the mercy of Çré Caitanya Mahäprabhu, they are unaffected by material influences. He has blessed them, as described in the Caitanya-caritämåta (Madhya 7.129): kabhu nä bädhibe tomära viñaya-taraìga punarapi ei öhäïi päbe mora saìge A sincere devotee who engages in the service of Lord Çré Caitanya Mahäprabhu by preaching His cult all over the world will never be affected by viñaya-taraìga, material influences. On the contrary, in due course of time he will return to the shelter of the lotus feet of Lord Çré Caitanya Mahäprabhu and will thus have perpetual association with Him. TEXT 20 é[qXauk- ovac 45 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

wiTa SaMai>aihTaae Maha>aaGavTaae >aGavTaiñ>auvNaGauraerNauXaaSaNaMaaTMaNaae l/gauTaYaavNaTaiXaraeDarae ba!iMaiTa SabhuMaaNaMauvah )) 20 )) çré-çuka uväca iti samabhihito mahä-bhägavato bhagavatas tri-bhuvana-guror anuçäsanam ätmano laghutayävanata-çirodharo bäòham iti sabahu-mänam uväha. SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; iti—thus; samabhihitaù—completely instructed; mahä-bhägavataù—the great devotee; bhagavataù—of the most powerful Lord Brahmä; tri-bhuvana—of the three worlds; guroù—the spiritual master; anuçäsanam—the order; ätmanaù—of himself; laghutayä—because of inferiority; avanata—bowed down; çirodharaù—his head; bäòham—yes, sir; iti—thus; sa-bahu-mänam—with great respect; uväha—carried out. TRANSLATION Çré Çukadeva Gosvämé continued: After thus being fully instructed by Lord Brahmä, who is the spiritual master of the three worlds, Priyavrata, his own position being inferior, offered obeisances, accepted the order and carried it out with great respect. PURPORT Çré Priyavrata was the grandson of Lord Brahmä. Therefore according to social etiquette, his position was inferior. It is the duty of the inferior to carry out the order of the superior with great respect. Priyavrata therefore immediately said, "Yes, sir. I shall carry out your order." Priyavrata is described as a mahä-bhägavata, a great devotee. The duty of a great devotee is to carry out the order of the spiritual master, or the spiritual master of the spiritual 46 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

master in the paramparä system. As described in Bhagavad-gétä (4.2), evaà paramparä präptam: one has to receive the instructions of the Supreme Lord through the disciplic chain of spiritual masters. A devotee of the Lord always considers himself a servant of the servant of the servant of the Lord [Cc. Madhya 13.80]. TEXT 21 aGavaNaiPa MaNauNaa YaQaavduPak-iLPaTaaPaiciTa" iPa[Yav]TaNaardYaaerivzMaMai>aSaMaq‚ +aMaaaavadar>Ya k*-TaPaircYaa" PaarMah&SYaMaevaé[MaMa>aJaNa( )) 26 )) eteñäà kavir mahävéraù savana iti traya äsann ürdhva-retasas ta ätma-vidyäyäm arbha-bhäväd ärabhya kåta-paricayäù päramahaàsyam eväçramam abhajan. SYNONYMS eteñäm—of these; kaviù—Kavi; mahävéraù—Mahävéra; savanaù—Savana; iti—thus; trayaù—three; äsan—were; ürdhva-retasaù—completely celibate; te—they; ätma-vidyäyäm—in transcendental knowledge; arbha-bhävät—from childhood; ärabhya—beginning; kåta-paricayäù—very well versed; päramahaàsyam—of the highest spiritual perfection of human life; eva—certainly; äçramam—the order; abhajan—executed. TRANSLATION Three among these ten—namely Kavi, Mahävéra and Savana—lived in complete celibacy. Thus trained in brahmacäré life from the beginning of childhood, they were very conversant with the highest perfection, known as the paramahaàsa-äçrama. PURPORT The word ürdhva-retasaù in this verse is very significant. Ürdhva-retaù 57 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

refers to one who can control sex life and who instead of wasting semen by discharging it, can use this most important substance accumulated in the body to enrich the brain. One who can completely control sex life is able to work wonderfully with his brain, especially in remembering. Thus students who simply hear Vedic instructions once from their teacher could remember them verbatim without needing to read books, which therefore did not exist in former times. Another significant word is arbha-bhävät, which means "from very childhood." Another meaning is "from being very affectionate to children." In other words, paramahaàsa life is dedicated for the benefit of others. Just as a father sacrifices many things out of affection for his son, great saintly persons sacrifice all kinds of bodily comforts for the benefit of human society. In this connection there is a verse concerning the six Gosvämés: tyaktvä türëam açeña-maëòala-pati-çreëéà sadä tucchavat bhütvä déna-gaëeçakau karuëayä kaupéna-kanthäçritau Because of their compassion for the poor fallen souls. the six Gosvämés gave up their exalted positions as ministers and took vows as mendicants. Thus minimizing their bodily wants as far as possible, they each accepted only a loincloth and a begging bowl. Thus they remained in Våndävana to execute the orders of Çré Caitanya Mahäprabhu by compiling and publishing various Vaiñëava literatures. TEXT 27 TaiSMaàu h va oPaXaMaXaql/a" ParMazRYa" Sak-l/JaqviNak-aYaavaSaSYa >aGavTaae vaSaudevSYa >aqTaaNaa& XaraUTaSYa é[qMaÀraaveNa Pair>aaivTaaNTaôRdYaaiDaGaTae >aGaviTa SaveRza& >aUTaaNaa‚ MaaTMa>aUTae Pa[TYaGaaTMaNYaevaTMaNaSTaadaTMYaMaivXaezeaUYaMaaNaivvek- wvaNavbuDYaMaaNa wv MahaMaNaa bu>auJae )) 29 )) evam upaçamäyaneñu sva-tanayeñv atha jagaté-patir jagatém arbudäny ekädaça parivatsaräëäm avyähatäkhila-puruña-kära-sära-sambhåta-dor-daëòa-yugaläpéòita-maurvé-guë a-stanita-viramita-dharma-pratipakño barhiñmatyäç cänudinam edhamäna-pramoda-prasaraëa-yauñiëya-vréòä-pramuñita-häsävaloka-rucira-kñ vely-ädibhiù paräbhüyamäna-viveka ivänavabudhyamäna iva mahämanä bubhuje. SYNONYMS evam—thus; upaçama-ayaneñu—all well qualified; sva-tanayeñu—his own sons; atha—thereafter; jagaté-patiù—the master of the universe; jagatém—the universe; arbudäni—arbudas (one arbuda equals 100,000,000); ekädaça—eleven; parivatsaräëäm—of years; avyähata—without being interrupted; akhila—universal; puruña-kära—prowess; sära—strength; sambhåta—endowed with; doù-daëòaù—of powerful arms; yugala—by the pair; äpéòita—being drawn; maurvé-guëa—of the bowstring; stanita—by the loud sound; viramita—defeated; dharma—religious principles; pratipakñaù—those who are against; barhiñmatyäù—of his wife Barhiñmaté; ca—and; anudinam—daily; edhamäna—increasing; pramoda—pleasing intercourse; prasaraëa—amiability; yauñiëya—feminine behavior; vréòä—by shyness; pramuñita—held back; häsa—laughing; avaloka—glancing; rucira—pleasing; kñveli-ädibhiù—by exchanges of loving propensities; paräbhüyamäna—being defeated; vivekaù—his true knowledge; iva—like; anavabudhyamänaù—a less intelligent person; iva—like; mahä-manäù—the great soul; bubhuje—ruled.

63 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION After Kavi, Mahävéra and Savana were completely trained in the paramahaàsa stage of life, Mahäräja Priyavrata ruled the universe for eleven arbudas of years. Whenever he was determined to fix his arrow upon his bowstring with his two powerful arms, all opponents of the regulative principles of religious life would flee from his presence in fear of the unparalleled prowess he displayed in ruling the universe. He greatly loved his wife Barhiñmaté, and with the increase of days, their exchange of nuptial love also increased. By her feminine behavior as she dressed herself, walked, got up, smiled, laughed, and glanced about, Queen Barhiñmaté increased his energy. Thus although he was a great soul, he appeared lost in the feminine conduct of his wife. He behaved with her just like an ordinary man, but actually he was a great soul. PURPORT In this verse, the word dharma-pratipakñaù ("opponents of religious principles") refers not to a particular faith, but to varëäçrama-dharma, the division of society, socially and spiritually, into four varëas (brähmaëa, kñatriya, vaiçya and çüdra) and four äçramas (brahmacarya, gåhastha, vänaprastha and sannyäsa). To maintain proper social order and help the citizens gradually progress toward the goal of life—namely spiritual understanding—the principles of varëäçrama-dharma must be accepted. From this verse, Mahäräja Priyavrata appears to have been so strict in maintaining this institution of varëäçrama-dharma that anyone neglecting it would immediately flee from his presence as soon as the King warned him by fighting or administering light punishment. Indeed, Mahäräja Priyavrata would not have to fight, for simply because of his strong determination, they dared not disobey the rules and regulations of varëäçrama-dharma. It is said that unless human society is regulated by varëäçrama-dharma, it is no better than a bestial society of cats and dogs. Mahäräja Priyavrata, therefore, strictly maintained 64 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

varëäçrama-dharma by his extraordinary, unparalleled prowess. To maintain such a life of strict vigilance, one needs encouragement from his wife. In the varëäçrama-dharma system, certain classes, such as the brähmaëas and sannyäsés, do not need encouragement from the opposite sex. Kñatriyas and gåhasthas, however, actually need the encouragement of their wives in order to execute their duties. Indeed, a gåhastha or kñatriya cannot properly execute his responsibilities without the association of his wife. Çré Caitanya Mahäprabhu personally admitted that a gåhastha must live with a wife. Kñatriyas were even allowed to have many wives to encourage them in discharging the duties of government. The association of a good wife is necessary in a life of karma and political affairs. To execute his duties properly, therefore. Mahäräja Priyavrata took advantage of his good wife Barhiñmaté, who was always very expert in pleasing her great husband by properly dressing herself, smiling, and exhibiting her feminine bodily features. Queen Barhiñmaté always kept Mahäräja Priyavrata very encouraged, and thus he executed his governmental duty very properly. In this verse iva has twice been used to indicate that Mahäräja Priyavrata acted exactly like a henpecked husband and thereby seemed to have lost his sense of human responsibility. Actually, however, he was fully conscious of his position as a spirit soul, although he seemingly behaved like an acquiescent karmé husband. Mahäräja Priyavrata thus ruled the universe for eleven arbudas of years. One arbuda consists of 100,000,000 years, and Mahäräja Priyavrata ruled the universe for eleven such arbudas. TEXT 30 Yaavdv>aaSaYaiTa SauriGairMaNauPair§-aMaNa( >aGavaNaaidTYaae vSauDaaTal/MaDaeRNaEv Pa[TaPaTYaDaeRNaavC^adYaiTa Tada ih >aGavduPaaSaNaaePaicTaaiTaPauåzPa[>aavSTadNa‚ i>aNaNdNa( SaMaJaveNa rQaeNa JYaaeiTaMaRYaeNa rJaNaqMaiPa idNa& k-irZYaaMaqiTa Saák*-‚

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TvSTariauvae ÜqPaa" )) 31 )) ye vä u ha tad-ratha-caraëa-nemi-kåta-parikhätäs te sapta sindhava äsan yata eva kåtäù sapta bhuvo dvépäù. SYNONYMS ye—that; vä u ha—certainly; tat-ratha—of his chariot; caraëa—of the wheels; nemi—by the rims; kåta—made; parikhätäù—trenches; te—those; sapta—seven; sindhavaù—oceans; äsan—became; yataù—because of which; eva—certainly; kåtäù—were made; sapta—seven; bhuvaù—of the Bhü-maëòala; dvépäù—islands. TRANSLATION When Priyavrata drove his chariot behind the sun, the rims of his chariot wheels created impressions that later became seven oceans, dividing the planetary system known as Bhü-maëòala into seven islands. 68 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT Sometimes the planets in outer space are called islands. We have experience of various types of islands in the ocean, and similarly the various planets, divided into fourteen lokas, are islands in the ocean of space. As Priyavrata drove his chariot behind the sun, he created seven different types of oceans and planetary systems, which altogether are known as Bhü-maëòala, or Bhüloka. In the Gäyatré mantra, we chant, oà bhür bhuvaù svaù tat savitur vareëyam. Above the Bhüloka planetary system is Bhuvarloka, and above that is Svargaloka, the heavenly planetary system. All these planetary systems are controlled by Savitä, the sun-god. By chanting the Gäyatré mantra just after rising early in the morning, one worships the sun-god. TEXT 32 JaMbUâ+aXaaLMail/ku-Xa§-aEÄXaak-PauZk-rSa&jaSTaeza& PairMaaYa wMaa& YaQaadaYa& iv>a‚ JYa >au¢->aaeGaa& c Maihzq& Ma*Tak-iMav SahMahaiv>aUiTaMaPahaYa SvYa& iNaihTaiNaveRdae ôid Ga*hqTahirivharaNau>aavae >aGavTaae NaardSYa Padvq& PauNarevaNauSaSaar )) 38 )) para-devatä-prasädädhigatätma-pratyavamarçenänupravåttebhyaù putrebhya imäà yathä-däyaà vibhajya bhukta-bhogäà ca mahiñéà måtakam iva saha mahä-vibhütim apahäya svayaà nihita-nirvedo hådi gåhéta-hari-vihäränubhävo bhagavato näradasya padavéà punar evänusasära. SYNONYMS para-devatä—of the Supreme Personality of Godhead; prasäda—by the mercy; adhigata—obtained; ätma-pratyavamarçena—by self-realization; anupravåttebhyaù—who exactly follow his path; putrebhyaù—unto his sons; imäm—this earth; yathä-däyam—exactly according to the inheritance; vibhajya—dividing; bhukta-bhogäm—whom he enjoyed in so many ways; ca—also; mahiñém—the Queen; måtakam iva—exactly like a dead body; saha—with; mahä-vibhütim—great opulence; apahäya—giving up; svayam—himself; nihita—perfectly taken to; nirvedaù—renunciation; hådi—in the heart; gåhéta—accepted; hari—of the Supreme Personality of Godhead; vihära—pastimes; anubhävaù—in such an attitude; bhagavataù—of the great saintly person; näradasya—of Saint Närada; padavém—position; punaù—again; eva—certainly; anusasära—began to follow. TRANSLATION 81 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

By the grace of the Supreme Personality of Godhead, Mahäräja Priyavrata reawakened to his senses. He divided all his earthly possessions among his obedient sons. He gave up everything, including his wife, with whom he had enjoyed so much sense gratification, and his great and opulent kingdom, and he completely renounced all attachment. His heart, having been cleansed, became a place of pastimes for the Supreme Personality of Godhead. Thus he was able to return to the path of Kåñëa consciousness, spiritual life, and resume the position he had attained by the grace of the great saint Närada. PURPORT As enunciated by Çré Caitanya Mahäprabhu in His Çikñäñöaka, ceto-darpaëa-märjanaà bhava-mahä-dävägni-nirväpaëam: [Cc. Antya 20.12] as soon as one's heart is cleansed, the blazing fire of material existence is immediately extinguished. Our hearts are meant for the pastimes of the Supreme Personality of Godhead. This means that one should be fully Kåñëa conscious, thinking of Kåñëa, as He Himself advises (man-manä bhava mad-bhakto mad-yäjé mäà namaskuru [Bg. 18.65]). This should be our only business. One whose heart is not clean cannot think of the transcendental pastimes of the Supreme Lord, but if one can once again place the Supreme Personality of Godhead in his heart, he very easily becomes qualified to renounce material attachment. Mäyävädé philosophers, yogés and jïänés try to give up this material world simply by saying, brahma satyaà jagan mithyä: "This world is false. There is no use of it. Let us take to Brahman." Such theoretical knowledge will not help us. If we believe that Brahman is the real truth, we have to place within our hearts the lotus feet of Çré Kåñëa, as Mahäräja Ambaréña did (sa vai manaù kåñëa-padäravindayoù [SB 9.4.18]). One has to fix the lotus feet of the Lord within his heart. Then he gets the strength to be freed from material entanglement. Mahäräja Priyavrata was able to give up his opulent kingdom, and he also gave up the association of his beautiful wife as if she were a dead body. However beautiful one's wife and however attractive her bodily features, one is 82 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

no longer interested in her when her body is dead. We praise a beautiful woman for her body, but that same body, when bereft of a spirit soul, is no longer interesting to any lusty man. Mahäräja Priyavrata was so strong, by the grace of the Lord, that even though his beautiful wife was alive, he could give up her association exactly like one who is forced to give up the association of a dead wife. Çré Caitanya Mahäprabhu said: na dhanaà na janaà na sundaréà kavitäà vä jagadéça kämaye mama janmani janmanéçvare bhavatäd bhaktir ahaituké tvayi [Cc. Antya 20.29, Çikñäñöaka 4] "O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth." For one who desires to advance in spiritual life, attachment to material opulence and attachment to a beautiful wile are two great impediments. Such attachments are condemned even more than suicide. Therefore anyone desiring to cross beyond material nescience must, by the grace of Kåñëa, be freed from attachment to women and money. When Mahäräja Priyavrata became completely free from these attachments, he could again peacefully follow the principles instructed by the great sage Närada. TEXT 39 TaSYa h va WTae ëaek-a"ƒƒ iPa[Yav]Tak*-Ta& k-MaR k-ae Nau ku-YaaRiÜNaeìrMa( ) Yaae NaeiMaiNaMNaErk-raeC^aYaa& ganNa( Saá vairDaqNa( )) 39 )) tasya ha vä ete çlokäù— 83 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

priyavrata-kåtaà karma ko nu kuryäd vineçvaram yo nemi-nimnair akaroc chäyäà ghnan sapta väridhén SYNONYMS tasya—his; ha vä—certainly; ete—all these; çlokäù—verses; priyavrata—by King Priyavrata; kåtam—done; karma—activities; kaù—who; nu—then; kuryät—can execute; vinä—without; éçvaram—the Supreme Personality of Godhead; yaù—one who; nemi—of the rim of the wheels of his chariot; nimnaiù—by the depressions; akarot—made; chäyäm—darkness; ghnan—dissipating; sapta—seven; väridhén—oceans. TRANSLATION There are many famous verses regarding Mahäräja Priyavrata's activities: "No one but the Supreme Personality of Godhead could do what Mahäräja Priyavrata has done. Mahäräja Priyavrata dissipated the darkness of night, and with the rims of his great chariot, he excavated seven oceans." PURPORT There are many excellent verses, famous all over the world, concerning the activities of Mahäräja Priyavrata. He is so celebrated that his activities are compared to those of the Supreme Personality of Godhead. Sometimes a sincere servant and devotee of the Lord is also called bhagavän. Çré Närada is called bhagavän, and Lord Çiva and Vyäsadeva are also sometimes called bhagavän. This designation, bhagavän, is sometimes conferred upon a pure devotee by the grace of the Lord so that he will be very highly esteemed. Mahäräja Priyavrata was such a devotee.

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TEXT 40 >aUSa&SQaaNa& k*-Ta& YaeNa SairiÓirvNaaidi>a" ) SaqMaa c >aUTaiNav*RTYaE ÜqPae ÜqPae iv>aaGaXa" )) 40 )) bhü-saàsthänaà kåtaà yena sarid-giri-vanädibhiù sémä ca bhüta-nirvåtyai dvépe dvépe vibhägaçaù SYNONYMS bhü-saàsthänam—the situation of the earth; kåtam—done; yena—by whom; sarit—by rivers; giri—by hills and mountains; vana-ädibhiù—by forests and so on; sémä—boundaries; ca—also; bhüta—of different nations; nirvåtyai—to stop fighting; dvépe dvépe—on the various islands; vibhägaçaù—separately. TRANSLATION "To stop the quarreling among different peoples, Mahäräja Priyavrata marked boundaries at rivers and at the edges of mountains and forests so that no one would trespass upon another's property." PURPORT The example set by Mahäräja Priyavrata in marking off different states is still followed. As indicated here, different classes of men are destined to live in different areas, and therefore the boundaries of various tracts of land, which are described here as islands, should be defined by different rivers, forests and hills. This is also mentioned in relation to Mahäräja Påthu, who was born from the dead body of his father by the manipulation of great sages. Mahäräja Påthu's father was very sinful, and therefore a black man called Niñäda was 85 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

first born from his dead body. The Naiñäda race was given a place in the forest because by nature they are thieves and rogues. As animals are given places in various forests and hills, men who are like animals are also destined to live there. One cannot be promoted to civilized life unless one comes to Kåñëa consciousness, for by nature one is destined to live in a particular situation according to one's karma and association with the modes of nature. If men want to live in harmony and peace, they must take to Kåñëa consciousness, for they cannot achieve the highest standard while absorbed in the bodily concept of life. Mahäräja Priyavrata divided the surface of the globe into different islands so that each class of men would live peacefully and not clash with the others. The modern idea of nationhood has gradually developed from the divisions made by Mahäräja Priyavrata. TEXT 41 >aaEMa& idVYa& MaaNauz& c MaihTv& k-MaRYaaeGaJaMa( ) Yaê§e- iNarYaaEPaMYa& PauåzaNauJaNaiPa[Ya" )) 41 )) bhaumaà divyaà mänuñaà ca mahitvaà karma-yogajam yaç cakre nirayaupamyaà puruñänujana-priyaù SYNONYMS bhaumam—of the lower planets; divyam—heavenly; mänuñam—of human beings; ca—also; mahitvam—all opulences; karma—by fruitive activities; yoga—by mystic power; jam—born; yaù—one who; cakre—did; niraya—with hell; aupamyam—comparison or equality; puruña—of the Supreme Personality of Godhead; anujana—to the devotee; priyaù—most dear.

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TRANSLATION "As a great follower and devotee of the sage Närada, Mahäräja Priyavrata considered hellish the opulences he had achieved by dint of fruitive activities and mystic power, whether in the lower or heavenly planetary systems or in human society." PURPORT Çréla Rüpa Gosvämé has said that the position of a devotee is so superexcellent that a devotee does not consider any material opulence worth having. There are different types of opulences on earth, in the heavenly planets and even in the lower planetary system, known as Pätäla. A devotee, however, knows that they are all material, and consequently he is not at all interested in them. As stated in Bhagavad-gétä, paraà dåñövä nivartate [Bg. 9.59]. Sometimes yogés and jïänés voluntarily give up all material opulences to practice their system of liberation and taste spiritual bliss. However, they frequently fall down because artificial renunciation of material opulences cannot endure. One must have a superior taste in spiritual life; then he can give up material opulence. Mahäräja Priyavrata had already tasted spiritual bliss, and therefore he had no interest in any of the material achievements available in the lower, higher or middle planetary systems. Thus end the Bhaktivedanta purports to the Fifth Canto, First Chapter, of Çrémad-Bhägavatam, entitled "The Activities of Mahäräja Priyavrata."

2. The Activities of Mahäräja Ägnédhra

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In this chapter, the character of Mahäräja Ägnédhra is described. When Mahäräja Priyavrata went off for spiritual realization, his son Ägnédhra became the ruler of Jambüdvépa, in accordance with Mahäräja Priyavrata's instructions, and maintained its residents with the same affection a father feels for his sons. Once Mahäräja Ägnédhra desired to have a son, and therefore he entered a cave of Mandara Mountain to practice austerity. Understanding his desire, Lord Brahmä sent a celestial girl named Pürvacitti to Ägnédhra's hermitage. After dressing herself very attractively, she presented herself before him with various feminine movements, and Ägnédhra was naturally attracted to her. The girl's actions, expressions, smile, sweet words and moving eyes were fascinating to him. Ägnédhra was expert in flattery. Thus he attracted the celestial girl, who was pleased to accept him as her husband because of his mellifluous words. She enjoyed royal happiness with Ägnédhra for many years before returning to her abode in the heavenly planets. In her womb Ägnédhra begot nine sons-Näbhi, Kiàpuruña, Harivarña, Ilävåta, Ramyaka, Hiraëmaya, Kuru, Bhadräçva and Ketumäla. He gave them nine islands with names corresponding to theirs. Ägnédhra, however, his senses unsatisfied, was always thinking of his celestial wife, and therefore in his next life he was born in her celestial planet. After the death of Ägnédhra, his nine sons married nine daughters of Meru named Merudevé, Pratirüpä, Ugradaàñöré, Latä, Ramyä, Çyämä, Näré, Bhadrä and Devavéti. TEXT 1 é[qXauk- ovac Wv& iPaTair SaMPa[v*tae TadNauXaaSaNae vTaRMaaNa AaGanqDa]ae JaMbUÜqPaaEk-Sa" Pa[Jaa AaErSavÖMaaRve+aMaaa*TaPaircYaaeRPak-rYa >aGavaNaaidPauåz" SadiSa GaaYaNTaq& PaUvRicita& NaaMaaPSarSaMa‚ i>aYaaPaYaaMaaSa )) 3 )) 93 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tad upalabhya bhagavän ädi-puruñaù sadasi gäyantéà pürvacittià nämäpsarasam abhiyäpayäm äsa. SYNONYMS tat—that; upalabhya—understanding; bhagavän—the most powerful; ädi-puruñaù—the first created being within this universe; sadasi—in his assembly; gäyantém—dancing girl; pürvacittim—Pürvacitti; näma—named; apsarasam—the heavenly dancing girl; abhiyäpayäm äsa—sent down. TRANSLATION Understanding King Ägnédhra's desire, the first and most powerful created being of this universe, Lord Brahmä, selected the best of the dancing girls in his assembly, whose name was Pürvacitti, and sent her to the King. PURPORT In this verse, the words bhagavän ädi-puruñaù are significant. Bhagavän ädi-puruñaù is Lord Kåñëa. Govindam ädi-puruñaà tam ahaà bhajämi **. Lord Kåñëa is the original person. In Bhagavad-gétä, He is also addressed by Arjuna as puruñam ädyam, the original person, and He is called Bhagavän. In this verse, however, we see that Lord Brahmä is described as bhagavän ädi-puruñaù. The reason he is called bhagavän is that he fully represents the Supreme Personality of Godhead and is the first-born creature in this universe. Lord Brahmä could understand Mahäräja Ägnédhra's desire because he is as powerful as Lord Viñëu. As Lord Viñëu, situated as Paramätmä, can understand the desire of the living entity, so Lord Brahmä can also understand the living entity's desire, for Viñëu, as a via medium, informs him. As stated in Çrémad-Bhägavatam (1.1.1), tene brahma hådä ya ädi-kavaye: Lord Viñëu informs Lord Brahmä of everything from within his heart. Because Mahäräja Ägnédhra specifically worshiped Lord Brahmä, Lord Brahmä was pleased, and 94 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

he sent Pürvacitti, the Apsarä, to satisfy him. TEXT 4 Saa c Tadaé[MaaePavNaMaiTarMaa]aMa )) 4 )) sä ca tad-äçramopavanam ati-ramaëéyaà vividha-nibiòa-viöapi-viöapa-nikara-saàçliñöa-puraöa-latärüòha-sthala-vihaìga ma-mithunaiù procyamäna-çrutibhiù pratibodhyamäna-salila-kukkuöa-käraëòava-kalahaàsädibhir vicitram upaküjitämala-jaläçaya-kamaläkaram upababhräma. SYNONYMS sä—she (Pürvacitti); ca—also; tat—of Mahäräja Ägnédhra; äçrama—of the place of meditation; upavanam—the park; ati—very; ramaëéyam—beautiful; vividha—varieties of; nibiòa—dense; viöapi—trees; viöapa—of branches and twigs; nikara—masses; saàçliñöa—attached; puraöa—golden; latä—with creepers; ärüòha—going high; sthala-vihaìgama—of land birds; mithunaiù—with pairs; procyamäna—vibrating; çrutibhiù—pleasing sounds; pratibodhyamäna—responding; salila-kukkuöa—water fowl; käraëòava—ducks; kala-haàsa—with various kinds of swans; ädibhiù—and so on; vicitram—variegated; upaküjita—resounding with the vibration; amala—clear; jala-äçaya—in the lake; kamala-äkaram—the source of lotus flowers; upababhräma—began to walk in. TRANSLATION The Apsarä sent by Lord Brahmä began strolling in a beautiful park near the 95 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

place where the King was meditating and worshiping. The park was beautiful because of its dense green foliage and golden creepers. There were pairs of varied birds such as peacocks, and in a lake there were ducks and swans, all vibrating very sweet sounds. Thus the park was magnificently beautiful because of the foliage, the clear water, the lotus flowers and the sweet singing of various kinds of birds. TEXT 5 TaSYaa" Saul/il/TaGaMaNaPadivNYaaSaGaiTaivl/aSaaYaaêaNauPad& %aizR DaNauzq SauôdaTMaNaae_QaeR ik&- va Ma*GaaNMa*GaYaSae iviPaNae Pa[MataaNa( )) 7 )) kä tvaà cikérñasi ca kià muni-varya çaile mäyäsi käpi bhagavat-para-devatäyäù vijye bibharñi dhanuñé suhåd-ätmano 'rthe kià vä mågän mågayase vipine pramattän SYNONYMS kä—who; tvam—are you; cikérñasi—are you trying to do; ca—also; kim—what; muni-varya—O best of munis; çaile—on this hill; mäyä—illusory potency; asi—are you; käpi—some; bhagavat—the Supreme Personality of Godhead; para-devatäyäù—of the transcendental Lord; vijye—without strings; bibharñi—you are carrying; dhanuñé—two bows; suhåt—of a friend; ätmanaù—of yourself; arthe—for the sake; kim vä—or; mågän—forest animals; mågayase—are you trying to hunt; vipine—in this forest; pramattän—who are materially maddened. TRANSLATION The Prince mistakenly addressed the Apsarä: O best of saintly persons, who are you? Why are you on this hill, and what do you want to do? Are you one of the illusory potencies of the Supreme Personality of Godhead? You seem to be carrying two bows without strings, What is the reason you carry these bows? Is it for some purpose of your own or for the sake of a friend? Perhaps you carry them to kill the mad animals in this forest. PURPORT While undergoing severe penances in the forest, Ägnédhra was captivated 102 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

by the movements of Pürvacitti, the girl sent by Lord Brahmä. As stated in Bhagavad-gétä, kämais tais tair håta jïänäù: [Bg. 7.20] when one becomes lusty, he loses his intelligence. Therefore Ägnédhra, having lost his intelligence, could not distinguish whether Pürvacitti was male or female. He mistook her for a muni-putra, the son of a saintly person in the forest, and addressed her as muni-varya. Because of her personal beauty, however, he could not believe her to be a boy. He therefore began studying her features. First he saw her two eyebrows, which were so expressive that he wondered whether he or she might be the mäyä of the Supreme Personality of Godhead. The words used in this connection are bhagavat-para-devatäyäù. Devatäù, the demigods, all belong to this material world, whereas Bhagavän, the Supreme Personality of Godhead, Kåñëa, is always beyond this material world and is therefore known as para-devatä. The material world is certainly created by mäyä, but it is created under the direction of para-devatä, the Supreme Personality of Godhead. As confirmed in Bhagavad-gétä (mayädhyakñeëa prakåtiù süyate sa-caräcaram [Bg. 9.10]), mäyä is not the ultimate authority for the creation of this material world. Mäyä acts on behalf of Kåñëa. Pürvacitti's eyebrows were so beautiful that Ägnédhra compared them to bows without strings. He therefore asked her whether they were to be used for her own purposes or for the sake of someone else. Her eyebrows were like bows meant to kill animals in the forest. This material world is like a great forest, and its inhabitants are like forest animals such as deer and tigers meant to be killed. The killers are the eyebrows of beautiful women. Captivated by the beauty of the fair sex, all the men of the world are killed by bows without strings, but cannot see how they are killed by mäyä. It is a fact, however, that they are being killed (bhütvä bhütvä praléyate)[Bg. 8.19]. By dint of his tapasya, Ägnédhra could understand how mäyä acts under the direction of the Supreme Personality of Godhead. The word pramattän is also significant. pramatta refers to one who cannot control his senses. The entire material world is being exploited by people who are pramatta, or vimüòha. Prahläda Mahäräja therefore said: 103 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

çoce tato vimukha-cetasa indriyärthamäyä-sukhäya bharam udvahato vimüòhän "They are rotting in material activities for transient material pleasure and spoiling their lives toiling all day and night simply for sense gratification, with no attachment for love of Godhead. I am simply lamenting for them and devising various plans to deliver them from the clutches of mäyä." (SB 7.9.43) Karmés who act very seriously for sense gratification are always referred to in the çästras by such terms as pramatta, vimukha and vimüòha. They are killed by mäyä. However, one who is apramatta, a sane, sober person, a dhéra, knows very well that a human being's primary duty is to render service to the Supreme Person. Mäyä is always ready to kill those who are pramatta with her invisible bows and arrows. Ägnédhra questioned Pürvacitti about this. TEXT 8 baaGavTa" XaTaPa}aPa}aaE XaaNTaavPau«åicraviTaiTaGMadNTaaE ) k-SMaE YauYau¿iSa vNae ivcrà ivÚ" +aeMaaYa Naae Ja@iDaYaa& Tav iv§-Maae_STau )) 8 )) bäëäv imau bhagavataù çata-patra-patrau çäntäv apuìkha-ruciräv ati-tigma-dantau kasmai yuyuìkñasi vane vicaran na vidmaù kñemäya no jaòa-dhiyäà tava vikramo 'stu SYNONYMS bäëau—two arrows; imau—these; bhagavataù—of you, the most powerful; çata-patra-patrau—having feathers like the petals of a lotus flower; çäntau—peaceful; apuìkha—without a shaft; rucirau—very beautiful; 104 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ati-tigma-dantau—having a very sharp point; kasmai—whom; yuyuìkñasi—you want to pierce; vane—in the forest; vicaran—loitering; na vidmaù—we cannot understand; kñemäya—for welfare; naù—of us; jaòa-dhiyäm—who are dull-headed; tava—your; vikramaù—prowess; astu—may be. TRANSLATION Then Ägnédhra observed the glancing eyes of Pürvacitti and said: My dear friend, you have two very powerful arrows, namely your glancing eyes. Those arrows have feathers like the petals of a lotus flower. Although they have no shafts, they are very beautiful, and they have very sharp, piercing points. They appear very peaceful, and thus it seems that they will not be shot at anyone. You must be loitering in this forest to shoot those arrows at someone, but I cannot understand whom. My intelligence is dull, and I cannot combat you. Indeed, no one can equal you in prowess, and therefore I pray that your prowess will be for my good fortune. PURPORT Ägnédhra thus began appreciating Pürvacitti's powerful glance upon him. He compared her glancing eyes to very sharp arrows. Although her eyes were as beautiful as lotuses, they were simultaneously like shaftless arrows, and Ägnédhra was therefore afraid of them. He hoped that her glances upon him would be favorable because he was already captivated, and the more captivated he became, the more impossible it would be for him to remain without her. Ägnédhra therefore prayed to Pürvacitti that her glances at him would be auspicious, not futile. In other words, he prayed that she would become his wife. TEXT 9 105 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

iXaZYaa wMae >aGavTa" PairTa" Pa#=iNTa GaaYaiNTa SaaMa SarhSYaMaJaóMaqXaMa( ) YauZMaiC^%aivlu/il/Taa" SauMaNaae_i>av*íq" SaveR >aJaNTYa*izGaa]MaNa( >a]MaTa WJaYaTae_i+aavTaaePal/BDaMa( ) cTau| TaPaae_hRiSa MaYaa Sah iMa}a Maù& ik&- va Pa[SaqdiTa Sa vE >av>aavNaae Mae )) 15 )) rüpaà tapodhana tapaç caratäà tapoghnaà hy etat tu kena tapasä bhavatopalabdham cartuà tapo 'rhasi mayä saha mitra mahyaà kià vä prasédati sa vai bhava-bhävano me SYNONYMS rüpam—beauty; tapaù-dhana—O best of the sages performing austerity; tapaù caratäm—of persons engaged in executing austerities and penances; tapaù-ghnam—which dismantles the austerities; hi—certainly; etat—this; tu—indeed; kena—by what; tapasä—austerity; bhavatä—by you; upalabdham—achieved; cartum—to execute; tapaù—austerity; arhasi—you ought; mayä saha—with me; mitra—my dear friend; mahyam—unto me; kim vä—or maybe; prasédati—is pleased; saù—he; vai—certainly; 114 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bhava-bhävanaù—the creator of this universe; me—with me. TRANSLATION O best among those performing austerities, where did you get this wonderful beauty that dismantles the austerities performed by others? Where have you learned this art? What austerity have you undergone to achieve this beauty, my dear friend? I desire that you join me to perform austerity and penance, for it may be that the creator of the universe, Lord Brahmä, being pleased with me, has sent you to become my wife. PURPORT Ägnédhra appreciated the wonderful beauty of Pürvacitti. Indeed, he was surprised to see such exceptional beauty, which must have been the result of past austerities and penances. He therefore asked the girl whether she had achieved such beauty just to break the penances and austerities of others. He thought that Lord Brahmä, the creator of the universe, might have been pleased with him and might therefore have sent her to become his wife. He requested Pürvacitti to become his wife so that together they could perform austerities and penances in family life. In other words, a suitable wife helps her husband perform penances and austerities in household life if both of them are on the same elevated platform of spiritual understanding. Without spiritual understanding, husband and wife cannot be equally situated. Lord Brahmä, the creator of the universe, is interested in good progeny. Therefore unless he is pleased, one cannot get a suitable wife. In fact, Lord Brahmä is worshiped in marriage ceremonies. In India even today, wedding invitations are still issued with a picture of Lord Brahmä on the face of the card. TEXT 16

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Na Tva& TYaJaaiMa diYaTa& iÜJadevdta& YaiSMaNMaNaae d*GaiPa Naae Na ivYaaiTa l/GanMa( ) Maa& caåé*(r)yhRiSa NaeTauMaNauv]Ta& Tae icta& YaTa" Pa[iTaSarNTau iXava" SaicVYa" )) 16 )) na tväà tyajämi dayitaà dvija-deva-dattaà yasmin mano dåg api no na viyäti lagnam mäà cäru-çåìgy arhasi netum anuvrataà te cittaà yataù pratisarantu çiväù sacivyaù SYNONYMS na—not; tväm—you; tyajämi—I shall give up; dayitam—very dear; dvija-deva—by Lord Brahmä, the demigod worshiped by the brähmaëas; dattam—given; yasmin—unto whom; manaù—mind; dåk—eyes; api—also; naù—my; na viyäti—do not go away; lagnam—tightly attached; mäm—me; cäru-çåìgi—O woman with beautiful raised breasts; arhasi—you ought; netum—to lead; anuvratam—follower; te—your; cittam—desire; yataù—wherever; pratisarantu—may follow; çiväù—favorable; sacivyaù—friends. TRANSLATION Lord Brahmä, who is worshiped by the brähmaëas, has very mercifully given you to me, and that is why I have met you. I do not want to give up your company, for my mind and eyes are fixed upon you and cannot be drawn away. O woman with beautiful raised breasts, I am your follower. You may take me wherever you like, and your friends may also follow me. PURPORT

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Now Ägnédhra frankly admits his weakness. He was attracted to Pürvacitti, and therefore before she could say, "But I have no business with you," he expressed his desire to be united with her. He was so attracted that he was ready to go anywhere, hell or heaven, in her company. When one is absorbed in lust and the influence of sex, one surrenders to the feet of a woman without reservations. Çréla Madhväcärya remarks in this connection that when one engages in joking and talking like a crazy person, one may say anything and everything, but his words will be meaningless. TEXT 17 é[qXauk- ovac wiTa l/l/NaaNauNaYaaiTaivXaardae Ga]aMYavEdGDYaYaa Pair>aazYaa Taa& ivbuDavDaU& ivbuDaMaiTariDaSa>aaJaYaaMaaSa )) 17 )) çré-çuka uväca iti lalanänunayäti-viçärado grämya-vaidagdhyayä paribhäñayä täà vibudha-vadhüà vibudha-matir adhisabhäjayäm äsa. SYNONYMS çré-çukaù uväca—Çukadeva Gosvämé said; iti—thus; lalanä—women; anunaya—in winning over; ati-viçäradaù—very expert; grämya-vaidagdhyayä—expert in fulfilling one's material desires; paribhäñayä—by selected words; täm—her; vibudha-vadhüm—the celestial girl; vibudha-matiù—Ägnédhra, who possessed intelligence like that of the demigods; adhisabhäjayäm äsa—gained the favor of. TRANSLATION Çukadeva Gosvämé continued: Mahäräja Ägnédhra, whose intelligence was 117 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

like that of a demigod, knew the art of flattering women to win them to his side. He therefore pleased that celestial girl with his lusty words and gained her favor. PURPORT Since King Ägnédhra was a devotee, he actually had no attraction for material enjoyment, but because he wanted a wife for progeny and Lord Brahmä had sent Pürvacitti for this purpose, he expertly pleased her with flattering words. Women are attracted by a man's flattering words. One who is expert in this art of flattery is called vidagdha. TEXT 18 Saa c TaTaSTaSYa vqrYaUQaPaTaebuRiÖXaql/æPavYa"ié[YaaEdaYaeRaaeGaaNa( bu>auJae )) 18 )) sä ca tatas tasya véra-yütha-pater buddhi-çéla-rüpa-vayaù-çriyaudäryeëa paräkñipta-manäs tena sahäyutäyuta-parivatsaropalakñaëaà kälaà jambüdvépa-patinä bhauma-svarga-bhogän bubhuje. SYNONYMS sä—she; ca—also; tataù—thereafter; tasya—of him; véra-yütha-pateù—the master of heroes; buddhi—by the intelligence; çéla—behavior; rüpa—beauty; vayaù—youth; çriyä—opulence; audäryeëa—and by the magnanimity; paräkñipta—attracted; manäù—her mind; tena saha—with him; ayuta—ten thousand; ayuta—ten thousand; parivatsara—years; upalakñaëam—extending; kälam—time; jambüdvépa-patinä—with the King of Jambüdvépa; bhauma—earthly; svarga—heavenly; bhogän—pleasures; bubhuje—enjoyed. 118 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Attracted by the intelligence, learning, youth, beauty, behavior, opulence and magnanimity of Ägnédhra, the King of Jambüdvépa and master of all heroes, Pürvacitti lived with him for many thousands of years and luxuriously enjoyed both worldly and heavenly happiness. PURPORT By the grace of Lord Brahmä, King Ägnédhra and the heavenly girl. Pürvacitti, found their union quite suitable. Thus they enjoyed worldly and heavenly happiness for many thousands of years. TEXT 19 TaSYaaMau h va AaTMaJaaNa( Sa raJavr AaGanqDa]ae Naai>aik-MPauåzhirvzeRl/av*Ta‚ rMYak-ihrad]aìke-TauMaal/Sa&jaàv Pau}aaNaJaNaYaTa( )) 19 )) tasyäm u ha vä ätmajän sa räja-vara ägnédhro näbhi-kimpuruña-harivarñelävåta-ramyaka-hiraëmaya-kuru-bhadräçva-ketumä la-saàjïän nava puträn ajanayat. SYNONYMS tasyäm—in her; u ha vä—certainly; ätma-jän—sons; saù—he; räja-varaù—the best of kings; ägnédhraù—Ägnédhra; näbhi—Näbhi; kiàpuruña—Kiàpuruña; hari-varña—Harivarña; ilävåta—Ilävåta; ramyaka—Ramyaka; hiraëmaya—Hiraëmaya; kuru—Kuru; bhadräçva—Bhadräçva; ketu-mäla—Ketumäla; saàjïän—named; nava—nine; puträn—sons; ajanayat—begot.

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TRANSLATION In the womb of Pürvacitti, Mahäräja Ägnédhra, the best of kings, begot nine sons, named Näbhi, Kiàpuruña, Harivarña, Ilävåta, Ramyaka, Hiraëmaya, Kuru, Bhadräçva and Ketumäla. TEXT 20 Saa SaUTvaQa SauTaaàvaNauvTSar& Ga*h WvaPahaYa PaUvRicita>aURYa WvaJa& dev‚ MauPaTaSQae )) 20 )) sä sütvätha sutän navänuvatsaraà gåha eväpahäya pürvacittir bhüya eväjaà devam upatasthe. SYNONYMS sä—she; sütvä—after giving birth to; atha—thereafter; sutän—sons; nava—nine; anuvatsaram—year after year; gåhe—at home; eva—certainly; apahäya—leaving; pürvacittiù—Pürvacitti; bhüyaù—again; eva—certainly; ajam—Lord Brahmä; devam—the demigod; upatasthe—approached. TRANSLATION Pürvacitti gave birth to these nine sons, one each year, but after they grew up, she left them at home and again approached Lord Brahmä to worship him. PURPORT There are many instances in which Apsaräs, heavenly angels, have descended to this earth by the order of a superior demigod like Lord Brahmä or Lord Indra, have followed the demigod's order by marrying someone and giving 120 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

birth to children, and have then returned to their celestial homes. For example, after Menakä, the celestial woman who had come to delude Viçvämitra Muni, gave birth to the child Çakuntalä, she left both the child and her husband and returned to the heavenly planets. Pürvacitti did not remain permanently with Mahäräja Ägnédhra. After cooperating in his household affairs, she left Mahäräja Ägnédhra and all nine sons and returned to Brahmä to worship him. TEXT 21 AaGanqDa]SauTaaSTae MaaTaurNauGa]hadaETPaitake-NaEv Sa&hNaNabl/aePaeTaa" iPa}aa iv>a¢-a AaTMaTauLYaNaaMaaiNa YaQaa>aaGa& JaMbUÜqPavzaRiauJau" )) 21 )) ägnédhra-sutäs te mätur anugrahäd autpattikenaiva saàhanana-balopetäù piträ vibhaktä ätma-tulya-nämäni yathä-bhägaà jambüdvépa-varñäëi bubhujuù. SYNONYMS ägnédhra-sutäù—the sons of Mahäräja Ägnédhra; te—they; mätuù—of the mother; anugrahät—by the mercy or by drinking the breast milk; autpattikena—naturally; eva—certainly; saàhanana—well-built body; bala—strength; upetäù—obtained; piträ—by the father; vibhaktäù—divided; ätma-tulya—following their own; nämäni—possessing names; yathä-bhägam—divided properly; jambüdvépa-varñäëi—different parts of Jambüdvépa (probably Asia and Europe combined together); bubhujuù—ruled. TRANSLATION Because of drinking the breast milk of their mother, the nine sons of Ägnédhra naturally had strong, well-built bodies. Their father gave them each a kingdom in a different part of Jambüdvépa. The kingdoms were named 121 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

according to the names of the sons. Thus the sons of Ägnédhra ruled the kingdoms they received from their father. PURPORT The äcäryas specifically mention that in this verse the words mätuù anugrahät ("by the mercy of their mother") refer to the breast milk of their mother. In India it is a common belief that if a baby is fed his mother's milk for at least six months, his body will be very strong. Besides that, it is mentioned herein that all the sons of Ägnédhra were endowed with the nature of their mother. Bhagavad-gétä (1.40) also declares, stréñu duñöäsu värñëeya jäyate varëa-saìkaraù: when women are polluted, varëa-saìkara, unqualified children, are generated, and when the varëa-saìkara population increases, the entire world becomes hellish. Therefore, according to Manu-saàhitä, a woman needs a great deal of protection in order to remain pure and chaste so that her children can be fully engaged for the benefit of human society. TEXT 22 AaGanqDa]ae raJaaTa*á" k-aMaaNaaMaPSarSaMaevaNauidNaMaiDaMaNYaMaaNaSTaSYaa" Sal/aek-Taa& é[uiTai>arvaåNDa Ya}a iPaTarae MaadYaNTae )) 22 )) ägnédhro räjätåptaù kämänäm apsarasam evänudinam adhi-manyamänas tasyäù salokatäà çrutibhir avärundha yatra pitaro mädayante. SYNONYMS ägnédhraù—Ägnédhra; räjä—the King; atåptaù—not satisfied; kämänäm—with sense gratification; apsarasam—the celestial woman (Pürvacitti); eva—certainly; anudinam—day after day; adhi—exceedingly; manyamänaù—thinking of; tasyäù—of her; sa-lokatäm—promotion to the same planet; çrutibhiù—by the Vedas; avärundha—got; yatra—where; 122 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

pitaraù—the forefathers; mädayante—take pleasure. TRANSLATION After Pürvacitti's departure, King Ägnédhra, his lusty desires not at all satisfied, always thought of her. Therefore, in accordance with the Vedic injunctions, the King, after his death, was promoted to the same planet as his celestial wife. That planet, which is called Pitåloka, is where the pitäs, the forefathers, live in great delight. PURPORT If one always thinks of something, he certainly gets a related body after death. Mahäräja Ägnédhra was always thinking of Pitåloka, the place where his wife had returned. Therefore after his death he achieved that same planet, probably to live with her again. Bhagavad-gétä also says: yaà yaà väpi smaran bhävaà tyajaty ante kalevaram taà tam evaiti kaunteya sadä tad-bhäva-bhävitaù "Whatever state of being one remembers when he quits his body, that state he will attain without fail." (Bg. 8.6) We can naturally conclude that if we always think of Kåñëa or become fully Kåñëa conscious, we can be promoted to the planet of Goloka Våndävana, where Kåñëa eternally lives. TEXT 23 SaMPareTae iPaTair Nav >a]aTarae MaeåduihTa›MaeRådevq& Pa[iTaæPaaMauGa]d&í\q& l/Taa& rMYaa& XYaaMaa& Naarq& >ad]a& devvqiTaiMaiTaSa&ja NavaedvhNa( )) 23 )) 123 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

samparete pitari nava bhrätaro meru-duhitèr merudevéà pratirüpäm ugradaàñöréà latäà ramyäà çyämäà näréà bhadräà devavétim iti saàjïä navodavahan. SYNONYMS samparete pitari—after the departure of their father; nava—nine; bhrätaraù—brothers; meru-duhitèù—the daughters of Meru; merudevém—Merudevé; prati-rüpäm—Pratirüpä; ugra-daàñörém—Ugradaàñöré; latäm—Latä; ramyäm—Ramyä; çyämäm—Çyämä; närém—Näré; bhadräm—Bhadrä; deva-vétim—Devavéti; iti—thus; saàjïäù—the names; nava—nine; udavahan—married. TRANSLATION After the departure of their father, the nine brothers married the nine daughters of Meru named Merudevé, Pratirüpä, Ugradaàñöré, Latä, Ramyä, Çyämä, Näré, Bhadrä and Devavéti. Thus end the Bhaktivedanta purports of the Fifth Canto, Second Chapter, of the Çrémad-Bhägavatam, entitled "The Activities of Mahäräja Ägnédhra."

3. Åñabhadeva's Appearance in the Womb of Merudevé, the Wife of King Näbhi

In this chapter the spotless character of King Näbhi, the oldest son of Ägnédhra, is described. Wanting to have sons, Mahäräja Näbhi underwent 124 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

severe austerities and penances. He performed many sacrifices along with his wife and worshiped Lord Viñëu, master of all sacrifices. Being very kind to His devotees, the Supreme Personality of Godhead was very pleased with the austerities of Mahäräja Näbhi. He personally appeared before the King in His four-handed feature, and the priests, who were performing the sacrifices, began to offer their prayers unto Him. They prayed for a son like the Lord, and Lord Viñëu agreed to take birth in the womb of Merudevé, the wife of King Näbhi, and incarnate as King Åñabhadeva. TEXT 1 é[qXauk- ovac Naai>arPaTYak-aMaae_Pa[JaYaa MaeådeVYaa >aGavNTa& YajPauåzMavihTaaTMaaYaJaTa )) 1 )) çré-çuka uväca näbhir apatya-kämo 'prajayä merudevyä bhagavantaà yajïa-puruñam avahitätmäyajata. SYNONYMS çré-çukaù uväca—Çukadeva Gosvämé said; näbhiù—the son of Mahäräja Ägnédhra; apatya-kämaù—desiring to have sons; aprajayä—who had not given birth to any children; merudevyä—with Merudevé; bhagavantam—the Supreme Personality of Godhead; yajïa-puruñam—Lord Viñëu, the master and enjoyer of all performances of sacrifice; avahita-ätmä—with great attention; ayajata—offered prayers and worshiped. TRANSLATION Çukadeva Gosvämé continued to speak: Mahäräja Näbhi, the son of Ägnédhra, wished to have sons, and therefore he attentively began to offer 125 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

prayers and worship the Supreme Personality of Godhead, Lord Viñëu, the master and enjoyer of all sacrifices. Mahäräja Näbhi's wife, Merudevé, who had not given birth to any children at that time, also worshiped Lord Viñëu along with her husband. TEXT 2 TaSYa h vav é[ÖYaa ivXauÖ>aaveNa YaJaTa" Pa[vGYaeRzu Pa[crTSau d]VYadeXak-al/‚ MaN}aiTvRGdi+aaGavaNa( >aaGavTavaTSa‚ LYaTaYaa SauPa[Taqk- AaTMaaNaMaParaiJaTa& iNaJaJaNaai>aPa[eTaaQaRiviDaTSaYaa Ga*hqTaôdYaae ôdYa(r)Ma& MaNaaeNaYaNaaNaNdNaavYavai>araMaMaaivêk-ar )) 2 )) tasya ha väva çraddhayä viçuddha-bhävena yajataù pravargyeñu pracaratsu dravya-deça-käla-mantrartvig-dakñiëä-vidhäna-yogopapattyä duradhigamo 'pi bhagavän bhägavata-vätsalyatayä supratéka ätmänam aparäjitaà nija-janäbhipretärtha-vidhitsayä gåhéta-hådayo hådayaìgamaà mano-nayanänandanävayaväbhirämam äviçcakära. SYNONYMS tasya—when he (Näbhi); ha väva—certainly; çraddhayä—with great faith and devotion; viçuddha-bhävena—with a pure, uncontaminated mind; yajataù—was worshiping; pravargyeñu—while the fruitive activities called pravargya; pracaratsu—were being performed; dravya—the ingredients; deça—place; käla—time; mantra—hymns; åtvik—priests conducting the ceremony; dakñiëä—gifts to the priests; vidhäna—regulative principles; yoga—and of the means; upapattyä—by the performance; duradhigamaù—not obtainable; api—although; bhagavän—the Supreme Personality of Godhead; bhägavata-vätsalyatayä—because of His being very affectionate to His devotee; su-pratékaù—possessing a very beautiful form; ätmänam—Himself; aparäjitam—not to be conquered by anyone; nija-jana—of His devotee; 126 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

abhipreta-artha—the desire; vidhitsayä—to fulfill; gåhéta-hådayaù—His heart being attracted; hådayaìgamam—captivating; manaù-nayana-änandana—pleasing to the mind and eyes; avayava—by the limbs; abhirämam—beautiful; äviçcakära—manifested. TRANSLATION In the performance of a sacrifice, there are seven transcendental means to obtain the mercy of the Supreme Personality of Godhead: (1) by sacrificing valuable things or eatables, (2) by acting in terms of place, (3) by acting in terms of time, (4) by offering hymns, (5) by going through the priest, (6) by offering gifts to the priests and (7) by observing the regulative principles. However, one cannot always obtain the Supreme Lord through this paraphernalia. Nonetheless, the Lord is affectionate to His devotee; therefore when Mahäräja Näbhi, who was a devotee, worshiped and offered prayers to the Lord with great faith and devotion and with a pure uncontaminated mind, superficially performing some yajïa in the line of pravargya, the kind Supreme Personality of Godhead, due to His affection for His devotees, appeared before King Näbhi in His unconquerable and captivating form with four hands. In this way, to fulfill the desire of His devotee, the Supreme Personality of Godhead manifested Himself in His beautiful body before His devotee. This body pleases the mind and eyes of the devotees. PURPORT In Bhagavad-gétä it is clearly said: bhaktyä mäm abhijänäti yävän yaç cäsmi tattvataù tato mäà tattvato jïätvä viçate tad-anantaram

127 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

"One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God." (Bg. 18.55) One can understand and see the Supreme Personality of Godhead through the process of devotional service, and not in any other way. Although Mahäräja Näbhi performed prescribed duties and sacrifices, it should still be considered that the Lord appeared before him not due to his sacrifices but because of his devotional service. It was for this reason that the Lord agreed to appear before him in His beautiful bodily features. As stated in Brahma-saàhitä (5.30), the Supreme Lord in His original nature is very beautiful. Veëuà kvaëantam aravinda-daläyatäkñaà barhävataàsam asitämbuda-sundaräìgam: the Supreme Personality of Godhead, although blackish, is very, very beautiful. TEXT 3 AQa h TaMaaivZk*-Ta>auJaYauGal/ÜYa& ihraSa&raDaNaMaa}a& >aivTauMahRiTa )) 8 )) ätmana evänusavanam aïjasävyatirekeëa bobhüyamänäçeña-puruñärtha-svarüpasya kintu näthäçiña äçäsänänäm etad abhisaàrädhana-mätraà bhavitum arhati. SYNONYMS ätmanaù—self-sufficiently; eva—certainly; anusavanam—at every moment; aïjasä—directly; avyatirekeëa—without stopping; bobhüyamäna—increasing; açeña—unlimitedly; puruña-artha—the goals of life; sva-rüpasya—Your actual identity; kintu—but; nätha—O Lord; äçiñaù—benedictions for material enjoyment; äçäsänänäm—of us, who are always desiring; etat—this; abhisaàrädhana—for getting Your mercy; mätram—only; bhavitum arhati—can be. TRANSLATION All of life's goals and opulences are directly, self-sufficiently, unceasingly and unlimitedly increasing in You at every moment. Indeed, You are unlimited enjoyment and blissful existence itself. As far as we are concerned, O Lord, we are always after material enjoyment. You do not need all these sacrificial arrangements, but they are meant for us so that we may be benedicted by Your 136 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Lordship. All these sacrifices are performed for our fruitive results, and they are not actually needed by You. PURPORT Being self-sufficient, the Supreme Lord does not need huge sacrifices. Fruitive activity for a more opulent life is for those who desire such material opulence for their interest. Yajïärthät karmaëo 'nyatra loko 'yaà karma-bandhanaù: [Bg. 3.9]) if we do not act to satisfy the Supreme Lord. we engage in mäyä's activities. We may construct a gorgeous temple and spend thousands of dollars, but such a temple is not required by the Lord. The Lord has many millions of temples for His residence. and He does not need our attempt. He does not require opulent activity at all. Such engagement is meant for our benefit. If we engage our money in constructing a gorgeous temple, we are freed from the reactions of our endeavors. This is for our benefit. In addition, if we attempt to do something nice for the Supreme Lord, He is pleased with us and gives us His benediction. In conclusion, the gorgeous arrangements are not for the Lord's sake but for our own. If we somehow or other receive blessings and benedictions from the Lord, our consciousness can be purified and we can become eligible to return home, back to Godhead. TEXT 9 TaÛQaa bail/XaaNaa& SvYaMaaTMaNa" é[eYa" ParMaivduza& ParMaParMaPauåz Pa[k-zR‚ k-åaMaaNa" )) 18 )) tata ägnédhréye 'àça-kalayävatariñyämy ätma-tulyam anupalabhamänaù. SYNONYMS tataù—therefore; ägnédhréye—in the wife of Näbhi, the son of Ägnédhra; 152 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

aàça-kalayä—by an expansion of My personal form; avatariñyämi—I shall advent Myself; ätma-tulyam—My equal; anupalabhamänaù—not finding. TRANSLATION Since I cannot find anyone equal to Me, I shall personally expand Myself into a plenary portion and thus advent Myself in the womb of Merudevé, the wife of Mahäräja Näbhi, the son of Ägnédhra. PURPORT This is an example of the omnipotence of the Supreme Personality of Godhead. Although He is one without a second, He expands Himself by sväàça, His personal expansion, and sometimes by vibhinnäàça, or His separated expansion. Lord Viñëu herein agrees to send His personal expansion as the son of Merudevé, the wife of Mahäräja Näbhi, who is the son of Ägnédhra. The åtvijaù, the priests, knew that God is one, yet they prayed for the Supreme Lord to become the son of Mahäräja Näbhi to let the world know that the Absolute Truth, the Supreme Personality of Godhead, is one without a second. When He incarnates, He expands Himself in different potencies. TEXT 19 é[qXauk- ovac wiTa iNaXaaMaYaNTYaa MaeådeVYaa" PaiTaMai>aDaaYaaNTadRDae >aGavaNa( )) 19 )) çré-çuka uväca iti niçämayantyä merudevyäù patim abhidhäyäntardadhe bhagavän. SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; iti—thus; niçämayantyäù—who 153 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

was listening; merudevyäù—in the presence of Merudevé; patim—unto her husband; abhidhäya—having spoken; antardadhe—disappeared; bhagavän—the Supreme Personality of Godhead. TRANSLATION Çukadeva Gosvämé continued: After saying this, the Lord disappeared. The wife of King Näbhi, Queen Merudevé, was sitting by the side of her husband, and consequently she could hear everything the Supreme Lord had spoken. PURPORT According to the Vedic injunctions, one should perform sacrifices in the company of one's own wife. Sapatnéko dharmam äcaret: religious rituals should be performed with one's wife; therefore Mahäräja Näbhi conducted his great sacrifice with his wife by his side. TEXT 20 bihRiz TaiSMaàev ivZaGavaNa( ParMaizRi>a" Pa[SaaidTaae Naa>ae" iPa[Yaick-I‚ zRYaa TadvraeDaaYaNae MaeådeVYaa& DaMaaRNdXaRiYaTauk-aMaae vaTarXaNaaNaa& é[MaaGavaNa( vzeR Na vvzR TadvDaaYaR >aGavaNa*z>adevae YaaeGaeìr" Pa[hSYaaTMaYaaeGaMaaYaYaa SvvzRMaJaNaa>a& NaaMaa>YavzRTa( )) 3 )) yasya héndraù spardhamäno bhagavän varñe na vavarña tad avadhärya bhagavän åñabhadevo yogeçvaraù prahasyätma-yogamäyayä sva-varñam ajanäbhaà nämäbhyavarñat. SYNONYMS yasya—of whom; hi—indeed; indraù—King Indra of heaven; spardhamänaù—being envious; bhagavän—very opulent; varñe—on Bhärata-varña; na vavarña—did not pour water; tat—that; avadhärya—knowing; bhagavän—the Supreme Personality of Godhead; åñabhadevaù—Åñabhadeva; yoga-éçvaraù—the master of all mystic power; prahasya—smiling; ätma-yoga-mäyayä—by His own spiritual potency; sva-varñam—on His place; ajanäbham—Ajanäbha; näma—named; abhyavarñat—He poured water. TRANSLATION Indra, the King of heaven, who is very materially opulent, became envious of King Åñabhadeva. Consequently he stopped pouring water on the planet known as Bhärata-varña. At that time the Supreme Lord, Åñabhadeva, the master of all mystic power, understood King Indra's purpose and smiled a little. Then, by 161 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

His own prowess, through yogamäyä [His internal potency], He profusely poured water upon His own place, which was known as Ajanäbha. PURPORT We find the word bhagavän used twice in this verse. Both King Indra and Åñabhadeva, the incarnation of the Supreme Lord, are described as bhagavän. Sometimes Närada and Lord Brahmä are also addressed as bhagavän. The word bhagavän means that one is a very opulent and powerful person like Lord Brahmä, Lord Çiva, Närada or Indra. They are all addressed as bhagavän due to their extraordinary opulence. King Åñabhadeva is an incarnation of the Supreme Lord, and therefore He was the original Bhagavän. Consequently He is described herein as yogeçvara, which indicates that He has the most powerful spiritual potency. He is not dependent on King Indra for water. He can supply water Himself, and He did so in this case. In Bhagavad-gétä, it is stated: yajïäd bhavati parjanyaù [Bg. 3.14]. Due to the performance of yajïa, clouds of water are manifest in the sky. Clouds and rainfall are under the management of Indra, the heavenly King, but when Indra is neglectful, the Supreme Lord Himself, who is also known as yajïa or yajïa-pati, takes the task upon Himself. Consequently there was sufficient rainfall in the place named Ajanäbha. When yajïa-pati wants to, He can do anything without the help of any subordinate. Therefore the Supreme Lord is known as almighty. In the present age of Kali there will eventually be a great scarcity of water (anävåñöi), for the general populace, due to ignorance and the scarcity of yajïic ingredients, will neglect to perform yajïas. Çrémad-Bhägavatam therefore advises: yajïaiù saìkértana-präyaiù yajanti hi sumedhasaù. After all, yajïa is meant to satisfy the Supreme Personality of Godhead. In this age of Kali. there is great scarcity and ignorance; nonetheless, everyone can perform saìkértana-yajïa. Every family in every society can conduct saìkértana-yajïa at least every evening. In this way there will be no disturbance or scarcity of rain. It is essential for the people in this age to perform the saìkértana-yajïa in order to be materially happy and to advance spiritually. 162 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 4 Naai>aSTau YaQaai>al/izTa& SauPa[JaSTvMavåDYaaiTaPa[Maaed>arivûl/ae GaÓda+arYaa iGara SvEr& Ga*hqTa Narl/aek-SaDaMa| >aGavNTa& PauraaGavaNa*z>adev" Svvz| k-MaR+ae}aMaNauMaNYaMaaNa" Pa[diXaRTaGauåku-l/vaSaae l/BDavrEGauRåi>arNaujaTaae Ga*hMaeiDaNaa& DaMaaRNaNauiXa+aMaaaYal/+aaYauÅàaTMaJaaNaaMaaTMaSaMaaNaaNaa& XaTa& JaNa‚ YaaMaaSa )) 8 )) atha ha bhagavän åñabhadevaù sva-varñaà karma-kñetram anumanyamänaù pradarçita-gurukula-väso labdha-varair gurubhir anujïäto gåhamedhinäà dharmän anuçikñamäëo jayantyäm indra-dattäyäm ubhaya-lakñaëaà karma samämnäyämnätam abhiyuïjann ätmajänäm ätma-samänänäà çataà janayäm äsa. SYNONYMS atha—thereupon (after the departure of his father); ha—indeed; bhagavän—the Supreme Personality of Godhead; åñabha-devaù—Åñabhadeva; sva—His own; varñam—kingdom; karma-kñetram—the field of activities; anumanyamänaù—accepting as; pradarçita—shown as an example; guru-kula-väsaù—lived at the gurukula; labdha—having achieved; varaiù—gifts; gurubhiù—by the spiritual masters; anujïätaù—being ordered; gåha-medhinäm—of the householders; dharmän—duties; anuçikñamäëaù—teaching by example; jayantyäm—in His wife, Jayanté; indra-dattäyäm—offered by Lord Indra; ubhaya-lakñaëam—of both types; karma—activities; samämnäyämnätam—mentioned in the scriptures; abhiyuïjan—performing; ätmajänäm—sons; ätma-samänänäm—exactly like Himself; çatam—one hundred; janayäm äsa—begot. TRANSLATION 171 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

After Näbhi Mahäräja departed for Badarikäçrama, the Supreme Lord, Åñabhadeva, understood that His kingdom was His field of activities. He therefore showed Himself as an example and taught the duties of a householder by first accepting brahmacarya under the direction of spiritual masters. He also went to live at the spiritual masters' place, gurukula. After His education was finished, He gave gifts (guru-dakñiëä) to His spiritual masters and then accepted the life of a householder. He took a wife named Jayanté and begot one hundred sons who were as powerful and qualified as He Himself. His wife Jayanté had been offered to Him by Indra, the King of heaven. Åñabhadeva and Jayanté performed householder life in an exemplary way, carrying out ritualistic activities ordained by the çruti and småti çästra. PURPORT Being an incarnation of the Supreme Personality of Godhead, Åñabhadeva had nothing to do with material affairs. As stated in Bhagavad-gétä, pariträëäya sädhünäà vinäçäya ca duñkåtäm: [Bg. 4.8] the purpose of an incarnation is to liberate His devotees and to stop the demoniac activities of nondevotees. These are the two functions of the Supreme Lord when He incarnates. Çré Caitanya Mahäprabhu has said that in order to preach, one must live a practical life and show people how to do things. Äpani äcari' bhakti çikhäimu sabäre. One cannot teach others unless he behaves the same way himself. Åñabhadeva was an ideal king, and He took His education in the gurukula, although He was already educated because the Supreme Lord is omniscient. Although Åñabhadeva had nothing to learn from gurukula, He went there just to teach the people in general how to take an education from the right source, from Vedic teachers. He then entered householder life and lived according to the principles of Vedic knowledge—çruti and småti. In his Bhakti-rasämåta-sindhu (1.2.101) Çréla Rüpa Gosvämé, quoting the Skanda Puräëa, states: çruti-småti-puräëädi172 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

païcarätra-vidhià vinä aikäntiké harer bhaktir utpätäyaiva kalpate [Brs. 1.2.101(2)] Human society must follow the instructions received from çruti and småti, Vedic literature. Practically applied in life this is worship of the Supreme Personality of Godhead according to the päïcarätrika-vidhi. Every human being must advance his spiritual life and at the end return home, back to Godhead. Mahäräja Åñabhadeva strictly followed all these principles. He remained an ideal gåhastha and taught His sons how to become perfect in spiritual life. These are some examples of how He ruled the earth and completed His mission as an incarnation. TEXT 9 Yaeza& %lu/ MahaYaaeGaq >arTaae JYaeï" é[eïGauaarTaiMaiTa VYaPaidXaiNTa )) 9 )) yeñäà khalu mahä-yogé bharato jyeñöhaù çreñöha-guëa äséd yenedaà varñaà bhäratam iti vyapadiçanti. SYNONYMS yeñäm—of whom; khalu—indeed; mahä-yogé—a very highly exalted devotee of the Lord; bharataù—Bharata; jyeñöhaù—the eldest; çreñöha-guëaù—qualified with the best attributes; äsét—was; yena—by whom; idam—this; varñam—planet; bhäratam—Bhärata; iti—thus; vyapadiçanti—people call. TRANSLATION Of Åñabhadeva's one hundred sons, the eldest, named Bharata, was a great, 173 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

exalted devotee qualified with the best attributes. In his honor, this planet has become known as Bhärata-varña. PURPORT This planet known as Bhärata-varña is also called puëya-bhümi, the pious land. At the present moment Bhärata-bhümi, or Bhärata-varña, is a small piece of land extending from the Himalaya Mountains to Cape Comorin. Sometimes this peninsula is called puëya-bhümi. Çré Caitanya Mahäprabhu has given special importance to the people of this land. bhärata-bhümite haila manuñya-janma yära janma särthaka kari' kara para-upakära "One who has taken his birth as a human being in the land of India (Bhärata-varña) should make his life successful and work for the benefit of all other people." (Cc. Ädi 9.41) The inhabitants of this piece of land are very fortunate. They can purify their existence by accepting this Kåñëa consciousness movement and go outside Bhärata-bhümi (India) and preach this cult to benefit the whole world. TEXT 10 TaMaNau ku-XaavTaR wl/avTaaeR b]øavTaaeR Mal/Ya" ke-Tau>aRd]SaeNa wNd]SPa*iGvd>aR" k-Ik-$= wiTa Nav NaviTa Pa[DaaNaa" )) 10 )) tam anu kuçävarta ilävarto brahmävarto malayaù ketur bhadrasena indraspåg vidarbhaù kékaöa iti nava navati pradhänäù. SYNONYMS tam—him;

anu—following;

kuçävarta—Kuçävarta; 174

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ilävartaù—Ilävarta;

brahmävartaù—Brahmävarta; malayaù—Malaya; ketuù—Ketu; bhadra-senaù—Bhadrasena; indra-spåk—Indraspåk; vidarbhaù—Vidarbha; kékaöaù—Kékaöa; iti—thus; nava—nine; navati—ninety; pradhänäù—older than. TRANSLATION Following Bharata, there were ninety-nine other sons. Among these were nine elderly sons, named Kuçävarta, Ilävarta, Brahmävarta, Malaya, Ketu, Bhadrasena, Indraspåk, Vidarbha and Kékaöa. TEXTS 11-12 k-ivhRivrNTair+a" Pa[buÖ" iPaPPal/aYaNa" ) AaivhaeR}aae_Qa d]uiMal/êMaSa" k-r>aaJaNa" )) 11 )) wiTa >aaGavTaDaMaRdXaRNaa Nav Maha>aaGavTaaSTaeza& SaucirTa& >aGavNMaihMaae‚ Pab*&ihTa& vSaudevNaardSa&vadMauPaXaMaaYaNaMauPairíaÜaGavaNa*z>aSa&j AaTMaTaN}a" SvYa& iNaTYaiNav*taaNaQaRParMPar" ke-vl/aNaNdaNau>av wRìr Wv ivParqTavTk-MaaRaMaaa ovac NaaYa& dehae deh>aaJaa& Na*l/aekek-íaNa( k-aMaaNahRTae iv@(>auJaa& Yae ) TaPaae idVYa& Pau}ak-a YaeNa Satv& XauÖyeÛSMaad( b[øSaaE:Ya& TvNaNTaMa( )) 1 )) åñabha uväca näyaà deho deha-bhäjäà nåloke kañöän kämän arhate viò-bhujäà ye tapo divyaà putrakä yena sattvaà çuddhyed yasmäd brahma-saukhyaà tv anantam SYNONYMS åñabhaù uväca—Lord Åñabhadeva said; na—not; ayam—this; dehaù—body; deha-bhäjäm—of all living entities who have accepted material bodies; nå-loke—in this world; kañöän—troublesome; kämän—sense gratification; arhate—deserves; viö-bhujäm—of stool-eaters; ye—which; tapaù—austerities and penances; divyam—divine; putrakäù—My dear sons; yena—by which; sattvam—the heart; çuddhyet—becomes purified; yasmät—from which; brahma-saukhyam—spiritual happiness; tu—certainly; anantam—unending.

188 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Lord Åñabhadeva told His sons: My dear boys, of all the living entities who have accepted material bodies in this world, one who has been awarded this human form should not work hard day and night simply for sense gratification, which is available even for dogs and hogs that eat stool. One should engage in penance and austerity to attain the divine position of devotional service. By such activity, one's heart is purified, and when one attains this position, he attains eternal, blissful life, which is transcendental to material happiness and which continues forever. PURPORT In this verse Lord Åñabhadeva tells His sons about the importance of human life. The word deha-bhäk refers to anyone who accepts a material body, but the living entity who is awarded the human form must act differently from animals. Animals like dogs and hogs enjoy sense gratification by eating stool. After undergoing severe hardships all day, human beings are trying to enjoy themselves at night by eating, drinking, having sex and sleeping. At the same time, they have to properly defend themselves. However, this is not human civilization. Human life means voluntarily practicing suffering for the advancement of spiritual life. There is, of course, suffering in the lives of animals and plants, which are suffering due to their past misdeeds. However, human beings should voluntarily accept suffering in the form of austerities and penances in order to attain the divine life. After attaining the divine life, one can enjoy happiness eternally. After all, every living entity is trying to enjoy happiness, but as long as one is encaged in the material body, he has to suffer different kinds of misery. A higher sense is present in the human form. We should act according to superior advice in order to attain eternal happiness and go back to Godhead. It is significant in this verse that the government and the natural guardian, 189 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the father, should educate subordinates and raise them to Kåñëa consciousness. Devoid of Kåñëa consciousness, every living being suffers in this cycle of birth and death perpetually. To relieve them from this bondage and enable them to become blissful and happy, bhakti-yoga should be taught. A foolish civilization neglects to teach people how to rise to the platform of bhakti-yoga. Without Kåñëa consciousness a person is no better than a hog or dog. The instructions of Åñabhadeva are very essential at the present moment. People are being educated and trained to work very hard for sense gratification, and there is no sublime aim in life. A man travels to earn his livelihood, leaving home early in the morning, catching a local train and being packed in a compartment. He has to stand for an hour or two in order to reach his place of business. Then again he takes a bus to get to the office. At the office he works hard from nine to five; then he takes two or three hours to return home. After eating, he has sex and goes to sleep. For all this hardship, his only happiness is a little sex. Yan maithunädi-gåhamedhi-sukhaà hi tuccham [SB 7.9.45]. Åñabhadeva clearly states that human life is not meant for this kind of existence, which is enjoyed even by dogs and hogs. Indeed, dogs and hogs do not have to work so hard for sex. A human being should try to live in a different way and should not try to imitate dogs and hogs. The alternative is mentioned. Human life is meant for tapasya, austerity and penance. By tapasya, one can get out of the material clutches. When one is situated in Kåñëa consciousness, devotional service, his happiness is guaranteed eternally. By taking to bhakti-yoga, devotional service, one's existence is purified. The living entity is seeking happiness life after life, but he can make a solution to all his problems simply by practicing bhakti-yoga. Then he immediately becomes eligible to return home, back to Godhead. As confirmed in Bhagavad-gétä (4.9): janma karma ca me divyam evaà yo vetti tattvataù tyaktvä dehaà punar janma naiti mäm eti so 'rjuna 190 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." TEXT 2 MahTSaeva& ÜarMaahuivRMau¢e-‚ STaMaaeÜar& YaaeizTaa& Sai(r)Sa(r)Ma( ) MahaNTaSTae SaMaictaa" Pa[XaaNTaa ivMaNYav" Sauôd" SaaDavae Yae )) 2 )) mahat-seväà dväram ähur vimuktes tamo-dväraà yoñitäà saìgi-saìgam mahäntas te sama-cittäù praçäntä vimanyavaù suhådaù sädhavo ye SYNONYMS mahat-seväm—service to the spiritually advanced persons called mahätmäs; dväram—the way; ähuù—they say; vimukteù—of liberation; tamaù-dväram—the way to the dungeon of a dark, hellish condition of life; yoñitäm—of women; saìgi—of associates; saìgam—association; mahäntaù—highly advanced in spiritual understanding; te—they; sama-cittäù—persons who see everyone in a spiritual identity; praçäntäù—very peaceful, situated in Brahman or Bhagavän; vimanyavaù—without anger (one must distribute Kåñëa consciousness to persons who are hostile without becoming angry at them); suhådaù—well-wishers of everyone; sädhavaù—qualified devotees, without abominable behavior; ye—they who. TRANSLATION 191 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

One can attain the path of liberation from material bondage only by rendering service to highly advanced spiritual personalities. These personalities are impersonalists and devotees. Whether one wants to merge into the Lord's existence or wants to associate with the Personality of Godhead, one should render service to the mahätmäs. For those who are not interested in such activities, who associate with people fond of women and sex, the path to hell is wide open. The mahätmäs are equipoised. They do not see any difference between one living entity and another. They are very peaceful and are fully engaged in devotional service. They are devoid of anger, and they work for the benefit of everyone. They do not behave in any abominable way. Such people are known as mahätmäs. PURPORT The human body is like a junction. One may either take the path of liberation or the path leading to a hellish condition. How one can take these paths is described herein. On the path of liberation, one associates with mahätmäs, and on the path of bondage one associates with those attached to sense gratification and women. There are two types of mahätmäs—the impersonalist and the devotee. Although their ultimate goal is different, the process of emancipation is almost the same. Both want eternal happiness. One seeks happiness in impersonal Brahman, and the other seeks happiness in the association of the Supreme Personality of Godhead. As described in the first verse: brahma-saukhyam. Brahman means spiritual or eternal; both the impersonalist and the devotee seek eternal blissful life. In any case, it is advised that one become perfect. In the words of Caitanya-caritämåta (Madhya 22.87): asat-saìga-tyäga,—ei vaiñëava-äcära 'stré-saìgé'—eka asädhu, 'kåñëäbhakta' ära To remain unattached to the modes of material nature, one should avoid 192 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

associating with those who are asat, materialistic. There are two kinds of materialists. One is attached to women and sense gratification, and the other is simply a nondevotee. On the positive side is association with mahätmäs, and on the negative side is the avoidance of nondevotees and women-hunters. TEXT 3 Yae va MaYaqXae k*-TaSaaEôdaQaaR JaNaezu dehM>arvaiTaRke-zu ) Ga*hezu JaaYaaTMaJaraiTaMaTSau Na Pa[qiTaYau¢-a YaavdQaaRê l/aeke- )) 3 )) ye vä mayéçe kåta-sauhådärthä janeñu dehambhara-värtikeñu gåheñu jäyätmaja-rätimatsu na préti-yuktä yävad-arthäç ca loke SYNONYMS ye—those who; vä—or; mayi—unto Me; éçe—the Supreme Personality of Godhead; kåta-sauhåda-arthäù—very eager to develop love (in a relationship of däsya, sakhya, vätsalya or mädhurya); janeñu—to people; dehambhara-värtikeñu—who are interested only in maintaining the body, not in spiritual salvation; gåheñu—to the home; jäyä—wife; ätma-ja—children; räti—wealth or friends; matsu—consisting of; na—not; préti-yuktäù—very attached; yävat-arthäù—who live by collecting only as much as required; ca—and; loke—in the material world. TRANSLATION Those who are interested in reviving Kåñëa consciousness and increasing 193 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

their love of Godhead do not like to do anything that is not related to Kåñëa. They are not interested in mingling with people who are busy maintaining their bodies, eating, sleeping, mating and defending. They are not attached to their homes, although they may be householders. Nor are they attached to wives, children, friends or wealth. At the same time, they are not indifferent to the execution of their duties. Such people are interested in collecting only enough money to keep the body and soul together. PURPORT Whether he is an impersonalist or a devotee, one who is actually interested in advancing spiritually should not mingle with those who are simply interested in maintaining the body by means of the so-called advancement of civilization. Those who are interested in spiritual life should not be attached to homely comforts in the company of wife, children, friends and so forth. Even if one is a gåhastha and has to earn his livelihood, he should be satisfied by collecting only enough money to maintain body and soul together. One should not have more than that nor less than that. As indicated herein, a householder should endeavor to earn money for the execution of bhakti-yoga-çravaëaà kértanaà viñëoù smaraëaà päda-sevanam/ arcanaà vandanaà däsyaà sakhyam ätma-nivedanam [SB 7.5.23]. A householder should lead such a life that he gets full opportunity to hear and chant. He should worship the Deity at home, observe festivals, invite friends in and give them prasäda. A householder should earn money for this purpose, not for sense gratification. TEXT 4 NaUNa& Pa[Mata" ku-åTae ivk-MaR YaidiNd]YaPa[qTaYa AaPa*aavMaeTa& TaYaaeiMaRQaae ôdYaGa]iNQaMaahu" ) ATaae Ga*h+ae}aSauTaaáivtaE‚ JaRNaSYa Maaehae_YaMah& MaMaeiTa )) 8 )) puàsaù striyä mithuné-bhävam etaà tayor mitho hådaya-granthim ähuù ato gåha-kñetra-sutäpta-vittair janasya moho 'yam ahaà mameti 201 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS puàsaù—of a male; striyäù—of a female; mithuné-bhävam—attraction for sexual life; etam—this; tayoù—of both of them; mithaù—between one another; hådaya-granthim—the knot of the hearts; ähuù—they call; ataù—thereafter; gåha—by home; kñetra—field; suta—children; äpta—relatives; vittaiù—and by wealth; janasya—of the living being; mohaù—illusion; ayam—this; aham—I; mama—mine; iti—thus. TRANSLATION The attraction between male and female is the basic principle of material existence. On the basis of this misconception, which ties together the hearts of the male and female, one becomes attracted to his body, home, property, children, relatives and wealth. In this way one increases life's illusions and thinks in terms of "I and mine." PURPORT Sex serves as the natural attraction between man and woman, and when they are married, their relationship becomes more involved. Due to the entangling relationship between man and woman, there is a sense of illusion whereby one thinks, "This man is my husband," or "This woman is my wife." This is called hådaya-granthi, "the hard knot in the heart." This knot is very difficult to undo, even though a man and woman separate either for the principles of varëäçrama or simply to get a divorce. In any case, the man always thinks of the woman, and the woman always thinks of the man. Thus a person becomes materially attached to family, property and children, although all of these are temporary. The possessor unfortunately identifies with his property and wealth. Sometimes, even after renunciation, one becomes attached to a temple or to the few things that constitute the property of a 202 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sannyäsé, but such attachment is not as strong as family attachment. The attachment to the family is the strongest illusion. In the Satya-saàhitä, it is stated: brahmädyä yäjïavalkädyä mucyante stré-sahäyinaù bodhyante kecanaiteñäà viçeñam ca vido viduù Sometimes it is found among exalted personalities like Lord Brahmä that the wife and children are not a cause of bondage. On the contrary, the wife actually helps further spiritual life and liberation. Nonetheless, most people are bound by the knots of the marital relationship, and consequently they forget their relationship with Kåñëa. TEXT 9 Yada MaNaaeôdYaGa]iNQarSYa k-MaaRNaubÖae d*! AaëQaeTa ) Tada JaNa" SaMPairvTaRTae_SMaad( Mau¢-" Par& YaaTYaiTahaYa heTauMa( )) 9 )) yadä mano-hådaya-granthir asya karmänubaddho dåòha äçlatheta tadä janaù samparivartate 'smäd muktaù paraà yäty atihäya hetum SYNONYMS yadä—when; manaù—the mind; hådaya-granthiù—the knot in the heart; asya—of this person; karma-anubaddhaù—bound by the results of his past 203 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

deeds; dåòhaù—very strong; äçlatheta—becomes slackened; tadä—at that time; janaù—the conditioned soul; samparivartate—turns away; asmät—from this attachment for sex life; muktaù—liberated; param—to the transcendental world; yäti—goes; atihäya—giving up; hetum—the original cause. TRANSLATION When the strong knot in the heart of a person implicated in material life due to the results of past action is slackened, one turns away from his attachment to home, wife and children. In this way, one gives up the basic principle of illusion [I and mine] and becomes liberated. Thus one goes to the transcendental world. PURPORT When, by associating with sädhus and engaging in devotional service, one is gradually freed from the material conception due to knowledge, practice and detachment, the knot of attachment in the heart is slackened. Thus one can get freed from conditional life and become eligible to return home, back to Godhead. TEXTS 10-13 h&Sae GauraE MaiYa >a¢-yaNauv*TYaa ivTa*ZaMaRTk-QaYaa c iNaTYa& MaÕevSa(r)ad( GauaUTaezu vqåÙy odutaMaa Yae SarqSa*PaaSTaezu SabaeDaiNaïa" ) TaTaae MaNauZYaa" Pa[MaQaaSTaTaae_iPa GaNDavRiSaÖa ivbuDaaNauGaa Yae )) 21 )) devaSaure>Yaae MagavTPa[DaaNaa d+aadYaae b]øSauTaaSTau TaezaMa( ) >av" Par" Saae_Qa ivirÄvqYaR" Sa MaTParae_h& iÜJadevdev" )) 22 )) bhüteñu vérudbhya uduttamä ye sarésåpäs teñu sabodha-niñöhäù tato manuñyäù pramathäs tato 'pi gandharva-siddhä vibudhänugä ye deväsurebhyo maghavat-pradhänä dakñädayo brahma-sutäs tu teñäm bhavaù paraù so 'tha viriïca-véryaù sa mat-paro 'haà dvija-deva-devaù SYNONYMS

224 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bhüteñu—among things generated (with and without symptoms of life); vérudbhyaù—than the plants; uduttamäù—far superior; ye—those who; sarésåpäù—moving entities like worms and snakes; teñu—of them; sa-bodha-niñöhäù—those who have developed intelligence; tataù—than them; manuñyäù—the human beings; pramathäù—the ghostly spirits; tataù api—better than them; gandharva—the inhabitants of Gandharvaloka (appointed singers in the planets of the demigods); siddhäù—the inhabitants of Siddhaloka, who have all mystic powers; vibudha-anugäù—the Kinnaras; ye—those who; deva—the demigods; asurebhyaù—than the asuras; maghavat-pradhänäù—headed by Indra; dakña-ädayaù—beginning with Dakña; brahma-sutäù—the direct sons of Brahmä; tu—then; teñäm—of them; bhavaù—Lord Çiva; paraù—the best; saù—he (Lord Çiva); atha—moreover; viriïca-véryaù—producing from Lord Brahmä; saù—he (Brahmä); mat-paraù—My devotee; aham—I; dvija-deva-devaù—a worshiper of the brähmaëas, or the Lord of the brähmaëas. TRANSLATION Of the two energies manifest [spirit and dull matter], beings possessing living force [vegetables, grass, trees and plants] are superior to dull matter [stone, earth, etc.]. Superior to nonmoving plants and vegetables are worms and snakes, which can move. Superior to worms and snakes are animals that have developed intelligence. Superior to animals are human beings, and superior to human beings are ghosts because they have no material bodies. Superior to ghosts are the Gandharvas, and superior to them are the Siddhas. Superior to the Siddhas are the Kinnaras, and superior to them are the asuras. Superior to the asuras are the demigods, and of the demigods, Indra, the King of heaven, is supreme. Superior to Indra are the direct sons of Lord Brahmä, sons like King Dakña, and supreme among Brahmä's sons is Lord Çiva. Since Lord Çiva is the son of Lord Brahmä, Brahmä is considered superior, but Brahmä is also subordinate to Me, the Supreme Personality of Godhead. Because I am inclined to the brähmaëas, 225 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the brähmaëas are best of all. PURPORT In this verse the brähmaëas are given a position superior to that of the Supreme Lord. The idea is that the government should be conducted under the guidance of the brähmaëas. Although Åñabhadeva recommended His eldest son, Bharata, as emperor of the earth, he still had to follow the instructions of the brähmaëas in order to govern the world perfectly. The Lord is worshiped as brahmaëya-deva. The Lord is very fond of devotees, or brähmaëas. This does not refer to so-called caste brähmaëas, but to qualified brähmaëas. A brähmaëa should be qualified with the eight qualities mentioned in text 24, such as çama, dama, satya and titikñä. The brähmaëas should always be worshiped. and under their guidance the ruler should discharge his duty and rule the citizens. Unfortunately, in this age of Kali, the executive is not selected by very intelligent people, nor is he guided by qualified brähmaëas. Consequently, chaos results. The mass of people should be educated in Kåñëa consciousness so that according to the democratic process they can select a first-class devotee like Bharata Mahäräja to head the government. If the head of the state is headed by qualified brähmaëas, everything is completely perfect. In this verse, the evolutionary process is indirectly mentioned. The modern theory that life evolves from matter is to some extent supported in this verse because it is stated, bhüteñu vérudbhyaù. That is, the living entities evolve from vegetables, grass, plants and trees, which are superior to dull matter. In other words, matter also has the potency to manifest living entities in the form of vegetables. In this sense, life comes out of matter, but matter also comes out of life. As Kåñëa says in Bhagavad-gétä (10.8), ahaà sarvasya prabhavo mattaù sarvaà pravartate: "I am the source of all spiritual and material worlds. Everything emanates from Me." There are two energies—material and spiritual—and both originally come from Kåñëa. Kåñëa is the supreme living being. Although it may be said that in 226 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the material world a living force is generated from matter, it must be admitted that originally matter is generated from the supreme living being. Nityo nityänäà cetanaç cetanänäm (Kaöha Upaniñad 2.2.13). The conclusion is that everything, both material and spiritual, is generated from the Supreme Being. From the evolutionary point of view, perfection is reached when the living entity attains the platform of a brähmaëa. A brähmaëa is a worshiper of the Supreme Brahman, and the Supreme Brahman worships the brähmaëa. In other words, the devotee is subordinate to the Supreme Lord, and the Lord is inclined to see to the satisfaction of His devotee. A brähmaëa is called dvija-deva, and the Lord is called dvija-deva-deva. He is the Lord of brähmaëas. The evolutionary process is also explained in Caitanya-caritämåta (Madhya, Chapter Nineteen), wherein it is said that there are two types of living entities—moving and nonmoving. Among moving entities. there are birds, beasts. aquatics, human beings and so on. Of these. the human beings are supposed to be the best, but they are few. Of these small numbers of human beings, there are many low-class human beings like mlecchas, Pulindas, bauddhas and çabaras. The human being elevated enough to accept the Vedic principles is superior. Among those who accept the Vedic principles generally known as varëäçrama (presently known as the Hindu system), few actually follow these principles. Of those who actually follow the Vedic principles, most perform fruitive activity or pious activity for elevation to a high position. Manuñyäëäà sahasreñu kaçcid yatati siddhaye: [Bg. 7.3] out of many attached to fruitive activity, one may be a jïäné—that is, one philosophically inclined and superior to the karmés. Yatatäm api siddhänäà kaçcin mäà vetti tattvataù: [Bg. 7.3] out of many jïänés, one may be liberated from material bondage, and out of many millions of liberated jïänés, one may become a devotee of Kåñëa. TEXT 23 Na b]aøaUTaMaNYaTa( PaXYaaiMa ivPa[a" ik-MaTa" Par& Tau ) 227 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

YaiSMaà*i>a" Pa[huTa& é[ÖYaah‚ MaénaiMa k-aMa& Na TaQaaiGanhae}ae )) 23 )) na brähmaëais tulaye bhütam anyat paçyämi vipräù kim ataù paraà tu yasmin nåbhiù prahutaà çraddhayäham açnämi kämaà na tathägni-hotre SYNONYMS na—not; brähmaëaiù—with the brähmaëas; tulaye—I count as equal; bhütam—entity; anyat—other; paçyämi—I can see; vipräù—O assembled brähmaëas; kim—anything; ataù—to the brähmaëas; param—superior; tu—certainly; yasmin—through whom; nåbhiù—by people; prahutam—food offered after ritualistic ceremonies are properly performed; çraddhayä—with faith and love; aham—I; açnämi—eat; kämam—with full satisfaction; na—not; tathä—in that way; agni-hotre—in the fire sacrifice. TRANSLATION O respectful brähmaëas, as far as I am concerned, no one is equal or superior to the brähmaëas in this world. I do not find anyone comparable to them. When people know My motive after performing rituals according to the Vedic principles, they offer food to Me with faith and love through the mouth of a brähmaëa. When food is thus offered unto Me, I eat it with full satisfaction. Indeed, I derive more pleasure from food offered in that way than from the food offered in the sacrificial fire. PURPORT According to the Vedic system, after the sacrificial ceremony the brähmaëas are invited to eat the remnants of the offered food. When the 228 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

brähmaëas eat the food, it is to be considered directly eaten by the Supreme Lord. Thus no one can be compared to qualified brähmaëas. The perfection of evolution is to be situated on the brahminical platform. Any civilization not based on brahminical culture or guided by brähmaëas is certainly a condemned civilization. Presently human civilization is based on sense gratification, and consequently more and more people are becoming addicted to different types of things. No one respects brahminical culture. Demoniac civilization is attached to ugra-karma, horrible activities, and big industries are created to satisfy unfathomable lusty desires. Consequently the people are greatly harassed by governmental taxation. The people are irreligious and do not perform the sacrifices recommended in Bhagavad-gétä. Yajïäd bhavati parjanyaù: [Bg. 3.14] by the performance of sacrifice, clouds form and rain falls. Due to sufficient rainfall, there is sufficient production of food. Guided by the brähmaëas, society should follow the principles of Bhagavad-gétä. Then people will become very happy. Annäd bhavanti bhütäni: when animals and man are sufficiently fed with grains, they become stronger, their hearts become tranquil and their brains peaceful. They can then advance in spiritual life, life's ultimate destination. TEXT 24 Da*Taa TaNaUåXaTaq Mae PauraaaJaaMa( )) 25 )) matto 'py anantät parataù parasmät svargäpavargädhipater na kiïcit yeñäà kim u syäd itareëa teñäm akiïcanänäà mayi bhakti-bhäjäm SYNONYMS mattaù—from Me; api—even; anantät—unlimited in strength and opulence; parataù parasmät—higher than the highest; svarga-apavarga-adhipateù—able to bestow happiness obtainable by living in the heavenly kingdom. by 231 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

liberation, or by enjoyment of material comfort and then liberation; na—not; kiïcit—anything; yeñäm—of whom; kim—what need; u—oh; syät—can there be; itareëa—with any other; teñäm—of them; akiïcanänäm—without needs or without possessions; mayi—unto Me; bhakti-bhäjäm—executing devotional service. TRANSLATION I am fully opulent, almighty and superior to Lord Brahmä and Indra, the King of the heavenly planets. I am also the bestower of all happiness obtained in the heavenly kingdom and by liberation. Nonetheless, the brähmaëas do not seek material comforts from Me. They are very pure and do not want to possess anything. They simply engage in My devotional service. What is the need of their asking for material benefits from anyone else? PURPORT The perfect brahminical qualification is stated herein: akiïcanänäà mayi bhakti-bhäjäm. The brähmaëas are always engaged in the devotional service of the Lord: consequently they have no material wants, nor do they possess material things. In Caitanya-caritämåta (Madhya 11.8), Caitanya Mahäprabhu explains the position of pure Vaiñëavas who are anxious to return home, back to Godhead. Niñkiïcanasya bhagavad-bhajanonmukhasya. Those who actually want to return back to Godhead are niñkiïcana—that is, they have no desire for material comfort. Çré Caitanya Mahäprabhu advises, sandarçanaà viñayinäm atha yoñitäà ca hä hanta hanta visa-bhakñaëato 'py asädhu: material opulence and sense gratification through the association of women are more dangerous than poison. Brähmaëas who are pure Vaiñëavas always engage in the Lord's service and are devoid of any desire for material gain. The brähmaëas do not worship demigods like Lord Brahmä, Indra or Lord Çiva for any material comfort. They do not even ask the Supreme Lord for material profit; therefore it is concluded that the brähmaëas are the supreme living 232 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

entities of this world. Çré Kapiladeva also confirms this in Çrémad-Bhägavatam (3.29.33): tasmän mayy arpitäçeñakriyärthätmä nirantaraù mayy arpitätmanaù puàso mayi sannyasta-karmaëaù na paçyämi paraà bhütam akartuù sama-darçanät The brähmaëas are always dedicated to the Lord's service with their bodies, words and mind. There is no better person than a brähmaëa who thus engages himself and dedicates himself to the Supreme Lord. TEXT 26 SavaRiaSTadu hahRa>aaZYaMaaaGak-Paael/k-aSaaEGaNDYavaYauSTa& deXa& dXaYaaeJaNa& SaMaNTaaTa( Sauri>a& ck-ar )) 33 )) tasya ha yaù puréña-surabhi-saugandhya-väyus taà deçaà daça-yojanaà samantät surabhià cakära. SYNONYMS tasya—His; ha—indeed; yaù—which; puréña—of the stool; surabhi—by the aroma; saugandhya—possessing a good fragrance; väyuù—the air; tam—that; deçam—country; daça—up to ten; yojanam—yojanas (one yojana equals eight miles); samantät—all around; surabhim—aromatic; cakära—made. TRANSLATION Because Lord Åñabhadeva remained in that condition, the public did not disturb Him, but no bad aroma emanated from His stool and urine. Quite the contrary, His stool and urine were so aromatic that they filled eighty miles of the countryside with a pleasant fragrance. PURPORT From this we can certainly assume that Lord Åñabhadeva was transcendentally blissful. His stool and urine were so completely different from material stool and urine that they were aromatic. Even in the material world, cow dung is accepted as purified and antiseptic. A person can keep stacks of cow dung in one place, and it will not create a bad odor to disturb anyone. We can take it for granted that in the spiritual world, stool and urine are also pleasantly scented. Indeed, the entire atmosphere became very pleasant due to 247 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Lord Åñabhadeva's stool and urine. TEXT 34 Wv& GaaeMa*Gak-ak-cYaRYaa v]Ja&iSTaïàaSaqNa" XaYaaNa" k-ak-Ma*GaGaaecirTa" iPabiTa %adTYavMaehiTa SMa )) 34 )) evaà go-måga-käka-caryayä vrajaàs tiñöhann äsénaù çayänaù käka-måga-go-caritaù pibati khädaty avamehati sma. SYNONYMS evam—thus; go—of cows; måga—deer; käka—crows; caryayä—by the activities; vrajan—moving; tiñöhan—standing; äsénaù—sitting; çayänaù—lying down; käka-måga-go-caritaù—behaving exactly like the crows, deer and cows; pibati—drinks; khädati—eats; avamehati—passes urine; sma—He did so. TRANSLATION In this way Lord Åñabhadeva followed the behavior of cows, deer and crows. Sometimes He moved or walked, and sometimes He sat down in one place. Sometimes He lay down, behaving exactly like cows, deer and crows. In that way, He ate, drank, passed stool and urine and cheated the people in this way. PURPORT Being the Supreme Personality of Godhead, Lord Åñabhadeva possessed a transcendental, spiritual body. Since the general public could not appreciate His behavior and mystic yoga practice, they began to disturb Him. To cheat them, He behaved like crows, cows and deer.

248 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 35 wiTa NaaNaaYaaeGacYaaRcraGavaNa( kE-vLYaPaiTa‰Rz>aae_ivrTaParMaMahaNaNdaNau>av AaTMaiNa SaveRza& >aUTaaNaaMaaTMa>aUTae >aGaviTa vaSaudev AaTMaNaae_VYavDaaNaaNaNTarae‚ dr>aaveNa iSaÖSaMaSTaaQaRPairPaUaYaadYa" ) k-MaRbNDaê YaNMaUl/" Svqku-YaaRTk-ae Nau Tad( buDa" )) 5 )) kämo manyur mado lobhaù çoka-moha-bhayädayaù karma-bandhaç ca yan-mülaù svékuryät ko nu tad budhaù SYNONYMS kämaù—lust; manyuù—anger; madaù—pride; lobhaù—greed; çoka—lamentation; moha—illusion; bhaya—fear; ädayaù—all these together; karma-bandhaù—bondage to fruitive activities; ca—and; yat-mülaù—the origin of which; svékuryät—would accept; kaù—who; nu—indeed; tat—that mind; budhaù—if one is learned.

259 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION The mind is the root cause of lust, anger, pride, greed, lamentation, illusion and fear. Combined, these constitute bondage to fruitive activity. What learned man would put faith in the mind? PURPORT The mind is the original cause of material bondage. It is followed by many enemies, such as anger, pride, greed, lamentation, illusion and fear. The best way to control the mind is to engage it always in Kåñëa consciousness (sa vai manaù kåñëa-padäravindayoù [SB 9.4.18]). Since the followers of the mind bring about material bondage, we should be very careful not to trust the mind. TEXT 6 AQaEvMai%l/l/aek-Paal/l/l/aMaae_iPa ivl/+aaazacirTaEr‚ ivl/i+aTa>aGavTPa[>aavae YaaeiGaNaa& SaaMParaYaiviDaMaNauiXa+aYaNa( Svk-le/vr& iJahaSaura‚ TMaNYaaTMaaNaMaSa&VYavihTaMaNaQaaRNTar>aaveNaaNvq+aMaaaGavTa ‰z>aSYa YaaeGaMaaYaavaSaNaYaa deh wMaa& JaGaTaqMai>aMaaNaa>aaSaeNa S&ak[-MaMaaavTaa& YadUNaa& dEv& iPa[Ya" ku-l/PaiTa" Kv c ik-ªrae v" ) ASTvevMa(r) >aGavaNa( >aJaTaa& Mauku-Ndae Maui¢&- ddaiTa k-ihRicTSMa Na >ai¢-YaaeGaMa( )) 18 )) räjan patir gurur alaà bhavatäà yadünäà daivaà priyaù kula-patiù kva ca kiìkaro vaù astv evam aìga bhagavän bhajatäà mukundo muktià dadäti karhicit sma na bhakti-yogam 278 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS räjan—O my dear King; patiù—maintainer; guruù—spiritual master; alam—certainly; bhavatäm—of you; yadünäm—the Yadu dynasty; daivam—the worshipable Deity; priyaù—very dear friend; kula-patiù—the master of the dynasty; kva ca—sometimes even; kiìkaraù—servant; vaù—of you (the Päëòavas); astu—to be sure; evam—thus; aìga—O King; bhagavän—the Supreme Personality of Godhead; bhajatäm—of those devotees engaged in service; mukundaù—the Lord, the Supreme Personality of Godhead; muktim—liberation; dadäti—delivers; karhicit—at any time; sma—indeed; na—not; bhakti-yogam—loving devotional service. TRANSLATION Çukadeva Gosvämé continued: My dear King, the Supreme Person, Mukunda, is actually the maintainer of all the members of the Päëòava and Yadu dynasties. He is your spiritual master, worshipable Deity, friend, and the director of your activities. To say nothing of this, He sometimes serves your family as a messenger or servant. This means He worked just as ordinary servants do. Those engaged in getting the Lord's favor attain liberation from the Lord very easily, but He does not very easily give the opportunity to render direct service unto Him. PURPORT While instructing Mahäräja Parékñit, Çukadeva Gosvämé thought it wise to encourage the King because the King might be thinking of the glorious position of various royal dynasties. Especially glorious is the dynasty of Priyavrata, in which the Supreme Lord Åñabhadeva incarnated. Similarly, the family of Uttänapäda Mahäräja, the father of Mahäräja Dhruva, is also glorious due to King Påthu's taking birth in it. The dynasty of Mahäräja Raghu 279 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

is glorified because Lord Rämacandra appeared in that family. As far as the Yadu and Kuru dynasties are concerned, they existed simultaneously, but of the two, the Yadu dynasty was more glorious due to the appearance of Lord Kåñëa. Mahäräja Parékñit might have been thinking that the Kuru dynasty was not as fortunate as the others because the Supreme Lord did not appear in that family, neither as Kåñëa, Lord Rämacandra, Lord Åñabhadeva or Mahäräja Påthu. Therefore Parékñit Mahäräja was encouraged by Çukadeva Gosvämé in this particular verse. The Kuru dynasty may be considered more glorious due to the presence of devotees like the five Päëòavas, who rendered unalloyed devotional service. Although Lord Kåñëa did not appear in the Kuru dynasty. He was so obligated to the Päëòavas' devotional service that He acted as a maintainer of the family and spiritual master of the Päëòavas. Although He took birth in the Yadu dynasty, Lord Kåñëa was more affectionate to the Päëòavas. By His actions, Lord Kåñëa proved that He was more inclined to the Kuru dynasty than the Yadu dynasty. Indeed, Lord Kåñëa, indebted to the Päëòavas' devotional service, sometimes acted as their messenger, and He guided them through many dangerous situations. Therefore Mahäräja Parékñit should not have been saddened because Lord Kåñëa did not appear in his family. The Supreme Personality of Godhead is always inclined toward His pure devotees, and by His action it is clear that liberation is not very important for the devotees. Lord Kåñëa easily gives one liberation, but He does not so easily give one the facility to become a devotee. Muktià dadäti karhicit sma na bhakti-yogam. Directly or indirectly, it is proved that bhakti-yoga is the basis for the supreme relationship with the Supreme Lord. It is far superior to liberation. For a pure devotee of the Lord, mukti is automatically attained. TEXT 19 iNaTYaaNau>aUTaiNaJal/a>aiNav*taTa*ZaåPal/i+aTae iNaJaPau‚ åzôiçi%TaeNaaTMaiNa PauåzæPaeai¢-rNauidNaMaeDa‚ MaaNarYaaJaaYaTa )) 7 )) evaà karma-viçuddhyä viçuddha-sattvasyäntar-hådayäkäça-çarére brahmaëi bhagavati väsudeve mahä-puruña-rüpopalakñaëe çrévatsa-kaustubha-vana-mäläri-dara-gadädibhir upalakñite nija-puruña-hål-likhitenätmani puruña-rüpeëa virocamäna uccaistaräà bhaktir anudinam edhamäna-rayäjäyata. 294 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS evam—thus; karma-viçuddhyä—by offering everything for the service of the Supreme Personality of Godhead and not desiring any results of his pious activities; viçuddha-sattvasya—of Bharata Mahäräja, whose existence was completely purified; antaù-hådaya-äkäça-çarére—the Supersoul within the heart, as meditated on by yogés; brahmaëi—into impersonal Brahman, which is worshiped by impersonalist jïänés; bhagavati—unto the Supreme Personality of Godhead; väsudeve—the son of Vasudeva, Lord Kåñëa; mahä-puruña—of the Supreme Person; rüpa—of the form; upalakñaëe—having the symptoms; çrévatsa—the mark on the chest of the Lord; kaustubha—the Kaustubha gem used by the Lord; vana-mälä—flower garland; ari-dara—by the disc and conchshell; gadä-ädibhiù—by the club and other symbols; upalakñite—being recognized; nija-puruña-håt-likhitena—which is situated in the heart of His own devotee like an engraved picture; ätmani—in his own mind; puruña-rüpeëa—by His personal form; virocamäne—shining; uccaistaräm—on a very high level; bhaktiù—devotional service; anudinam—day after day; edhamäna—increasing; rayä—possessing force; ajäyata—appeared. TRANSLATION In this way, being purified by ritualistic sacrifices, the heart of Mahäräja Bharata was completely uncontaminated. His devotional service unto Väsudeva, Lord Kåñëa, increased day after day. Lord Kåñëa, the son of Vasudeva, is the original Personality of Godhead manifest as the Supersoul [Paramätmä] as well as the impersonal Brahman. Yogés meditate upon the localized Paramätmä situated in the heart, jïänés worship the impersonal Brahman as the Supreme Absolute Truth, and devotees worship Väsudeva, the Supreme Personality of Godhead, whose transcendental body is described in the çästras. His body is decorated with the Çrévatsa, the Kaustubha jewel and a flower garland, and His hands hold a conchshell, disc, club and lotus flower. Devotees like Närada 295 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

always think of Him within their hearts. PURPORT Lord Väsudeva, or Çré Kåñëa, the son of Vasudeva, is the Supreme Personality of Godhead. He is manifest within the hearts of yogés in His Paramätmä feature, and He is worshiped as impersonal Brahman by jïänés. The Paramätmä feature is described in the çästras as having four hands, holding disc, conchshell, lotus flower and club. As confirmed in the Çrémad-Bhägavatam (2.2.8): kecit sva-dehäntar-hådayävakäçe prädeça-mätraà puruñaà vasantam catur-bhujaà kaïja-rathäìga-çaìkhagadä-dharaà dhäraëayä smaranti Paramätmä is situated in the hearts of all living beings. He has four hands, which hold four symbolic weapons. All devotees who think of the Paramätmä within the heart worship the Supreme Personality of Godhead as the temple Deity. They also understand the impersonal features of the Lord and His bodily rays, the Brahman effulgence. TEXT 8 Wv& vzaRYauTaSahóPaYaRNTaaviSaTak-MaRiNavaRauJYaMaaNa& SvTaNaYae>Yaae irKQa& iPaTa*PaETaaMah& YaQaadaYa& iv>aJYa SvYa& Sak-l/SaMPaiàke-TaaTa( SviNake-TaaTPaul/haé[Ma& Pa[vv]aJa )) 8 )) evaà varñäyuta-sahasra-paryantävasita-karma-nirväëävasaro 'dhibhujyamänaà sva-tanayebhyo rikthaà pitå-paitämahaà yathä-däyaà vibhajya svayaà sakala-sampan-niketät sva-niketät pulahäçramaà pravavräja. 296 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS evam—thus being always engaged; varña-ayuta-sahasra—one thousand times ten thousand years; paryanta—until then; avasita-karma-nirväëa-avasaraù—Mahäräja Bharata who ascertained the moment of the end of his royal opulence; adhibhujyamänam—being enjoyed in this way for that duration; sva-tanayebhyaù—unto his own sons; riktham—the wealth; pitå-paitämaham—which he received from his father and forefathers; yathä-däyam—according to the däya-bhäk laws of Manu; vibhajya—dividing; svayam—personally; sakala-sampat—of all kinds of opulence; niketät—the abode; sva-niketät—from his paternal home; pulaha-äçramam pravavräja—he went to the äçrama of Pulaha in Hardwar (where the çälagräma-çiläs are obtainable). TRANSLATION Destiny fixed the time for Mahäräja Bharata's enjoyment of material opulence at one thousand times ten thousand years. When that period was finished, he retired from family life and divided the wealth he had received from his forefathers among his sons. He left his paternal home, the reservoir of all opulence, and started for Pulahäçrama, which is situated in Hardwar. The çälagräma-çiläs are obtainable there. PURPORT According to the law of däya-bhäk, when one inherits an estate, he must hand it over to the next generation. Bharata Mahäräja did this properly. First he enjoyed his paternal property for one thousand times ten thousand years. At the time of his retirement, he divided this property among his sons and left for Pulaha-äçrama.

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TEXT 9 Ya}a h vav >aGavaNa( hirrÛaiPa Ta}aTYaaNaa& iNaJaJaNaaNaa& vaTSaLYaeNa SaiàDaa‚ PYaTa wC^aæPaeaYaTaaeNaai>ai>ad*RzÀ§E-ê§-Nadq NaaMa SairTPa[vra SavRTa" Paiv}aq‚ k-raeiTa )) 10 )) yaträçrama-padäny ubhayato näbhibhir dåñac-cakraiç cakra-nadé näma sarit-pravarä sarvataù pavitré-karoti. SYNONYMS yatra—where; äçrama-padäni—all hermitages; ubhayataù—both on top and below; näbhibhiù—like the symbolic mark of a navel; dåñat—visible; cakraiù—with the circles; cakra-nadé—the Cakra-nadé River (generally known as the Gaëòaké); näma—of the name; sarit-pravarä—the most important river of all; sarvataù—everywhere; pavitré-karoti—sanctifies. TRANSLATION In Pulaha-äçrama is the Gaëòaké River, which is the best of all rivers. The çälagräma-çilä, the marble pebbles, purify all those places. On each and every marble pebble, up and down, circles like navels are visible. 299 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT Çälagräma-çilä refers to pebbles that appear like stones with circle; marked up and down. These are available in the river known as Gaëòaké-nadé. Wherever the waters of this river flow, the place becomes immediately sanctified. TEXT 11 TaiSMaNa( vav ik-l/ Sa Wk-l/" Paul/haé[MaaePavNae ivivDaku-SauMaik-Sal/Ya‚ Taul/iSak-aMbui>a" k-NdMaUl/f-l/aePaharEê SaMaqhMaaNaae >aGavTa AaraDaNa& iviv¢- oParTaivzYaai>al/az oPa>a*TaaePaXaMa" Para& iNav*RiTaMavaPa )) 11 )) tasmin väva kila sa ekalaù pulahäçramopavane vividha-kusuma-kisalaya-tulasikämbubhiù kanda-müla-phalopahäraiç ca saméhamäno bhagavata ärädhanaà vivikta uparata-viñayäbhiläña upabhåtopaçamaù paräà nirvåtim aväpa. SYNONYMS tasmin—in that äçrama; väva kila—indeed; saù—Bharata Mahäräja; ekalaù—alone, only; pulaha-äçrama-upavane—in the gardens situated i n Pulaha-äçrama; vividha-kusuma-kisalaya-tulasikä-ambubhiù—with varieties of flowers, twigs and tulasé leaves, as well as with water; kanda-müla-phala-upahäraiù—by offerings of roots, bulbs and fruits; ca—and; saméhamänaù—performing; bhagavataù—of the Supreme Personality of Godhead; ärädhanam—worshiping; viviktaù—purified; uparata—being freed from; viñaya-abhiläñaù—desire for material sense enjoyment; upabhåta—increased; upaçamaù—tranquillity; paräm—transcendental; nirvåtim—satisfaction; aväpa—he obtained. 300 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION In the gardens of Pulaha-äçrama, Mahäräja Bharata lived alone and collected a variety of flowers, twigs and tulasé leaves. He also collected the water of the Gaëòaké River, as well as various roots, fruits and bulbs. With these he offered food to the Supreme Personality of Godhead, Väsudeva, and, worshiping Him, he remained satisfied. In this way his heart was completely uncontaminated, and he did not have the least desire for material enjoyment. All material desires vanished. In this steady position, he felt full satisfaction and was situated in devotional service. PURPORT Everyone is searching after peace of mind. This is obtainable only when one is completely freed from the desire for material sense gratification and is engaged in the devotional service of the Lord. As stated in Bhagavad-gétä: patraà puñpaà phalaà toyaà yo me bhaktyä prayacchati [Bg. 9.26]. Worship of the Lord is not at all expensive. One can offer the Lord a leaf, a flower, a little fruit and some water. The Supreme Lord accepts these offerings when they are offered with love and devotion. In this way, one can become freed from material desires. As long as one maintains material desires, he cannot be happy. As soon as one engages in the devotional service of the Lord, his mind is purified of all material desires. Then one becomes fully satisfied. sa vai puàsäà paro dharmo yato bhaktir adhokñaje ahaituky apratihatä yayätmä suprasédati väsudeve bhagavati bhakti-yogaù prayojitaù janayaty äçu vairägyaà 301 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

jïänaà ca yad ahaitukam "The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self. By rendering devotional service unto the Personality of Godhead, Çré Kåñëa, one immediately acquires causeless knowledge and detachment from the world." (SB 1.2.6-7) These are the instructions given in Çrémad-Bhägavatam, the supreme Vedic literature. One may not be able to go to Pulaha-äçrama, but wherever one is one can happily render devotional service to the Lord by adopting the processes mentioned above. TEXT 12 TaYaeTQaMaivrTaPauåzPaircYaRYaa >aGaviTa Pa[vDaRMaaNaaNauraGa>ard]uTaôdYaXaEiQaLYa" Pa[hzRveGaeNaaTMaNYauiÙÛMaaNaraeMaPaul/k-ku-l/k- AaETk-aYaavGail/Taae YaaeiNaiNaGaRTaae Ga>aR" óaeTaiSa iNaPaPaaTa )) 5 )) tasyä utpatantyä antarvatnyä uru-bhayävagalito yoni-nirgato garbhaù srotasi nipapäta. SYNONYMS tasyäù—of it; utpatantyäù—forcefully jumping up; antarvatnyäù—having a full womb; uru-bhaya—due to great fear; avagalitaù—having slipped out; yoni-nirgataù—coming out of the womb; garbhaù—the offspring; srotasi—in the flowing water; nipapäta—fell down. TRANSLATION The doe was pregnant, and when it jumped out of fear, the baby deer fell from its womb into the flowing waters of the river. PURPORT 311 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

There is every chance of a woman's having a miscarriage if she experiences some ecstatic emotion or is frightened. Pregnant women should therefore be spared all these external influences. TEXT 6 TaTPa[SavaeTSaPaRaYa%edaTaura SvGaaGavaNa( Sak-l/JaGaT+aeMaaedYañYYaaTMaaÛaiPa MaMa Na Ma*Gav‚ DaUNYaaSa AaGaC^iTa )) 19 )) nimlocati ha bhagavän sakala-jagat-kñemodayas trayy-ätmädyäpi mama na måga-vadhü-nyäsa ägacchati. SYNONYMS nimlocati—sets; ha—alas; bhagavän—the Supreme Personality of Godhead, represented as the sun; sakala-jagat—of all the universe; kñema-udayaù—who increases the auspiciousness; trayé-ätmä—who consists of the three Vedas; adya api—until now; mama—my; na—not; måga-vadhü-nyäsaù—this baby deer entrusted to me by its mother; ägacchati—has come back. TRANSLATION Alas, when the sun rises, all auspicious things begin. Unfortunately, they have not begun for me. The sun-god is the Vedas personified, but I am bereft of all Vedic principles. That sun-god is now setting, yet the poor animal who trusted in me since its mother died has not returned. PURPORT In the Brahma-saàhitä (5.52), the sun is described as the eye of the 329 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Supreme Personality of Godhead. yac-cakñur eña savitä sakala-grahäëäà räjä samasta-sura-mürtir açeña-tejäù yasyäjïayä bhramati sambhåta-käla-cakro govindam ädi-puruñaà tam ahaà bhajämi As the sun arises, one should chant the Vedic mantra beginning with the Gäyatré. The sun is the symbolic representation of the eyes of the Supreme Lord. Mahäräja Bharata lamented that although the sun was going to set, due to the poor animal's absence, he could not find anything auspicious. Bharata Mahäräja considered himself most unfortunate, for due to the animal's absence, there was nothing auspicious for him in the presence of the sun. TEXT 20 AiPaiSvdk*-TaSauk*-TaMaaGaTYa Maa& Sau%iYaZYaiTa hiraaSaeNa SvarBDak-MaRaa]&iXaTa" Sa YaaeGaTaaPaSaae >aGavdaraDaNal/+aaRk-Paaeza]íae_hMaaTMavTaaMaNauPaQaaÛiÜMau¢-SaMaSTaSa(r)SYa iviv¢-Paua]aTar WNaMaTaTPa[>aavivdñYYaa& ivÛaYaaMaev PaYaRviSaTaMaTaYaae Na ParivÛaYaa& Ja@MaiTairiTa >a]aTaurNauXaaSaNaiNabRNDaaNNYav*TSaNTa )) 8 )) pitary uparate bhrätara enam atat-prabhäva-vidas trayyäà vidyäyäm eva paryavasita-matayo na para-vidyäyäà jaòa-matir iti bhrätur anuçäsana-nirbandhän nyavåtsanta. SYNONYMS pitari uparate—after the death of the father; bhrätaraù—the stepbrothers; enam—unto this Bharata (Jaòa Bharata); a-tat-prabhäva-vidaù—without understanding his exalted position; trayyäm—of the three Vedas; vidyäyäm—in the matter of material ritualistic knowledge; eva—indeed; paryavasita—settled; matayaù—whose minds; na—not; para-vidyäyäm—in the 361 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

transcendental knowledge of spiritual life (devotional service); jaòa-matiù—most dull intelligence; iti—thus; bhrätuù—their brother (Jaòa Bharata); anuçäsana-nirbandhät—from the endeavor to teach; nyavåtsanta—stopped. TRANSLATION After the father died, the nine stepbrothers of Jaòa Bharata, who considered Jaòa Bharata dull and brainless, abandoned the father's attempt to give Jaòa Bharata a complete education. The stepbrothers of Jaòa Bharata were learned in the three Vedas—the Åg Veda, Säma Veda and Yajur Veda—which very much encourage fruitive activity. The nine brothers were not at all spiritually enlightened in devotional service to the Lord. Consequently they could not understand the highly exalted position of Jaòa Bharata. TEXTS 9-10 Sa c Pa[ak*-TaEiÜRPadPaXaui>aåNMataJa@biDarMaUke-TYai>a>aaZYaMaaYa" Sa&r+aMaaaUzaåPaSk*-Ta& >au¢-vNTa& DaUPadqPaMaaLYal/aJaik-Sal/Yaax(ku-rf-l/aePaharaePaeTaYaa vEXaSaSa&SQaYaa MahTaa GaqTaSTauiTaMa*d(r)PaaGavTk-l/avqrku-l&/ k-dQask*-TYaaeTPaQaeNa SvEr& ivhrTaa& ih&SaaivharaaUTaSauôd" SaUNaaYaaMaPYaNaNauMaTaMaal/M>aNa& TaduPal/>Ya b]øTaeJaSaaiTaduivRzhead]k-al/I )) 17 )) iti teñäà våñalänäà rajas-tamaù-prakåténäà dhana-mada-raja-utsikta-manasäà bhagavat-kalä-véra-kulaà kadarthé-kåtyotpathena svairaà viharatäà hiàsä-vihäräëäà karmäti-däruëaà yad brahma-bhütasya säkñäd brahmarñi-sutasya nirvairasya sarva-bhüta-suhådaù sünäyäm apy ananumatam älambhanaà tad upalabhya brahma-tejasäti-durviñaheëa dandahyamänena vapuñä sahasoccacäöa saiva devé bhadra-kälé.

373 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS iti—thus; teñäm—of them; våñalänäm—the çüdras, by whom all religious principles are destroyed; rajaù—in passion; tamaù—in ignorance; prakåténäm—having natures; dhana-mada—in the form of infatuation by material wealth; rajaù—by passion; utsikta—puffed up; manasäm—whose minds; bhagavat-kalä—an expansion of the plenary expansion of the Supreme Personality of Godhead; véra-kulam—the group of elevated personalities (the brähmaëas); kat-arthé-kåtya—disrespecting; utpathena—by a wrong path; svairam—independently; viharatäm—who are proceeding; hiàsä-vihäräëäm—whose business is to commit violence against others; karma—the activity; ati-däruëam—very fearful; yat—that which; brahma-bhütasya—of a self-realized person born in a brähmaëa family; säkñät—directly; brahma-åñi-sutasya—of the son born of a brähmaëa exalted in spiritual consciousness; nirvairasya—who had no enemies; sarva-bhüta-suhådaù—a well-wisher to all others; sünäyäm—at the last moment; api—even though; ananumatam—not being sanctioned by law; älambhanam—against the desire of the Lord; tat—that; upalabhya—perceiving; brahma-tejasä—with the effulgence of spiritual bliss; ati-durviñaheëa—being too bright and unbearable; dandahyamänena—burning; vapuñä—with a physical body; sahasä—suddenly; uccacäöa—fractured (the deity); sä—she; eva—indeed; devé—the goddess; bhadra-kälé—Bhadra Kälé. TRANSLATION All the rogues and thieves who had made arrangements for the worship of goddess Kälé were low minded and bound to the modes of passion and ignorance. They were overpowered by the desire to become very rich; therefore they had the audacity to disobey the injunctions of the Vedas, so much so that they were prepared to kill Jaòa Bharata, a self-realized soul born in a brähmaëa family. 374 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Due to their envy, these dacoits brought him before the goddess Kälé for sacrifice. Such people are always addicted to envious activities, and therefore they dared to try to kill Jaòa Bharata. Jaòa Bharata was the best friend of all living entities. He was no one's enemy, and he was always absorbed in meditation on the Supreme Personality of Godhead. He was born of a good brähmaëa father, and killing him was forbidden, even though he might have been an enemy or aggressive person. In any case, there was no reason to kill Jaòa Bharata, and the goddess Kälé could not bear this. She could immediately understand that these sinful dacoits were about to kill a great devotee of the Lord. Suddenly the deity's body burst asunder, and the goddess Kälé personally emerged from it in a body burning with an intense and intolerable effulgence. PURPORT According to the Vedic injunctions, only an aggressor can be killed. If a person comes with an intent to kill, one can immediately take action and kill in self-defense. It is also stated that one can be killed if he comes to set fire to the home or to pollute or kidnap one's wife. Lord Rämacandra killed the entire family of Rävaëa because Rävaëa kidnapped His wife, Sétädevé. However, killing is not sanctioned in the çästras for other purposes. The killing of animals in sacrifice to the demigods, who are expansions of the Supreme Personality of Godhead, is sanctioned for those who eat meat. This is a kind of restriction for meat-eating. In other words, the slaughter of animals is also restricted by certain rules and regulations in the Vedas. Considering these points, there was no reason to kill Jaòa Bharata, who was born in a respectable, highly exalted brähmaëa family. He was a God-realized soul and a well-wisher to all living entities. The Vedas did not at all sanction the killing of Jaòa Bharata by rogues and thieves. Consequently the goddess Bhadra Kälé emerged from the deity to give protection to the Lord's devotee. Çréla Viçvanätha Cakravarté Öhäkura explains that due to the Brahman effulgence of such a devotee as Jaòa Bharata, the deity was fractured. Only thieves and rogues in the modes of passion and ignorance and maddened by material opulence offer 375 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

a man in sacrifice before the goddess Kälé. This is not sanctioned by the Vedic instructions. Presently there are many hundreds and thousands of slaughterhouses throughout the world that are maintained by a puffed-up population mad for material opulence. Such activities are never supported by the Bhägavata school. TEXT 18 >a*XaMaMazRraezaveXar>aSaivl/iSaTa>a]uku-i$=iv$Paku-i$=l/d&í\aåaeaUTaSauôdaTMaa YaaeGaeìrcYaaRYaa& NaaiTaVYauTPaàMaiTa& SMaYaMaaNa wv ivGaTaSMaYa wdMaah )) 8 )) evaà bahv abaddham api bhäñamäëaà nara-deväbhimänaà rajasä tamasänuviddhena madena tiraskåtäçeña-bhagavat-priya-niketaà paëòita-mäninaà sa bhagavän brähmaëo brahma-bhüta-sarva-bhüta-suhåd-ätmä yogeçvara-caryäyäà näti-vyutpanna-matià smayamäna iva vigata-smaya idam äha. SYNONYMS evam—in this way; bahu—much; abaddham—nonsensical; api—although; bhäñamäëam—talking; nara-deva-abhimänam—King Rahügaëa, who thought himself the ruler; rajasä—by the material mode of passion; tamasä—as well as by the mode of ignorance; anuviddhena—being increased; madena—by 392 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

madness; tiraskåta—who rebuked; açeña—innumerable; bhagavat-priya-niketam—devotees of the Lord; paëòita-mäninam—considering himself a very learned scholar; saù—that; bhagavän—spiritually most powerful (Jaòa Bharata); brähmaëaù—a fully qualified brähmaëa; brahma-bhüta—fully self-realized; sarva-bhüta-suhåt-ätmä—who was thus the friend of all living entities; yoga-éçvara—of the most advanced mystic yogés; caryäyäm—in the behavior; na ati-vyutpanna-matim—unto King Rahügaëa, who was not actually experienced; smayamänaù—slightly smiling; iva—like; vigata-smayaù—who was relieved from all material pride; idam—this; äha—spoke. TRANSLATION Thinking himself a king, King Rahügaëa was in the bodily conception and was influenced by material nature's modes of passion and ignorance. Due to madness, he chastised Jaòa Bharata with uncalled-for and contradictory words. Jaòa Bharata was a topmost devotee and the dear abode of the Supreme Personality of Godhead. Although considering himself very learned, the King did not know about the position of an advanced devotee situated in devotional service, nor did he know his characteristics. Jaòa Bharata was the residence of the Supreme Personality of Godhead; he always carried the form of the Lord within his heart. He was the dear friend of all living beings, and he did not entertain any bodily conception. He therefore smiled and spoke the following words. PURPORT The distinction between a person in the bodily conception and a person beyond the bodily conception is presented in this verse. In the bodily conception, King Rahügaëa considered himself a king and chastised Jaòa Bharata in so many unwanted ways. Being self-realized, Jaòa Bharata, who was fully situated on the transcendental platform, did not at all become angry; instead, he smiled and began to deliver his teachings to King Rahügaëa. A 393 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

highly advanced Vaiñëava devotee is a friend to all living entities, and consequently he is a friend to his enemies also. In fact, he does not consider anyone to be his enemy. Suhådaù sarva-dehinäm [SB 3.25.21]. Sometimes a Vaiñëava becomes superficially angry at a nondevotee, but this is good for the nondevotee. We have several examples of this in Vedic literature. Once Närada became angry with the two sons of Kuvera, Nalaküvara and Maëigréva, and he chastised them by turning them into trees. The result was that later they were liberated by Lord Çré Kåñëa. The devotee is situated on the absolute platform, and when he is angry or pleased, there is no difference, for in either case he bestows his benediction. TEXT 9 b]aøaTauR" Sa Mae SYaaÛid vqr >aar" ) GaNTauYaRid SYaadiDaGaMYaMaßa PaqveiTa raXaaE Na ivda& Pa[vad" )) 9 )) brähmaëa uväca tvayoditaà vyaktam avipralabdhaà bhartuù sa me syäd yadi véra bhäraù gantur yadi syäd adhigamyam adhvä péveti räçau na vidäà pravädaù SYNONYMS brähmaëaù uväca—the learned brähmaëa (Jaòa Bharata) spoke; tvayä—by you; uditam—explained; vyaktam—very clearly; avipralabdham—without contradictions; bhartuù—of the bearer, the body; saù—that; me—mine; syät—it would have been; yadi—if; véra—O great hero (Mahäräja Rahügaëa); 394 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bhäraù—a load; gantuù—of the mover, also the body; yadi—if; syät—it had been; adhigamyam—the object to be obtained; adhvä—the path; pévä—very stout and strong; iti—thus; räçau—in the body; na—not; vidäm—of the self-realized persons; pravädaù—subject matter for discussion. TRANSLATION The great brähmaëa Jaòa Bharata said: My dear King and hero, whatever you have spoken sarcastically is certainly true. Actually these are not simply words of chastisement, for the body is the carrier. The load carried by the body does not belong to me, for I am the spirit soul. There is no contradiction in your statements because I am different from the body. I am not the carrier of the palanquin; the body is the carrier. Certainly, as you have hinted, I have not labored carrying the palanquin, for I am detached from the body. You have said that I am not stout and strong, and these words are befitting a person who does not know the distinction between the body and the soul. The body may be fat or thin, but no learned man would say such things of the spirit soul. As far as the spirit soul is concerned, I am neither fat nor skinny; therefore you are correct when you say that I am not very stout. Also, if the object of this journey and the path leading there were mine, there would be many troubles for me, but because they relate not to me but to my body, there is no trouble at all. PURPORT In Bhagavad-gétä it is stated that one who is advanced in spiritual knowledge is not disturbed by the pains and pleasures of the material body. The material body is completely separate from the spirit soul, and the pains and pleasures of the body are superfluous. The practice of austerity and penance is meant for understanding the distinction between the body and the soul and how the soul can be unaffected by the pleasures and pains of the body. Jaòa Bharata was actually situated on the platform of self-realization. He was completely aloof from the bodily conception; therefore he immediately took 395 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

this position and convinced the King that whatever contradictory things the King had said about his body did not actually apply to him as a spirit soul. TEXT 10 SQaaELYa& k-aXYa| VYaaDaYa AaDaYaê +auta*@( >aYa& k-il/irC^a Jara c ) iNad]a riTaMaRNYaurh&Mad" Xaucae deheNa JaaTaSYa ih Mae Na SaiNTa )) 10 )) sthaulyaà kärçyaà vyädhaya ädhayaç ca kñut tåò bhayaà kalir icchä jarä ca nidrä ratir manyur ahaà madaù çuco dehena jätasya hi me na santi SYNONYMS sthaulyam—being very stout and strong; kärçyam—being skinny and weak; vyädhayaù—the pains of the body, such as disease; ädhayaù—the pains of the mind; ca—and; kñut tåö bhayam—hunger, thirst and fear; kaliù—quarrels between two persons; icchä—desires; jarä—old age; ca—and; nidrä—sleep; ratiù—attachment for sense gratification; manyuù—anger; aham—false identification (in the bodily concept of life); madaù—illusion; çucaù—lamentation; dehena—with this body; jätasya—of one who has taken birth; hi—certainly; me—of me; na—not; santi—exist. TRANSLATION Fatness, thinness, bodily and mental distress, thirst, hunger, fear, disagreement, desires for material happiness, old age, sleep, attachment for material possessions, anger, lamentation, illusion and identification of the body 396 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

with the self are all transformations of the material covering of the spirit soul. A person absorbed in the material bodily conception is affected by these things, but I am free from all bodily conceptions. Consequently I am neither fat nor skinny nor anything else you have mentioned. PURPORT Çréla Narottama däsa Öhäkura has sung: deha-småti nähi yära, saàsära-bandhana kähäì tära. One who is spiritually advanced has no connection with the body or with the bodily actions and reactions. When one comes to understand that he is not the body and therefore is neither fat nor skinny, one attains the topmost form of spiritual realization. When one is not spiritually realized, the bodily conception entangles one in the material world. At the present moment all human society is laboring under the bodily conception; therefore in the çästras people in this age are referred to as dvipada-paçu, two-legged animals. No one can be happy in a civilization conducted by such animals. Our Kåñëa consciousness movement is trying to raise fallen human society to the status of spiritual understanding. It is not possible for everyone to become immediately self-realized like Jaòa Bharata. However, as stated in Çrémad-Bhägavatam (1.2.18): nañöa-präyeñv abhadreñu nityaà bhägavata-sevayä. By spreading the Bhägavata principles, we can raise human society to the platform of perfection. When one is not affected by the bodily conceptions, one can advance to the Lord's devotional service. nañöa-präyeñv abhadreñu nityaà bhägavata-sevayä bhagavaty uttamaçloke bhaktir bhavati naiñöhiké [SB 1.2.18] The more we advance our freedom from the bodily conception, the more we are fixed in devotional service, and the more we are happy and peaceful. In 397 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

this regard, Çréla Madhväcärya says that those who are too materially affected continue the bodily conception. Such persons are concerned with different bodily symptoms, whereas one freed from bodily conceptions lives without the body even in the material condition. TEXT 11 JaqvNMa*TaTv& iNaYaMaeNa raJaNa( AaÛNTavÛiÜk*-TaSYa d*íMa( ) SvSvaMYa>aavae Da]uv wR@y Ya}a TaùuRCYaTae_SaaE iviDak*-TYaYaaeGa" )) 11 )) jévan-måtatvaà niyamena räjan ädyantavad yad vikåtasya dåñöam sva-svämya-bhävo dhruva éòya yatra tarhy ucyate 'sau vidhikåtya-yogaù SYNONYMS jévat-måtatvam—the quality of being dead while living; niyamena—by the laws of nature; räjan—O King; ädi-anta-vat—everything material has a beginning and an end; yat—because; vikåtasya—of things that are transformed, such as the body; dåñöam—is seen; sva-svämya-bhävaù—the condition of servanthood and mastership; dhruvaù—unchangeable; éòya—O you who are worshiped; yatra—wherein; tarhi—then; ucyate—it is said; asau—that; vidhi-kåtya-yogaù—fitness of order and duty. TRANSLATION My dear King, you have unnecessarily accused me of being dead though alive. In this regard, I can only say that this is the case everywhere because 398 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

everything material has its beginning and end. As far as your thinking that you are the king and master and are thus trying to order me, this is also incorrect because these positions are temporary. Today you are a king and I am your servant, but tomorrow the position may be changed, and you may be my servant and I your master. These are temporary circumstances created by providence. PURPORT The bodily conception is the basic principle of suffering in material existence. In Kali-yuga especially, people are so uneducated that they cannot even understand that the body is changing at every moment and that the ultimate change is called death. In this life one may be a king, and in the next life one may be a dog, according to karma. The spirit soul is in a deep slumber caused by the force of material nature. He is put in one type of condition and again changed into another type. Without self-realization and knowledge, conditional life continues, and one falsely claims himself a king, a servant, a cat or a dog. These are simply different transformations brought about by the supreme arrangement. One should not be misled by such temporary bodily conceptions. Actually no one is master within the material world, for everyone is under the control of material nature, which is under the control of the Supreme Personality of Godhead. Therefore the Supreme Personality of Godhead, Kåñëa, is the ultimate master. As explained in Caitanya-caritämåta, ekale éçvara kåñëa, ära saba bhåtya: [Cc. Ädi 5.142] the only master is Kåñëa, and everyone else is His servant. Forgetfulness of our relationship with the Supreme Lord brings about our suffering in the material world. TEXT 12 ivXaezbuÖeivRvr& MaNaak( c PaXYaaMa Yaà VYavharTaae_NYaTa( ) k- wRìrSTa}a ik-MaqiXaTaVYa& 399 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TaQaaiPa raJaNa( k-rvaMa ik&- Tae )) 12 )) viçeña-buddher vivaraà manäk ca paçyäma yan na vyavahärato 'nyat ka éçvaras tatra kim éçitavyaà tathäpi räjan karaväma kià te SYNONYMS viçeña-buddheù—of the conception of the distinction between master and servant; vivaram—the scope; manäk—a little; ca—also; paçyämaù—I see; yat—which; na—not; vyavahärataù—than the temporary usage or convention; anyat—other; kaù—who; éçvaraù—the master; tatra—in this; kim—who; éçitavyam—is to be controlled; tathäpi—nevertheless; räjan—O King (if you still think that you are master and I am servant); karaväma—I may do; kim—what; te—for you. TRANSLATION My dear King, if you still think that you are the King and that I am your servant, you should order me, and I should follow your order. I can then say that this differentiation is temporary, and it expands only from usage or convention. I do not see any other cause. In that case, who is the master, and who is the servant? Everyone is being forced by the laws of material nature; therefore no one is master, and no one is servant. Nonetheless, if you think that you are the master and that I am the servant, I shall accept this. Please order me. What can I do for you? PURPORT It is said in Çrémad-Bhägavatam, ahaà mameti: [SB 5.5.8] One thinks, "I am this body, and in this bodily relationship he is my master, he is my servant, she 400 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

is my wife, and he is my son." All these conceptions are temporary due to the inevitable change of body and the arrangement of material nature. We are gathered together like straws floating in the waves of an ocean, straws that are inevitably separated by the laws of the waves. In this material world, everyone is floating on the waves of the ocean of nescience. As described by Bhaktivinoda Öhäkura: (miche) mäyära vaçe, yäccha bhese', khäccha häbuòubu, bhäi (jéva) kåñëa-däsa, ei viçväsa, karle ta' ära duùkha näi Çréla Bhaktivinoda Öhäkura states that all men and women are floating like straws on the waves of material nature. If they come to the understanding that they are the eternal servants of Kåñëa, they will put an end to this floating condition. As stated in Bhagavad-gétä (3.37): käma eña krodha eña rajo-guëa-samudbhavaù. Due to the mode of passion, we desire many things, and according to our desire or anxiety and according to the order of the Supreme Lord, material nature gives us a certain type of body. For some time we play as master or servant, as actors play on the stage under someone else's direction. While we are in the human form, we should put an end to this nonsensical stage performance. We should come to our original constitutional position, known as Kåñëa consciousness. At the present moment, the real master is material nature. Daivé hy eñä guëa-mayé mama mäyä duratyayä (Bg. 7.14). Under the spell of material nature, we are becoming servants and masters, but if we agree to be controlled by the Supreme Personality of Godhead and His eternal servants, this temporary condition ceases to exist. TEXT 13 oNMataMataJa@vTSvSa&SQaa& GaTaSYa Mae vqr icik-iTSaTaeNa ) 401 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

AQaR" ik-YaaNa( >avTaa iXai+aTaeNa STaBDaPa[MataSYa c iPaíPaez" )) 13 )) unmatta-matta-jaòavat sva-saàsthäà gatasya me véra cikitsitena arthaù kiyän bhavatä çikñitena stabdha-pramattasya ca piñöapeñaù SYNONYMS unmatta—madness; matta—a drunkard; jaòa-vat—like a dunce; sva-saàsthäm—situation in my original constitutional position; gatasya—of one who has obtained; me—of me; véra—O King; cikitsitena—by your chastisement; arthaù—the meaning or purpose; kiyän—what; bhavatä—by you; çikñitena—by being instructed; stabdha—dull; pramattasya—of a crazy man; ca—also; piñöa-peñaù—like grinding flour. TRANSLATION My dear King, you have said, "You rascal, you dull, crazy fellow! I am going to chastise you, and then you will come to your senses." In this regard, let me say that although I live like a dull, deaf and dumb man, I am actually a self-realized person. What will you gain by punishing me? If your calculation is true and I am a madman, then your punishment will be like beating a dead horse. There will be no effect. When a madman is punished, he is not cured of his madness. PURPORT Everyone in this material world is working like a madman under certain impressions falsely acquired in the material condition. For example, a thief who knows that stealing is not good and who knows that it is followed with 402 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

punishment by a king or by God, who has seen that thieves are arrested and punished by the police, nonetheless steals again and again. He is obsessed with the idea that by stealing he will be happy. This is a sign of madness. Despite repeated punishment, the thief cannot give up his stealing habit; therefore the punishment is useless. TEXT 14 é[qXauk- ovac WTaavdNauvadPair>aazYaa Pa[TYaudqYaR MauiNavr oPaXaMaXaql oParTaaNaa‚ TMYaiNaiMata oPa>aaeGaeNa k-MaaRrBDa& VYaPaNaYaNa( raJaYaaNaMaiPa TaQaaevah )) 14 )) çré-çuka uväca etävad anuväda-paribhäñayä pratyudérya muni-vara upaçama-çéla uparatänätmya-nimitta upabhogena karmärabdhaà vyapanayan räja-yänam api tathoväha. SYNONYMS çré-çukaù uväca—Çukadeva Gosvämé continued to speak; etävat—so much; anuväda-paribhäñayä—by explanatory repetition of words spoken previously by the King; pratyudérya—giving replies one after another; muni-varaù—great sage Jaòa Bharata; upaçama-çélaù—who was calm and peaceful in character; uparata—ceased; anätmya—things not related to the soul; nimittaù—whose cause (ignorance) for identification with things not related to the soul; upabhogena—by accepting the consequences of his karma; karma-ärabdham—the resultant action now attained; vyapanayan—finishing; räja-yänam—the palanquin of the King; api—again; tathä—as before; uväha—continued to carry.

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TRANSLATION Çukadeva Gosvämé said: O Mahäräja Parékñit, when King Rahügaëa chastised the exalted devotee Jaòa Bharata with harsh words, that peaceful, saintly person tolerated it all and replied properly. Nescience is due to the bodily conception, and Jaòa Bharata was not affected by this false conception. Out of his natural humility, he never considered himself a great devotee, and he agreed to suffer the results of his past karma. Like an ordinary man, he thought that by carrying the palanquin, he was destroying the reactions of his past misdeeds. Thinking in this way, he began to carry the palanquin as before. PURPORT An exalted devotee of the Lord never thinks that he is a paramahaàsa or a liberated person. He always remains a humble servant of the Lord. In all reverse conditions, he agrees to suffer the results of his past life. He never accuses the Lord of putting him into a distressed condition. These are the signs of an exalted devotee. Tat te 'nukampäà susamékñyamäëaù. When suffering reversed conditions, the devotee always considers that the reverse conditions are the Lord's concessions. He is never angry with his master; he is always satisfied with the position his master offers. In any case, he continues performing his duty in devotional service. Such a person is guaranteed promotion back home, back to Godhead. As stated in Çrémad-Bhägavatam (10.14.8): tat te 'nukampäà susamékñamäëo bhuïjäna evätma-kåtaà vipäkam håd-väg-vapurbhir vidadhan namas te jéveta yo mukti-pade sa däya-bhäk "My dear Lord, one who constantly waits for Your causeless mercy to be bestowed upon him and who goes on suffering the reactions of his past 404 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

misdeeds, offering You respectful obeisances from the core of his heart, is surely eligible for liberation, for it has become his rightful claim." TEXT 15 Sa caiPa PaaaTaaPa‚ STataaPaTaSTaaRriNDa" ) deheiNd]YaaSvaXaYaSaiàk-zaRTa( TaTSa&Sa*iTa" PauåzSYaaNauraeDaaTa( )) 22 )) sthäly-agni-täpät payaso 'bhitäpas tat-täpatas taëòula-garbha-randhiù dehendriyäsväçaya-sannikarñät tat-saàsåtiù puruñasyänurodhät SYNONYMS sthäli—on the cooking pot; agni-täpät—because of the heat of fire; payasaù—the milk put into the pot; abhitäpaù—becomes hot; tat-täpataù—because of the milk's becoming hot; taëòula-garbha-randhiù—the center of the rice within the milk becomes cooked; deha-indriya-asväçaya—the bodily senses; sannikarñät—from having connections with; tat-saàsåtiù—the experience of fatigue and other miseries; puruñasya—of the soul; anurodhät—from compliance due to being grossly attached to the body, senses and mind. TRANSLATION King Rahügaëa continued: My dear sir, you have said that designations like bodily fatness and thinness are not characteristics of the soul. That is incorrect because designations like pain and pleasure are certainly felt by the soul. You may put a pot of milk and rice within fire, and the milk and rice are automatically heated one after the other. Similarly, due to bodily pains and pleasures, the senses, mind and soul are affected. The soul cannot be completely detached from this conditioning.

418 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT This argument put forward by Mahäräja Rahügaëa is correct from the practical point of view, but it arises from an attachment to the bodily conception. It can be said that a person sitting in his car is certainly different from his car, but if there is damage to the car, the owner of the car, being overly attached to the car, feels pain. Actually, the damage done to the car has nothing to do with the car's proprietor, but because the proprietor has identified himself with the interest of the car, he feels pleasure and pain connected with it. This conditional state can be avoided if attachment is withdrawn from the car. Then the proprietor would not feel pleasure or pain if the car is damaged or whatever. Similarly, the soul has nothing to do with the body and the senses, but due to ignorance, he identifies himself with the body, and he feels pleasure and pain due to bodily pleasure and pain. TEXT 23 XaaSTaai>aGaaeáa Na*PaiTa" Pa[JaaNaa& Ya" ik-ªrae vE Na iPaNaií iPaíMa( ) SvDaMaRMaaraDaNaMaCYauTaSYa YadqhMaaNaae ivJahaTYagaaEgaMa( )) 23 )) çästäbhigoptä nåpatiù prajänäà yaù kiìkaro vai na pinañöi piñöam sva-dharmam ärädhanam acyutasya yad éhamäno vijahäty aghaugham SYNONYMS çästä—the governor; abhigoptä—a well-wisher of the citizens as a father is the 419 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

well-wisher of his children; nå-patiù—the king; prajänäm—of the citizens; yaù—one who; kiìkaraù—order carrier; vai—indeed; na—not; pinañöi piñöam—grinds what is already ground; sva-dharmam—one's own occupational duty; ärädhanam—worshiping; acyutasya—of the Supreme Personality of Godhead; yat—which; éhamänaù—performing; vijahäti—they are released from; agha-ogham—all kinds of sinful activity and faulty action. TRANSLATION My dear sir, you have said that the relationship between the king and the subject or between the master and the servant are not eternal, but although such relationships are temporary, when a person takes the position of a king, his duty is to rule the citizens and punish those who are disobedient to the laws. By punishing them, he teaches the citizens to obey the laws of the state. Again, you have said that punishing a person who is deaf and dumb is like chewing the chewed or grinding the pulp; that is to say, there is no benefit in it. However, if one is engaged in his own occupational duty as ordered by the Supreme Lord, his sinful activities are certainly diminished. Therefore if one is engaged in his occupational duty by force, he benefits because he can vanquish all his sinful activities in that way. PURPORT This argument offered by Mahäräja Rahügaëa is certainly very effective. In his Bhakti-rasämåta-sindhu (1.2.4), Çréla Rüpa Gosvämé says, tasmät kenäpy upäyena manaù kåñëe niveçayet: [SB 7.1.32] somehow or other, one should engage in Kåñëa consciousness. Actually every living being is an eternal servant of Kåñëa, but due to forgetfulness, a living entity engages himself as an eternal servant of mäyä. As long as one is engaged in mäyä's service, he cannot be happy. Our Kåñëa consciousness movement aims at engaging people in Lord Kåñëa's service. That will help them become freed from all material contamination and sinful activity. This is confirmed in Bhagavad-gétä (4.10): 420 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

véta-räga-bhaya-krodhäù. By becoming detached from material activities, we will be freed from fear and anger. By austerity, one becomes purified and eligible to return home, back to Godhead. The duty of the king is to rule his citizens in such a way that they can become Kåñëa conscious. This would be very beneficial for everyone. Unfortunately the king or president engages people in sense gratification instead of the Lord's service, and such activities are certainly not beneficial for anyone. King Rahügaëa tried to engage Jaòa Bharata in carrying the palanquin, which is a form of sense gratification for the King. However, if one is engaged as a palanquin carrier in the Lord's service, that is certainly beneficial. In this godless civilization, if a president engages people somehow or other in devotional service or the awakening of Kåñëa consciousness, he renders the very best service to the citizens. TEXT 24 TaNMae >avaàrdevai>aMaaNa‚ MadeNa TauC^qk*-TaSataMaSYa ) k*-zqí MaE}aqd*XaMaaTaRbNDaae YaQaa Tare SadvDYaaNaMa&h" )) 24 )) tan me bhavän nara-deväbhimänamadena tucchékåta-sattamasya kåñéñöa maitré-dåçam ärta-bandho yathä tare sad-avadhyänam aàhaù SYNONYMS tat—therefore; me—unto me; bhavän—your good self; nara-deva-abhimäna-madena—by madness due to having the body of a king and thus being proud of it; tucchékåta—who has insulted; sat-tamasya—you who are the best among human beings; kåñéñöa—kindly show; 421 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

maitré-dåçam—your causeless mercy upon me like a friend; ärta-bandho—O friend of all distressed persons; yathä—so; tare—I can get relief from; sat-avadhyänam—neglecting a great personality like you; aàhaù—the sin. TRANSLATION Whatever you have spoken appears to me to be contradictory. O best friend of the distressed, I have committed a great offense by insulting you. I was puffed up with false prestige due to possessing the body of a king. For this I have certainly become an offender. Therefore I pray that you kindly glance at me with your causeless mercy. If you do so, I can be relieved from sinful activities brought about by insulting you. PURPORT Çré Caitanya Mahäprabhu has said that by offending a Vaiñëava, one finishes all his spiritual activities. Offending a Vaiñëava is considered the mad elephant offense. A mad elephant can destroy an entire garden which has been developed with great labor. One may attain the topmost platform of devotional service, but somehow or other if he offends a Vaiñëava, the whole structure collapses. Unconsciously, King Rahügaëa offended Jaòa Bharata, but due to his good sense, he asked to be excused. This is the process by which one can be relieved from a vaiñëava-aparädha. Kåñëa is always very simple and by nature merciful. When one commits an offense at the feet of a Vaiñëava, one must immediately apologize to such a personality so that his spiritual advancement may not be hampered. TEXT 25 Na ivi§-Yaa ivìSauôTSa%SYa SaaMYaeNa vqTaai>aMaTaeSTavaiPa ) 422 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

MahiÜMaaNaaTa( Svk*-TaaiÖ Maad*x( Na&+YaTYadUradiPa XaUl/PaaiaTaezu ) Na vedvadezu ih Tatvvad" Pa[aYaea" ) ku-dehMaaNaaihivdíd*íe" b]øNa( vcSTae_Ma*TaMaaEzDa& Mae )) 2 )) jvarämayärtasya yathägadaà sat nidägha-dagdhasya yathä himämbhaù kudeha-mänähi-vidañöa-dåñöeù brahman vacas te 'måtam auñadhaà me SYNONYMS jvara—of a fever; ämaya—by the disease; ärtasya—of a distressed person; yathä—just as; agadam—the medicine; sat—right; nidägha-dagdhasya—of one scorched by the heat of the sun; yathä—just as; hima-ambhaù—very cold water; ku-deha—in this body made of matter and full of dirty things such as stool and urine; mäna—of pride; ahi—by the serpent; vidañöa—bitten; dåñöeù—of one whose vision; brahman—O best of the brähmaëas; vacaù—words; te—your; amåtam—nectar; auñadham—medicine; me—for me. TRANSLATION O best of the brähmaëas, my body is filled with dirty things, and my vision has been bitten by the serpent of pride. Due to my material conceptions, I am diseased. Your nectarean instructions are the proper medicine for one suffering from such a fever, and they are cooling waters for one scorched by the heat. PURPORT The conditioned soul has a body full of dirty things—bones, blood, urine, 459 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

stool and so forth. Nonetheless, the most intelligent men in this material world think they are these combinations of blood, bone, urine and stool. If this is so, why can't other intelligent men be made with these ingredients, which are so readily available? The entire world is going on under the bodily conception and creating a hellish condition unfit for any gentleman's living. The instructions given to King Rahügaëa by Jaòa Bharata are very valuable. They are like the medicine that can save one from a snakebite. The Vedic instructions are like nectar and cool water for one suffering from scorching heat. TEXT 3 TaSMaaÙvNTa& MaMa Sa&XaYaaQa| Pa[+YaaiMa PaêadDauNaa SaubaeDaMa( ) ADYaaTMaYaaeGaGa]iQaTa& Tavae¢-‚ Maa:Yaaih k-aETaUhl/ceTaSaae Mae )) 3 )) tasmäd bhavantaà mama saàçayärthaà prakñyämi paçcäd adhunä subodham adhyätma-yoga-grathitaà tavoktam äkhyähi kautühala-cetaso me SYNONYMS tasmät—therefore; bhavantam—to you; mama—of me; saàçaya-artham—the subject matter that is not clear to me; prakñyämi—I shall submit; paçcät—afterwards; adhunä—now; su-bodham—so that it can be clearly understood; adhyätma-yoga—of mystic instruction for self-realization; grathitam—as composed; tava—your; uktam—speech; äkhyähi—please explain again; kautühala-cetasaù—whose mind is very inquisitive to understand the 460 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

mystery of such statements; me—to me. TRANSLATION Whatever doubts I have about a particular subject matter I shall ask you about later. For the time being, these mysterious yoga instructions you have given me for self-realization appear very difficult to understand. Please repeat them in a simple way so that I can understand them. My mind is very inquisitive, and I want to understand this clearly. PURPORT The Vedic literature instructs: tasmäd guruà prapadyeta jijïäsuù çreya uttamam [SB 11.3.21]. An intelligent man must be very inquisitive to know the transcendental science deeply. Therefore one must approach a guru, a spiritual master. Although Jaòa Bharata explained everything to Mahäräja Rahügaëa, it appears that his intelligence was not perfect enough to understand clearly. He therefore requested a further explanation. As stated in Bhagavad-gétä (4.34): tad viddhi praëipätena paripraçnena sevayä. The student must approach a spiritual master and surrender unto him fully (praëipätena). He must also question him in order to understand his instructions (paripraçnena). One should not only surrender to the spiritual master but also render loving service unto him (sevayä) so that the spiritual master will be pleased with the student and explain the transcendental subject matter more clearly. A challenging spirit before the spiritual master should be avoided if one is at all interested in learning the Vedic instructions in depth. TEXT 4 Yadah YaaeGaeìr d*XYaMaaNa& i§-Yaaf-l&/ Sad(VYavharMaUl/Ma( ) 461 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Na ùÅSaa TatvivMaXaRNaaYa >avaNaMauiZMaNa( >a]MaTae MaNaae Mae )) 4 )) yad äha yogeçvara dåçyamänaà kriyä-phalaà sad-vyavahära-mülam na hy aïjasä tattva-vimarçanäya bhavän amuñmin bhramate mano me SYNONYMS yat—that which; äha—have said; yoga-éçvara—O master of mystic power; dåçyamänam—being clearly seen; kriyä-phalam—the results of moving the body here and there, such as feeling fatigue; sat—existing; vyavahära-mülam—whose basis is etiquette alone; na—not; hi—certainly; aïjasä—on the whole, or in fact; tattva-vimarçanäya—for understanding the truth by consultation; bhavän—your good self; amuñmin—in that explanation; bhramate—is bewildered; manaù—mind; me—my. TRANSLATION O master of yogic power, you said that fatigue resulting from moving the body here and there is appreciated by direct perception, but actually there is no fatigue. It simply exists as a matter of formality. By such inquiries and answers, no one can come to the conclusion of the Absolute Truth. Because of your presentation of this statement, my mind is a little disturbed. PURPORT Formal inquiries and answers about the bodily conception do not constitute knowledge of the Absolute Truth. Knowledge of the Absolute Truth is quite different from the formal understanding of bodily pains and pleasures. In Bhagavad-gétä Lord Kåñëa informs Arjuna that the pains and pleasures 462 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

experienced in relation to the body are temporary; they come and go. One should not be disturbed by them but should tolerate them and continue with spiritual realization [Bg. 2.14]. TEXTS 5-6 b]aøavaNa( æ!iNaJaai>aMaaNaae raJaaiSMa iSaNDauiZviTa duMaRdaNDa" )) 6 )) brähmaëa uväca ayaà jano näma calan påthivyäà yaù pärthivaù pärthiva kasya hetoù tasyäpi cäìghryor adhi gulpha-jaìghäjänüru-madhyora-çirodharäàsäù aàse 'dhi därvé çibikä ca yasyäà sauvéra-räjety apadeça äste yasmin bhavän rüòha-nijäbhimäno räjäsmi sindhuñv iti durmadändhaù SYNONYMS brähmaëaù

uväca—the

brähmaëa

said;

ayam—this;

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janaù—person;

näma—celebrated as such; calan—moving; påthivyäm—on the earth; yaù—who; pärthivaù—a transformation of the earth; pärthiva—O King, who possesses a similar earthly body; kasya—for what; hetoù—reason; tasya api—of him also; ca—and; aìghryoù—feet; adhi—above; gulpha—ankles; jaìghä—calves; jänu—knees; uru—thighs; madhyora—waist; çiraù-dhara—neck; aàsäù—shoulders; aàse—shoulder; adhi—upon; därvé—made of wood; çibikä—palanquin; ca—and; yasyäm—on which; sauvéra-räjä—the King of Sauvéra; iti—thus; apadeçaù—known as; äste—there is; yasmin—in which; bhavän—Your Lordship; rüòha—imposed upon; nija-abhimänaù—having a conception of false prestige; räjä asmi—I am the King; sindhuñu—in the state of Sindhu; iti—thus; durmada-andhaù—captivated by false prestige. TRANSLATION The self-realized brähmaëa Jaòa Bharata said: Among the various material combinations and permutations, there are various forms and earthly transformations. For some reason, these move on the surface of the earth and are called palanquin carriers. Those material transformations which do not move are gross material objects like stones. In any case, the material body is made of earth and stone in the form of feet, ankles, calves, knees, thighs, torso, throat and head. Upon the shoulders is the wooden palanquin, and within the palanquin is the so-called King of Sauvéra. The body of the King is simply another transformation of earth, but within that body Your Lordship is situated and falsely thinking that you are the King of the state of Sauvéra. PURPORT After analyzing the material bodies of the palanquin carrier and the palanquin passenger, Jaòa Bharata concludes that the real living force is the living entity. The living entity is the offshoot or offspring of Lord Viñëu; therefore within this material world, among moving and nonmoving things, 464 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the real principle is Lord Viñëu. Due to His presence, everything is working, and there are actions and reactions. One who understands Lord Viñëu as the original cause of everything is to be understood to be perfectly situated in knowledge. Although he was falsely proud of being a king, King Rahügaëa was not really situated in knowledge. Therefore he was rebuking the palanquin carriers, including the self-realized brähmaëa, Jaòa Bharata. This is the first accusation Jaòa Bharata made against the King, who was daring to talk to a learned brähmaëa from the flimsy ground of ignorance, identifying everything with matter. King Rahügaëa argued that the living entity is within the body and that when the body is fatigued the living entity within must therefore be suffering. It is clearly explained in the following verses that the living entity does not suffer due to the body's fatigue. Çréla Viçvanätha Cakravarté gives an example of a child heavily decorated with ornaments; although the child's body is very delicate, he does not feel fatigue, nor do the parents think that his ornaments should be taken away. The living entity has nothing to do with bodily pains and pleasures. These are simply mental concoctions. An intelligent man will find the original cause of everything. Material combinations and permutations may be a matter of fact in worldly dealings, but actually the living force, the soul, has nothing to do with them. Those who are materially upset take care of the body and manufacture daridra-näräyaëa (poor Näräyaëa). However, it is not a fact that the soul or Supersoul becomes poor simply because the body is poor. These are the statements of ignorant people. The soul and Supersoul are always apart from bodily pleasure and pain. TEXT 7 XaaeCYaaiNaMaa&STvMaiDak-ídqNaaNa( ivíya iNaGa*õiàrNauGa]hae_iSa ) JaNaSYa GaaeáaiSMa ivk-TQaMaaNaae

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Na Xaae>aSae v*ÖSa>aaSau Da*í" )) 7 )) çocyän imäàs tvam adhikañöa-dénän viñöyä nigåhëan niranugraho 'si janasya goptäsmi vikatthamäno na çobhase våddha-sabhäsu dhåñöaù SYNONYMS çocyän—lamentable; imän—all these; tvam—you; adhi-kañöa-dénän—poor persons suffering more pains because of their poverty-stricken position; viñöyä—by force; nigåhëan—seizing; niranugrahaù asi—you have no mercy in your heart; janasya—of the people in general; goptä asmi—I am the protector (king); vikatthamänaù—bragging; na çobhase—you do not look very good; våddha-sabhäsu—in the society of learned persons; dhåñöaù—simply impudent. TRANSLATION It is a fact, however, that these innocent people carrying your palanquin without payment are certainly suffering due to this injustice. Their condition is very lamentable because you have forcibly engaged them in carrying your palanquin. This proves that you are cruel and unkind, yet due to false prestige you were thinking that you were protecting the citizens. This is ludicrous. You were such a fool that you could not have been adored as a great man in an assembly of persons advanced in knowledge. PURPORT King Rahügaëa was proud of being king, and he felt he had the right to control the citizens as he liked, but actually he was engaging men in carrying his palanquin without payment, and therefore he was causing them trouble without reason. Nonetheless, the King was thinking that he was the protector 466 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

of the citizens. Actually the king should be the representative of the Supreme Personality of Godhead. For this reason he is called nara-devatä, the Lord among human beings. However, when a king thinks that because he is the head of the state, he can utilize the citizens for his sense gratification, he is in error. Such an attitude is not appreciated by learned scholars. According to the Vedic principles, the king should be advised by learned sages, brähmaëas and scholars, who advise him according to the injunctions given in the dharma-çästra. The duty of the king is to follow these instructions. Learned circles do not appreciate the king's utilizing public endeavor for his own benefit. His duty is to give protection to the citizens instead. The king should not become such a rogue that he exploits the citizens for his own benefit. It is stated in Çrémad-Bhägavatam that in Kali-yuga the heads of government will be plunderers and thieves. These thieves and plunderers take the money and property of the public by force or connivance. Therefore it is said in Çrémad-Bhägavatam, räjanyair nirghåëair dasyu-dharmabhiù. As Kali-yuga advances, we can see that these characteristics are already visible. We can certainly imagine how deteriorated human civilization will be by the end of Kali-yuga. Indeed, there will no longer be a sane man capable of understanding God and our relationship with Him. In other words, human beings will be just like animals. At that time, in order to reform human society, Lord Kåñëa will come in the form of the Kalki avatära. His business will be to kill all the atheists because ultimately the real protector is Viñëu, or Kåñëa. The Lord incarnates and sets things in order when things are mismanaged by so-called kings and heads of government. As Kåñëa says in Bhagavad-gétä, yadä yadä hi dharmasya glänir bhavati bhärata [Bg. 4.7]. Of course this takes many years, but the principle is there. When the king or governmental head does not follow the proper principles, nature deals out the punishments in the forms of war, famine and so forth. Therefore if the governmental head is not aware of life's goal, he should not take charge of ruling the people. Actually the supreme proprietor of everything is Lord Viñëu. He is the maintainer of everyone. The king, the father, and the guardian are simply representatives of 467 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Lord Viñëu, empowered by Him to look after the management and maintain things. It is therefore the duty of the head of the state to maintain the general populace in such a way that people will ultimately know the goal of life. Na te viduù svärtha-gatià hi viñëum [SB 7.5.31]. Unfortunately the foolish governmental head and the general populace do not know that the ultimate goal of life is to understand and approach Lord Viñëu. Without this knowledge, everyone is in ignorance, and all society is crowded with cheaters and cheated. TEXT 8 Yada i+aTaavev cracrSYa ivdaMa iNaïa& Pa[>av& c iNaTYaMa( ) TaàaMaTaae_NYad( VYavharMaUl&/ iNaæPYaTaa& SaTa(i§-YaYaaNauMaeYaMa( )) 8 )) yadä kñitäv eva caräcarasya vidäma niñöhäà prabhavaà ca nityam tan nämato 'nyad vyavahära-mülaà nirüpyatäà sat-kriyayänumeyam SYNONYMS yadä—therefore; kñitau—in the earth; eva—certainly; cara-acarasya—of different bodies, some moving and some not moving; vidäma—we know; niñöhäm—annihilation; prabhavam—appearance; ca—and; nityam—regularly by the principles of nature; tat—that; nämataù—than simply by name; anyat—other; vyavahära-mülam—cause of material activities; nirüpyatäm—let it be ascertained; sat-kriyayä—by actual employment; anumeyam—to be inferred. 468 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION All of us on the surface of the globe are living entities in different forms. Some of us are moving and some not moving. All of us come into existence, remain for some time and are annihilated when the body is again mingled with the earth. We are all simply different transformations of the earth. Different bodies and capacities are simply transformations of the earth that exist in name only, for everything grows out of the earth and when everything is annihilated it again mingles with the earth. In other words, we are but dust, and we shall but be dust. Everyone can consider this point. PURPORT In the Brahma-sütra it is said: tad-ananyatvam ärabhambhaëa-çabdädibhyaù (2.1.14). This cosmic manifestation is a mixture of matter and spirit, but the cause is the Supreme Brahman, the Supreme Personality of Godhead. Therefore in Çrémad-Bhägavatam (1.5.20) it is said: idaà hi viçvaà bhagavän ivetaraù. The entire cosmic manifestation is but a transformation of the energy of the Supreme Personality of Godhead, but because of illusion, no one can appreciate that God is nondifferent from the material world. Actually He is not different, but this material world is simply a transformation of His different energies; paräsya çaktir vividhaiva çrüyate [Cc. Madhya 13.65, purport]. There are also other versions of this in the Vedas: sarvaà khalv idaà brahma. Matter and spirit are all nondifferent from the Supreme Brahman, Bhagavän. Lord Çré Kåñëa confirms this statement in the Bhagavad-gétä (7.4): me bhinnä prakåtir añöadhä. The material energy is Kåñëa's energy, but it is separated from Him. The spiritual energy is also His energy, but it is not separated from Him. When the material energy is engaged in the service of the Supreme Spirit, so-called material energy is also transformed into spiritual energy, just as an iron rod becomes fire when placed in contact with fire. When we can understand by an analytical study that the Supreme Personality of Godhead is 469 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the cause of all causes, our knowledge is perfect. Simply understanding the transformations of different energies is partial knowledge. We must come to the ultimate cause. Na te viduù svärtha gatià hi viñëum [SB 7.5.31]. The knowledge of those who are not interested in knowing the original cause of all emanations is never perfect knowledge. There is nothing in the phenomenal world that is not produced by the supreme energy of the Supreme Personality of Godhead. Aromas from the earth are different scents manufactured and used for different purposes, but the original cause is the earth, nothing else. A waterpot made of earth can be used to carry water for some time, but ultimately the pot is nothing but earth. Therefore there is no difference between the pot and its original ingredient, earth. It is simply a different transformation of the energy. Originally the cause or primary ingredient is the Supreme Personality of Godhead, and the varieties are only by-products. In the Chändogya Upaniñad it is stated: yathä saumy ekena måt-piëòena sarvaà månmayaà vijïätaà syäd väcärambhaëaà vikäro nämadheyaà måttikety eva satyam. If one studies the earth, he naturally understands the by-products of the earth. The Vedas therefore enjoin, yasmin vijïäte sarvam evaà vijïätaà bhavati (Muëòaka Upaniñad 1.3): if one simply understands the original cause, Kåñëa, the cause of all causes, then naturally everything else is understood, although it may be presented in different varieties. By understanding the original cause of different varieties, one can understand everything. If we understand Kåñëa, the original cause of everything, we do not need to separately study the subsidiary varieties. Therefore from the very beginning it is said: satyaà paraà dhémahi [SB 1.1.1]. One has to concentrate one's understanding on the Supreme Truth, Kåñëa or Väsudeva. The word Väsudeva indicates the Supreme Personality of Godhead, who is the cause of all causes. Mat-sthäni sarva-bhütäni na cähaà teñv avasthitaù [Bg. 9.4]. This is a summary of phenomenal and noumenal philosophy. The phenomenal world depends on the noumenal existence; similarly, everything exists by virtue of the potency of the Supreme Lord, although due to our ignorance the Supreme Lord is not perceived in everything. 470 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 9 Wv& iNaå¢&- i+aiTaXaBdv*ta‚ MaSaiàDaaNaaTParMaaaGavTa wRhMaaNaae Ma*Gaae_>av& Ma*GaSa(r)aÖTaaQaR" )) 14 )) 481 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ahaà purä bharato näma räjä vimukta-dåñöa-çruta-saìga-bandhaù ärädhanaà bhagavata éhamäno mågo 'bhavaà måga-saìgäd dhatärthaù SYNONYMS aham—I; purä—formerly (in my previous birth); bharataù näma räjä—a King named Mahäräja Bharata; vimukta—liberated from; dåñöa-çruta—by experiencing personally through direct association, or by getting knowledge from the Vedas; saìga-bandhaù—bondage by association; ärädhanam—the worship; bhagavataù—of the Supreme Personality of Godhead, Väsudeva; éhamänaù—always performing; mågaù abhavam—I became a deer; måga-saìgät—because of my intimate association with a deer; hata-arthaù—having neglected the regulative principles in the discharge of devotional service. TRANSLATION In a previous birth I was known as Mahäräja Bharata. I attained perfection by becoming completely detached from material activities through direct experience, and through indirect experience I received understanding from the Vedas. I was fully engaged in the service of the Lord, but due to my misfortune, I became very affectionate to a small deer, so much so that I neglected my spiritual duties. Due to my deep affection for the deer, in my next life I had to accept the body of a deer. PURPORT The incident herein described is very significant. In a previous verse it is stated, vinä mahat-päda-rajo-'bhiñekam: one cannot attain perfection without smearing the dust from the lotus feet of an exalted devotee on his head. If one 482 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

always follows the orders of the spiritual master, there is no question of falling down. As soon as a foolish disciple tries to overtake his spiritual master and becomes ambitious to occupy his post, he immediately falls down. Yasya prasädäd bhagavat-prasädo yasyäprasädän na gatiù kuto 'pi **(11). If the spiritual master is considered an ordinary man, the disciple surely loses his chance to advance further. Despite a very rigid life in devotional service, Bharata Mahäräja did not consult a spiritual master when he became overly attached to a deer. Consequently he became strongly attached to the deer, and, forgetting his spiritual routine, he fell down. TEXT 15 Saa Maa& SMa*iTaMa*RGadehe_iPa vqr k*-Zava Naae JahaiTa ) AQaae Ah& JaNaSa(r)adSa(r)ae ivXaªMaaNaae_ivv*TaêraiMa )) 15 )) sä mäà småtir måga-dehe 'pi véra kåñëärcana-prabhavä no jahäti atho ahaà jana-saìgäd asaìgo viçaìkamäno 'vivåtaç carämi SYNONYMS sä—that; mäm—me; småtiù—remembrance of the activities of my previous life; måga-dehe—in the body of a deer; api—although; véra—O great hero; kåñëa-arcana-prabhavä—which appeared because of the influence of sincere service to Kåñëa; no jahäti—did not leave; atho—therefore; aham—I; jana-saìgät—from the association of ordinary men; asaìgaù—completely detached; viçaìkamänaù—being afraid; avivåtaù—unobserved by others; 483 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

carämi—I go here and there. TRANSLATION My dear heroic King, due to my past sincere service to the Lord, I could remember everything of my past life even while in the body of a deer. Because I am aware of the falldown in my past life, I always keep myself separate from the association of ordinary men. Being afraid of their bad, materialistic association, I wander alone unnoticed by others. PURPORT In Bhagavad-gétä it is said: svalpam apy asya dharmasya (Bg. 2.40). It is certainly a great fall to go from human life to animal life, but in the case of Bharata Mahäräja or any devotee, devotional service to the Lord never goes in vain. As stated in Bhagavad-gétä (8.6): yaà yaà väpi smaran bhävaà tyajaty ante kalevaram. At the time of death, by nature's law the mind is absorbed in a certain type of thinking. This may lead one to animal life, yet for a devotee there is no loss. Even though Bharata Mahäräja received the body of a deer, he didn't forget his position. Consequently, in the body of a deer he was very careful to remember the cause of his downfall. As a result, he was given a chance to be born in a family of very pure brähmaëas. Thus his service to the Lord never went in vain. TEXT 16 TaSMaaàrae_Sa(r)SauSa(r)JaaTa‚ jaNaaiSaNaehEv ivv*Ka]MaNa( >ava$=vq& YaaiTa Na XaMaR ivNdiTa )) 1 )) brähmaëa uväca 487 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

duratyaye 'dhvany ajayä niveçito rajas-tamaù-sattva-vibhakta-karmadåk sa eña särtho 'rtha-paraù paribhraman bhaväöavéà yäti na çarma vindati SYNONYMS brähmaëaù uväca—the brähmaëa Jaòa Bharata continued to speak; duratyaye—which is very difficult to traverse; adhvani—on the path of fruitive activities (performing actions in this life, creating a body in the next life by those actions, and in this way continuously accepting birth and death); ajayä—by mäyä, the external energy of the Supreme Personality of Godhead; niveçitaù—caused to enter; rajaù-tamaù-sattva-vibhakta-karma-dåk—a conditioned soul who sees only immediately beneficial fruitive activities and their results, which are divided into three groups by the modes of goodness, passion and ignorance; saù—he; eñaù—this; sa-arthaù—the living entity falsely seeking sense gratification; artha-paraù—intent upon gaining wealth; paribhraman—wandering all over; bhava-aöavém—the forest known as bhava, which means the repetition of birth and death; yäti—enters; na—not; çarma—happiness; vindati—obtains. TRANSLATION Jaòa Bharata, who had fully realized Brahman, continued: My dear King Rahügaëa, the living entity wanders on the path of the material world, which is very difficult for him to traverse, and he accepts repeated birth and death. Being captivated by the material world under the influence of the three modes of material nature (sattva-guëa, rajo-guëa and tamo-guëa), the living entity can see only the three fruits of activities under the spell of material nature. These fruits are auspicious, inauspicious and mixed. He thus becomes attached to religion, economic development, sense gratification and the monistic theory of liberation (merging with the Supreme). He works very hard day and night 488 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

exactly like a merchant who enters a forest to acquire some articles to sell later for profit. However, he cannot really achieve happiness within this material world. PURPORT One can very easily understand how difficult and insurmountable the path of sense gratification is. Not knowing what the path of sense gratification is, one becomes implicated in the repetition of birth and accepts different types of bodies again and again. Thus one suffers in material existence. In this life one may think that he is very happy being an American, Indian, Englishman or German, but in the next life one has to accept another body among 8,400,000 species. The next body has to be immediately accepted according to karma. One will be forced to accept a certain type of body, and protesting will not help. That is the stringent law of nature. Due to the living entity's ignorance of his eternal blissful life, he becomes attracted to material activities under the spell of mäyä. In this world, he can never experience happiness, yet he works very hard to do so. This is called mäyä. TEXT 2 YaSYaaiMaMae zaUTavqåta*auiv bÖvEra" ) Ma*Dae XaYaqrà Tau Tad(v]JaiNTa YaNNYaSTadaYaaiTa )) 15 )) manasvino nirjita-dig-gajendrä mameti sarve bhuvi baddha-vairäù mådhe çayéran na tu tad vrajanti yan nyasta-daëòo gata-vairo 'bhiyäti SYNONYMS

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manasvinaù—very great heroes (mental speculators); nirjita-dik-gajendräù—who have conquered many other heroes as powerful as elephants; mama—my (my land, my country, my family, my community, my religion); iti—thus; sarve—all (great political, social and religious leaders); bhuvi—in this world; baddha-vairäù—who have created enmity among themselves; mådhe—in battle; çayéran—fall dead on the ground; na—not; tu—but; tat—the abode of the Supreme Personality of Godhead; vrajanti—approach; yat—which; nyasta-daëòaù—a sannyäsé; gata-vairaù—who has no enmity throughout the whole world; abhiyäti—attains that perfection. TRANSLATION There were and are many political and social heroes who have conquered enemies of equal power, yet due to their ignorance in believing that the land is theirs, they fight one another and lay down their lives in battle. They are not able to take up the spiritual path accepted by those in the renounced order. Although they are big heroes and political leaders, they cannot take to the path of spiritual realization. PURPORT Big political leaders might be able to conquer equally powerful political enemies, but unfortunately they cannot subdue their strong senses, the enemies that always accompany them. Not being able to conquer these nearby enemies, they simply try to conquer other enemies, and ultimately they die in the struggle for existence. They do not take to the path of spiritual realization or become sannyäsés. Sometimes these big leaders take up the guise of a sannyäsé and call themselves mahätmäs, but their only business is conquering their political enemies. Because they spoil their lives with the illusion of "this is my land and my family," they cannot progress spiritually and attain liberation from the clutches of mäyä. 512 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 16 Pa[SaÂiTa KvaiPa l/Taa>auJaaé[Ya‚ STadaé[YaaVYa¢-PadiÜJaSPa*h" ) KvicTk-daicÖirc§-TañSaNa( Sa:Ya& ivDatae bk-k-ªGa*Da]E" )) 16 )) prasajjati kväpi latä-bhujäçrayas tad-äçrayävyakta-pada-dvija-spåhaù kvacit kadäcid dhari-cakratas trasan sakhyaà vidhatte baka-kaìka-gådhraiù SYNONYMS prasajjati—becomes more and more attached; kväpi—sometimes; latä-bhuja-äçrayaù—who takes shelter of the soft arms of his beautiful wife which are like creepers; tat-äçraya—who are sheltered by such creepers; avyakta-pada—who sing unclear songs; dvija-spåhaù—desiring to hear birds; kvacit—sometimes; kadäcit—somewhere; hari-cakrataù trasan—being afraid of the roaring sound of a lion; sakhyam—friendship; vidhatte—makes; baka-kaìka-gådhraiù—with cranes, herons and vultures. TRANSLATION Sometimes the living entity in the forest of material existence takes shelter of creepers and desires to hear the chirping of the birds in those creepers. Being afraid of roaring lions in the forest, he makes friends with cranes, herons and vultures.

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PURPORT In the forest of the material world there are many animals and birds, trees and creepers. Sometimes the living entity wants to take shelter of the creepers; in other words, he wants to be happy by being embraced by the creeperlike arms of his wife. Within the creepers there are many chirping birds; this indicates that he wants to satisfy himself by hearing the sweet voice of his wife. In old age, however, he sometimes becomes afraid of imminent death, which is compared to a roaring lion. To save himself from the lion's attack, he takes shelter of some bogus svämés, yogés, incarnations, pretenders and cheaters. Being misled by the illusory energy in this way, he spoils his life. It is said, harià vinä måtià na taranti: no one can be saved from the imminent danger of death without taking shelter of the Supreme Personality of Godhead. The word hari indicates the lion as well as the Supreme Lord. To be saved from the hands of Hari, the lion of death, one must take shelter of the supreme Hari, the Supreme Personality of Godhead. People with a poor fund of knowledge take shelter of nondevotee cheaters and pretenders in order to be saved from the clutches of death. In the forest of the material world, the living entity first of all wants to be very happy by taking shelter of the creeperlike arms of his wife and hearing her sweet voice. Later, he sometimes takes shelter of so-called gurus and sädhus who are like crane, herons and vultures. Thus he is cheated both ways by not taking shelter of the Supreme Lord. TEXT 17 TaEvRiÄTaae h&Saku-l&/ SaMaaivXa‚ àraecYaNa( Xaql/MauPaEiTa vaNaraNa( ) TaÂaiTaraSaeNa SauiNav*RTaeiNd]Ya"

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ParSParaeÜq+aaqTa AaiSQaTa" )) 18 )) drumeñu raàsyan suta-dära-vatsalo vyaväya-déno vivaçaù sva-bandhane kvacit pramädäd giri-kandare patan valléà gåhétvä gaja-bhéta ästhitaù 516 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS drumeñu—in the trees (or in houses standing like trees in which monkeys jump from one branch to another); raàsyan—enjoying; suta-dära-vatsalaù—being attached to the children and wife; vyaväya-dénaù—who is poor-hearted because of acting on the platform of sex desire; vivaçaù—unable to give up; sva-bandhane—in bondage to the reactions of one's own activities; kvacit—sometimes; pramädät—from fear of imminent death; giri-kandare—in a cave in a mountain; patan—falling down; vallém—the branches of a creeper; gåhétvä—capturing; gaja-bhétaù—being afraid of the elephant of death; ästhitaù—remains in that position. TRANSLATION When the living entity becomes exactly like a monkey jumping from one branch to another, he remains in the tree of household life without any profit but sex. Thus he is kicked by his wife just like the he-ass. Unable to gain release, he remains helplessly in that position. Sometimes he falls victim to an incurable disease, which is like falling into a mountain cave. He becomes afraid of death, which is like the elephant in the back of that cave, and he remains stranded, grasping at the twigs and branches of a creeper. PURPORT The precarious condition of a householder's life is described herein. A householder's life is full of misery, and the only attraction is sex with the wife who kicks him during sexual intercourse, just as the she-ass does her mate. Due to continuous sex life, he falls victim to many incurable diseases. At that time, being afraid of death, which is like an elephant, he remains hanging from the twigs and branches of the tree, just like a monkey.

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TEXT 19 ATa" k-QaiÄTSa ivMau¢- AaPad" PauNaê SaaQa| Pa[ivXaTYairNdMa ) AßNYaMauiZMaàJaYaa iNaveiXaTaae >a]MaÅNaae_ÛaiPa Na ved k-êNa )) 19 )) ataù kathaïcit sa vimukta äpadaù punaç ca särthaà praviçaty arindama adhvany amuñminn ajayä niveçito bhramaï jano 'dyäpi na veda kaçcana SYNONYMS ataù—from this; kathaïcit—somehow; saù—he; vimuktaù—liberated; äpadaù—from the danger; punaù ca—again; sa-artham—taking interest in that life; praviçati—begins; arim-dama—O King, killer of the enemies; adhvani—on the path of enjoyment; amuñmin—that; ajayä—by the influence of the illusory energy; niveçitaù—being absorbed; bhraman—traveling; janaù—the conditioned soul; adya api—even up to death; na veda—does not understand; kaçcana—anything. TRANSLATION O killer of enemies, Mahäräja Rahügaëa, if the conditioned soul somehow or other gets out of his dangerous position, he again returns to his home to enjoy sex life, for that is the way of attachment. Thus, under the spell of the Lord's material energy, he continues to loiter in the forest of material existence. He does not discover his real interest even at the point of death. PURPORT 518 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

This is the way of material life. When one is captured by sexual attraction, he becomes implicated in so many ways and cannot understand the real aim of life. Therefore Çrémad-Bhägavatam (7.5.31) says, na te viduù svärtha-gatià hi viñëum: generally people do not understand the ultimate goal of life. As stated in the Vedas, oà tad viñëoù paramaà padaà sadä paçyanti sürayaù: those who are spiritually advanced simply look to the lotus feet of Viñëu. The conditioned soul, however, not being interested in reviving his relationship with Viñëu, becomes captivated by material activities and remains in everlasting bondage, being misled by so-called leaders. TEXT 20 rhUGaaNa& ik&- JaNMai>aSTvParErPYaMauiZMaNa( ) Na Yad(Da*zqke-XaYaXa"k*-TaaTMaNaa& MahaTMaNaa& v" Pa[cur" SaMaaGaMa" )) 21 )) räjoväca aho nå-janmäkhila-janma-çobhanaà kià janmabhis tv aparair apy amuñmin na yad dhåñékeça-yaçaù-kåtätmanäà mahätmanäà vaù pracuraù samägamaù SYNONYMS räjä uväca—King Rahügaëa said; aho—alas; nå-janma—you who have taken birth as a human being; akhila-janma-çobhanam—the best of all species of life; kim—what need; janmabhiù—with births in a higher species like the demigods in the heavenly planets; tu—but; aparaiù—not superior; api—indeed; amuñmin—in the next birth; na—not; yat—which; håñékeça-yaçaù—by the glories of the Supreme Personality of Godhead, Håñékeça, the master of all senses; kåta-ätmanäm—of those whose hearts are purified; mahä-ätmanäm—who are actually great souls; vaù—of us; pracuraù—abundant; samägamaù—the association. TRANSLATION 521 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

King Rahügaëa said: This birth as a human being is the best of all. Even birth among the demigods in the heavenly planets is not as glorious as birth as a human being on this earth. What is the use of the exalted position of a demigod? In the heavenly planets, due to profuse material comforts, there is no possibility of associating with devotees. PURPORT Human birth is a great opportunity for self-realization. One may take birth in a high planetary system among the demigods, but due to the profusion of material comforts, one cannot gain release from material bondage. Even on this earth those who are very opulent do not generally care to take to Kåñëa consciousness. An intelligent person actually interested in getting freed from the material clutches must associate with pure devotees. By such association, one can gradually become detached from the material attraction of money and women. Money and women are the basic principles of material attachment. Çré Caitanya Mahäprabhu therefore advised those who are actually serious about returning back to Godhead to give up money and women in order to be fit to enter the kingdom of God. Money and women can be fully utilized in the service of the Lord, and one who can utilize them in this way can become freed from material bondage. Satäà prasaìgän mama vérya-saàvido bhavanti håt-karëa-rasäyanäù kathäù (SB 3.25.25). Only in the association of devotees can one relish the glorification of the Supreme Personality of Godhead. Just through a little association with a pure devotee, one can become successful in his journey back to Godhead. TEXT 22 Na ùd(>auTa& TvÀrai¢-rDaae+aJae_Mal/a ) MaaEhUiTaRk-aÛSYa SaMaaGaMaaÀ Mae 522 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

duSTak-RMaUl/ae_PahTaae_ivvek-" )) 22 )) na hy adbhutaà tvac-caraëäbja-reëubhir hatäàhaso bhaktir adhokñaje 'malä mauhürtikäd yasya samägamäc ca me dustarka-mülo 'pahato 'vivekaù SYNONYMS na—not; hi—certainly; adbhutam—wonderful; tvat-caraëa-abja-reëubhiù—by the dust of your lotus feet; hata-aàhasaù—who am completely freed from the reactions of sinful life; bhaktiù—love and devotion; adhokñaje—unto the Supreme Personality of Godhead, who is beyond the capture of experimental knowledge; amalä—completely freed from all material contamination; mauhürtikät—momentary; yasya—of whom; samägamät—by the visit and association; ca—also; me—my; dustarka—of false arguments; mülaù—the root; apahataù—completely vanquished; avivekaù—not discriminating. TRANSLATION It is not at all wonderful that simply by being covered by the dust of your lotus feet, one immediately attains the platform of pure devotional service to Adhokñaja, which is not available even to great demigods like Brahmä. By associating with you just for a moment, I am now freed from all argument, false prestige and lack of discrimination, which are the roots of entanglement in the material world. Now I am free from all these problems. PURPORT Association with pure devotees certainly frees one from the material clutches. This is certainly true of King Rahügaëa's association with Jaòa Bharata. King Rahügaëa was immediately freed from the misgivings of 523 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

material association. The arguments offered by pure devotees to their disciples are so convincing that even a dull-headed disciple is immediately enlightened with spiritual knowledge. TEXT 23 NaMaae MahÙyae_STau NaMa" iXaXau>Yaae NaMaae Yauv>Yaae NaMa Aav$u=>Ya" ) Yae b]aøYa" iXavMaSTau rajaMa( )) 23 )) namo mahadbhyo 'stu namaù çiçubhyo namo yuvabhyo nama ävaöubhyaù ye brähmaëä gäm avadhüta-liìgäç caranti tebhyaù çivam astu räjïäm SYNONYMS namaù—all obeisances; mahadbhyaù—unto the great personalities; astu—let there be; namaù—my obeisances; çiçubhyaù—unto those great personalities who appear as boys; namaù—respectful obeisances; yuvabhyaù—unto those who appear as young men; namaù—respectful obeisances; ä-vaöubhyaù—unto those who appear as children; ye—all those who; brähmaëäù—self-realized in transcendental knowledge; gäm—the earth; avadhüta-liìgäù—who remain hidden under different bodily guises; caranti—they traverse; tebhyaù—from them; çivam astu—let there be all good fortune; räjïäm—unto the royal dynasties or kings (who are always very puffed up). TRANSLATION I offer my respectful obeisances unto the great personalities, whether they 524 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

walk on the earth's surface as children, young boys, avadhütas or great brähmaëas. Even if they are hidden under different guises, I offer my respects to all of them. By their mercy, may there be good fortune in the royal dynasties that are always offending them. PURPORT King Rahügaëa was very repentant because he had forced Jaòa Bharata to carry his palanquin. He therefore began offering prayers to all kinds of brähmaëas and self-realized persons, even though they might be playing like children or hiding in some guises. The four Kumäras walked everywhere in the guise of five-year-old boys, and similarly there are many brähmaëas, knowers of Brahman, who traverse the globe either as young men, children or avadhütas. Being puffed up due to their position, the royal dynasties generally offend these great personalities. Therefore King Rahügaëa began to offer his respectful obeisances unto them so that the offensive royal dynasties might not glide down into a hellish condition. If one offends a great personality, the Supreme Personality of Godhead does not excuse one, although the great personalities themselves might not take offense. Mahäräja Ambaréña was offended by Durväsä, who even approached Lord Viñëu for pardon. Lord Viñëu would not grant him pardon; therefore he had to fall down at the lotus feet of Mahäräja Ambaréña, even though Mahäräja Ambaréña was a kñatriya-gåhastha. One should be very careful not to offend the lotus feet of Vaiñëavas and brähmaëas. TEXT 24 é[qXauk- ovac wTYaevMautaraMaaTa" Sa vE b]øizRSauTa" iSaNDauPaTaYa AaTMaSaTatv& ivGaaUTaeNazi@iNd]YavGaeRaGavTaae ivZaåPar¢-MaNaSaa‚ NauPaPaàaQa| Narl/aek&- GaNDavRNaGarMauPaPaàiMaiTa iMaQYaad*iírNauPaXYaiTa )) 5 )) tatra gato daàça-maçaka-samäpasadair manujaiù çalabha-çakunta-taskara-müñakädibhir uparudhyamäna-bahiù-präëaù kvacit parivartamäno 'sminn adhvany avidyä-käma-karmabhir uparakta-manasänupapannärthaà nara-lokaà gandharva-nagaram upapannam iti mithyä-dåñöir anupaçyati. SYNONYMS tatra—to that household life; gataù—gone; daàça—gadflies; maçaka—mosquitoes; sama—equal to; apasadaiù—who are low-class; manu-jaiù—by men; çalabha—locusts; çakunta—a large bird of prey; taskara—thieves; müñaka-ädibhiù—by rats and so on; uparudhyamäna—being disturbed; bahiù-präëaù—the external life air in the form of wealth and so on; kvacit—sometimes; parivartamänaù—wandering; asmin—in this; 543 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

adhvani—path of material existence; avidyä-käma—by ignorance and lust; karmabhiù—and by fruitive activities; uparakta-manasä—due to the mind's being influenced; anupapanna-artham—in which the desired results are never obtained; nara-lokam—this material world; gandharva-nagaram—a will-o'-the-wisp city; upapannam—existing; iti—taking it as; mithyä-dåñöiù—he whose vision is mistaken; anupaçyati—observes. TRANSLATION Sometimes the conditioned soul in household life, being attached to material wealth and possessions, is disturbed by gadflies and mosquitoes, and sometimes locusts, birds of prey and rats give him trouble. Nonetheless, he still wanders down the path of material existence. Due to ignorance he becomes lusty and engages in fruitive activity. Because his mind is absorbed in these activities, he sees the material world as permanent, although it is temporary like a phantasmagoria, a house in the sky. PURPORT The following song is sung by Narottama däsa Öhäkura: ahaìkäre matta haïä, nitäi-pada päsariyä, asatyere satya kari mäni Due to forgetting the lotus feet of Lord Nityänanda and being puffed up by material possessions, wealth and opulence, one thinks the false, temporary material world to be an actual fact. This is the material disease. The living entity is eternal and blissful, but despite miserable material conditions, he thinks the material world to be real and factual due to his ignorance. TEXT 6

544 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Ta}a c KvicdaTaPaaedk-iNa>aaNa( ivzYaaNauPaDaaviTa PaaNa>aaeJaNaVYavaYaaid‚ VYaSaNal/aelu/Pa" )) 6 )) tatra ca kvacid ätapodaka-nibhän viñayän upadhävati päna-bhojana-vyaväyädi-vyasana-lolupaù. SYNONYMS tatra—there (in this phantom place); ca—also; kvacit—sometimes; ätapa-udaka-nibhän—like the water in a mirage in the desert; viñayän—the objects of sense enjoyment; upadhävati—runs after; päna—to drinking; bhojana—to eating; vyaväya—to sex life; ädi—and so on; vyasana—with addiction; lolupaù—a debauchee. TRANSLATION Sometimes in this house in the sky [gandharva-pura] the conditioned soul drinks, eats and has sex. Being overly attached, he chases after the objects of the senses just as a deer chases a mirage in the desert. PURPORT There are two worlds—the spiritual and the material. The material world is false like a mirage in the desert. In the desert, animals think they see water, but actually there is none. Similarly, those who are animalistic try to find peace within the desert of material life. It is repeatedly said in different çästras that there is no pleasure in this material world. Furthermore, even if we agree to live without pleasure, we are not allowed to do so. In Bhagavad-gétä, Lord Kåñëa says that the material world is not only full of miseries (duùkhälayam) but also temporary (açäçvatam) [Bg. 8.15]. Even if we want to live here amid miseries, material nature will not allow us to do so. It will oblige us to change bodies and enter another atmosphere full of miserable conditions. 545 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 7 KvicÀaXaezdaeziNazdNa& PaurqzivXaez& TaÜaUTa wvaSaaDauMaYaaRdae rJaSvl/a+aae_iPa idGdevTaa AiTarJaSvl/MaiTaNaR ivJaa‚ NaaiTa )) 9 )) kvacic ca vätyaupamyayä pramadayäroham äropitas tat-käla-rajasä rajané-bhüta iväsädhu-maryädo rajas-valäkño 'pi dig-devatä atirajas-vala-matir na vijänäti. SYNONYMS kvacit—sometimes; ca—also; vätyä aupamyayä—compared to a whirlwind; pramadayä—by a beautiful woman; äroham äropitaù—raised onto the lap for sex enjoyment; tat-käla-rajasä—by the passion of lusty desires at that moment; rajané-bhütaù—the darkness of night; iva—like; asädhu-maryädaù—who is without proper respect for the higher witnesses; rajaù-vala-akñaù—blinded by strong lusty desires; api—certainly; dik-devatäù—the demigods in charge of different directions, like the sun and the moon; atirajaù-vala-matiù—whose mind is overcome by lust; na vijänäti—he does not know (that witnesses all around take note of his impudent sexual act). TRANSLATION Sometimes, as if blinded by the dust of a whirlwind, the conditioned soul sees the beauty of the opposite sex, which is called pramadä. Being thus bewildered, he is raised upon the lap of a woman, and at that time his good senses are overcome by the force of passion. He thus becomes almost blind with lusty desire and disobeys the rules and regulations governing sex life. He does not know that his disobedience is witnessed by different demigods, and he enjoys illicit sex in the dead of night, not seeing the future punishment awaiting him. 549 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT In Bhagavad-gétä (7.11) it is said: dharmäviruddho bhüteñu kämo 'smi bharatarñabha. Sex is allowed only for the begetting of children, not for enjoyment. One can indulge in sex to beget a good child for the benefit of the family, society and world. Otherwise, sex is against the rules and regulations of religious life. A materialistic person does not believe that everything is managed in nature, and he does not know that if one does something wrong, he is witnessed by different demigods. A person enjoys illicit sex, and due to his blind, lusty desire, he thinks that no one can see him, but this illicit sex is thoroughly observed by the agents of the Supreme Personality of Godhead. Therefore the person is punished in so many ways, presently in Kali-yuga there are many pregnancies due to illicit sex, and sometimes abortions ensue. These sinful activities are witnessed by the agents of the Supreme Personality of Godhead, and a man and woman who create such a situation are punished in the future by the stringent laws of material nature (daivé hy eñä guëa-mayé mama mäyä duratyayä [Bg. 7.14]). Illicit sex is never excused, and those who indulge in it are punished life after life. As confirmed in Bhagavad-gétä (16.20): äsuréà yonim äpannä müòhä janmani janmani mäm apräpyaiva kaunteya tato yänty adhamäà gatim "Attaining repeated birth among the species of demoniac life, such persons can never approach Me. Gradually they sink down to the most abominable type of existence." The Supreme Personality of Godhead does not allow anyone to act against the stringent laws of material nature; therefore illicit sex is punished life after life. Illicit sex creates pregnancies, and these unwanted pregnancies lead to abortion. Those involved become implicated in these sins, so much so that 550 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

they are punished in the same way the next life. Thus in the next life they also enter the womb of a mother and are killed in the same way. All these things can be avoided by remaining on the transcendental platform of Kåñëa consciousness. In this way one does not commit sinful activity. Illicit sex is the most prominent sin due to lusty desire. When one associates with the mode of passion, he is implicated in suffering life after life. TEXT 10 KvicTSak*-dvGaTaivzYavETaQYa" SvYa& Parai>aDYaaNaeNa iv>a]&iXaTaSMa*iTaSTaYaEv MarqicTaaeYaPa[aYaa&STaaNaevai>aDaaviTa )) 10 )) kvacit sakåd avagata-viñaya-vaitathyaù svayaà paräbhidhyänena vibhraàçita-småtis tayaiva maréci-toya-präyäàs tän eväbhidhävati. SYNONYMS kvacit—sometimes; sakåt—once; avagata-viñaya-vaitathyaù—becoming conscious of the uselessness of enjoying material sense gratification; svayam—himself; para-abhidhyänena—by the bodily concept of the self; vibhraàçita—destroyed; småtiù—whose remembrance; tayä—by that; eva—certainly; maréci-toya—water in a mirage; präyän—similar to; tän—those sense objects; eva—certainly; abhidhävati—runs after. TRANSLATION The conditioned soul sometimes personally appreciates the futility of sense enjoyment in the material world, and he sometimes considers material enjoyment to be full of miseries. However, due to his strong bodily conception, his memory is destroyed, and again and again he runs after material enjoyment, just as an animal runs after a mirage in the desert. 551 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT The main disease in material life is the bodily conception. Being baffled again and again in material activity, the conditioned soul temporarily thinks of the futility of material enjoyment, but he again tries the same thing. By the association of devotees, a person may become convinced of the material futility, but he cannot give up his engagement, although he is very eager to return home, back to Godhead. Under these circumstances, the Supreme Personality of Godhead, who is situated in everyone's heart, compassionately takes away all the material possessions of such a devotee. As stated in Çrémad-Bhägavatam (10.88.8): yasyäham anugåhëämi hariñye tad-dhanaà çanaiù. Lord Kåñëa says that He takes everything away from the devotee whom He especially favors when that devotee is overly attached to material possessions. When everything is taken away, the devotee feels helpless and frustrated in society, friendship and love. He feels that his family does not care for him any longer, and he therefore completely surrenders unto the lotus feet of the Supreme Lord. This is a special favor granted by the Lord to a devotee who cannot fully surrender to the Lord due to a strong bodily conception. As explained in Caitanya-caritämåta (Madhya 22.39): ämi-vijïa, ei mürkhe 'viñaya' kene diba. The Lord understands the devotee who hesitates to engage in the Lord's service, not knowing whether he should again try to revive his material life. After repeated attempts and failures, he fully surrenders to the lotus feet of the Lord. The Lord then gives him directions, and, attaining happiness, he forgets all material engagement. TEXT 11 KvicdulU/k-i‡çISvNavdiTaPaåzr>aSaa$=aePa& Pa[TYa+a& Parae+a& va irPauraJaku-l/‚ iNa>aRiTSaRTaeNaaiTaVYaiQaTak-aYaTaae_iPa du"%d& Paa%‚ aYaaiTa )) 13 )) ekadäsat-prasaìgän nikåta-matir vyudaka-srotaù-skhalanavad ubhayato 'pi duùkhadaà päkhaëòam abhiyäti. SYNONYMS ekadä—sometimes; asat-prasaìgät—by association of nondevotees who are against the Vedic principles and who manufacture different paths of religion; nikåta-matiù—whose intelligence has been brought to the abominable status of defying the authority of the Supreme Personality of Godhead; vyudaka-srotaù—into rivers without sufficient water; skhalana-vat—like 555 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

jumping; ubhayataù—from both sides; api—although; duùkha-dam—giving distress; päkhaëòam—the atheistic path; abhiyäti—he approaches. TRANSLATION Sometimes, to mitigate distresses in this forest of the material world, the conditioned soul receives cheap blessings from atheists. He then loses all intelligence in their association. This is exactly like jumping in a shallow river. As a result one simply breaks his head. He is not able to mitigate his sufferings from the heat, and in both ways he suffers. The misguided conditioned soul also approaches so-called sädhus and svämés who preach against the principles of the Vedas. He does not receive benefit from them, either in the present or in the future. PURPORT Cheaters are always there to manufacture their own way of spiritual realization. To get some material benefit, the conditioned soul approaches these pseudo sannyäsés and yogés for cheap blessings, but he does not receive any benefit from them, either spiritual or material. In this age there are many cheaters who show some jugglery and magic. They even create gold to amaze their followers, and their followers accept them as God. This type of cheating is very prominent in Kali-yuga. Viçvanätha Cakravarté Öhäkura describes the real guru in this way. saàsära-dävänala-léòha-lokaträëäya käruëya-ghanäghanatvam präptasya kalyäëa-guëärëavasya vande guroù çré-caraëäravindam **(14) One should approach a guru who can extinguish the blazing fire of this material world, the struggle for existence, people want to be cheated, and 556 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

therefore they go to yogés and svämés who play tricks, but tricks do not mitigate the miseries of material life. If being able to manufacture gold is a criterion for becoming God, then why not accept Kåñëa, the proprietor of the entire universe, wherein there are countless tons of gold? As mentioned before, the color of gold is compared to the will-o'-the-wisp or yellow stool; therefore one should not be allured by gold-manufacturing gurus but should sincerely approach a devotee like Jaòa Bharata. Jaòa Bharata instructed Rahügaëa Mahäräja so well that the King was relieved from the bodily conception. One cannot become happy by accepting a false guru. A guru should be accepted as advised in Çrémad-Bhägavatam (11.3.21). Tasmäd guruà prapadyeta jijïäsuù çreya uttamam: One should approach a bona fide guru to inquire about the highest benefit of life. Such a guru is described as follows: çäbde pare ca niñëätam. Such a guru does not manufacture gold or juggle words. He is well versed in the conclusions of Vedic knowledge (vedaiç ca sarvair aham eva vedyaù [Bg. 15.15]). He is freed from all material contamination and is fully engaged in Kåñëa's service. If one is able to obtain the dust of the lotus feet of such a guru, his life becomes successful. Otherwise he is baffled both in this life and in the next. TEXT 14 Yada Tau ParbaDaYaaNDa AaTMaNae NaaePaNaMaiTa Tada ih iPaTa*Pau}abihRZMaTa" iPaTa*Pau}aaNa( va Sa %lu/ >a+aYaiTa )) 14 )) yadä tu para-bädhayändha ätmane nopanamati tadä hi pitå-putra-barhiñmataù pitå-puträn vä sa khalu bhakñayati. SYNONYMS yadä—when; tu—but (because of misfortune); para-bädhayä—in spite of exploiting all others; andhaù—blind; ätmane—for himself; na 557 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

upanamati—does not fall into one's share; tadä—at that time; hi—certainly; pitå-putra—of the father or sons; barhiñmataù—as insignificant as a piece of grass; pitå-puträn—father or sons; vä—or; saù—he (the conditioned soul); khalu—indeed; bhakñayati—gives trouble to. TRANSLATION In this material world, when the conditioned soul cannot arrange for his own maintenance, despite exploiting others, he tries to exploit his own father or son, taking away that relative's possessions, although they may be very insignificant. If he cannot acquire things from his father, son or other relatives, he is prepared to give them all kinds of trouble. PURPORT Once we actually saw a distressed man steal ornaments from his daughter just to maintain himself. As the English proverb goes, necessity knows no law. When a conditioned soul needs something, he forgets his relationship with his relatives and exploits his own father or son. We also receive information from Çrémad-Bhägavatam that in this age of Kali the time is quickly approaching when a relative will kill another relative for a small farthing. Without Kåñëa consciousness, people will deteriorate further and further into a hellish condition wherein they will perform abominable acts. TEXT 15 KvicdaSaaÛ Ga*h& davviTPa[YaaQaRivDaurMaSau%aedk|- Xaaek-aiGanNaa dùMaaNaae >a*Xa& iNaveRdMauPaGaC^iTa )) 15 )) kvacid äsädya gåhaà dävavat priyärtha-vidhuram asukhodarkaà çokägninä dahyamäno bhåçaà nirvedam upagacchati. 558 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS kvacit—sometimes; äsädya—experiencing; gåham—the home life; däva-vat—exactly like a blazing fire in the forest; priya-artha-vidhuram—without any beneficial object; asukha-udarkam—resulting only in more and more unhappiness; çoka-agninä—by the fire of lamentation; dahyamänaù—being burned; bhåçam—very great; nirvedam—disappointment; upagacchati—he obtains. TRANSLATION In this world, family life is exactly like a blazing fire in the forest. There is not the least happiness, and gradually one becomes more and more implicated in unhappiness. In household life, there is nothing favorable for perpetual happiness. Being implicated in home life, the conditioned soul is burned by the fire of lamentation. Sometimes he condemns himself as being very unfortunate, and sometimes he claims that he suffers because he performed no pious activities in his previous life. PURPORT In the Gurv-añöaka, Çréla Viçvanätha Cakravarté Öhäkura has sung: saàsära-dävänala-léòha-lokaträëäya käruëya-ghanäghanatvam **(15) A life in this material world is exactly like a blazing forest fire. No one goes to set fire to the forest, yet the fire takes place. Similarly, everyone wants to be happy in the material world, but the miserable conditions of material life simply increase. Sometimes a person caught in the blazing fire of material existence condemns himself, but due to his bodily conception he cannot get out of the entanglement, and thus he suffers more and more. 559 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 16 KvicTk-al/ivziMaTaraJaku-l/r+aSaaPaôTaiPa[YaTaMaDaNaaSau" Pa[Ma*Tak- wv ivGaTa‚ Jaqvl/+aaYaai>aMaaNaPa[MaadaeNMaadXaae‚ k-Maaehl/ae>aMaaTSaYaeRZYaaRvMaaNa+auiTPaPaaSaaiDaVYaaiDaJaNMaJaraMaraaku-l/ôdYaSTadaé[YaavSa¢-SauTaduihTa*k-l/}a>aaizTaavl/aek-ivceiíTaaPaôTaôdYa AaTMaaNaMaiJaTaaTMaaPaare_NDae TaMaiSa Pa[ihaGavTaae YajPauåzSYaaraDaNaMaev Tad‚ raecYaNa( éUd]ku-l&/ >aJaTae iNaGaMaacare_XauiÖTaae YaSYa iMaQauNaq>aav" ku-$u=Mb>araTae )) 36 )) kvacit kñéëa-dhanaù çayyäsanäçanädy-upabhoga-vihéno yävad apratilabdha-manorathopagatädäne 'vasita-matis tatas tato 'vamänädéni janäd abhilabhate. SYNONYMS kvacit—sometimes; kñéëa-dhanaù—not having sufficient money; çayyä-äsana-açana-ädi—accommodations for sleeping, sitting or eating; upabhoga—of material enjoyment; vihénaù—being bereft; yävat—as long as; apratilabdha—not achieved; manoratha—by his desire; upagata—obtained; ädäne—in seizing by unfair means; avasita-matiù—whose mind is determined; tataù—because of that; tataù—from that; avamäna-ädéni—insults and punishment; janät—from the people in general; abhilabhate—he gets.

591 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Sometimes, having no money, the conditioned soul does not get sufficient accommodations. Sometimes he doesn't even have a place to sit, nor does he have the other necessities. In other words, he falls into scarcity, and at that time, when he is unable to secure the necessities by fair means, he decides to seize the property of others unfairly. When he cannot get the things he wants, he simply receives insults from others and thus becomes very morose. PURPORT It is said that necessity knows no law. When the conditioned soul needs money to acquire life's bare necessities, he adopts any means. He begs, borrows or steals. Instead of receiving these things, he is insulted and chastised. Unless one is very well organized, one cannot accumulate riches by unfair means. Even if one acquires riches by unfair means, he cannot avoid punishment and insult from the government or the general populace. There are many instances of important people's embezzling money, getting caught and being put in prison. One may be able to avoid the punishment of prison, but one cannot avoid the punishment of the Supreme Personality of Godhead, who works through the agency of material nature. This is described in Bhagavad-gétä (7.14): daivé hy eñä guëa-mayé mama mäyä duratyayä. Nature is very cruel. She does not excuse anyone. When people do not care for nature, they commit all kinds of sinful activities, and consequently they have to suffer. TEXT 37 Wv& ivtaVYaiTaz(r)ivv*ÖvEraNaubNDaae_iPa PaUvRvaSaNaYaa iMaQa oÜhTYaQaa‚ PavhiTa )) 37 )) evaà vitta-vyatiñaìga-vivåddha-vairänubandho 'pi pürva-väsanayä mitha 592 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

udvahaty athäpavahati. SYNONYMS evam—in this way; vitta-vyatiñaìga—because of monetary transactions; vivåddha—increased; vaira-anubandhaù—having relationships of enmity; api—although; pürva-väsanayä—by the fructifying results of previous impious activities; mithaù—with each other; udvahati—become united by means of the marriage of sons and daughters; atha—thereafter; apavahati—they give up the marriage or get a divorce. TRANSLATION Although people may be enemies, in order to fulfill their desires again and again, they sometimes get married. Unfortunately, these marriages do not last very long, and the people involved are separated again by divorce or other means. PURPORT As stated previously, every conditioned soul has the propensity to cheat, even in marriage. Everywhere in this material world, one conditioned soul is envious of another. For the time being, people may remain friends, but eventually they become enemies again and fight over money. Sometimes they marry and then separate by divorce or other means. On the whole, unity is never permanent. Due to the cheating propensity, both parties always remain envious. Even in Kåñëa consciousness, separation and enmity take place due to the prominence of material propensities. TEXT 38 WTaiSMaNa( Sa&SaaraßiNa NaaNaa(c)e-XaaePaSaGaRbaiDaTa AaPaàivPaàae Ya}a YaSTaMau 593 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

h vaveTarSTa}a ivSa*JYa JaaTa& JaaTaMauPaadaYa XaaecNMauùNa( ib>YaiÜvdNa( §-NdNa( Sa&ôZYaNa( GaaYaàùMaaNa" SaaDauviJaRTaae NaEvavTaRTae_ÛaiPa YaTa AarBDa Wz Narl/aek-SaaQaaeR YaMaßNa" PaarMauPaidXaiNTa )) 38 )) etasmin saàsärädhvani nänä-kleçopasarga-bädhita äpanna-vipanno yatra yas tam u ha vävetaras tatra visåjya jätaà jätam upädäya çocan muhyan bibhyad-vivadan krandan saàhåñyan gäyan nahyamänaù sädhu-varjito naivävartate 'dyäpi yata ärabdha eña nara-loka-särtho yam adhvanaù päram upadiçanti. SYNONYMS etasmin—on this; saàsära—of miserable conditions; adhvani—path; nänä—various; kleça—by miseries; upasarga—by the troubles of material existence; bädhitaù—disturbed; äpanna—sometimes having gained; vipannaù—sometimes having lost; yatra—in which; yaù—who; tam—him; u ha väva—or; itaraù—someone else; tatra—thereupon; visåjya—giving up; jätam jätam—newly born; upädäya—accepting; çocan—lamenting; muhyan—being illusioned; bibhyat—fearing; vivadan—sometimes exclaiming loudly; krandan—sometimes crying; saàhåñyan—sometimes being pleased; gäyan—singing; nahyamänaù—being bound; sädhu-varjitaù—being away from saintly persons; na—not; eva—certainly; ävartate—achieves; adya api—even until now; yataù—from whom; ärabdhaù—commenced; eñaù—this; nara-loka—of the material world; sa-arthaù—the self-interested living entities; yam—whom (the Supreme Personality of Godhead); adhvanaù—of the path of material existence; päram—the other end; upadiçanti—saintly persons indicate. TRANSLATION The path of this material world is full of material miseries, and various 594 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

troubles disturb the conditioned souls. Sometimes he loses, and sometimes he gains. In either case, the path is full of danger. Sometimes the conditioned soul is separated from his father by death or other circumstances. Leaving him aside he gradually becomes attached to others, such as his children. In this way, the conditioned soul is sometimes illusioned and afraid. Sometimes he cries loudly out of fear. Sometimes he is happy maintaining his family, and sometimes he is overjoyed and sings melodiously. In this way he becomes entangled and forgets his separation from the Supreme Personality of Godhead since time immemorial. Thus he traverses the dangerous path of material existence, and on this path he is not at all happy. Those who are self-realized simply take shelter of the Supreme Personality of Godhead in order to get out of this dangerous material existence. Without accepting the devotional path, one cannot get out of the clutches of material existence. The conclusion is that no one can be happy in material life. One must take to Kåñëa consciousness. PURPORT By thoroughly analyzing the materialistic way of life, any sane man can understand that there is not the least happiness in this world. However, due to continuing on the path of danger from time immemorial and not associating with saintly persons, the conditioned soul, under illusion, wants to enjoy this material world. Material energy sometimes gives him a chance at so-called happiness, but the conditioned soul is perpetually being punished by material nature. It is therefore said: daëòya-jane räjä yena nadéte cubäya (Cc. Madhya 20.118). Materialistic life means continuous unhappiness, but sometimes we accept happiness as it appears between the gaps. Sometimes a condemned person is submerged in water and hauled out. Actually all of this is meant for punishment, but he feels a little comfort when he is taken out of the water. This is the situation with the conditioned soul. All the çästras therefore advise that one associate with devotees and saintly people. 'sädhu-saìga', 'sädhu-saìga'—sarva-çästre kaya 595 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

lava-mätra sädhu-saìge sarva-siddhi haya (Cc. Madhya 22.54) Even by a little association with devotees, the conditioned soul can get out of this miserable material condition. This Kåñëa consciousness movement is therefore trying to give everyone a chance to associate with saintly people. Therefore all the members of this Kåñëa consciousness society must themselves be perfect sädhus in order to give a chance to fallen conditioned souls. This is the best humanitarian work. TEXT 39 Yaidd& YaaeGaaNauXaaSaNa& Na va WTadvåNDaTae YaNNYaSTadavae_iPa f-LGau" )) 44 )) yo dustyajän kñiti-suta-svajanärtha-därän prärthyäà çriyaà sura-varaiù sadayävalokäm naicchan nåpas tad-ucitaà mahatäà madhudviösevänurakta-manasäm abhavo 'pi phalguù SYNONYMS yaù—who; dustyajän—very difficult to give up; kñiti—the earth; suta—children; sva-jana-artha-därän—relatives, riches and a beautiful wife; prärthyäm—desirable; çriyam—the goddess of fortune; sura-varaiù—by the best of the demigods; sa-daya-avalokäm—whose merciful glance; na—not; aicchat—desired; nåpaù—the King; tat-ucitam—this is quite befitting him; mahatäm—of great personalities (mahätmäs); madhu-dviö—of Lord Kåñëa, who killed the demon Madhu; sevä-anurakta—attracted by the loving service; manasäm—of those whose minds; abhavaù api—even the position of liberation; phalguù—insignificant.

606 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Çukadeva Gosvämé continued: My dear King, the activities of Bharata Mahäräja are wonderful. He gave up everything difficult for others to give up. He gave up his kingdom, his wife and his family. His opulence was so great that even the demigods envied it, yet he gave it up. It was quite befitting a great personality like him to be a great devotee. He could renounce everything because he was so attracted to the beauty, opulence, reputation, knowledge, strength and renunciation of the Supreme Personality of Godhead, Kåñëa. Kåñëa is so attractive that one can give up all desirable things for His sake. Indeed, even liberation is considered insignificant for those whose minds are attracted to the loving service of the Lord. PURPORT This verse confirms Kåñëa's all-attractiveness. Mahäräja Bharata was so attracted to Kåñëa that he gave up all his material possessions. Generally materialistic people are attracted by such possessions. ato gåha-kñetra-sutäpta-vittair janasya moho 'yam ahaà mameti (SB 5.5.8) "One becomes attracted to his body, home, property, children, relatives and wealth. In this way one increases life's illusions and thinks in terms of 'I and mine.' " The attraction for material things is certainly due to illusion. There is no value in attraction to material things, for the conditioned soul is diverted by them. One's life is successful if he is absorbed in the attraction of Kåñëa's strength, beauty and pastimes as described in the Tenth Canto of Çrémad-Bhägavatam. The Mäyävädés are attracted to merging into the existence of the Lord, but Kåñëa is more attractive than the desire to merge. The word abhavaù means "not to take birth again in this material world." A 607 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

devotee doesn't care whether he is going to be reborn or not. He is simply satisfied with the Lord's service in any condition. That is real mukti. éhä yasya harer däsye karmaëä manasä girä nikhiläsv apy avasthäsu jévan-muktaù sa ucyate "One who acts to serve Kåñëa with his body, mind, intelligence and words is a liberated person, even within this material world." (Bhakti-rasämåta-sindhu 1.2.187) A person who always desires to serve Kåñëa is interested in ways to convince people that there is a Supreme Personality of Godhead and that the Supreme Personality of Godhead is Kåñëa. That is his ambition. It doesn't matter whether he is in heaven or in hell. This is called uttamaçloka-lälasa. TEXT 45 YajaYa DaMaRPaTaYae iviDaNaEPauaihTaae YaMau h vav ke-icTPaa%iaPadvqMaNauvTaRMaaNa& caNaaYaaR AvedSaMaaMNaaTaa& devTaa& SvMaNaqzYaa PaaPaqYaSYaa k-l/aE k-LPaiYaZYaiNTa )) 1 )) çré-çuka uväca bharatasyätmajaù sumatir nämäbhihito yam u ha väva kecit päkhaëòina åñabha-padavém anuvartamänaà cänäryä aveda-samämnätäà devatäà sva-manéñayä päpéyasyä kalau kalpayiñyanti. SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé continued to speak; bharatasya—of Bharata Mahäräja; ätma-jaù—the son; sumatiù näma-abhihitaù—named Sumati; yam—unto whom; u ha väva—indeed; kecit—some; päkhaëòinaù—atheists, men without Vedic knowledge; åñabha-padavém—the path of King Åñabhadeva; anuvartamänam—following; ca—and; anäryäù—not belonging to the Äryans who strictly follow the Vedic principles; aveda-samämnätäm—not enumerated in the Vedas; devatäm—to be Lord Buddha or a similar Buddhist deity; sva-manéñayä—by their own mental speculation; päpéyasyä—most sinful; kalau—in this age of Kali; kalpayiñyanti—will imagine. TRANSLATION Çréla Çukadeva Gosvämé continued: The son of Mahäräja Bharata known as Sumati followed the path of Åñabhadeva, but some unscrupulous people imagined him to be Lord Buddha himself. These people, who were actually atheistic and of bad character, took up the Vedic principles in an imaginary, infamous way to support their activities. Thus these sinful people accepted Sumati as Lord Buddhadeva and propagated the theory that everyone should follow the principles of Sumati. In this way they were carried away by mental concoction. 614 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT Those who are Äryans strictly follow the Vedic principles, but in this age of Kali a community has sprung up known as the ärya-samäja, which is ignorant of the import of the Vedas in the paramparä system. Their leaders decry all bona fide äcäryas, and they pose themselves as the real followers of the Vedic principles. These äcäryas who do not follow the Vedic principles are presently known as the ärya-samäjas, or the Jains. Not only do they not follow the Vedic principles, but they have no relationship with Lord Buddha. Imitating the behavior of Sumati, they claim to be the descendants of Åñabhadeva. Those who are Vaiñëavas carefully avoid their company because they are ignorant of the path of the Vedas. In Bhagavad-gétä (15.15) Kåñëa says, vedaiç ca sarvair aham eva vedyaù: "The real purpose of the Vedas is to understand Me." This is the injunction of all Vedic literatures. One who does not know the greatness of Lord Kåñëa cannot be accepted as an Äryan. Lord Buddha, an incarnation of Lord Kåñëa, adopted a particular means to propagate the philosophy of bhägavata-dharma. He preached almost exclusively among atheists. Atheists do not want any God, and Lord Buddha therefore said that there is no God, but he adopted the means to instruct his followers for their benefit. Therefore he preached in a duplicitous way, saying that there is no God. Nonetheless, he himself was an incarnation of God. TEXT 2 TaSMaad( v*ÖSaeNaaYaa& devTaaiJaàaMa Pau}aae_>avTa( )) 2 )) tasmäd våddhasenäyäà devatäjin-näma putro 'bhavat. SYNONYMS tasmät—from Sumati; våddha-senäyäm—in the womb of his wife, named 615 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Våddhasenä; devatäjit-näma—named Devatäjit; putraù—a son; abhavat—was born. TRANSLATION From Sumati, a son named Devatäjit was born by the womb of his wife named Våddhasenä. TEXT 3 AQaaSauYaa| TataNaYaae devÛuMNaSTaTaae DaeNauMaTYaa& SauTa" ParMaeïq TaSYa SauvcRl/aYaa& Pa[Taqh oPaJaaTa" )) 3 )) athäsuryäà tat-tanayo devadyumnas tato dhenumatyäà sutaù parameñöhé tasya suvarcaläyäà pratéha upajätaù. SYNONYMS atha—thereafter; äsuryäm—in the womb of his wife, named Äsuré; tat-tanayaù—one son of Devatäjit; deva-dyumnaù—named Devadyumna; tataù—from Devadyumna; dhenu-matyäm—in the womb of Dhenumaté, the wife of Devadyumna; sutaù—one son; parameñöhé—named Parameñöhé; tasya—of Parameñöhé; suvarcaläyäm—in the womb of his wife, named Suvarcalä; pratéhaù—the son named Pratéha; upajätaù—appeared. TRANSLATION Thereafter, in the womb of Äsuré, the wife of Devatäjit, a son named Devadyumna was begotten. Devadyumna begot in the womb of his wife, Dhenumaté, a son named Parameñöhé. Parameñöhé begot a son named Pratéha in the womb of his wife, Suvarcalä. 616 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 4 Ya AaTMaivÛaMaa:YaaYa SvYa& Sa&XauÖae MahaPauåzMaNauSaSMaar )) 4 )) ya ätma-vidyäm äkhyäya svayaà saàçuddho mahä-puruñam anusasmära. SYNONYMS yaù—who (King Pratéha); ätma-vidyäm äkhyäya—after instructing many people about self-realization; svayam—personally; saàçuddhaù—being very advanced and purified in self-realization; mahä-puruñam—the Supreme Personality of Godhead, Viñëu; anusasmära—perfectly understood and always remembered. TRANSLATION King Pratéha personally propagated the principles of self-realization. In this way, not only was he purified, but he became a great devotee of the Supreme Person, Lord Viñëu, and directly realized Him. PURPORT The word anusasmära is very significant. God consciousness is not imaginary or concocted. The devotee who is pure and advanced realizes God as He is, Mahäräja Pratéha did so, and due to his direct realization of Lord Viñëu, he propagated self-realization and became a preacher. A real preacher cannot be bogus; he must first of all realize Lord Viñëu as He is. As confirmed in Bhagavad-gétä (4.34), upadekñyanti te jïänaà jïäninas tattva-darçinaù: "one who has seen the truth can impart knowledge." The word tattva-darçé refers to one who has perfectly realized the Supreme Personality of Godhead. Such a person can become a guru and propound Vaiñëava philosophy all over the 617 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

world. The paragon of bona fide preachers and guru is King Pratéha. TEXT 5 Pa[TaqhaTSauvcRl/aYaa& Pa[iTah}aaRdYañYa AaSaiàJYaak-aeivda" SaUNav" Pa[iTahTauR" STauTYaaMaJa>aUMaaNaavJaiNazaTaaMa( )) 5 )) pratéhät suvarcaläyäà pratiharträdayas traya äsann ijyä-kovidäù sünavaù pratihartuù stutyäm aja-bhümänäv ajaniñätäm. SYNONYMS pratéhät—from King Pratéha; suvarcaläyäm—in the womb of his wife, named Suvarcalä; pratihartå-ädayaù trayaù—the three sons Pratihartä, Prastotä and Udgätä; äsan—came into being; ijyä-kovidäù—who were all very expert in the ritualistic ceremonies of the Vedas; sünavaù—sons; pratihartuù—from Pratihartä; stutyäm—in the womb of Stuté, his wife; aja-bhümänau—the two sons Aja and Bhümä; ajaniñätäm—were brought into existence. TRANSLATION In the womb of his wife Suvarcalä, Pratéha begot three sons, named Pratihartä, Prastotä and Udgätä. These three sons were very expert in performing Vedic rituals. Pratihartä begot two sons, named Aja and Bhümä, in the womb of his wife, named Stuté. TEXT 6 >aUMNa ‰izku-LYaaYaaMauÓqQaSTaTa" Pa[STaavae devku-LYaaYaa& Pa[STaavaiàYauTSaaYaa& ôdYaJa AaSaqiÜ>auivR>aae rTYaa& c Pa*QauzeaaivTaaiTaXauÖ MaiTaåParTaaNaaTMYa AaTMaiNa SvYaMauPal/>YaMaaNab]øaTMaaNau>avae_iPa iNari>aMaaNa 620 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

WvaviNaMaJaUGauPaTa( )) 7 )) sa vai sva-dharmeëa prajä-pälana-poñaëa-préëanopalälanänuçäsana-lakñaëenejyädinä ca bhagavati mahä-puruñe parävare brahmaëi sarvätmanärpita-paramärtha-lakñaëena brahmavic-caraëänusevayäpädita-bhagavad-bhakti-yogena cäbhékñëaçaù paribhävitäti-çuddha-matir uparatänätmya ätmani svayam upalabhyamäna-brahmätmänubhavo 'pi nirabhimäna evävanim ajügupat. SYNONYMS saù—that King Gaya; vai—indeed; sva-dharmeëa—by his own duty; prajä-pälana—of protecting the subjects; poñaëa—of maintaining them; préëana—of making them happy in all respects; upalälana—of treating them as sons; anuçäsana—of sometimes chastising them for their mistakes; lakñaëena—by the symptoms of a king; ijyä-ädinä—by performing the ritualistic ceremonies as recommended in the Vedas; ca—also; bhagavati—unto the Supreme Personality of Godhead, Viñëu; mahä-puruñe—the chief of all living entities; para-avare—the source of all living entities, from the highest, Lord Brahmä, to the lowest, like the insignificant ants; brahmaëi—unto Parabrahman, the Supreme Personality of Godhead, Väsudeva; sarva-ätmanä—in all respects; arpita—of being surrendered; parama-artha-lakñaëena—with spiritual symptoms; brahma-vit—of self-realized, saintly devotees; caraëa-anusevayä—by the service of the lotus feet; äpädita—achieved; bhagavat-bhakti-yogena—by the practice of devotional service to the Lord; ca—also; abhékñëaçaù—continuously; paribhävita—saturated; ati-çuddha-matiù—whose completely pure consciousness (full realization that the body and mind are separate from the soul); uparata-anätmye—wherein identification with material things was stopped; ätmani—in his own self; svayam—personally; upalabhyamäna—being realized; brahma-ätma-anubhavaù—perception of his own position as the Supreme Spirit; api—although; nirabhimänaù—without 621 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

false prestige; eva—in this way; avanim—the whole world; ajügupat—ruled strictly according to the Vedic principles. TRANSLATION King Gaya gave full protection and security to the citizens so that their personal property would not be disturbed by undesirable elements. He also saw that there was sufficient food to feed all the citizens. [This is called poñaëa.] He would sometimes distribute gifts to the citizens to satisfy them. [This is called préëana.] He would sometimes call meetings and satisfy the citizens with sweet words. [This is called upalälana.] He would also give them good instructions on how to become first-class citizens. [This is called anuçäsana.] Such were the characteristics of King Gaya's royal order. Besides all this, King Gaya was a householder who strictly observed the rules and regulations of household life. He performed sacrifices and was an unalloyed pure devotee of the Supreme Personality of Godhead. He was called Mahäpuruña because as a king he gave the citizens all facilities, and as a householder he executed all his duties so that at the end he became a strict devotee of the Supreme Lord. As a devotee, he was always ready to give respect to other devotees and to engage in the devotional service of the Lord. This is the bhakti-yoga process. Due to all these transcendental activities, King Gaya was always free from the bodily conception. He was full in Brahman realization, and consequently he was always jubilant. He did not experience material lamentation. Although he was perfect in all respects, he was not proud, nor was he anxious to rule the kingdom. PURPORT As Lord Kåñëa states in Bhagavad-gétä, when He descends on earth, He has two types of business—to give protection to the faithful and annihilate the demons (pariträëäya sädhünäà vinäçäya ca duñkåtäm [Bg. 4.8]). Since the king is the representative of the Supreme Personality of Godhead, he is sometimes 622 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

called nara-deva, that is, the Lord as a human being. According to the Vedic injunctions, he is worshiped as God on the material platform. As a representative of the Supreme Lord, the king had the duty to protect the citizens in a perfect way so that they would not be anxious for food and protection and so that they would be jubilant. The king would supply everything for their benefit, and because of this he would levy taxes. If the king or government otherwise levies taxes on the citizens, he becomes responsible for the sinful activities of the citizens. In Kali-yuga, monarchy is abolished because the kings themselves are subjected to the influence of Kali-yuga. It is understood from the Rämäyaëa that when Bibhéñaëa became friends with Lord Rämacandra, he promised that if by chance or will he broke the laws of friendship with Lord Rämacandra, he would become a brähmaëa or a king in Kali-yuga. In this age, as Bibhéñaëa indicated, both brähmaëas and kings are in a wretched condition. Actually there are no kings or brähmaëas in this age, and due to their absence the whole world is in a chaotic condition and is always in distress. Compared to present standards, Mahäräja Gaya was a true representative of Lord Viñëu; therefore he was known as Mahäpuruña. TEXT 8 TaSYaeMaa& GaaQaa& Paaa‚ YaRJvai>aMaaNaq bhuivÖMaRGaaeáa ) SaMaaGaTaé[q" SadSaSPaiTa" SaTaa& SaTSaevk-ae_NYaae >aGavTk-l/aMa*Tae )) 9 )) gayaà nåpaù kaù pratiyäti karmabhir yajväbhimäné bahuvid dharma-goptä samägata-çréù sadasas-patiù satäà sat-sevako 'nyo bhagavat-kaläm åte SYNONYMS gayam—King Gaya; nåpaù—king; kaù—who; pratiyäti—is a match for; karmabhiù—by his execution of ritualistic ceremonies; yajvä—who performed all sacrifices; abhimäné—so widely respected all over the world; bahu-vit—fully aware of the conclusion of Vedic literature; dharma-goptä—protector of the occupational duties of everyone; samägata-çréù—possessing all kinds of 624 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

opulence; sadasaù-patiù satäm—the dean of the assembly of great persons; sat-sevakaù—servant of the devotees; anyaù—anyone else; bhagavat-kaläm—the plenary incarnation of the Supreme Personality of Godhead; åte—besides. TRANSLATION The great King Gaya used to perform all kinds of Vedic rituals. He was highly intelligent and expert in studying all the Vedic literatures. He maintained the religious principles and possessed all kinds of opulence. He was a leader among gentlemen and a servant of the devotees. He was a totally qualified plenary expansion of the Supreme Personality of Godhead. Therefore who could equal him in the performance of gigantic ritualistic ceremonies? TEXT 10 YaMa>YaizÄNa( ParYaa Mauda SaTaq" SaTYaaiXazae d+ak-NYaa" SairiÙ" ) YaSYa Pa[JaaNaa& duduhe DaraiXazae iNaraiXazae GauaaeJaaYaa& MaNQauPa[MaNQaU JajaTae MaNQaae" SaTYaaYaa& >aaEvNaSTaTaae dUza" Saá iSaNDav oPaœáa YaTa WTaSYaa" SaáÜqPaivXaezivk-LPaSTvYaa >aGavNa( %lu/ SaUicTa WTadevai%l/Mah& MaaNaTaae l/+aaGavTaae MaaYaaGauaUTae" k-aïa& MaNaSaa vcSaa vaiDa‚ GaNTauMal&/ ivbuDaaYauzaiPa PauåzSTaSMaaTPa[aDaaNYaeNaEv >aUGaael/k-ivXaez& NaaMaæPa MaaNal/+aYaNTark-aeXaae iNaYauTaYaaeJaNa ivXaal/" SaMavTauRl/ae YaQaa PauZk-rPa}aMa( )) 5 )) yo väyaà dvépaù kuvalaya-kamala-koçäbhyantara-koço niyuta-yojana-viçälaù samavartulo yathä puñkara-patram. SYNONYMS 642 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

yaù—which; vä—either; ayam—this; dvépaù—island; kuvalaya—the Bhüloka; kamala-koça—of the whorl of a lotus flower; abhyantara—inner; koçaù—whorl; niyuta-yojana-viçälaù—one million yojanas (eight million miles) wide; samavartulaù—equally round, or having a length and breadth of the same measurement; yathä—like; puñkara-patram—a lotus leaf. TRANSLATION The planetary system known as Bhü-maëòala resembles a lotus flower, and its seven islands resemble the whorl of that flower. The length and breadth of the island known as Jambüdvépa, which is situated in the middle of the whorl, are one million yojanas [eight million miles]. Jambüdvépa is round like the leaf of a lotus flower. TEXT 6 YaiSMaàv vzaRiaMaRYaaRdaiGairi>a" Sauiv>a¢-aiNa >aviNTa )) 6 )) yasmin nava varñäëi nava-yojana-sahasräyämäny añöabhir maryädä-giribhiù suvibhaktäni bhavanti. SYNONYMS yasmin—in that Jambüdvépa; nava—nine; varñäëi—divisions of land; nava-yojana-sahasra—72,000 miles in length; äyämäni—measuring; añöabhiù—by eight; maryädä—indicating the boundaries; giribhiù—by mountains; suvibhaktäni—nicely divided from one another; bhavanti—are. TRANSLATION

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In Jambüdvépa there are nine divisions of land, each with a length of 9,000 yojanas [72,000 miles]. There are eight mountains that mark the boundaries of these divisions and separate them nicely. PURPORT Çréla Viçvanätha Cakravarté Öhäkura gives the following quotation from the Väyu Puräëa, wherein the locations of the various mountains, beginning with the Himalayas, are described. dhanurvat saàsthite jïeye dve varñe dakñiëottare; dérghäëi tatra catväri caturasram ilävåtam iti dakñiëottare bhäratottara-kuru-varñe catväri kiàpuruña-harivarña-ramyaka-hiraëmayäni varñäëi néla-niñadhayos tiraçcinébhüya samudra-praviñöayoù saàlagnatvam aìgékåtya bhadräçva-ketumälayor api dhanur-äkåtitvam; atas tayor dairghyata eva madhye saìkucitatvena nava-sahasräyämatvam; ilävåtasya tu meroù sakäçät catur-dikñu nava-sahasräyama-tvaà saàbhavet vastutas tv ilävåta-bhadräçva-ketumälänäà catus-triàçat-sahasräyämatvaà jïeyam. TEXT 7 Wza& MaDYae wl/av*Ta& NaaMaa>YaNTarvz| YaSYa Naa>YaaMaviSQaTa" SavRTa" SaaEvYaae NaqcqNaa" PaYaaediDaMaDauga*TaGau@aàaÛMbrXaYYaaSaNaa>araGavTa" Saa+aaÛjil/(r)SYa ivZaRàaeßaRaaGavTaae_SMaTku-l/devTaacraPa[‚ ivXaiTa )) 6 )) sétä tu brahma-sadanät kesaräcalädi-giri-çikharebhyo 'dho 'dhaù prasravanté gandhamädana-mürdhasu patitväntareëa bhadräçva-varñaà präcyäà diçi kñära-samudram abhipraviçati. SYNONYMS sétä—the branch known as Sétä; tu—certainly; brahma-sadanät—from Brahmapuré; kesaräcala-ädi—of Kesaräcala and of other great mountains; giri—hills; çikharebhyaù—from the tops; adhaù adhaù—downward; prasravanté—flowing; gandhamädana—of Gandhamädana Mountain; mürdhasu—on the top; patitvä—falling down; antareëa—within; bhadräçva-varñam—the province known as Bhadräçva; präcyäm—in the 681 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

western; diçi—direction; abhipraviçati—enters.

kñära-samudram—the

ocean

of

salt

water;

TRANSLATION The branch of the Ganges known as the Sétä flows through Brahmapuré atop Mount Meru, and from there it runs down to the nearby peaks of the Kesaräcala Mountains, which stand almost as high as Mount Meru itself. These mountains are like a bunch of filaments around Mount Meru. From the Kesaräcala Mountains, the Ganges falls to the peak of Gandhamädana Mountain and then flows into the land of Bhadräçva-varña. Finally it reaches the ocean of salt water in the west. TEXT 7 Wv& MaaLYaviC^%raiàZPaTaNTaq TaTaae_NauParTaveGaa ke-TauMaal/Mai>a c+au" Pa[TaqCYaa& idiXa SairTPaiTa& Pa[ivXaiTa )) 7 )) evaà mälyavac-chikharän niñpatanté tato 'nuparata-vegä ketumälam abhi cakñuù pratécyäà diçi sarit-patià praviçati. SYNONYMS evam—in this way; mälyavat-çikharät—from the top of Mälyavän Mountain; niñpatanté—falling down; tataù—thereafter; anuparata-vegä—whose force is uninterrupted; ketumälam abhi—into the land known as Ketumäla-varña; cakñuù—the branch known as Cakñu; pratécyäm—in the West; diçi—direction; sarit-patim—the ocean; praviçati—enters into. TRANSLATION

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The branch of the Ganges known as Cakñu falls onto the summit of Mälyavän Mountain and from there cascades onto the land of Ketumäla-varña. The Ganges flows incessantly through Ketumäla-varña and in this way also reaches the ocean of salt water in the West. TEXT 8 >ad]a caetarTaae MaeåiXarSaae iNaPaiTaTaa iGairiXa%raiÓiriXa%rMaiTahaYa é*(r)vTa" é*(r)advSYaNdMaaNaa otara&STau ku-æNai>aTa odqCYaa& idiXa Jal/‚ iDaMai>aPa[ivXaiTa )) 8 )) bhadrä cottarato meru-çiraso nipatitä giri-çikharäd giri-çikharam atihäya çåìgavataù çåìgäd avasyandamänä uttaräàs tu kurün abhita udécyäà diçi jaladhim abhipraviçati. SYNONYMS bhadrä—the branch known as Bhadrä; ca—also; uttarataù—to the northern side; meru-çirasaù—from the top of Mount Meru; nipatitä—having fallen; giri-çikharät—from the peak of Kumuda Mountain; giri-çikharam—to the peak of Néla Mountain; atihäya—passing over as if not touching; çåìgavataù—of the mountain known as Çåìgavän; çåìgät—from the peak; avasyandamänä—flowing; uttarän—the northern; tu—but; kurün—the land known as Kuru; abhitaù—on all sides; udécyäm—in the northern; diçi—direction; jaladhim—the ocean of salt water; abhipraviçati—enters into. TRANSLATION The branch of the Ganges known as Bhadrä flows from the northern side of Mount Meru. Its waters fall onto the peaks of Kumuda Mountain, Mount Néla, Çveta Mountain and Çåìgavän Mountain in succession. Then it runs down into 683 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the province of Kuru and, after crossing through that land, flows into the saltwater ocean in the north. TEXT 9 TaQaEval/k-NaNda di+aaSaTarr&hSaa lu/#=YaNTaq >aarTaMai>avz| di+aaPa[ivXaiTa YaSYaa& òaNaaQa| caGaC^Ta" Pau&Sa" Pade Pade_ìMaeDa‚ raJaSaUYaadqNaa& f-l&/ Na dul/R>aiMaiTa )) 9 )) tathaivälakanandä dakñiëena brahma-sadanäd bahüni giri-küöäny atikramya hemaküöäd dhaimaküöäny ati-rabhasatara-raàhasä luöhayanté bhäratam abhivarñaà dakñiëasyäà diçi jaladhim abhipraviçati yasyäà snänärthaà cägacchataù puàsaù pade pade 'çvamedha-räjasüyädénäà phalaà na durlabham iti. SYNONYMS tathä eva—similarly; alakanandä—the branch known as Alakanandä; dakñiëena—by the southern side; brahma-sadanät—from the city known as Brahmapuré; bahüni—many; giri-küöäni—the tops of mountains; atikramya—crossing over; hemaküöät—from Hemaküöa Mountain; haimaküöäni—and Himaküöa; ati-rabhasatara—more fiercely; raàhasä—with great force; luöhayanté—plundering; bhäratam abhivarñam—on all sides of Bhärata-varña; dakñiëasyäm—in the southern; diçi—direction; jaladhim—the ocean of salt water; abhipraviçati—enters into; yasyäm—in which; snäna-artham—for bathing; ca—and; ägacchataù—of one who is coming; puàsaù—a person; pade pade—at every step; açvamedha-räjasüya-ädénäm—of great sacrifices like the Açvamedha yajïa and Räjasüya yajïa; phalam—the result; na—not; durlabham—very difficult to obtain; iti—thus.

684 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Similarly, the branch of the Ganges known as Alakanandä flows from the southern side of Brahmapuré [Brahma-sadana]. Passing over the tops of mountains in various lands, it falls down with fierce force upon the peaks of the mountains Hemaküöa and Himaküöa. After inundating the tops of those mountains, the Ganges falls down onto the tract of land known as Bhärata-varña, which she also inundates. Then the Ganges flows into the ocean of salt water in the south. Persons who come to bathe in this river are fortunate. It is not very difficult for them to achieve with every step the results of performing great sacrifices like the Räjasüya and Açvamedha yajïas. PURPORT The place where the Ganges flows into the salt water of the Bay of Bengal is still known as Gaìgä-sägara, or the meeting place of the Ganges and the Bay of Bengal. On Makara-saìkränti, in the month of January-February, thousands of people still go there to bathe, hoping to be liberated. That they can actually be liberated in this way is confirmed herein. For those who bathe in the Ganges at any time, the results of great sacrifices like the Açvamedha and Räjasüya yajïas are not at all difficult to achieve. Most people in India are still inclined to bathe in the Ganges, and there are many places where they can do so. At Prayäga (Allahabad), many thousands of people gather during the month of January to bathe in the confluence of the Ganges and Yamunä. Afterward, many of them go to the confluence of the Bay of Bengal and the Ganges to take bath there. Thus it is a special facility for all the people of India that they can bathe in the water of the Ganges at so many places of pilgrimage. TEXT 10 ANYae c Nada NaÛê vzeR vzeR SaiNTa bhuXaae MaevaRidiGairduihTar" XaTaXa" )) 10 685 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

)) anye ca nadä nadyaç ca varñe varñe santi bahuço merv-ädi-giri-duhitaraù çataçaù. SYNONYMS anye—many others; ca—also; nadäù—rivers; nadyaù—small rivers; ca—and; varñe varñe—in each tract of land; santi—are; bahuçaù—of many varieties; meru-ädi-giri-duhitaraù—daughters of the mountains beginning with Meru; çataçaù—in the hundreds. TRANSLATION Many other rivers, both big and small, flow from the top of Mount Meru. These rivers are like daughters of the mountain, and they flow to the various tracts of land in hundreds of branches. TEXT 11 Ta}aaiPa >aarTaMaev vz| k-MaR+ae}aMaNYaaNYaí vzaRiaGavaàaraYaaivRhqNa& YaMaNaNTaMa*zYa" ) Na ved iSaÖaQaRiMav KviciTSQaTa& >aUMaad]é[vSa Ocu"

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p NaMaae >aGavTae DaMaaRYaaTMaivXaaeDaNaaYa NaMa wiTa )) 2 )) bhadraçravasa ücuù oà namo bhagavate dharmäyätma-viçodhanäya nama iti. SYNONYMS bhadraçravasaù ücuù—the ruler Bhadraçravä and his intimate associates said; om—O Lord; namaù—respectful obeisances; bhagavate—unto the Supreme Personality of Godhead; dharmäya—the source of all religious principles; ätma-viçodhanäya—who purifies us of material contamination; namaù—our obeisances; iti—thus. TRANSLATION The ruler Bhadraçravä and his intimate associates utter the following prayer: We offer our respectful obeisances unto the Supreme Personality of Godhead, the reservoir of all religious principles, who cleanses the heart of the conditioned soul in this material world. Again and again we offer our respectful obeisances unto Him. PURPORT Foolish materialistic persons do not know how they are being controlled and punished at every step by the laws of nature. They think they are very happy in the conditioned state of material life, not knowing the purpose of repeated birth, death, old age and disease. Therefore in Bhagavad-gétä (7.15) Lord Kåñëa describes such materialistic persons as müòhas (rascals): na mäà duñkåtino müòhäù prapadyante narädhamäù. These müòhas do not know that if they want to purify themselves, they must worship Lord Väsudeva (Kåñëa) by performing penances and austerities. This purification is the aim of human life. This life is not meant for blind indulgence in sense gratification. In the 714 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

human form, the living being must engage himself in Kåñëa consciousness to purify his existence: tapo divyaà putrakä yena sattvaà çuddhyet [SB 5.5.1]. This is the instruction of King Åñabhadeva to His sons. In the human form of life, one must undergo all kinds of austerities to purify his existence. Yasmäd brahma-saukhyaà tv anantam. We are all seeking happiness, but because of our ignorance and foolishness, we cannot know what unobstructed happiness really is. Unobstructed happiness is called brahma-saukhya, spiritual happiness. Although we may get some so-called happiness in this material world, that happiness is temporary. The foolish materialists cannot understand this. Therefore Prahläda Mahäräja points out, mäyä-sukhäya bharam udvahato vimüòhän: [SB 7.9.43] merely for temporary materialistic happiness, these rascals are making huge arrangements, and thus they are baffled life after life. TEXT 3 Ahae ivic}a& >aGaviÜceiíTa& ganNTa& JaNaae_Ya& ih iMazà PaXYaiTa ) DYaaYaàSaÛihR ivk-MaR SaeivTau& iNaôRTYa Pau}a& iPaTar& iJaJaqivziTa )) 3 )) aho vicitraà bhagavad-viceñöitaà ghnantaà jano 'yaà hi miñan na paçyati dhyäyann asad yarhi vikarma sevituà nirhåtya putraà pitaraà jijéviñati SYNONYMS aho—alas; vicitram—wonderful; bhagavat-viceñöitam—the pastimes of the Lord; ghnantam—death; janaù—a person; ayam—this; hi—certainly; miñan—although seeing; na paçyati—does not see; dhyäyan—thinking about; asat—material happiness; yarhi—because; vikarma—forbidden activities; 715 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sevitum—to enjoy; nirhåtya—burning; putram—sons; pitaram—the father; jijéviñati—desires a long life. TRANSLATION Alas! How wonderful it is that the foolish materialist does not heed the great danger of impending death! He knows that death will surely come, yet he is nevertheless callous and neglectful. If his father dies, he wants to enjoy his father's property, and if his son dies, he wants to enjoy his son's possessions as well. In either case, he heedlessly tries to enjoy material happiness with the acquired money. PURPORT Material happiness means to have good facilities for eating, sleeping, sexual intercourse and defense. Within this world, the materialistic person lives only for these four principles of sense gratification, not caring for the impending danger of death. After his father's death, a son tries to inherit his money and use it for sense gratification. Similarly, one whose son dies tries to enjoy the possessions of his son. Sometimes the father of a dead son even enjoys his son's widow. Materialistic persons behave in this way. Thus Çukadeva Gosvämé says, "How wonderful are these pastimes of material happiness transacted by the will of the Supreme Personality of Godhead!" In other words, materialistic persons want to commit all kinds of sinful activities, but without the sanction of the Supreme Personality of Godhead, no one can do anything. Why does the Supreme Personality of Godhead permit sinful activities? The Supreme Lord does not want any living being to act sinfully, and He begs him through his good conscience to refrain from sin. But when someone insists upon acting sinfully, the Supreme Lord gives him the sanction to act at his own risk (mattaù småtir jïänam apohanaà ca [Bg. 15.15]). No one can do anything without the sanction of the Lord, but He is so kind that when the conditioned soul persists in doing something, the Lord permits the individual soul to act at 716 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

his own risk. According to Çréla Viçvanätha Cakravarté Öhäkura, sons always outlive their fathers in other planetary systems and other lands in this universe, especially on Svargaloka. However, on this planet earth a son often dies before his father, and the materialistic father is pleased to enjoy the possessions of his son. Neither the father nor the son can see the reality—that both of them are awaiting death. When death comes, however, all their plans for material enjoyment are finished. TEXT 4 vdiNTa ivì& k-vYa" SMa Naìr& PaXYaiNTa caDYaaTMaivdae ivPaiêTa" ) TaQaaiPa MauùiNTa TavaJa MaaYaYaa SauiviSMaTa& k*-TYaMaJa& NaTaae_iSMa TaMa( )) 4 )) vadanti viçvaà kavayaù sma naçvaraà paçyanti cädhyätmavido vipaçcitaù tathäpi muhyanti taväja mäyayä suvismitaà kåtyam ajaà nato 'smi tam SYNONYMS vadanti—they say authoritatively; viçvam—the entire material creation; kavayaù—great learned sages; sma—certainly; naçvaram—perishable; paçyanti—they see in trance; ca—also; adhyätma-vidaù—who have realized spiritual knowledge; vipaçcitaù—very learned scholars; tathä api—still; muhyanti—become illusioned; tava—your; aja—O unborn one; mäyayä—by the illusory energy; su-vismitam—most wonderful; kåtyam—activity; ajam—unto the supreme unborn one; nataù asmi—I offer my obeisances; 717 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tam—unto Him. TRANSLATION O unborn one, learned Vedic scholars who are advanced in spiritual knowledge certainly know that this material world is perishable, as do other logicians and philosophers. In trance they realize the factual position of this world, and they preach the truth as well. Yet even they are sometimes bewildered by Your illusory energy. This is Your own wonderful pastime. Therefore, I can understand that Your illusory energy is very wonderful, and I offer my respectful obeisances unto You. PURPORT Not only does the illusory energy of the Supreme Personality of Godhead act on the conditioned soul within this material world, but sometimes it also acts on the most advanced learned scholars, who factually know the constitutional position of this material world through realization. As soon as someone thinks, "I am this material body (ahaà mameti [SB 5.5.8]) and everything in relationship with this material body is mine," he is in illusion (moha). This illusion caused by the material energy acts especially on the conditioned souls, but it sometimes also acts on liberated souls as well. A liberated soul is a person who has sufficient knowledge of this material world and is therefore unattached to the bodily conception of life. But because of association with the modes of material nature for a very long time, even liberated souls sometimes become captivated by the illusory energy due to inattentiveness in the transcendental position. Therefore Lord Kåñëa says in Bhagavad-gétä (7.14), mäm eva ye prapadyante mäyäm etäà taranti te: "Only those who surrender unto Me can overcome the influence of the material energy." Therefore no one should think of himself as a liberated person immune to the influence of mäyä. Everyone should very cautiously execute devotional service by rigidly following regulative principles. Thus he will 718 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

remain fixed at the lotus feet of the Lord. Otherwise, a little inattention will create havoc. We have already seen an example of this in the case of Mahäräja Bharata. Mahäräja Bharata was undoubtedly a great devotee, but because he turned his attention slightly toward a small deer, he had to suffer two more births, one as a deer and another as the brähmaëa Jaòa Bharata. Afterward he was liberated and went back home, back to Godhead. The Lord is always prepared to excuse His devotee, but if a devotee takes advantage of the Lord's leniency and purposefully commits mistakes again and again, the Lord will certainly punish him by letting him fall down into the clutches of the illusory energy. In other words, theoretical knowledge acquired by studying the Vedas is insufficient to protect one from the clutches of mäyä. One must strongly adhere to the lotus feet of the Lord in devotional service. Then one's position is secure. TEXT 5 ivìaeÙvSQaaNaiNaraeDak-MaR Tae ùk-TauRr(r)qk*-TaMaPYaPaav*Ta" ) Yau¢&- Na ic}a& TviYa k-aYaRk-araYaacTae TaSMaE NaMaSTae_ivTaQaeihTaaYa wiTa )) 6 )) vedän yugänte tamasä tiraskåtän rasätaläd yo nå-turaìga-vigrahaù pratyädade vai kavaye 'bhiyäcate tasmai namas te 'vitathehitäya iti SYNONYMS vedän—the four Vedas; yuga-ante—at the end of the millennium; tamasä—by the demon of ignorance personified; tiraskåtän—stolen away; rasätalät—from 720 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the lowest planetary system (Rasätala); yaù—who (the Supreme Personality of Godhead); nå-turaìga-vigrahaù—assuming the form of half-horse, half-man; pratyädade—returned; vai—indeed; kavaye—to the supreme poet (Lord Brahmä); abhiyä-cate—when he asked for them; tasmai—unto Him (the form of Hayagréva); namaù—my respectful obeisances; te—to You; avitatha-éhitäya—whose resolution never fails; iti—thus. TRANSLATION At the end of the millennium, ignorance personified assumed the form of a demon, stole all the Vedas and took them down to the planet of Rasätala. The Supreme Lord, however, in His form of Hayagréva retrieved the Vedas and returned them to Lord Brahmä when he begged for them. I offer my respectful obeisances unto the Supreme Lord, whose determination never fails. PURPORT Although Vedic knowledge is imperishable, within this material world it is sometimes manifest and sometimes not. When the people of this material world become too absorbed in ignorance, the Vedic knowledge disappears. Lord Hayagréva or Lord Matsya, however, always protects the Vedic knowledge, and in due course of time it is again distributed through the medium of Lord Brahmä. Brahmä is the trustworthy representative of the Supreme Lord. Therefore when he again asked for the treasure of Vedic knowledge, the Lord fulfilled his desire. TEXT 7 hirvzeR caiPa >aGavaàrhiræPaeaaGavTaae dETYadaNavku-l/TaqQas‚ k-rav& TaqQa| Mauhu" Sa&SPa*XaTaa& ih MaaNaSaMa( ) hrTYaJaae_NTa" é[uiTai>aGaRTaae_(r)Ja& k-ae vE Na SaeveTa Mauku-Ndiv§-MaMa( )) 11 )) yat-saìga-labdhaà nija-vérya-vaibhavaà térthaà muhuù saàspåçatäà hi mänasam haraty ajo 'ntaù çrutibhir gato 'ìgajaà ko vai na seveta mukunda-vikramam SYNONYMS yat—of whom (the devotees); saìga-labdham—achieved by the association; nija-vérya-vaibhavam—whose influence is uncommon; tértham—holy places like the Ganges; muhuù—repeatedly; saàspåçatäm—of those touching; hi—certainly; mänasam—the dirty things in the mind; harati—vanquishes; ajaù—the supreme unborn one; antaù—in the core of the heart; çrutibhiù—by the ears; gataù—entered; aìga-jam—dirty things or infections of the body; kaù—who; vai—indeed; na—not; seveta—would serve; mukunda-vikramam—the glorious activities of Mukunda, the Supreme 732 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Personality of Godhead. TRANSLATION By associating with persons for whom the Supreme Personality of Godhead, Mukunda, is the all in all, one can hear of His powerful activities and soon come to understand them. The activities of Mukunda are so potent that simply by hearing of them one immediately associates with the Lord. For a person who constantly and very eagerly hears narrations of the Lord's powerful activities, the Absolute Truth, the Personality of Godhead in the form of sound vibrations, enters within his heart and cleanses it of all contamination. On the other hand, although bathing in the Ganges diminishes bodily contaminations and infections, this process and the process of visiting holy places can cleanse the heart only after a long time. Therefore who is the sane man who will not associate with devotees to quickly perfect his life? PURPORT Bathing in the Ganges can certainly cure one of many infectious diseases, but it cannot cleanse one's materially attached mind, which creates all kinds of contaminations in material existence. However, one who directly associates with the Supreme Lord by hearing of His activities cleanses the dirt from his mind and very soon comes to Kåñëa consciousness. Süta Gosvämé confirms this in Çrémad-Bhägavatam (1.2.17): çåëvatäà sva-kathäù kåñëaù puëya-çravaëa-kértanaù hådy antaù-stho hy abhadräëi vidhunoti suhåt-satäm The Supreme Lord within everyone's heart becomes very pleased when a person hears narrations of His activities, and He personally cleanses the dirt 733 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

from the mind of the listener. Hådy antaù-stho hy abhadräëi vidhunoti: He washes off all dirt from the mind. Material existence is caused by dirty things within the mind. If one can cleanse his mind, he immediately comes to his original position of Kåñëa consciousness, and thus his life becomes successful. Therefore all the great saints in the devotional line very strongly recommend the process of hearing. Çré Caitanya Mahäprabhu introduced the congregational chanting of the Hare Kåñëa mantra to give everyone a chance to hear Kåñëa's holy name, for simply by hearing Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare, one becomes purified (ceto-darpaëa-märjanam [Cc. Antya 20.12]). Therefore our Kåñëa consciousness movement is chiefly engaged in chanting the Hare Kåñëa mantra all over the world. After one's mind becomes cleansed by chanting Hare Kåñëa, one gradually comes to the platform of Kåñëa consciousness and then reads books like Bhagavad-gétä, Çrémad-Bhägavatam, Caitanya-caritämåta and The Nectar of Devotion. In this way, one becomes more and more purified of material contamination. As stated in Çrémad-Bhägavatam (1.2.18): nañöa-präyeñv abhadreñu nityaà bhägavata-sevayä bhagavaty uttama-çloke bhaktir bhavati naiñöhiké "By regularly hearing the Bhägavatam and rendering service unto the pure devotee, all that is troublesome to the heart is practically destroyed, and loving service unto the glorious Lord, who is praised with transcendental songs, is established as an irrevocable fact." In this way, simply by hearing of the powerful activities of the Lord, the devotee's heart becomes almost completely cleansed of material contamination, and thus his original position as an eternal servant who is part and parcel of the Lord becomes manifest. While the devotee engages in devotional service, the passionate and ignorant modes of material nature are gradually vanquished, and then he acts only in the mode 734 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

of goodness. At that time he becomes happy and gradually advances in Kåñëa consciousness. All the great äcäryas strongly recommend that people be given a chance to hear about the Supreme Lord. Then success is assured. The more we cleanse the dirt of material attachment from our hearts, the more we will be attracted by Kåñëa's name, form, qualities, paraphernalia and activities. This is the sum and substance of the Kåñëa consciousness movement. TEXT 12 YaSYaaiSTa >ai¢->aRGavTYaik-ÄNaa SavŒGauRaYadENYaaiDaMaUl/Ma( ) ihTva Ga*h& Sa&Sa*iTac§-val&/ Na*iSa&hPaad& >aJaTaaku-Taae>aYaiMaiTa )) 14 )) tasmäd rajo-räga-viñäda-manyumäna-spåhä-bhayadainyädhimülam hitvä gåhaà saàsåti-cakravälaà nåsiàha-pädaà bhajatäkutobhayam iti SYNONYMS tasmät—therefore; rajaù—of passion or material desires; räga—attachment for 739 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

material things; viñäda—then disappointment; manyu—anger; mäna-spåhä—the desire to be respectable in society; bhaya—fear; dainya—of poverty; adhimülam—the root cause; hitvä—giving up; gåham—household life; saàsåti-cakravälam—the cycle of repeated birth and death; nåsiàha-pädam—the lotus feet of Lord Nåsiàhadeva; bhajata—worship; akutaù-bhayam—the shelter of fearlessness; iti—thus. TRANSLATION Therefore, O demons, give up the so-called happiness of family life and simply take shelter of the lotus feet of Lord Nåsiàhadeva, which are the actual shelter of fearlessness. Entanglement in family life is the root cause of material attachment, indefatigable desires, moroseness, anger, despair, fear and the desire for false prestige, all of which result in the repetition of birth and death. TEXT 15 ke-TauMaale/_iPa >aGavaNa( k-aMadevSvæPaeaTaSauNdr>a]UMaaGavdNaarivNdié[Yaa rMaa& rMaYaiàiNd]YaaiaåPaeTaah"Sau c TaÙTa*Ri>aåPaaSTae wd& caedahriTa )) 17 )) tad bhagavato mäyämayaà rüpaà parama-samädhi-yogena ramä devé saàvatsarasya rätriñu prajäpater duhitåbhir upetähaùsu ca tad-bhartåbhir upäste idaà codäharati. SYNONYMS tat—that; bhagavataù—of the Supreme Personality of Godhead; mäyä-mayam—full of affection for the devotees; rüpam—form; parama—highest; samädhi-yogena—by absorption of the mind in the service of the Lord; ramä—the goddess of fortune; devé—divine woman; saàvatsarasya—known as Saàvatsara; rätriñu—during the nights; prajäpateù—of Prajäpati; duhitåbhiù—with the daughters; upeta—combined; ahaùsu—during the days; ca—also; tat-bhartåbhiù—with the husbands; upäste—worships; idam—this; ca—also; udäharati—chants. TRANSLATION Accompanied during the daytime by the sons of the Prajäpati [the predominating deities of the days] and accompanied at night by his daughters [the deities of the nights], Lakñmédevé worships the Lord during the period known as the Saàvatsara in His most merciful form as Kämadeva. Fully absorbed in devotional service, she chants the following mantras. PURPORT 743 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

The word mäyämayam used in this verse should not be understood according to the interpretations of the Mäyävädés. Mäyä means affection as well as illusion. When a mother deals with her child affectionately, she is called mäyämaya. In whatever form the Supreme Lord Viñëu appears, He is always affectionate toward His devotees. Thus the word mäyämayam is used here to mean "very affectionate toward the devotees." Çréla Jéva Gosvämé writes in this regard that mäyämayam can also mean kåpä-pracuram, deeply merciful. Similarly, Çréla Véraräghava says, mäyä-pracuranätméya-saìkalpena parigåhétam ity arthaù jïäna-paryäyo'tra mäyä-çabdaù: when one is very affectionate due to an intimate relationship, one is described as mäyämaya. Çréla Viçvanätha Cakravarté Öhäkura explains mäyämayam by dividing it into the words mäyä and ämayam. He explains these words to indicate that because the living entity is covered by the disease of illusion, the Lord is always eager to deliver His devotee from the clutches of mäyä and cure him of the disease caused by the illusory energy. TEXT 18 p ha& hq& hU& p NaMaae >aGavTae ôzqke-XaaYa SavRGauaUYaaTa( )) 18 )) oà hräà hréà hrüà oà namo bhagavate håñékeçäya sarva-guëa-viçeñair vilakñitätmane äküténäà citténäà cetasäà viçeñäëäà cädhipataye ñoòaça-kaläya cchando-mayäyänna-mayäyämåta-mayäya sarva-mayäya sahase ojase baläya käntäya kämäya namas te ubhayatra bhüyät. SYNONYMS om—O Lord; hräm hrém hrüm—the seeds of the mantra, chanted for a 744 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

successful result; om—O Lord; namaù—respectful obeisances; bhagavate—unto the lotus feet of the Supreme Personality of Godhead; håñékeçäya—unto Håñékeça, the Lord of the senses; sarva-guëa—with all transcendental qualities; viçeñaiù—with all varieties; vilakñita—particularly observed; ätmane—unto the soul of all living entities; äküténäm—of all kinds of activity; citténäm—of all kinds of knowledge; cetasäm—of the functions of the mind, such as determination and mental effort; viçeñäëäm—of their respective objects; ca—and; adhipataye—unto the master; ñoòaça-kaläya—whose parts are the sixteen original ingredients of creation (namely the five objects of the senses and the eleven senses, including the mind); chandaù-mayäya—unto the enjoyer of all ritualistic ceremonies; anna-mayäya—who maintains all living entities by supplying the necessities of life; amåta-mayäya—who awards eternal life; sarva-mayäya—who is all-pervading; sahase—the powerful; ojase—who supplies strength to the senses; baläya—who supplies strength to the body; käntäya—the supreme husband or master of all living entities; kämäya—who supplies all necessities for the devotees; namaù—respectful obeisances; te—unto You; ubhayatra—always (during both day and night, or both in this life and the next); bhüyät—may there be all good fortune. TRANSLATION Let me offer my respectful obeisances unto the Supreme Personality of Godhead, Lord Håñékeça, the controller of all my senses and the origin of everything. As the supreme master of all bodily, mental and intellectual activities, He is the only enjoyer of their results. The five sense objects and eleven senses, including the mind, are His partial manifestations. He supplies all the necessities of life, which are His energy and thus nondifferent from Him, and He is the cause of everyone's bodily and mental prowess, which is also nondifferent from Him. Indeed, He is the husband and provider of necessities for all living entities. The purpose of all the Vedas is to worship Him. 745 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Therefore let us all offer Him our respectful obeisances. May He always be favorable toward us in this life and the next. PURPORT In this verse the word mäyämaya is further explained in regard to how the Lord expands His mercy in different ways. paräsya çaktir vividhaiva çrüyate: [Cc. Madhya 13.65, purport] the energies of the Supreme Lord are understood in different ways. In this verse He is described as the original source of everything, even our body, senses, mind, activities, prowess, bodily strength, mental strength and determination for securing the necessities of life. Indeed, the Lord's energies can be perceived in everything. As stated in Bhagavad-gétä (7.8), raso 'ham apsu kaunteya: the taste of water is also Kåñëa. Kåñëa is the active principle of everything we need for our maintenance. This verse offering respectful obeisances unto the Lord was composed by Ramä, the goddess of fortune, and is full of spiritual power. Under the guidance of a spiritual master, everyone should chant this mantra and thus become a complete and perfect devotee of the Lord. One may chant this mantra for complete liberation from material bondage, and after liberation one may continue to chant it while worshiping the Supreme Lord in Vaikuëöhaloka. All mantras, of course, are meant for this life and the next life, as Kåñëa Himself confirms in Bhagavad-gétä (9.14): satataà kértayanto mäà yatantaç ca dåòha-vratäù namasyantaç ca mäà bhaktyä nitya-yuktä upäsate "Always chanting My glories, endeavoring with great determination, bowing down before Me, the great souls perpetually worship Me with devotion." A devotee who both in this life and the next chants the mahä-mantra, or any mantra, is called nitya-yuktopäsaka. 746 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 19 iñYaae v]TaESTva ôzqke-ìr& SvTaae ùaraDYa l/aeke- PaiTaMaaXaaSaTae_NYaMa( ) TaaSaa& Na Tae vE PairPaaNTYaPaTYa& iPa[Ya& DaNaaYaU&iz YaTaae_SvTaN}aa" )) 19 )) striyo vratais tvä håñékeçvaraà svato hy ärädhya loke patim äçäsate 'nyam täsäà na te vai paripänty apatyaà priyaà dhanäyüàñi yato 'sva-tanträù SYNONYMS striyaù—all women; vrataiù—by observing fasting and other vows; tvä—you; håñékeçvaram—the Supreme Personality of Godhead, master of the senses; svataù—of your own accord; hi—certainly; ärädhya—worshiping; loke—in the world; patim—a husband; äçäsate—ask for; anyam—another; täsäm—of all those women; na—not; te—the husbands; vai—indeed; paripänti—able to protect; apatyam—the children; priyam—very dear; dhana—the wealth; äyüàñi—or the duration of life; yataù—because; asva-tanträù—dependent. TRANSLATION My dear Lord, You are certainly the fully independent master of all the senses. Therefore all women who worship You by strictly observing vows because they wish to acquire a husband to satisfy their senses are surely under illusion. They do not know that such a husband cannot actually give protection to them or their children. Nor can he protect their wealth or duration of life, for he himself is dependent on time, fruitive results and the modes of nature, 747 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

which are all subordinate to You. PURPORT In this verse, Lakñmédevé (Ramä) shows compassion toward women who worship the Lord for the benediction of possessing a good husband. Although such women desire to be happy with children, wealth, a long duration of life and everything dear to them, they cannot possibly do so. In the material world, a so-called husband is dependent on the control of the Supreme Personality of Godhead. There are many examples of a woman whose husband, being dependent on the result of his own fruitive actions, cannot maintain his wife, her children, her wealth or her duration of life. Therefore, factually the only real husband of all women is Kåñëa, the supreme husband. Because the gopés were liberated souls, they understood this fact. Therefore they rejected their material husbands and accepted Kåñëa as their real husband. Kåñëa is the real husband not only of the gopés, but of every living entity. Everyone should perfectly understand that Kåñëa is the real husband of all living entities, who are described in the Bhagavad-gétä as prakåti (female), not puruña (male). In Bhagavad-gétä (10.12), only Kåñëa is addressed as puruña: paraà brahma paraà dhäma pavitraà paramaà bhavän puruñaà çäçvataà divyam ädi-devam ajaà vibhum "You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty." Kåñëa is the original puruña, and the living entities are prakåti. Thus Kåñëa is the enjoyer, and all living entities are meant to be enjoyed by Him. Therefore any woman who seeks a material husband for her protection, or any 748 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

man who desires to become the husband of a woman, is under illusion. To become a husband means to maintain a wife and children nicely by supplying wealth and security. However, a material husband cannot possibly do this, for he is dependent on his karma. Karmaëä-daiva-netreëa: [SB 3.31.1] his circumstances are determined by his past fruitive activities. Therefore if one proudly thinks he can protect his wife, he is under illusion. Kåñëa is the only husband, and therefore the relationship between a husband and wife in this material world cannot be absolute. Because we have the desire to marry, Kåñëa mercifully allows the so-called husband to possess a wife, and the wife to possess a so-called husband, for mutual satisfaction. In the Éçopaniñad it is said, tena tyaktena bhuïjéthä: [Éço mantra 1] the Lord provides everyone with his quota. Actually, however, every living entity is prakåti, or female, and Kåñëa is the only husband. ekale éçvara kåñëa, ära saba bhåtya yäre yaiche näcäya, se taiche kare nåtya [Cc. Ädi 5.142] Kåñëa is the original master or husband of everyone, and all other living entities, having taken the form of so-called husbands, or wives, are dancing according to His desire. A so-called husband may unite with his wife for sense gratification, but his senses are conducted by Håñékeça, the master of the senses, who is therefore the actual husband. TEXT 20 Sa vE PaiTa" SYaadku-Taae>aYa" SvYa& SaMaNTaTa" PaaiTa >aYaaTaur& JaNaMa( ) Sa Wk- WveTarQaa iMaQaae >aYa& NaEvaTMal/a>aadiDa MaNYaTae ParMa( )) 20 )) 749 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sa vai patiù syäd akutobhayaù svayaà samantataù päti bhayäturaà janam sa eka evetarathä mitho bhayaà naivätmaläbhäd adhi manyate param SYNONYMS saù—he; vai—indeed; patiù—a husband; syät—would be; akutaù-bhayaù—who is not fearful of anyone; svayam—self-sufficient; samantataù—entirely; päti—maintains; bhaya-äturam—who is very afraid; janam—a person; saù—therefore he; ekaù—one; eva—only; itarathä—otherwise; mithaù—from one another; bhayam—fear; na—not; eva—indeed; ätma-läbhät—than the attainment of You; adhi—greater; manyate—is accepted; param—other thing. TRANSLATION He alone who is never afraid but who, on the contrary, gives complete shelter to all fearful persons can actually become a husband and protector. Therefore, my Lord, you are the only husband, and no one else can claim this position. If you were not the only husband, You would be afraid of others. Therefore persons learned in all Vedic literature accept only Your Lordship as everyone's master, and they think no one else a better husband and protector than You. PURPORT Here the meaning of husband or guardian is clearly explained, people want to become a husband, a guardian, a governor or a political leader without knowing the actual meaning of such a superior position. There are many people all over the world—indeed, throughout the universe—who claim for some time that they are husbands, political leaders or guardians, but in due 750 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

course of time the Supreme Lord desires their removal from their posts, and their careers are immediately finished. Therefore those who are actually learned and advanced in spiritual life do not accept any leader, husband or maintainer other than the Supreme Personality of Godhead. Lord Kåñëa personally states in Bhagavad-gétä (18.66), ahaà tväà sarva-päpebhyo mokñayiñyämi: "I shall deliver you from all sinful reactions." Kåñëa is not afraid of anyone. On the contrary, everyone is afraid of Kåñëa. Therefore He can actually give protection to a subordinate living entity. Since so-called leaders or dictators are completely under the control of material nature, they can never give complete protection to others, although they claim this ability due to false prestige. Na te viduù svärtha-gatià hi viñëum: [SB 7.5.31] people do not know that real advancement in life consists of accepting the Supreme Personality of Godhead as one's master. Instead of deceiving themselves and others by pretending to be all-powerful, all political leaders, husbands and guardians should spread the Kåñëa consciousness movement so that everyone can learn how to surrender to Kåñëa, the supreme husband. TEXT 21 Yaa TaSYa Tae PaadSaraeåhahRaGavNa( Pa[TaPYaTae )) 21 )) yä tasya te päda-saroruhärhaëaà nikämayet säkhila-käma-lampaöä tad eva räsépsitam épsito 'rcito yad-bhagna-yäcïä bhagavan pratapyate SYNONYMS 751 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

yä—a woman who; tasya—of Him; te—of You; päda-saroruha—of the lotus feet; arhaëam—the worship; nikämayet—fully desires; sä—such a woman; akhila-käma-lampaöä—although maintaining all kinds of material desire; tat—that; eva—only; räsi—You award; épsitam—some other desired benediction; épsitaù—being looked to for; arcitaù—worshiped; yat—from which; bhagna-yäcïä—one who desires objects other than Your lotus feet and who thus becomes broken; bhagavan—O my Lord; pratapyate—is pained. TRANSLATION My dear Lord, You automatically fulfill all the desires of a woman who worships Your lotus feet in pure love. However, if a woman worships Your lotus feet for a particular purpose, You also quickly fulfill her desires, but in the end she becomes broken-hearted and laments. Therefore one need not worship Your lotus feet for some material benefit. PURPORT Çréla Rüpa Gosvämé describes pure devotional service as anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam [Cc. Madhya 19.167]. One should not worship the Supreme Personality of Godhead to fulfill some material desire for success in fruitive activities or mental speculation. To serve the lotus feet of the Lord means to serve Him exactly as He desires. The neophyte devotee is therefore ordered to worship the Lord strictly according to the regulative principles given by the spiritual master and the çästras. By executing devotional service in that way, he gradually becomes attached to Kåñëa, and when his original dormant love for the Lord becomes manifest, he spontaneously serves the Lord without any motive. This condition is the perfect stage of one's relationship with the Lord. The Lord then looks after the comfort and security of His devotee without being asked. Kåñëa promises in Bhagavad-gétä (9.22): 752 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ananyäç cintayanto mäà ye janäù paryupäsate teñäà nityäbhiyuktänäà yoga-kñemaà vahämy aham The Supreme Lord personally takes care of anyone who is completely engaged in His devotional service. Whatever he has, the Lord protects, and whatever he needs, the Lord supplies. Therefore why should one bother the Lord for something material? Such prayers are unnecessary. Çréla Viçvanätha Cakravarté Öhäkura explains that even if a devotee wishes the Lord to fulfill a particular desire, the devotee should not be considered a sakäma-bhakta (a devotee with some motive). In the Bhagavad-gétä (7.16) Kåñëa says: catur-vidhä bhajante mäà janäù sukåtino 'rjuna ärto jijïäsur arthärthé jïäné ca bharatarñabha "O best among the Bharatas [Arjuna], four kinds of pious men render devotional service unto Me—the distressed, the desirer of wealth, the inquisitive and he who is searching for knowledge of the Absolute." The ärta and the arthärthé, who approach the Supreme Personality of Godhead for relief from misery or for some money, are not sakäma-bhaktas, although they appear to be. Being neophyte devotees, they are simply ignorant. Later in Bhagavad-gétä the Lord says, udäräù sarva evaite: [Bg. 7.18] they are all magnanimous (udäräù). Although in the beginning a devotee may harbor some desire, in due course of time it will vanish. Therefore the Çrémad-Bhägavatam enjoins: akämaù sarva-kämo vä mokña-käma udära-dhéù 753 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tévreëa bhakti-yogena yajeta puruñaà param "A person who has broader intelligence, whether he is full of all material desire, is free from material desire, or has a desire for liberation, must by all means worship the supreme whole, the Personality of Godhead." (SB 2.3.10) Even if one wants something material, he should pray to no one but the Lord to fulfill his desire. If one approaches a demigod for the fulfillment of his desires, he is to be considered nañöa-buddhi, bereft of all good sense. Kåñëa says in Bhagavad-gétä (7.20): kämais tais tair håta-jïänäù prapadyante 'nya-devatäù taà taà niyamam ästhäya prakåtyä niyatäù svayä "Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures." Lakñmédevé advises all devotees who approach the Lord with material desires that according to her practical experience, the Lord is Kämadeva, and thus there is no need to ask Him for anything material. She says that everyone should simply serve the Lord without any motive. Since the Supreme Personality of Godhead is sitting in everyone's heart, He knows everyone's thoughts, and in due course of time He will fulfill all desires. Therefore let us completely depend on the service of the Lord without bothering Him with our material requests. TEXT 22 MaTPa[aáYae_JaeXaSauraSauradYa‚ 754 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

STaPYaNTa oGa]& TaPa WeiNd]YaeiDaYa" ) ‰Tae >avTPaadParaYaaGavTa" iPa[YaTaMa& MaaTSYaMavTaaræPa& TaÜzRPauåzSYa MaNaae" Pa[aKPa[diXaRTa& Sa wdaNaqMaiPa MahTaa >ai¢-YaaeGaeNaaraDaYaTaqd& caedahriTa )) 24 )) ramyake ca bhagavataù priyatamaà mätsyam avatära-rüpaà tad-varña-puruñasya manoù präk-pradarçitaà sa idäném api mahatä bhakti-yogenärädhayatédaà codäharati. 760 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS ramyake ca—also in Ramyaka-varña; bhagavataù—of the Supreme Personality of Godhead; priya-tamam—the foremost; mätsyam—fish; avatära-rüpam—the form of the incarnation; tat-varña-puruñasya—of the ruler of that land; manoù—Manu; präk—previously (at the end of the Cäkñuña-manvantara); pradarçitam—exhibited; saù—that Manu; idäném api—even until now; mahatä bhakti-yogena—by dint of advanced devotional service; ärädhayati—worships the Supreme Personality of Godhead; idam—this; ca—and; udäharati—chants. TRANSLATION Çukadeva Gosvämé continued: In Ramyaka-varña, where Vaivasvata Manu rules, the Supreme Personality of Godhead appeared as Lord Matsya at the end of the last era [the Cäkñuña-manvantara]. Vaivasvata Manu now worships Lord Matsya in pure devotional service and chants the following mantra. TEXT 25 p NaMaae >aGavTae Mau:YaTaMaaYa NaMa" SatvaYa Pa[aa]aaGavTae otaMaëaek-aYa NaMa AaYaRl/+aaarTae_iPa vzeR >aGavaàrNaaraYaaNaMaNauGa]haYaaTMavTaaMaNauk-MPaYaa TaPaae_VYa¢-GaiTaêriTa )) 9 )) bhärate 'pi varñe bhagavän nara-näräyaëäkhya äkalpäntam upacita-dharma-jïäna-vairägyaiçvaryopaçamoparamätmopalambhanam anugrahäyätmavatäm anukampayä tapo 'vyakta-gatiç carati. SYNONYMS bhärate—in Bhärata; api—also; varñe—the tract of land; bhagavän—the Supreme Personality of Godhead; nara-näräyaëa-äkhyaù—known as Nara-Näräyaëa; ä-kalpa-antam—up to the end of the millennium; upacita—increasing; dharma—religion; jïäna—knowledge; vairägya—renunciation or nonattachment; aiçvarya—mystic opulences; upaçama—control of the senses; uparama—freedom from false ego; ätma-upalambhanam—self-realization; anugrahäya—to show favor; ätma-vatäm—unto persons interested in self-realization; anukampayä—by 806 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

causeless mercy; tapaù—austerities; inconceivable; carati—executes.

avyakta-gatiù—whose

glories

are

TRANSLATION [Çukadeva Gosvämé continued:] The glories of the Supreme Personality of Godhead are inconceivable. He has appeared in the form of Nara-Näräyaëa in the land of Bhärata-varña, at the place known as Badarikäçrama, to favor His devotees by teaching them religion, knowledge, renunciation, spiritual power, sense control and freedom from false ego. He is advanced in the opulence of spiritual assets, and He engages in executing austerity until the end of this millennium. This is the process of self-realization. PURPORT People in India may visit the temple of Nara-Näräyaëa at Badarikäçrama just to learn how the Supreme Personality of Godhead in His incarnation as Nara-Näräyaëa engages in austerities to teach the people of the world how to achieve self-realization. It is impossible to realize oneself simply by absorbing oneself in speculation and material activities. One must be very serious about self-realization and the practice of austerity. Unfortunately, the people of this age of Kali do not even know the meaning of austerity. Under these circumstances, the Lord has appeared as Çré Caitanya Mahäprabhu to bestow upon the fallen souls the easiest method of self-realization, technically called ceto-darpaëa-märjanam [Cc. Antya 20.12], cleansing of the dirt from the core of one's heart. This method is extremely simple. Anyone can chant the glorious kåñëa-saìkértana—Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. In this age there are different forms of so-called advanced scientific knowledge, such as anthropology, Marxism, Freudianism, nationalism and industrialism, but if we work very hard under their guidance instead of adopting the process practiced by Nara-Näräyaëa, we shall waste our valuable human form of life. Thus we shall 807 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

certainly be cheated and misled. TEXT 10 Ta& >aGavaàardae va>aaRrTaqi>a" Pa[Jaai>a>aRGavTPa[ae¢-a>Yaa& Saa&:YaYaae‚ Gaa>Yaa& >aGavdNau>aavaePavaRda& ivDaeih YaaeGa& TviYa Na" Sv>aaviMaiTa )) 15 )) tan naù prabho tvaà kukalevarärpitäà tvan-mäyayähaà-mamatäm adhokñaja bhindyäma yenäçu vayaà sudurbhidäà vidhehi yogaà tvayi naù svabhävam iti

816 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS tat—therefore; naù—our; prabho—O my Lord; tvam—You; ku-kalevara-arpitäm—invested in this bad body full of stool and urine; tvat-mäyayä—by Your illusory energy; aham-mamatäm—the conception of "I and my"; adhokñaja—O Transcendence; bhindyäma—may give up; yena—by which; äçu—very soon; vayam—we; sudurbhidäm—which is very difficult to give up; vidhehi—please give; yogam—the mystic process; tvayi—unto You; naù—our; svabhävam—which is symptomized by a steady mind; iti—thus. TRANSLATION Therefore, O Lord, O Transcendence, kindly help us by giving us the power to execute bhakti-yoga so that we can control our restless minds and fix them upon You. We are all infected by Your illusory energy; therefore we are very attached to the body, which is full of stool and urine, and to anything related with the body. Except for devotional service, there is no way to give up this attachment. Therefore kindly bestow upon us this benediction. PURPORT The Lord advises in Bhagavad-gétä: man-manä bhava mad-bhakto mad-yäjé mäà namaskuru [Bg. 18.65]. The perfect yoga system consists of always thinking of Kåñëa, always engaging in devotional service, always worshiping Kåñëa and always offering obeisances unto Him. Unless we practice this yoga system, our illusory attachment for this bad body, which is full of stool and urine, is impossible to give up. The perfection of yoga consists of giving up attachment for this body and bodily relationships and transferring that attachment to Kåñëa. We are very attached to material enjoyment, but when we transfer that same attachment to Kåñëa, we traverse the path of liberation. One has to practice this yoga system and none other. 817 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 16 >aarTae_PYaiSMaNa( vzeR SairC^El/a" SaiNTa bhvae Mal/Yaae Ma(r)l/Pa[SQaae MaENaak-iñkU-$= ‰z>a" kU-$=k-" k-aeçk-" Saùae deviGair‰RZYaMaUk-" é[qXaEl/ae veª$=ae MaheNd]ae vairDaarae ivNDYa" éui¢-MaaNa*+aiGair" PaairYaa}aae d]aeaNa& 825 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Pa[Saà Wza& iSvduTa SvYa& hir" ) YaEJaRNMa l/BDa& Na*zu >aarTaaiJare Mauku-NdSaevaEPaiYak&- SPa*ha ih Na" )) 21 )) etad eva hi devä gäyanti— aho améñäà kim akäri çobhanaà prasanna eñäà svid uta svayaà hariù yair janma labdhaà nåñu bhäratäjire mukunda-sevaupayikaà spåhä hi naù SYNONYMS etat—this; eva—indeed; hi—certainly; deväù—all the demigods; gäyanti—chant; aho—oh; améñäm—of these inhabitants of Bhäratavarña; kim—what; akäri—was done; çobhanam—pious, beautiful activities; prasannaù—pleased; eñäm—upon them; svit—or; uta—it is said; svayam—personally; hariù—the Supreme Personality of Godhead; yaiù—by whom; janma—birth; labdham—obtained; nåñu—in human society; bhärata-ajire—in the courtyard of Bhärata-varña; mukunda—the Supreme Personality of Godhead, who can offer liberation; sevä-aupayikam—which is the means of serving; spåhä—desire; hi—indeed; naù—our. TRANSLATION Since the human form of life is the sublime position for spiritual realization, all the demigods in heaven speak in this way: How wonderful it is for these human beings to have been born in the land of Bhärata-varña. They must have executed pious acts of austerity in the past, or the Supreme Personality of Godhead Himself must have been pleased with them. Otherwise, how could they engage in devotional service in so many ways? We demigods can only aspire to achieve human births in Bhärata-varña to execute devotional service, 826 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

but these human beings are already engaged there. PURPORT These facts are further explained in Caitanya-caritämåta (Ädi 9.41): bhärata-bhümite haila manuñya-janma yära janma särthaka kari' kara para-upakära "One who has taken his birth as a human being in the land of India [Bhärata-varña] should make his life successful and work for the benefit of all other people." There are many facilities in India, Bhärata-varña, for executing devotional service. In Bhärata-varña, all the äcäryas contributed their experience, and Çré Caitanya Mahäprabhu personally appeared to teach the people of Bhärata-varña how to progress in spiritual life and be fixed in devotional service to the Lord. From all points of view, Bhärata-varña is the special land where one can very easily understand the process of devotional service and adopt it to make his life successful. If one makes his life successful in devotional service and then preaches devotional service in other parts of the world, people throughout the world will actually benefit. TEXT 22 ik&- duZk-rENaR" §-Taui>aSTaPaaev]TaE‚ daRNaaidi>avaR ÛuJaYaeNa f-LGauNaa ) Na Ya}a NaaraYaaYa& Pad& hre" )) 23 )) kalpäyuñäà sthänajayät punar-bhavät kñaëäyuñäà bhärata-bhüjayo varam kñaëena martyena kåtaà manasvinaù sannyasya saàyänty abhayaà padaà hareù SYNONYMS kalpa-äyuñäm—of those who have a life duration of many millions of years, like Lord Brahmä; sthäna-jayät—than achievement of the place or planetary systems; punaù-bhavät—which is liable to birth, death and old age; kñaëa-äyuñäm—of persons who have only one hundred years of life; bhärata-bhü-jayaù—a birth in the land of Bhärata-varña; varam—more valuable; kñaëena—for such a short life; martyena—by the body; kåtam—the work executed; manasvinaù—those actually understanding the value of life; sannyasya—surrendering unto the lotus feet of Kåñëa; saàyänti—they achieve; abhayam—where there is no anxiety; padam—the abode; hareù—of the Supreme Personality of Godhead. TRANSLATION A short life in the land of Bharata-varña is preferable to a life achieved in Brahmaloka for millions and billions of years because even if one is elevated to Brahmaloka, he must return to repeated birth and death. Although life in Bhärata-varña, in a lower planetary system, is very short, one who lives there can elevate himself to full Kåñëa consciousness and achieve the highest perfection, even in this short life, by fully surrendering unto the lotus feet of the Lord. Thus one attains Vaikuëöhaloka, where there is neither anxiety nor repeated birth in a material body.

830 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT This is further confirmation of the statement given by Lord Caitanya Mahäprabhu: bhärata-bhümite haila manuñya-janma yära janma särthaka kari' kara para-upakära [Cc. Ädi 9.41] One who has taken birth in the land of Bhärata-varña has a full opportunity to study the direct instructions given by Kåñëa in Bhagavad-gétä and thus finally decide what to do in his human form of life. One should certainly give up all other propositions and surrender to Kåñëa. Kåñëa will then immediately take charge and relieve one of the results of past sinful life (ahaà tväà sarva-päpebhyo mokñayiñyämi mä çucaù [Bg. 18.66]). Therefore one should take to Kåñëa consciousness, as Kåñëa Himself recommends. Man-manä bhava mad-bhakto mad-yäjé mäà namaskuru: [Bg. 18.65] "Always think of Me, become My devotee, worship Me and offer Me obeisances." This is very easy, even for a child. Why not take this path? One should try to follow the instructions of Kåñëa exactly and thus become fully eligible to be promoted to the kingdom of God (tyaktvä dehaà punar janma naiti mäm eti so'rjuna [Bg. 4.9]). One should go directly to Kåñëa and engage in His service. This is the best opportunity offered to the inhabitants of Bhärata-varña. One who is fit to return home, back to Godhead, is no longer liable to the results of karma, good or bad. TEXT 24 Na Ya}a vEku-aaGavTaaSTadaé[Yaa" ) Na Ya}a YajeXaMa%a MahaeTSava" 831 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SaureXal/aek-ae_iPa Na vE Sa SaeVYaTaaMa( )) 24 )) na yatra vaikuëöha-kathä-sudhäpagä na sädhavo bhägavatäs tadäçrayäù na yatra yajïeça-makhä mahotsaväù sureça-loko 'pi na vai sa sevyatäm SYNONYMS na—not; yatra—where; vaikuëöha-kathä-sudhä-äpagäù—the nectarean rivers of discussions about the Supreme Personality of Godhead, who is called Vaikuëöha, or one who drives away all anxiety; na—nor; sädhavaù—devotees; bhägavatäù—always engaged in the service of the Lord; tat-äçrayäù—who are sheltered by the Supreme Personality of Godhead; na—nor; yatra—where; yajïa-éça-makhäù—the performance of devotional service to the Lord of sacrifices; mahä-utsaväù—which are actual festivals; sureça-lokaù—a place inhabited by the denizens of heaven; api—although; na—not; vai—certainly; saù—that; sevyatäm—be frequented. TRANSLATION An intelligent person does not take interest in a place, even in the topmost planetary system, if the pure Ganges of topics concerning the Supreme Lord's activities does not flow there, if there are not devotees engaged in service on the banks of such a river of piety, or if there are no festivals of saìkértana-yajïa to satisfy the Lord [especially since saìkértana-yajïa is recommended in this age]. PURPORT Çré Caitanya Mahäprabhu appeared in the land of Bhärata-varña, specifically in Bengal, in the district of Nadia, where Navadvépa is situated. It is therefore to be concluded, as stated by Çréla Bhaktivinoda Öhäkura, that 832 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

within this universe, this earth is the best planet, and on this planet the land of Bhärata-varña is the best; in the land of Bhäratavarña, Bengal is still better, in Bengal the district of Nadia is still better, and in Nadia the best place is Navadvépa because Çré Caitanya Mahäprabhu appeared there to inaugurate the performance of the sacrifice of chanting the Hare Kåñëa mahä-mantra. The çästras recommend: kåñëa-varëaà tviñäkåñëaà säìgopäìgästra-pärñadam yajïaiù saìkértana-präyair yajanti hi sumedhasaù [SB 11.5.32] Lord Çré Caitanya Mahäprabhu is always accompanied by His very confidential associates such as Çré Nityänanda, Çré Gadädhara and Çré Advaita and by many devotees like Çréväsa. They are always engaged in chanting the name of the Lord and are always describing Lord Kåñëa. Therefore this is the best among all the places in the universe. The Kåñëa consciousness movement has established its center in Mäyäpur, the birthsite of Lord Çré Caitanya Mahäprabhu, to give men the great opportunity to go there and perform a constant festival of saìkértana-yajïa, as recommended herein (yajïeça-makhä mahotsaväù) and to distribute prasäda to millions of hungry people hankering for spiritual emancipation. This is the mission of the Kåñëa consciousness movement. Caitanya-bhägavata confirms this as follows: "One should not desire to be elevated even to a place in the heavenly planetary systems if it has no propaganda to expand the glories of the Supreme Personality of Godhead, no trace of Vaiñëavas, pure devotees of the Lord, and no festivals for spreading Kåñëa consciousness. It would be better to live perpetually cramped within the airtight bag of a mother's womb, where one can at least remember the lotus feet of the Lord, than to live in a place where there is no opportunity to remember His lotus feet. I pray not to be allowed to take birth in such a condemned place." Similarly, in Caitanya-caritämåta, Kåñëadäsa Kaviräja 833 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Gosvämé says that since Çré Caitanya Mahäprabhu is the inaugurator of the saìkértana movement, anyone who performs saìkértana to please the Lord is very, very glorious. Such a person has perfect intelligence, whereas others are in the ignorance of material existence. Of all the sacrifices mentioned in the Vedic literatures, the performance of saìkértana-yajïa is the best. Even the performance of one hundred açvamedha sacrifices cannot compare to the sacrifice of saìkértana. According to the author of Çré Caitanya-caritämåta, if one compares saìkértana-yajïa to other yajïas, he is a päñaëòé, an infidel, and is liable to be punished by Yamaräja. There are many Mäyävädés who think that the performance of saìkértana-yajïa is a pious activity similar to the performance of the açvamedha-yajïa and other such pious functions, but this is a näma-aparädha. Chanting of the holy name of Näräyaëa and chanting of other names are never equal, despite what Mäyävädés think. TEXT 25 Pa[aáa Na*JaaiTa& iTvh Yae c JaNTavae jaNai§-Yaad]VYak-l/aPaSaM>a*TaaMa( ) Na vE YaTaeràPauNa>aRvaYa Tae >aUYaae vNaaEk-a wv YaaiNTa bNDaNaMa( )) 25 )) präptä nå-jätià tv iha ye ca jantavo jïäna-kriyä-dravya-kaläpa-sambhåtäm na vai yaterann apunar-bhaväya te bhüyo vanaukä iva yänti bandhanam SYNONYMS präptäù—who have obtained; nå-jätim—a birth in human society; tu—certainly; iha—in this land of Bhärata-varña; ye—those who; ca—also; jantavaù—the living beings; jïäna—with knowledge; kriyä—with activities; 834 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

dravya—of ingredients; kaläpa—with a collection; sambhåtäm—full; na—not; vai—certainly; yateran—endeavor; apunaù-bhaväya—for the position of immortality; te—such persons; bhüyaù—again; vanaukäù—birds; iva—like; yänti—go; bandhanam—to bondage. TRANSLATION Bhärata-varña offers the proper land and circumstances in which to execute devotional service, which can free one from the results of jïäna and karma. If one obtains a human body in the land of Bhärata-varña, with clear sensory organs with which to execute the saìkértana-yajïa, but in spite of this opportunity he does not take to devotional service, he is certainly like liberated forest animals and birds that are careless and are therefore again bound by a hunter. PURPORT In the land of Bhärata-varña one can very easily perform the saìkértana-yajïa, which consists of çravaëaà kértanaà viñëoù [SB 7.5.23], or one can perform other methods of devotional service, such as smaraëaà vandanaà arcanaà däsyaà sakhyam and ätma-nivedanam. In Bhärata-varña one has the opportunity to visit many holy places, especially Lord Caitanya's birthsite and Lord Kåñëa's birthsite-Navadvépa and Våndävana—where there are many pure devotees who have no desire other than to execute devotional service (anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam [Cc. Madhya 19.167]), and one may thus become free from the bondage of material conditions. Other paths, such as the path of jïäna and the path of karma, are not very profitable. Pious activities can elevate one to the higher planetary systems, and by speculative knowledge one can merge into the Brahman existence, but that is not real profit, for one has to come down again even from the liberated condition of being merged in Brahman, and certainly one must come down from the heavenly kingdom. One should endeavor to go back home, back to 835 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Godhead (yänti mad-yäjino 'pi mäm [Bg. 9.25]). Otherwise there is no difference between human life and the lives of jungle animals and birds. Animals and birds also have freedom, but because of their lower birth, they cannot use it. Taking advantage of all the facilities offered him, a human being who has taken birth in the land of Bhärata-varña should become a fully enlightened devotee and go back home, back to Godhead. This is the subject matter of the Kåñëa consciousness movement. The inhabitants of places other than Bhärata-varña have facilities for material enjoyment, but they do not have the same facility to take to Kåñëa consciousness. Therefore Çré Caitanya Mahäprabhu has advised that one who has taken birth as a human being in Bhärata-varña must first realize himself as a part and parcel of Kåñëa, and after taking to Kåñëa consciousness, he must distribute this knowledge all over the world. TEXT 26 YaE" é[ÖYaa bihRiz >aaGaXaae hiv‚ iNaRåáiMaí& iviDaMaN}avSTauTa" ) Wk-" Pa*Qax(NaaMai>arahuTaae Mauda Ga*õaiTa PaUaNaMa( ) TaeNaaJaNaa>ae SMa*iTaMaÂNMa Na" SYaad( vzeR hirYaRÙJaTaa& Xa& TaNaaeiTa )) 28 )) yady atra naù svarga-sukhävaçeñitaà sviñöasya süktasya kåtasya çobhanam tenäjanäbhe småtimaj janma naù syäd varñe harir yad-bhajatäà çaà tanoti SYNONYMS yadi—if; atra—in this heavenly planet; naù—of us; svarga-sukha-avaçeñitam—whatever remains after the enjoyment of heavenly happiness; su-iñöasya—of a perfect sacrifice; su-uktasya—of diligently studying the Vedic literature; kåtasya—of having performed a kind act; çobhanam—the resultant actions; tena—by such a resultant action; ajanäbhe—in the land of Bhärata-varña; småti-mat janma—a birth enabling one to remember the lotus feet of the Lord; naù—of us; syät—let there be; varñe—in the land; hariù—the 841 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Supreme Personality of Godhead; yat—wherein; bhajatäm—of the devotees; çam tanoti—expands the auspiciousness. TRANSLATION We are now living in the heavenly planets, undoubtedly as a result of our having performed ritualistic ceremonies, pious activities and yajïas and having studied the Vedas. However, our lives here will one day be finished. We pray that at that time, if any merit remains from our pious activities, we may again take birth in Bhärata-varña as human beings able to remember the lotus feet of the Lord. The Lord is so kind that He personally comes to the land of Bhärata-varña and expands the good fortune of its people. PURPORT It is certainly as a result of pious activities that one takes birth in the heavenly planets, but from those planets one must nevertheless come down again to earth, as stated in Bhagavad-gétä (kñéëe puëye martya-lokaà viçanti [Bg. 9.21]). Even the demigods must return to earth to work like ordinary men when the results of their pious activities expire. Nevertheless, the demigods desire to come to the land of Bhärata-varña if even a small portion of the merits of their pious activities remains. In other words, to take birth in Bhärata-varña, one must perform more pious activities than the demigods. In Bhärata-varña one is naturally Kåñëa conscious, and if one further cultivates his Kåñëa consciousness, by the grace of Kåñëa he certainly expands his good fortune by becoming perfect in Kåñëa consciousness and very easily going back home, back to Godhead. In many other places in the Vedic literature it is found that even the demigods want to come to this land of Bhärata-varña. A foolish person may desire to be promoted to the heavenly planets as a result of his pious activities, but even the demigods from the heavenly planets want to come to Bhärata-varña and achieve bodies that may be very easily used to cultivate Kåñëa consciousness. Therefore Çré Caitanya Mahäprabhu repeatedly 842 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

says: bhärata-bhümite haila manuñya-janma yära janma särthaka kari' kara para-upakära [Cc. Ädi 9.41] A human being born in the land of Bhärata-varña has the special prerogative to develop Kåñëa consciousness. Therefore those already born in Bhärata-varña should take lessons from the çästras and guru and should fully take advantage of the mercy of Çré Caitanya Mahäprabhu in order to be fully equipped with Kåñëa consciousness. By taking full advantage of Kåñëa consciousness, one goes back home, back to Godhead (yänti mad-yäjino 'pi mäm [Bg. 9.25]). The Kåñëa consciousness movement is therefore spreading this facility to human society by opening many, many centers all over the world so that people may associate with the pure devotees of the Kåñëa consciousness movement, understand the science of Kåñëa consciousness and ultimately go back home, back to Godhead. TEXTS 29-30 é[qXauk- ovac JaMbUÜqPaSYa c raJaàuPaÜqPaaNaíaE hEk- oPaidXaiNTa SaGaraTMaJaErìaNvezad]& XaaNTa& +aeMaMaMa*TaMa>aYaiMaiTa vzaRiajaTaa" )) 3 )) MaiaJYa Saá vzaRiaGavTYaNaNTa AaveiXaTaMaiTaSTaPaaevNa& Pa[ivveXa )) 25 )) tasyäpi praiyavrata evädhipatir nämnä medhätithiù so 'pi vibhajya sapta varñäëi putra-nämäni teñu svätmajän purojava-manojava-pavamäna-dhümränéka-citrarepha-bahurüpa-viçvadhära-s aàjïän nidhäpyädhipatén svayaà bhagavaty ananta ä-veçita-matis tapovanaà praviveça. SYNONYMS tasya api—of that island also; praiyavrataù—a son of Mahäräja Priyavrata; eva—certainly; adhipatiù—the ruler; nämnä—by the name; medhä-tithiù—Medhätithi; saù api—he also; vibhajya—dividing; sapta varñäëi—seven divisions of the island; putra-nämäni—possessing the names of 877 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

his sons; teñu—in them; sva-ätmajän—his own sons; purojava—Purojava; manojava—Manojava; pavamäna—Pavamäna; dhümränéka—Dhümränéka; citra-repha—Citrarepha; bahu-rüpa—Bahurüpa; viçvadhära—Viçvadhära; saàjïän—having as names; nidhäpya—establishing as; adhipatén—the rulers; svayam—himself; bhagavati—in the Supreme Personality of Godhead; anante—in the unlimited; äveçita-matiù—whose mind was fully absorbed; tapaù-vanam—in the forest where meditation is performed; praviveça—he entered. TRANSLATION The master of this island, also one of the sons of Priyavrata, was known as Medhätithi. He also divided his island into seven sections, named according to the names of his own sons, whom he made the kings of that island. The names of those sons are Purojava, Manojava, Pavamäna, Dhümränéka, Citrarepha, Bahurüpa and Viçvadhära. After dividing the island and situating his sons as its rulers, Medhätithi personally retired, and to fix his mind completely upon the lotus feet of the Supreme Personality of Godhead, he entered a forest suitable for meditation. TEXT 26 WTaeza& vzRMaYaaRdaiGarYaae NaÛê Saá SaáEv wRXaaNa oåé*(r)ae bl/>ad]" XaTake-Sar" SahóóaeTaae devPaal/ae MahaNaSa wiTa ANagaaYaudaR o>aYaSPa*iír‚ ParaiJaTaa PaÄPadq SahóóuiTaiNaRJaDa*iTairiTa )) 26 )) eteñäà varña-maryädä-girayo nadyaç ca sapta saptaiva éçäna uruçåìgo balabhadraù çatakesaraù sahasrasroto devapälo mahänasa iti anaghäyurdä ubhayaspåñöir aparäjitä païcapadé sahasrasrutir nijadhåtir iti.

878 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS eteñäm—of all these divisions; varña-maryädä—acting as the boundary limits; girayaù—the big hills; nadyaù ca—and the rivers also; sapta—seven; sapta—seven; eva—indeed; éçänaù—Éçäna; uruçåìgaù—Uruçåìga; bala-bhadraù—Balabhadra; çata-kesaraù—Çatakesara; sahasra-srotaù—Sahasrasrota; deva-pälaù—Devapäla; mahänasaù—Mahänasa; iti—thus; anaghä—Anaghä; äyurdä—Äyurdä; ubhayaspåñöiù—Ubhayaspåñöi; aparäjitä—Aparäjitä; païcapadé—Païcapadé; sahasra-srutiù—Sahasra-çruti; nija-dhåtiù—Nijadhåti; iti—thus. TRANSLATION For these lands also, there are seven boundary mountains and seven rivers. The mountains are Éçäna, Uruçåìga, Balabhadra, Çatakesara, Sahasrasrota, Devapäla and Mahänasa. The rivers are Anaghä, Äyurdä, Ubhayaspåñöi, Aparäjitä, Païcapadé, Sahasra-çruti and Nijadhåti. TEXT 27 TaÜzRPauåza ‰Tav]TaSaTYav]TadaNav]TaaNauv]TaNaaMaaNaae >aGavNTa& vaYvaTMak&Pa[aaUTaaiNa Yaae ib>aTYaaRTMake-Taui>a" ) ANTaYaaRMaqìr" Saa+aaTPaaTau Naae YaÜXae Sfu-$=Ma( )) 28 )) antaù-praviçya bhütäni yo bibharty ätma-ketubhiù antaryäméçvaraù säkñät pätu no yad-vaçe sphuöam SYNONYMS antaù-praviçya—entering within; bhütäni—all living entities; yaù—who; bibharti—maintains; ätma-ketubhiù—by the functions of the inner airs (präëa, apäna, etc.); antaryämé—the Supersoul within; éçvaraù—the Supreme person; säkñät—directly; pätu—please maintain; naù—us; yat-vaçe—under whose control; sphuöam—the cosmic manifestation.

880 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION [The inhabitants of Çäkadvépa worship the Supreme Personality of Godhead in the form of Väyu in the following words.] O Supreme Person, situated as the Supersoul within the body, You direct the various actions of the different airs, such as präëa, and thus You maintain all living entities. O Lord, O Supersoul of everyone, O controller of the cosmic manifestation under whom everything exists, may You protect us from all dangers. PURPORT Through the mystic yoga practice called präëäyäma, the yogé controls the airs within the body to maintain the body in a healthy condition. In this way, the yogé comes to the point of trance and tries to see the Supersoul within the core of his heart. Präëäyäma is the means to attain samädhi, trance, in order to fully absorb oneself in seeing the Supreme Lord as antaryämé, the Supersoul within the core of the heart. TEXT 29 WvMaev diDaMaaaGaae_Ya& l/aek-al/aek-acl/" )) 38 )) etäväû loka-vinyäso mäna-lakñaëa-saàsthäbhir vicintitaù kavibhiù sa tu païcäçat-koöi-gaëitasya bhü-golasya turéya-bhägo 'yaà lokälokäcalaù. SYNONYMS etävän—this much; loka-vinyäsaù—the placing of the different planets; mäna—with measurements; lakñaëa—symptoms; saàsthäbhiù—as well as with their different situations; vicintitaù—established by scientific calculations; kavibhiù—by learned scholars; saù—that; tu—but; païcäçat-koöi—500,000,000 yojanas; gaëitasya—which is measured at; bhü-golasya—of the planetary system known as Bhügolaka; turéya-bhägaù—one fourth; ayam—this; lokäloka-acalaù—the mountain known as Lokäloka. 891 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Learned scholars who are free from mistakes, illusions and propensities to cheat have thus described the planetary systems and their particular symptoms, measurements and locations. With great deliberation, they have established the truth that the distance between Sumeru and the mountain known as Lokäloka is one fourth of the diameter of the universe—or, in other words, 125,000,000 yojanas [1 billion miles]. PURPORT Çréla Viçvanätha Cakravarté Öhäkura has given accurate astronomical information about the location of Lokäloka Mountain, the movements of the sun globe and the distance between the sun and the circumference of the universe. However, the technical terms used in the astronomical calculations given by the Jyotir Veda are difficult to translate into English. Therefore to satisfy the reader, we may include the exact Sanskrit statement given by Çréla Viçvanätha Cakravarté Öhäkura, which records exact calculations regarding universal affairs. sa tu lokälokas tu bhü-golakasya bhü-sambandhäëòa-golakasyety arthaù; süryasy eva bhuvo 'py aëòa-golakayor madhya-vartitvät kha-golam iva bhü-golam api païcäçat-koöi-yojana-pramäëaà tasya turéya-bhägaù särdha-dvädaça-koöi-yojana-vistärocchräya ity arthaù bhüs tu catus-triàçal-lakñonapaïcäçat-koöi-pramäëä jïeyä; yathä meru-madhyän mänasottara-madhya-paryantaà särdha-sapta-païcäçal-lakñottara-koöi-yojana-pramäëam; mänasottara-madhyät svädüdaka-samudra-paryantaà ñaë-ëavati-lakña-yojana-pramäëaà tataù käïcané-bhümiù särdha-sapta-païcäçal-lakñottara-koöi-yojana-pramäëä evam ekato meru-lokälokayor antarälam ekädaça-çal-lakñädhika-catuñ-koöi-parimitam anyato 'pi tathatyeto lokälokäl loka-paryantaà sthänaà dväviàçati-lakñottaräñöa-koöi-parimitaà lokälokäd bahir apy ekataù etävad eva 892 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

anyato 'py etävad eva yad vakñyate, yo 'ntar-vistära etena hy aloka-parimäëaà ca vyäkhyätaà yad-bahir lokälokäcaläd ity ekato lokälokaù särdha-dvädaça-koöi-yojana-parimäëaù anyato 'pi sa tathety evaà catus-triàçal-lakñonapaïcäçat-koöi-pramäëä bhüù säbdhi-dvépa-parvatä jïeyä; ata eväëòa-golakät sarvato dikñu sapta-daça-lakña-yojanävakäçe vartamäne sati påthivyäù çeña-nägena dhäraëaà dig-gajaiç ca niçcalé-karaëaà särthakaà bhaved anyathä tu vyäkhyäntare païcäçat-koöi-pramäëatväd aëòa-golaka-lagnatve tat tat sarvam akiïcit-karaà syät cäkñuñe manvantare cäkasmät majjanaà çré-varäha-devenotthäpanaà ca durghaöaà syäd ity adikaà vivecanéyam. TEXT 39 TaduPairíaÀTaSa*ZvaXaaSvaTMaYaaeiNaNaai%l/JaGad(Gauåa" PauZk-rcU@ae =vaMaNaae_ParaiJaTa =wiTa Sak-l/l/aek-iSQaiTaheTav" )) 39 )) tad-upariñöäc catasåñv äçäsvätma-yoninäkhila-jagad-guruëädhiniveçitä ye dvirada-pataya åñabhaù puñkaracüòo vämano 'paräjita iti sakala-loka-sthiti-hetavaù. SYNONYMS tat-upariñöät—on the top of Lokäloka Mountain; catasåñu äçäsu—in the four directions; ätma-yoninä—by Lord Brahmä; akhila-jagat-guruëä—the spiritual master of the whole universe; adhiniveçitäù—established; ye—all those; dvirada-patayaù—the best of elephants; åñabhaù—Åñabha; puñkara-cüòaù—Puñkaracüòa; vämanaù—Vämana; aparäjitaù—Aparäjita; iti—thus; sakala-loka-sthiti-hetavaù—the causes of the maintenance of the different planets within the universe. TRANSLATION 893 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

On the top of Lokäloka Mountain are the four gaja-patis, the best of elephants, which were established in the four directions by Lord Brahmä, the supreme spiritual master of the entire universe. The names of those elephants are Åñabha, Puñkaracüòa, Vämana and Aparäjita. They are responsible for maintaining the planetary systems of the universe. TEXT 40 Taeza& Sviv>aUTaqNaa& l/aek-Paal/aNaa& c ivivDavqYaaeRPab*&haGavaNa( ParMa‚ MahaPauåzae Mahaiv>aUiTaPaiTarNTaYaaRMYaaTMaNaae ivXauÖSatv& DaMaRjaNavEraGYaE‚ ìYaaRÛíMahaiSaÖyuPal/+aa" SvPaazRdPa[vrE" PairvairTaae iNaJavraYauDaaePaXaaei>aTaEiNaRJa>auJadaUvl/YaSYa SaiàveXa" Pa[Maaau»e raiXaSa&jaNa( Sa&vTSaravYavaNMaaSa" Pa+aÜYa& idva Na¢&- ceiTa SaPaad+aRÜYaMauPaidXaiNTa YaavTaa zïMa&Xa& >auÅqTa Sa vE ‰TauirTYauPaidXYaTae Sa&vTSaravYav" )) 5 )) atha sa eña ätmä lokänäà dyäv-äpåthivyor antareëa nabho-valayasya kälacakra-gato dvädaça mäsän bhuìkte räçi-saàjïän saàvatsarävayavän mäsaù pakña-dvayaà divä naktaà ceti sapädarkña-dvayam upadiçanti yävatä ñañöham aàçaà bhuïjéta sa vai åtur ity upadiçyate saàvatsarävayavaù. SYNONYMS atha—therefore; saù—He; eñaù—this; ätmä—the living force; lokänäm—of all the three worlds; dyäv-ä-påthivyoù antareëa—between the upper and lower portions of the universe; nabhaù-valayasya—of outer space; käla-cakra-gataù—positioned in the wheel of time; dvädaça mäsän—twelve months; bhuìkte—passes; räçi-saàjïän—named after the zodiac signs; saàvatsara-avayavän—the parts of the whole year; mäsaù—one month; pakña-dvayam—two fortnights; divä—a day; naktam ca—and a night; iti—thus; sapäda-åkña-dvayam—by stellar calculations, two and a quarter constellations; upadiçanti—they instruct; yävatä—by as much time; ñañöham aàçam—one sixth of his orbit; bhuïjéta—pass; saù—that portion; vai—indeed; åtuù—a season; iti—thus; upadiçyate—is instructed;

929 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

saàvatsara-avayavaù—a part of a year. TRANSLATION The sun-god, who is Näräyaëa, or Viñëu, the soul of all the worlds, is situated in outer space between the upper and lower portions of the universe. Passing through twelve months on the wheel of time, the sun comes in touch with twelve different signs of the zodiac and assumes twelve different names according to those signs. The aggregate of those twelve months is called a saàvatsara, or an entire year. According to lunar calculations, two fortnights—one of the waxing moon and the other of the waning—form one month. That same period is one day and night for the planet Pitåloka. According to stellar calculations, a month equals two and one quarter constellations. When the sun travels for two months, a season passes, and therefore the seasonal changes are considered parts of the body of the year. TEXT 6 AQa c YaavTaaDaeRNa Na>aaevqQYaa& Pa[criTa Ta& k-al/MaYaNaMaac+aTae )) 6 )) atha ca yävatärdhena nabho-véthyäà pracarati taà kälam ayanam äcakñate. SYNONYMS atha—now; ca—also; yävatä—by as long as; ardhena—half; nabhaù-véthyäm—in outer space; pracarati—the sun moves; tam—that; kälam—time; ayanam—ayana; äcakñate—is said. TRANSLATION Thus the time the sun takes to rotate through half of outer space is called an 930 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ayana, or its period of movement [in the north or in the south]. TEXT 7 AQa c Yaavà>aaeMaauÅqTa Ta& k-al&/ Sa&vTSar& PairvTSariMa@avTSarMaNauvTSar& vTSariMaiTa >aaNaaeMaaRNÛXaEg]YaSaMaGaiTai>a" SaMaaMaNaiNTa )) 7 )) atha ca yävan nabho-maëòalaà saha dyäv-äpåthivyor maëòaläbhyäà kärtsnyena sa ha bhuïjéta taà kälaà saàvatsaraà parivatsaram iòävatsaram anuvatsaraà vatsaram iti bhänor mändya-çaighrya-sama-gatibhiù samämananti. SYNONYMS atha—now; ca—also; yävat—as long as; nabhaù-maëòalam—outer space, between the upper and lower world; saha—along with; dyau—of the upper world; äpåthivyoù—of the lower world; maëòaläbhyäm—the spheres; kärtsnyena—entirely; saù—he; ha—indeed; bhuïjéta—may pass through; tam—that; kälam—time; saàvatsaram—Saàvatsara; parivatsaram—Parivatsara; iòävatsaram—Iòävatsara; anuvatsaram—Anuvatsara; vatsaram—Vatsara; iti—thus; bhänoù—of the sun; mändya—slow; çaighrya—speedy; sama—and equal; gatibhiù—by the speeds; samämananti—the experienced scholars describe. TRANSLATION The sun-god has three speeds—slow, fast and moderate. The time he takes to travel entirely around the spheres of heaven, earth and space at these three speeds is referred to, by learned scholars, by the five names Saàvatsara, Parivatsara, Iòävatsara, Anuvatsara and Vatsara. 931 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT According to solar astronomical calculations, each year extends six days beyond the calendar year, and according to lunar calculations, each year is six days shorter. Therefore, because of the movements of the sun and moon, there is a difference of twelve days between the solar and lunar years. As the Saàvatsara, Parivatsara, Iòävatsara, Anuvatsara and Vatsara pass by, two extra months are added within each five years. This makes a sixth saàvatsara, but because that saàvatsara is extra, the solar system is calculated according to the above five names. TEXT 8 Wv& cNd]Maa Ak-RGa>aiSTa>Ya oPairíaç+aYaaeJaNaTa oPal/>YaMaaNaae_k-RSYa Sa&vTSar>aui¢&- Pa+aa>Yaa& MaaSa>aui¢&- SaPaad+aaR>Yaa& idNaeNaEv Pa+a>aui¢-MaGa]carq d]uTaTarGaMaNaae >au»e )) 8 )) evaà candramä arka-gabhastibhya upariñöäl lakña-yojanata upalabhyamäno 'rkasya saàvatsara-bhuktià pakñäbhyäà mäsa-bhuktià sapädarkñäbhyäà dinenaiva pakña-bhuktim agracäré drutatara-gamano bhuìkte. SYNONYMS evam—thus; candramä—the moon; arka-gabhastibhyaù—from the rays of the sunshine; upariñöät—above; lakña-yojanataù—by a measurement of 100,000 yojanas; upalabhyamänaù—being situated; arkasya—of the sun globe; saàvatsara-bhuktim—the passage of one year of enjoyment; pakñäbhyäm—by two fortnights; mäsa-bhuktim—the passage of one month; sapäda-åkñäbhyäm—by two and a quarter days; dinena—by a day; eva—only; pakña-bhuktim—the passage of a fortnight; agracäré—moving impetuously; 932 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

druta-tara-gamanaù—passing more speedily; bhuìkte—passes through. TRANSLATION Above the rays of the sunshine by a distance of 100,000 yojanas [800,000 miles] is the moon, which travels at a speed faster than that of the sun. In two lunar fortnights the moon travels through the equivalent of a saàvatsara of the sun, in two and a quarter days it passes through a month of the sun, and in one day it passes through a fortnight of the sun. PURPORT When we take into account that the moon is 100,000 yojanas, or 800,000 miles, above the rays of the sunshine, it is very surprising that the modern excursions to the moon could be possible. Since the moon is so distant, how space vehicles could go there is a doubtful mystery. Modern scientific calculations are subject to one change after another, and therefore they are uncertain. We have to accept the calculations of the Vedic literature. These Vedic calculations are steady; the astronomical calculations made long ago and recorded in the Vedic literature are correct even now. Whether the Vedic calculations or modern ones are better may remain a mystery for others, but as far as we are concerned, we accept the Vedic calculations to be correct. TEXT 9 AQa caPaUYaRMaaaê k-l/ai>arMaraa" iPaTa›aGavaNMaNaaeMaYaae_àMaYaae_Ma*TaMaYaae deviPa‚ Ta*MaNauZYa>aUTaPaXauPai+aSarqSa*PavqåDaa& Pa[aa Aa§-MaaGavTaae vaSaudevSYa YaaeGa‚

952 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

DaaraGavTaa r+aaaGavTa& diYaTaMañ& TataeJaSaa duivRzh& Mauhu" PairvTaRMaaNaMa>YaviSQaTaae MauhUTaRMauiÜ‚ JaMaaNaêik-TaôdYa Aaradev iNavTaRTae TaduParaGaiMaiTa vdiNTa l/aek-a" )) 3 )) tan niçamyobhayaträpi bhagavatä rakñaëäya prayuktaà sudarçanaà näma bhägavataà dayitam astraà tat tejasä durviñahaà muhuù parivartamänam abhyavasthito muhürtam udvijamänaç cakita-hådaya äräd eva nivartate tad uparägam iti vadanti lokäù. SYNONYMS tat—that situation; niçamya—hearing; ubhayatra—around both the sun and moon; api—indeed; bhagavatä—by the Supreme Personality of Godhead; rakñaëäya—for their protection; prayuktam—engaged; sudarçanam—the 965 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

wheel of Kåñëa; näma—named; bhägavatam—the most confidential devotee; dayitam—the most favorite; astram—weapon; tat—that; tejasä—by its effulgence; durviñaham—unbearable heat; muhuù—repeatedly; parivartamänam—moving around the sun and moon; abhyavasthitaù—situated; muhürtam—for a muhürta (forty-eight minutes); udvijamänaù—whose mind was full of anxieties; cakita—frightened; hådayaù—the core of whose heart; ärät—to a distant place; eva—certainly; nivartate—flees; tat—that situation; uparägam—an eclipse; iti—thus; vadanti—they say; lokäù—the people. TRANSLATION After hearing from the sun and moon demigods about Rähu's attack, the Supreme Personality of Godhead, Viñëu, engages His disc, known as the Sudarçana cakra, to protect them. The Sudarçana cakra is the Lord's most beloved devotee and is favored by the Lord. The intense heat of its effulgence, meant for killing non-Vaiñëavas, is unbearable to Rähu, and he therefore flees in fear of it. During the time Rähu disturbs the sun or moon, there occurs what people commonly know as an eclipse. PURPORT The Supreme Personality of Godhead, Viñëu, is always the protector of His devotees, who are also known as demigods. The controlling demigods are most obedient to Lord Viñëu, although they also want material sense enjoyment, and that is why they are called demigods, or almost godly. Although Rähu attempts to attack both the sun and the moon, they are protected by Lord Viñëu. Being very afraid of Lord Viñëu's cakra, Rähu cannot stay in front of the sun or moon for more than a muhürta (forty-eight minutes). The phenomenon that occurs when Rähu blocks the light of the sun or moon is called an eclipse. The attempt of the scientists of this earth to go to the moon is as demoniac as Rähu's attack. Of course. their attempts will be failures 966 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

because no one can enter the moon or sun so easily. Like the attack of Rähu, such attempts will certainly be failures. TEXT 4 TaTaae_DaSTaaiTSaÖcaraaSaXYaeNa SauPaavNaaeÛaNaa§-I@ivharezu dETYadaNavk-ad]veYaa iNaTYaPa[MauidTaaNaur¢-‚ k-l/}aaPaTYabNDauSauôdNaucra Ga*hPaTaYa wRìradPYaPa[iTahTak-aMaa MaaYaaivNaaeda iNavSaiNTa )) 8 )) eteñu hi bila-svargeñu svargäd apy adhika-käma-bhogaiçvaryänanda-bhüti-vibhütibhiù susamåddha-bhavanodyänäkréòa-vihäreñu daitya-dänava-kädraveyä nitya-pramuditänurakta-kalaträpatya-bandhu-suhåd-anucarä gåha-pataya éçvaräd apy apratihata-kämä mäyä-vinodä nivasanti. SYNONYMS eteñu—in these; hi—certainly; bila-svargeñu—known as the heavenly subterranean worlds; svargät—than the heavenly planets; api—even; adhika—a greater quantity; käma-bhoga—enjoyment of sense gratification; aiçvarya-änanda—bliss due to opulence; bhüti—influence; vibhütibhiù—by those things and wealth; su-samåddha—improved; bhavana—houses; udyäna—gardens; äkréòa-vihäreñu—in places for different types of sense gratification; daitya—the demons; dänava—ghosts; kädraveyäù—snakes; 970 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

nitya—who are always; pramudita—overjoyed; anurakta—because of attachment; kalatra—to wife; apatya—children; bandhu—family relations; suhåt—friends; anucaräù—followers; gåha-patayaù—the heads of the households; éçvarät—than those more capable, like the demigods; api—even; apratihata-kämäù—whose fulfillment of lusty desires is unimpeded; mäyä—illusory; vinodäù—who feel happiness; nivasanti—live. TRANSLATION In these seven planetary systems, which are also known as the subterranean heavens [bila-svarga], there are very beautiful houses, gardens and places of sense enjoyment, which are even more opulent than those in the higher planets because the demons have a very high standard of sensual pleasure, wealth and influence. Most of the residents of these planets, who are known as Daityas, Dänavas and Nägas, live as householders. Their wives, children, friends and society are all fully engaged in illusory, material happiness. The sense enjoyment of the demigods is sometimes disturbed, but the residents of these planets enjoy life without disturbances. Thus they are understood to be very attached to illusory happiness. PURPORT According to the statements of Prahläda Mahäräja, material enjoyment is mäyä-sukha, illusory enjoyment. A Vaiñëava is full of anxieties for the deliverance of all living entities from such false enjoyment. Prahläda Mahäräja says, mäyä-sukhäya bharam udvahato vimüòhän: [SB 7.9.43] these fools (vimüòhas) are engaged in material happiness, which is surely temporary. Whether in the heavenly planets, the lower planets or the earthly planets, people are engrossed in temporary, material happiness, forgetting that in due course of time they have to change their bodies according to the material laws and suffer the repetition of birth, death, old age and disease. Not caring what will happen in the next birth, gross materialists are simply busy enjoying 971 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

during the present short span of life. A Vaiñëava is always anxious to give all such bewildered materialists the real happiness of spiritual bliss. TEXT 9 Yaezu MaharaJa MaYaeNa MaaYaaivNaa iviNaiMaRTaa" Paurae NaaNaaMaiavNa„Pa[ak-arGa„ae„PaurSa>aacETYacTv„raYaTaNaaidi>aNaaRGaaSauriMaQauNaPaaravTa‚ Xauk-Saairk-ak-IaUiMai>aivRvreìrGa*haetaMaE" SaMal/x(k*„„„Taaêk-aSaiTa )) 9 )) yeñu mahäräja mayena mäyävinä vinirmitäù puro nänä-maëi-pravara-praveka-viracita-vicitra-bhavana-präkära-gopura-sabhä-ca itya-catvaräyatanädibhir nägäsura-mithuna-pärävata-çuka-särikäkérëa-kåtrima-bhümibhir vivareçvara-gåhottamaiù samalaìkåtäç cakäsati. SYNONYMS yeñu—in those lower planetary systems; mahä-räja—O my dear King; mayena—by the demon named Maya; mäyä-vinä—possessing advanced knowledge in the construction of material comforts; vinirmitäù—constructed; puraù—cities; nänä-maëi-pravara—of valuable gems; praveka—with excellent; viracita—constructed; vicitra—wonderful; bhavana—houses; präkära—walls; gopura—gates; sabhä—legislative meeting rooms; caitya—temples; catvara—schools; äyatana-ädibhiù—with hotels or recreation halls and so on; näga—of living entities with snakelike bodies; asura—of demons, or godless persons; mithuna—by couples; pärävata—pigeons; çuka—parrots; särikä—mynas; äkérëa—crowded; kåtrima—artificial; bhümibhiù—possessing areas; vivara-éçvara—of the leaders of the planets; gåha-uttamaiù—with first-class houses; samalaìkåtäù—decorated; cakäsati—shine magnificently.

972 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION My dear King, in the imitation heavens known as bila-svarga there is a great demon named Maya Dänava, who is an expert artist and architect. He has constructed many brilliantly decorated cities. There are many wonderful houses, walls, gates, assembly houses, temples, yards and temple compounds, as well as many hotels serving as residential quarters for foreigners. The houses for the leaders of these planets are constructed with the most valuable jewels, and they are always crowded with living entities known as Nägas and Asuras, as well as many pigeons, parrots and similar birds. All in all, these imitation heavenly cities are most beautifully situated and attractively decorated. TEXT 10 oÛaNaaiNa caiTaTara& MaNawiNd]YaaNaiNdi>a" ku-SauMaf-l/STabk-Sau>aGaik-Sal/Yaa‚ vNaTaåicriv$=Paiv$=iPaNaa& l/Taa(r)ail/i(r)TaaNaa& é[qi>a" SaiMaQauNaivivDaivh(r)Ma‚ Jal/aXaYaaNaaMaMal/Jal/PaUaTaNaqrNaqrJaku-Maudku-vl/Ya‚ k-úarNaql/aeTPal/ l/aeihTaXaTaPa}aaidvNaezu k*-TaiNake-TaNaaNaaMaek-ivharaku-l/MaDaur‚ ivivDaSvNaaidi>airiNd]YaaeTSavErMarl/aek-ié[YaMaiTaXaiYaTaaiNa )) 10 )) udyänäni cätitaräà mana-indriyänandibhiù kusuma-phala-stabaka-subhaga-kisalayävanata-rucira-viöapa-viöapinäà latäìgäliìgitänäà çrébhiù samithuna-vividha-vihaìgama-jaläçayänäm amala-jala-pürëänäà jhañakulollaìghana-kñubhita-néra-néraja-kumuda-kuva-laya-kahlära-nélotpala -lohita-çatapaträdi-vaneñu kåta-niketanänäm eka-vihäräkula-madhura-vividha-svanädibhir indriyotsavair amara-loka-çriyam atiçayitäni.

973 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS udyänäni—the gardens and parks; ca—also; atitaräm—greatly; manaù—to the mind; indriya—and to the senses; änandibhiù—which cause pleasure; kusuma—by flowers; phala—of fruits; stabaka—bunches; subhaga—very beautiful; kisalaya—new twigs; avanata—bent low; rucira—attractive; viöapa—possessing branches; viöapinäm—of trees; latä-aìga-äliìgitänäm—which are embraced by the limbs of creepers; çrébhiù—by the beauty; sa-mithuna—in pairs; vividha—varieties; vihaìgama—frequented by birds; jala-äçayänäm—of reservoirs of water; amala-jala-pürëänäm—full of clear and transparent water; jhaña-kula-ullaìghana—by the jumping of different fish; kñubhita—agitated; néra—in the water; néraja—of lotus flowers; kumuda—lilies; kuvalaya—flowers named kuvalaya; kahlära-kahlära flowers; néla-utpala—blue lotus flowers; lohita—red; çata-patra-ädi—lotus flowers with a hundred petals and so on; vaneñu—in forests; kåta-niketanänäm—of birds that have made their nests; eka-vihära-äkula—full of uninterrupted enjoyment; madhura—very sweet; vividha—varieties; svana-ädibhiù—by vibrations; indriya-utsavaiù—invoking sense enjoyment; amara-loka-çriyam—the beauty of the residential places of the demigods; atiçayitäni—surpassing. TRANSLATION The parks and gardens in the artificial heavens surpass in beauty those of the upper heavenly planets. The trees in those gardens, embraced by creepers, bend with a heavy burden of twigs with fruits and flowers, and therefore they appear extraordinarily beautiful. That beauty could attract anyone and make his mind fully blossom in the pleasure of sense gratification. There are many lakes and reservoirs with clear, transparent water, agitated by jumping fish and decorated with many flowers such as lilies, kuvalayas, kahläras and blue and red lotuses. Pairs of cakraväkas and many other water birds nest in the lakes and 974 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

always enjoy in a happy mood, making sweet, pleasing vibrations that are very satisfying and conducive to enjoyment of the senses. TEXT 11 Ya}a h vav Na >aYaMahaera}aaidi>a" k-al/iv>aaGaEåPal/+YaTae )) 11 )) yatra ha väva na bhayam aho-räträdibhiù käla-vibhägair upalakñyate. SYNONYMS yatra—where; ha väva—certainly; na—not; bhayam—fearfulness; ahaù-rätra-ädibhiù—because of days and nights; käla-vibhägaiù—the divisions of time; upalakñyate—is experienced. TRANSLATION Since there is no sunshine in those subterranean planets, time is not divided into days and nights, and consequently fear produced by time does not exist. TEXT 12 Ya}a ih MahaihPa[vriXaraeMaaraDaYaae VYaaDaYaae vl/IPail/TaJaradYaê dehvEvaviNTa )) 13 )) na vä eteñu vasatäà divyauñadhi-rasa-rasäyanänna-päna-snänädibhir ädhayo vyädhayo valé-palita-jarädayaç ca deha-vaivarëya-daurgandhya-sveda-klama-glänir iti vayo 'vasthäç ca bhavanti. SYNONYMS na—not; vä—either; eteñu—in these planets; vasatäm—of those residing; divya—wonderful; auñadhi—of herbs; rasa—the juices; rasäyana—and elixirs; anna—by eating; päna—drinking; snäna-ädibhiù—by bathing in and so on; ädhayaù—mental troubles; vyädhayaù—diseases; valé—wrinkles; palita—grey hair; jarä—old age; ädayaù—and so on; ca—and; deha-vaivarëya—the fading of bodily luster; daurgandhya—bad odor; sveda—perspiration; klama—fatigue; gläniù—lack of energy; iti—thus; vayaù avasthäù—miserable conditions due to increasing age; ca—and; bhavanti—are. TRANSLATION Since the residents of these planets drink and bathe in juices and elixirs made from wonderful herbs, they are freed from all anxieties and physical diseases. They have no experience of grey hair, wrinkles or invalidity, their 976 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bodily lusters do not fade, their perspiration does not cause a bad smell, and they are not troubled by fatigue or by lack of energy or enthusiasm due to old age. TEXT 14 Na ih Taeza& k-LYaaaviTa ku-TaêNa Ma*TYauivRNaa >aGavtaeJaSaê§-a‚ PadeXaaTa( )) 14 )) na hi teñäà kalyäëänäà prabhavati kutaçcana måtyur vinä bhagavat-tejasaç cakräpadeçät. SYNONYMS na hi—not; teñäm—of them; kalyäëänäm—who are by nature auspicious; prabhavati—able to influence; kutaçcana—from anywhere; måtyuù—death; vinä—except; bhagavat-tejasaù—of the energy of the Supreme Personality of Godhead; cakra-apadeçät—from that weapon named the Sudarçana cakra. TRANSLATION They live very auspiciously and do not fear death from anything but death's established time, which is the effulgence of the Sudarçana cakra of the Supreme Personality of Godhead. PURPORT This is the defect of material existence. Everything in the subterranean heavens is very nicely arranged. There are well situated residential quarters, there is a pleasing atmosphere, and there are no bodily inconveniences or mental anxieties, but nevertheless those who live there have to take another birth according to karma. Persons whose minds are dull cannot understand 977 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

this defect of a materialistic civilization aiming at material comforts. One may make his living conditions very pleasing for the senses, but despite all favorable conditions, one must in due course of time meet death. The members of a demoniac civilization endeavor to make their living conditions very comfortable, but they cannot check death. The influence of the Sudarçana cakra will not allow their so-called material happiness to endure. TEXT 15 YaiSMaNa( Pa[ivíe_SaurvDaUNaa& Pa[aYa" Pau&SavNaaiNa >aYaadev óviNTa PaTa‚ iNTa =c )) 15 )) yasmin praviñöe 'sura-vadhünäà präyaù puàsavanäni bhayäd eva sravanti patanti ca. SYNONYMS yasmin—where; praviñöe—when entered; asura-vadhünäm—of the wives of those demons; präyaù—almost always; puàsavanäni—fetuses; bhayät—because of fear; eva—certainly; sravanti—slip out; patanti—fall down; ca—and. TRANSLATION When the Sudarçana disc enters those provinces, the pregnant wives of the demons all have miscarriages due to fear of its effulgence. TEXT 16 AQaaTale/ MaYaPau}aae_Saurae bl/ae iNavSaiTa YaeNa h va wh Sa*ía" zaJauí" SvDaMaeRaGavNTaMaaraDaNaqYaMaPaGaTa‚ SaaßSa AaSTae_DauNaaiPa )) 18 )) tato 'dhastät sutale udära-çraväù puëya-çloko virocanätmajo balir bhagavatä mahendrasya priyaà cikérñamäëenäditer labdha-käyo bhütvä vaöu-vämana-rüpeëa paräkñipta-loka-trayo bhagavad-anukampayaiva punaù praveçita indrädiñv avidyamänayä susamåddhayä çriyäbhijuñöaù sva-dharmeëärädhayaàs tam eva bhagavantam ärädhanéyam apagata-sädhvasa äste 'dhunäpi. SYNONYMS tataù adhastät—beneath the planet known as Vitala; sutale—on the planet known as Sutala; udära-çraväù—very greatly celebrated; puëya-çlokaù—very pious and advanced in spiritual consciousness; virocana-ätmajaù—the son of Virocana; baliù—Bali Mahäräja; bhagavatä—by the Supreme Personality of Godhead; mahä-indrasya—of the King of heaven, Indra; priyam—the welfare; 983 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

cikérñamäëena—desiring to perform; äditeù—from Aditi; labdha-käyaù—having obtained His body; bhütvä—appearing; vaöu—brahmacäri; vämana-rüpeëa—in the form of a dwarf; paräkñipta—wrested away; loka-trayaù—the three worlds; bhagavat-anukampayä—by the causeless mercy of the Supreme Personality of Godhead; eva—certainly; punaù—again; praveçitaù—caused to enter; indra-ädiñu—even among the demigods like the King of heaven; avidyamänayä—not existing; susamåddhayä—much enriched by such exalted opulence; çriyä—by good fortune; abhijuñöaù—being blessed; sva-dharmeëa—by discharging devotional service; ärädhayan—worshiping; tam—Him; eva—certainly; bhagavantam—the Supreme Personality of Godhead; ärädhanéyam—who is most worshipable; apagata-sädhvasaù—without fear; äste—remains; adhunä api—even today. TRANSLATION Below the planet Vitala is another planet, known as Sutala, where the great son of Mahäräja Virocana, Bali Mahäräja, who is celebrated as the most pious king, resides even now. For the welfare of Indra, the King of heaven, Lord Viñëu appeared in the form of a dwarf brahmacäré as the son of Aditi and tricked Bali Mahäräja by begging for only three paces of land but taking all the three worlds. Being very pleased with Bali Mahäräja for giving all his possessions, the Lord returned his kingdom and made him richer than the opulent King Indra. Even now, Bali Mahäräja engages in devotional service by worshiping the Supreme Personality of Godhead in the planet of Sutala. PURPORT The Supreme Personality of Godhead is described as Uttamaçloka, "He who is worshiped by the best of selected Sanskrit verses," and His devotees such as Bali Mahäräja are also worshiped by puëya-çloka, verses that increase one's piety. Bali Mahäräja offered everything to the Lord—his wealth, his kingdom 984 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

and even his own body (sarvätma-nivedane baliù). The Lord appeared before Bali Mahäräja as a brähmaëa beggar, and Bali Mahäräja gave Him everything he had. However, Bali Mahäräja did not become poor; by donating all his possessions to the Supreme Personality of Godhead, he became a successful devotee and got everything back again with the blessings of the Lord. Similarly, those who give contributions to expand the activities of the Kåñëa consciousness movement and to accomplish its objectives will never be losers; they will get their wealth back with the blessings of Lord Kåñëa. On the other side, those who collect contributions on behalf of the International Society for Krishna Consciousness should be very careful not to use even a farthing of the collection for any purpose other than the transcendental loving service of the Lord. TEXT 19 Naae WvETaTSaa+aaTk-arae >aUiMadaNaSYa YataÙGavTYaXaezJaqviNak-aYaaNaa& Jaqv‚ >aUTaaTMa>aUTae ParMaaTMaiNa vaSaudeve TaqQaRTaMae Paa}a oPaPaàe ParYaa é[ÖYaa ParMaadrSaMaaihTaMaNaSaa SaMPa[iTaPaaidTaSYa Saa+aadPavGaRÜarSYa YaiØl/iNa‚ l/YaEìYaRMa( )) 19 )) no evaitat säkñätkäro bhümi-dänasya yat tad bhagavaty açeña-jéva-nikäyänäà jéva-bhütätma-bhüte paramätmani väsudeve térthatame pätra upapanne parayä çraddhayä paramädara-samähita-manasä sampratipäditasya säkñäd apavarga-dvärasya yad bila-nilayaiçvaryam. SYNONYMS no—not; eva—indeed; etat—this; säkñätkäraù—the direct result; bhümi-dänasya—of contribution of land; yat—which; tat—that; bhagavati—unto the Supreme Personality of Godhead; açeña-jéva-nikäyänäm—of unlimited numbers of living entities; 985 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

jéva-bhüta-ätma-bhüte—who is the life and the Supersoul; parama-ätmani—the supreme regulator; väsudeve—Lord Väsudeva (Kåñëa); tértha-tame—who is the best of all places of pilgrimage; pätre—the most worthy recipient; upapanne—having approached; parayä—by the topmost; çraddhayä—faith; parama-ädara—with great respect; samähita-manasä—with an attentive mind; sampratipäditasya—which was given; säkñät—directly; apavarga-dvärasya—the gate of liberation; yat—which; bila-nilaya—of bila-svarga, the imitation heavenly planets; aiçvaryam—the opulence. TRANSLATION My dear King, Bali Mahäräja donated all his possessions to the Supreme Personality of Godhead, Vämanadeva, but one should certainly not conclude that he achieved his great worldly opulence in bila-svarga as a result of his charitable disposition. The Supreme Personality of Godhead, who is the source of life for all living entities, lives within everyone as the friendly Supersoul, and under His direction a living entity enjoys or suffers in the material world. Greatly appreciating the transcendental qualities of the Lord, Bali Mahäräja offered everything at His lotus feet. His purpose, however, was not to gain anything material, but to become a pure devotee. For a pure devotee, the door of liberation is automatically opened. One should not think that Bali Mahäräja was given so much material opulence merely because of his charity. When one becomes a pure devotee in love, he may also be blessed with a good material position by the will of the Supreme Lord. However, one should not mistakenly think that the material opulence of a devotee is the result of his devotional service. The real result of devotional service is the awakening of pure love for the Supreme Personality of Godhead, which continues under all circumstances. TEXT 20 YaSYa h vav +auTaPaTaNaPa[S%l/Naaidzu ivvXa" Sak*-àaMaai>aGa*aRGavTaa PaurairaGavTaSTaaMaSaq SaMaa:YaaTaaNaNTa wiTa SaaTvTaqYaa d]í*d*XYaYaae" SaªzRaMaaNal/+aaGaåicr>auJarJaTaSTaM>aeZvGauåcNdNaku-x(ku-MaPaªaNaule/PaeNaavil/MPa‚ MaaNaaSTadi>aMaXaRNaaeNMaiQaTa„ôdYaMak-rßJaaveXaåicrl/il/„TaiSMaTaaSTadNauraGaMadMau‚ idTaMad ivgaUiaGavC^aSaNa" SaGaaYaaRTYaMaaNaae JaNTauYaR}a k-XMal/MaaSaaidTa Wk-dEv MaUC^aRMauPaYaaiTa TaaiMaóPa[aYae )) 8 )) tatra yas tu para-vittäpatya-kalaträëy apaharati sa hi käla-päça-baddho yama-puruñair ati-bhayänakais tämisre narake balän nipätyate anaçanänudapäna-daëòa-täòana-santarjanädibhir yätanäbhir yätyamäno jantur yatra kaçmalam äsädita ekadaiva mürcchäm upayäti tämisra-präye. SYNONYMS tatra—in those hellish planets; yaù—a person who; tu—but; para-vitta-apatya-kalaträëi—the money, wife and children of another; apaharati—takes away; saù—that person; hi—certainly; käla-päça-baddhaù—being bound by the ropes of time or Yamaräja; yama-puruñaiù—by the assistants of Yamaräja; ati-bhayänakaiù—who are very fearful; tämisre narake—into the hell known as Tämisra; balät—by force; nipätyate—is thrown; anaçana—starvation; anudapäna—without water; daëòa-täòana—beaten with rods; santarjana-ädibhiù—by scolding and so on; yätanäbhiù—by severe punishments; yätyamänaù—being punished; jantuù—the living entity; yatra—where; kaçmalam—misery; äsäditaù—obtained; ekadä—sometimes; eva—certainly; mürcchäm—fainting; upayäti—obtains; tämisra-präye—in that condition, which is almost entirely dark. TRANSLATION My dear King, a person who appropriates another's legitimate wife, children or money is arrested at the time of death by the fierce Yamadütas, who bind 1041 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

him with the rope of time and forcibly throw him into the hellish planet known as Tämisra. On this very dark planet, the sinful man is chastised by the Yamadütas, who beat and rebuke him. He is starved, and he is given no water to drink. Thus the wrathful assistants of Yamaräja cause him severe suffering, and sometimes he faints from their chastisement. TEXT 9 WvMaevaNDaTaaiMaóe YaSTau vÄiYaTva Pauåz& daradqNauPaYau»e Ya}a Xarqrq iNaPaaTYaMaaNaae YaaTaNaaSQaae vedNaYaa NaíMaiTaNaRíd*iíê >aviTa YaQaa vNaSPaiTav*RêyMaaNaMaUl/STaSMaadNDaTaaiMaó& TaMauPaidXaiNTa )) 9 )) evam evändhatämisre yas tu vaïcayitvä puruñaà därädén upayuìkte yatra çaréré nipätyamäno yätanä-stho vedanayä nañöa-matir nañöa-dåñöiç ca bhavati yathä vanaspatir våçcyamäna-mülas tasmäd andhatämisraà tam upadiçanti. SYNONYMS evam—in this way; eva—certainly; andhatämisre—in the hellish planet known as Andhatämisra; yaù—the person who; tu—but; vaïcayitvä—cheating; puruñam—another person; dära-ädén—the wife and children; upayuìkte—enjoys; yatra—where; çaréré—the embodied person; nipätyamänaù—being forcibly thrown; yätanä-sthaù—always situated in extremely miserable conditions; vedanayä—by such suffering; nañöa—lost; matiù—whose consciousness; nañöa—lost; dåñöiù—whose sight; ca—also; bhavati—becomes; yathä—as much as; vanaspatiù—the trees; våçcyamäna—being cut; mülaù—whose root; tasmät—because of this; andhatämisram—Andhatämisra; tam—that; upadiçanti—they call. TRANSLATION 1042 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

The destination of a person who slyly cheats another man and enjoys his wife and children is the hell known as Andhatämisra. There his condition is exactly like that of a tree being chopped at its roots. Even before reaching Andhatämisra, the sinful living being is subjected to various extreme miseries. These afflictions are so severe that he loses his intelligence and sight. It is for this reason that learned sages call this hell Andhatämisra. TEXT 10 YaiSTvh va WTadhiMaiTa MaMaediMaiTa >aUTad]aeheaqPaake TaáTaEle/ oParNDa‚ YaiNTa )) 13 )) yas tv iha vä ugraù paçün pakñiëo vä präëata uparandhayati tam apakaruëaà puruñädair api vigarhitam amutra yamänucaräù kumbhépäke tapta-taile uparandhayanti. SYNONYMS yaù—a person who; tu—but; iha—in this life; vä—or; ugraù—very cruel; paçün—animals; pakñiëaù—birds; vä—or; präëataù—in a live condition; uparandhayati—cooks; tam—him; apakaruëam—very cruel-hearted; puruña-ädaiù—by those who eat human flesh; api—even; vigarhitam—condemned; amutra—in the next life; yama-anucaräù—the servants of Yamaräja; kumbhépäke—in the hell known as Kumbhépäka; tapta-taile—in boiling oil; uparandhayanti—cook. TRANSLATION For the maintenance of their bodies and the satisfaction of their tongues, cruel persons cook poor animals and birds alive. Such persons are condemned even by man-eaters. In their next lives they are carried by the Yamadütas to the 1047 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

hell known as Kumbhépäka, where they are cooked in boiling oil. TEXT 14 YaiSTvh b]øDa]uk( Sa k-al/SaU}aSa&jke- Narke- AYauTaYaaeJaNaPairMaYaaMaiTaTaPYaMaaNae_i>aiNaveiXaTa" +auiTPa‚ PaaSaa>Yaa& c dùMaaNaaNTabRih"Xarqr AaSTae XaeTae ceíTae_viTaïiTa PairDaaviTa c YaaviNTa PaXauraeMaaiad]uGDaaSTaE" SavRTaae_i>ad]uùMaaYaa& cai>ahTaa" k-ªv$=aidi>aêe‚ TaSTaTaiSTaGMaTauaUTaaNYauÜeJaYaiNTa Nara oLbaava YaQaa dNdXaUk-aSTae_iPa 1075 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Pa[eTYa Narke- dNdXaUk-a:Yae iNaPaTaiNTa Ya}a Na*Pa dNdXaUk-a" PaÄMau%a" SaáMau%a oPaSa*TYa Ga]SaiNTa YaQaa ible/XaYaaNa( )) 33 )) ye tv iha vai bhütäny udvejayanti narä ulbaëa-svabhävä yathä dandaçükäs te 'pi pretya narake dandaçükäkhye nipatanti yatra nåpa dandaçükäù païca-mukhäù sapta-mukhä upasåtya grasanti yathä bileçayän. SYNONYMS ye—persons who; tu—but; iha—in this life; vai—indeed; bhütäni—to living entities; udvejayanti—cause unnecessary pain; naräù—men; ulbaëa-svabhäväù—angry by nature; yathä—just like; dandaçükäù—snakes; te—they; api—also; pretya—after dying; narake—in the hell; dandaçüka-äkhye—named Dandaçüka; nipatanti—fall down; yatra—where; nåpa—O King; dandaçükäù—serpents; païca-mukhäù—having five hoods; sapta-mukhäù—having seven hoods; upasåtya—reaching up; grasanti—eat; yathä—just like; bileçayän—mice. TRANSLATION Those who in this life are like envious serpents, always angry and giving pain to other living entities, fall after death into the hell known as Dandaçüka. My dear King, in this hell there are serpents with five or seven hoods. These serpents eat such sinful persons just as snakes eat mice. TEXT 34 Yae iTvh va ANDaav$=ku-SaUl/Gauhaidzu >aUTaaiNa iNaåNDaiNTa TaQaaMau}a TaeZvevaePaveXYa SaGareYaaGaTaaNa( va Ga*hPaiTarSak*-duPaGaTaMaNYauidRDa+auirv PaaPaeNa c+auza iNarq+aTae TaSYa caiPa iNarYae PaaPad*íeri+aaYaXaeza>Yaa& iNaivXaiNTa )) 37 )) evaà-vidhä narakä yamälaye santi çataçaù sahasraças teñu sarveñu ca sarva evädharma-vartino ye kecid ihoditä anuditäç cävani-pate paryäyeëa viçanti tathaiva dharmänuvartina itaratra iha tu punar-bhave ta ubhaya-çeñäbhyäà niviçanti. SYNONYMS evam-vidhäù—of this sort; narakäù—the many hells; yama-älaye—in the province of Yamaräja; santi—are; çataçaù—hundreds; sahasraçaù—thousands; teñu—in those hellish planets; sarveñu—all; ca—also; sarve—all; eva—indeed; adharma-vartinaù—persons not following the Vedic principles or regulative principles; ye kecit—whosoever; iha—here; uditäù—mentioned; anuditäù—not mentioned; ca—and; avani-pate—O King; paryäyeëa—according to the degree of different kinds of sinful activity; viçanti—they enter; tathä eva—similarly; dharma-anuvartinaù—those who are pious and act according to the regulative principles or Vedic injunctions; itaratra—elsewhere; iha—on this planet; tu—but; punaù-bhave—into another birth; te—all of them; ubhaya-çeñäbhyäm—by the remainder of the results of piety or vice; niviçanti—they enter. 1081 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION My dear King Parékñit, in the province of Yamaräja there are hundreds and thousands of hellish planets. The impious people I have mentioned—and also those I have not mentioned—must all enter these various planets according to the degree of their impiety. Those who are pious, however, enter other planetary systems, namely the planets of the demigods. Nevertheless, both the pious and impious are again brought to earth after the results of their pious or impious acts are exhausted. PURPORT This corresponds to the beginning of Lord Kåñëa's instructions in Bhagavad-gétä. Tathä dehäntara-präptiù: [Bg. 2.13] within this material world, one is simply meant to change from one body to another in different planetary systems. Ürdhvaà gacchanti sattva-sthä: [Bg. 14.18] those in the mode of goodness are elevated to the heavenly planets. Adho gacchanti tämasäù: similarly, those too engrossed in ignorance enter the hellish planetary systems. Both of them, however, are subjected to the repetition of birth and death. In Bhagavad-gétä it is stated that even one who is very pious returns to earth after his enjoyment in the higher planetary systems is over (kñéëe puëye martya-lokaà viçanti [Bg. 9.21]). Therefore, going from one planet to another does not solve the problems of life. The problems of life will only be solved when we no longer have to accept a material body. This can be possible if one simply becomes Kåñëa conscious. As Kåñëa says in Bhagavad-gétä (4.9): janma karma ca me divyam evaà yo vetti tattvataù tyaktvä dehaà punar janma naiti mäm eti so 'rjuna "One who knows the transcendental nature of My appearance and activities 1082 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." This is the perfection of life and the real solution to life's problems. We should not be eager to go to the higher, heavenly planetary systems, nor should we act in such a way that we have to go to the hellish planets. The complete purpose of this material world will be fulfilled when we resume our spiritual identities and go back home, back to Godhead. The very simple method for doing this is prescribed by the Supreme Personality of Godhead. Sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]. One should be neither pious nor impious. One should be a devotee and surrender to the lotus feet of Kåñëa. This surrendering process is also very easy. Even a child can perform it. Man-manä bhava mad-bhakto mad-yäjé mäà namaskuru [Bg. 18.65]. One must always simply think of Kåñëa by chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma. Hare Räma, Räma Räma, Hare Hare. One should become Kåñëa's devotee. worship Him and offer obeisances to Him. Thus one should engage all the activities of his life in the service of Lord Kåñëa. TEXT 38 iNav*ital/+aaaGaauTaMaqìrSYa 1086 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SQaUl&/ vPau" Sak-l/JaqviNak-aYaDaaMa )) 40 )) bhü-dvépa-varña-sarid-adri-nabhaù-samudrapätäla-diì-naraka-bhägaëa-loka-saàsthä gétä mayä tava nåpädbhutam éçvarasya sthülaà vapuù sakala-jéva-nikäya-dhäma SYNONYMS bhü—of this planet earth; dvépa—and other different planetary systems; varña—of tracts of land; sarit—rivers; adri—mountains; nabhaù—the sky; samudra—oceans; pätäla—lower planets; dik—directions; naraka—the hellish planets; bhägaëa-loka—the luminaries and higher planets; saàsthä—the situation; gétä—described; mayä—by me; tava—for you; nåpa—O King; adbhutam—wonderful; éçvarasya—of the Supreme Personality of Godhead; sthülam—gross; vapuù—body; sakala-jéva-nikäya—of all the masses of living entities; dhäma—which is the place of repose. TRANSLATION My dear King, I have now described for you this planet earth, other planetary systems, and their lands [varñas], rivers and mountains. I have also described the sky, the oceans, the lower planetary systems, the directions, the hellish planetary systems and the stars. These constitute the viräö-rüpa, the gigantic material form of the Lord, on which all living entities repose. Thus I have explained the wonderful expanse of the external body of the Lord. Thus end the Bhaktivedanta purports of the Fifth Canto, Twenty-sixth Chapter, of Çrémad-Bhägavatam, entitled "A Description of the Hellish Planets." There is a supplementary note written by His Divine Grace Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja Prabhupäda in his Gauòéya-bhäñya. Its translation is as follows. Learned scholars who have full 1087 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

knowledge of all the Vedic scriptures agree that the incarnations of the Supreme Personality of Godhead are innumerable. These incarnations are classified into two divisions, called präbhava and vaibhava. According to the scriptures, präbhava incarnations are also classified in two divisions—those which are called eternal and those which are not vividly described. In this Fifth Canto of Çrémad-Bhägavatam, in Chapters Three through Six, there is a description of Åñabhadeva, but there is not an expanded description of His spiritual activities. Therefore He is considered to belong to the second group of präbhava incarnations. In Çrémad-Bhägavatam, First Canto, Chapter Three, verse 13. it is said: añöame merudevyäà tu näbher jäta urukramaù darçayan vartma dhéräëäà sarväçrama-namaskåtam "Lord Viñëu appeared in the eighth incarnation as the son of Mahäräja Näbhi [the son of Ägnédhra] and his wife Merudevé. He showed the path of perfection, the paramahaàsa stage of life, which is worshiped by all the followers of varëäçrama-dharma. "Åñabhadeva is the Supreme Personality of Godhead, and His body is spiritual (sac-cid-änanda-vigraha [Bs. 5.1]). Therefore one might ask how it might be possible that he passed stool and urine. The Gauòéya vedänta äcärya Baladeva Vidyäbhüñaëa has replied to this question in his book known as Siddhänta-ratna (First Portion, texts 65-68). Imperfect men call attention to Åñabhadeva's passing stool and urine as a subject matter for the study of nondevotees, who do not understand the spiritual position of a transcendental body. In this Fifth Canto of Çrémad-Bhägavatam (5.6.11) the illusioned and bewildered state of the materialists of this age is fully described. Elsewhere in Fifth Canto (5.5.19) Åñabhadeva stated, idaà çaréram mama durvibhävyam: "This body of Mine is inconceivable for materialists." This is also confirmed by Lord Kåñëa in Bhagavad-gétä (9.11):

1088 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

avajänanti mäà müòhä mänuñéà tanum äçritam paraà bhävam ajänanto mama bhüta-maheçvaram "Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be." The human form of the Supreme Personality of Godhead is extremely difficult to understand, and, in fact, for a common man it is inconceivable. Therefore Åñabhadeva has directly explained that His own body belongs to the spiritual platform. This being so. Åñabhadeva did not actually pass stool and urine. Even though He superficially seemed to pass stool and urine, that was also transcendental and cannot be imitated by any common man. It is also stated in Çrémad-Bhägavatam that the stool and urine of Åñabhadeva were full of transcendental fragrance. One may imitate Åñabhadeva, but he cannot imitate Him by passing stool that is fragrant. The activities of Åñabhadeva, therefore, do not support the claims of a certain class of men known as arhat, who sometimes advertise that they are followers of Åñabhadeva. How can they be followers of Åñabhadeva while they act against the Vedic principles? Çukadeva Gosvämé has related that after hearing about the characteristics of Lord Åñabhadeva, the King of Koìka, Veìka and Kuöaka initiated a system of religious principles known as arhat. These principles were not in accord with Vedic principles, and therefore they are called päñaëòa-dharma. The members of the arhat community considered Åñabhadeva's activities material. However, Åñabhadeva is an incarnation of the Supreme Personality of Godhead. Therefore He is on the transcendental platform, and no one can compare to Him. Åñabhadeva personally exhibited the activities of the Supreme Personality of Godhead. As stated in Çrémad-Bhägavatam (5.6.8), dävänalas tad vanam älelihänaù saha tena dadäha: at the conclusion of Åñabhadeva's pastimes, an entire forest and the Lord's body were burned to ashes in a great forest fire. In 1089 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the same way, Åñabhadeva burned people's ignorance to ashes. He exhibited the characteristics of a paramahaàsa in His instructions to His sons. The principles of the arhat community, however, do not correspond to the teachings of Åñabhadeva. Çréla Baladeva Vidyäbhüñaëa remarks that in the Eighth Canto of Çrémad-Bhägavatam there is another description of Åñabhadeva, but that Åñabhadeva is different from the one described in this canto. END OF THE FIFTH CANTO

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Srimad Bhagavatam Fifth Canto “The Creative Impetus” e-book This e-book and others are available for download at: www.e-vedas.com

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"Srimad Bhagavatam – Sixth Canto" by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. COPYRIGHT NOTICE: This is an evaluation copy of the printed version of this book, and is NOT FOR RESALE. This evaluation copy is intended for personal non-commercial use only, under the "fair use" guidelines established by international copyright laws. You may use this electronic file to evaluate the printed version of this book, for your own private use, or for short excerpts used in academic works, research, student papers, presentations, and the like. You can distribute this evaluation copy to others over the Internet, so long as you keep this copyright information intact and do not add or subtract anything to this file and its contents. You may not reproduce more than ten percent (10%) of this book in any medium without the express written permission from the copyright holders. Reference any excerpts in the following way: “Excerpted from “Srimad Bhagavatam Sixth Canto” by A.C. Bhaktivedanta Swami Prabhupada, courtesy of the Bhaktivedanta Book Trust International, www.krishna.com.” This book and electronic file is Copyright 1972-2004 Bhaktivedanta Book Trust International, 3764 Watseka Avenue, Los Angeles, California 90034, USA. All rights reserved. For any questions, comments, correspondence, or to evaluate dozens of other books in this collection, visit the website of the publishers, www.krishna.com.

About the Author His Divine Grace AC Bhaktivedanta Swami Prabhupada, the world’s most distinguished teacher of Vedic religion and thought, is the author of Bhagavad-gita As It Is, Srimad-Bhagavatam, The Sri Isopanisad and many other English versions of Vedic literature. He is the Founder-Arcarya of the International Society for Krishna Consciousness, which has hundreds of centers throughout the world.

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1. The History of the Life of Ajämila

Throughout Çrémad-Bhägavatam there are descriptions of ten subject matters, including creation, subsequent creation and the planetary systems. Çukadeva Gosvämé, the speaker of Çrémad-Bhägavatam, has already described creation, subsequent creation and the planetary systems in the Third, Fourth and Fifth Cantos. Now, in this Sixth Canto, which consists of nineteen chapters, he will describe poñaëa, or protection by the Lord. The first chapter relates the history of Ajämila, who was considered a greatly sinful man, but was liberated when four order carriers of Viñëu came to rescue him from the hands of the order carriers of Yamaräja. A full description of how he was liberated, having been relieved of the reactions of his sinful life, is given in this chapter. Sinful activities are painful both in this life and in the next. We should know for certain that the cause of all painful life is sinful action. On the path of fruitive work one certainly commits sinful activities, and therefore according to the considerations of karma-käëòa, different types of atonement are recommended. Such methods of atonement, however, do not free one from ignorance, which is the root of sinful life. Consequently one is prone to commit sinful activities even after atonement, which is therefore very inadequate for purification. On the path of speculative knowledge one becomes free from sinful life by understanding things as they are. Therefore the acquirement of speculative knowledge is also considered a method of atonement. While performing fruitive activities one can become free from the actions of sinful life through austerity, penance, celibacy, control of the mind and senses, truthfulness and the practice of mystic yoga. By awakening knowledge one may also neutralize sinful reactions. Neither of these methods, 1 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

however, can free one from the tendency to commit sinful activities. By bhakti-yoga one can completely avoid the tendency for sinful life; other methods are not very feasible. Therefore the Vedic literature concludes that devotional service is more important than the methods of karma-käëòa and jïäna-käëòa. Only the path of devotional service is auspicious for everyone. Fruitive activities and speculative knowledge cannot independently liberate anyone, but devotional service, independent of karma and jïäna, is so potent that one who has fixed his mind at the lotus feet of Kåñëa is guaranteed not to meet the Yamadütas, the order carriers of Yamaräja, even in dreams. To prove the strength of devotional service, Çukadeva Gosvämé described the history of Ajämila. Ajämila was a resident of Känyakubja (the modern Kanauj). He was trained by his parents to become a perfect brähmaëa by studying the Vedas and following the regulative principles, but because of his past, this youthful brähmaëa was somehow attracted by a prostitute, and because of her association he became most fallen and abandoned all regulative principles. Ajämila begot in the womb of the prostitute ten sons, the last of whom was called Näräyaëa. At the time of Ajämila's death, when the order carriers of Yamaräja came to take him, he loudly called the name Näräyaëa in fear because he was attached to his youngest son. Thus he remembered the original Näräyaëa, Lord Viñëu. Although he did not chant the holy name of Näräyaëa completely offenselessly, it acted nevertheless. As soon as he chanted the holy name of Näräyaëa, the order carriers of Lord Viñëu immediately appeared on the scene. A discussion ensued between the order carriers of Lord Viñëu and those of Yamaräja, and by hearing that discussion Ajämila was liberated. He could then understand the bad effect of fruitive activities and could also understand how exalted is the process of devotional service. TEXT 1 é[qParqi+aduvac 2 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

iNav*itaMaaGaR" k-iQaTa AadaE >aGavTaa YaQaa ) §-MaYaaeGaaePal/BDaeNa b]øavTaiSTaGMaYaaTaNaa" )) 7 )) çré-çuka uväca na ced ihaiväpacitià yathäàhasaù kåtasya kuryän mana-ukta-päëibhiù dhruvaà sa vai pretya narakän upaiti ye kértitä me bhavatas tigma-yätanäù 12 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS çré-çukaù uväca—Çréla Çukadeva Gosvämé said; na—not; cet—if; iha—within this life; eva—certainly; apacitim—counteraction, atonement; yathä—duly; aàhasaù kåtasya—when one has performed sinful activities; kuryät—performs; manaù—with the mind; ukta—words; päëibhiù—and with the senses; dhruvam—undoubtedly; saù—that person; vai—indeed; pretya—after death; narakän—different varieties of hellish conditions; upaiti—attains; ye—which; kértitäù—were already described; me—by me; bhavataù—unto you; tigma-yätanäù—in which there is very terrible suffering. TRANSLATION Çukadeva Gosvämé replied: My dear King, if before one's next death whatever impious acts one has performed in this life with his mind, words and body are not counteracted through proper atonement according to the description of the Manu-saàhitä and other dharma-çästras, one will certainly enter the hellish planets after death and undergo terrible suffering, as I have previously described to you. PURPORT Çréla Viçvanätha Cakravarté Öhäkura mentions that although Mahäräja Parékñit was a pure devotee, Çukadeva Gosvämé did not immediately speak to him about the strength of devotional service. As stated in Bhagavad-gétä (14.26): mäà ca yo 'vyabhicäreëa bhakti-yogena sevate sa guëän samatétyaitän brahma-bhüyäya kalpate 13 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Devotional service is so strong that if one fully surrenders to Kåñëa and takes fully to His devotional service, the reactions of his sinful life immediately stop. Elsewhere in the Gétä (18.66), Lord Kåñëa urges that one give up all other duties and surrender to Him, and He promises, ahaà tväà sarva-päpebhyo mokñayiñyämi: "I shall free you from all sinful reactions and give you liberation." Therefore in response to the inquiries of Parékñit Mahäräja, Çukadeva Gosvämé, his guru, could have immediately explained the principle of bhakti, but to test Parékñit Mahäräja's intelligence, he first prescribed atonement according to karma-käëòa, the path of fruitive activities. For karma-käëòa there are eighty authorized scriptures, such as Manu-saàhitä, which are known as dharma-çästras. In these scriptures one is advised to counteract his sinful acts by performing other types of fruitive action. This was the path first recommended by Çukadeva Gosvämé to Mahäräja Parékñit, and actually it is a fact that one who does not take to devotional service must follow the decision of these scriptures by performing pious acts to counteract his impious acts. This is known as atonement. TEXT 8 TaSMaaTPaurEvaiìh PaaPaiNaZk*-TaaE YaTaeTa Ma*TYaaerivPaÛTaaTMaNaa ) daezSYa d*îa Gauål/agav& YaQaa i>azk( icik-TSaeTa åJaa& iNadaNaivTa( )) 8 )) tasmät puraiväçv iha päpa-niñkåtau yateta måtyor avipadyatätmanä doñasya dåñövä guru-läghavaà yathä bhiñak cikitseta rujäà nidänavit

14 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS tasmät—therefore; purä—before; eva—indeed; äçu—very quickly; iha—in this life; päpa-niñkåtau—to become free from the reaction of sinful activities; yateta—one should endeavor; måtyoù—death; avipadyata—not troubled by disease and old age; ätmanä—with a body; doñasya—of the sinful activities; dåñövä—estimating; guru-läghavam—the heaviness or lightness; yathä—just like; bhiñak—a physician; cikitseta—would treat; rujäm—of disease; nidäna-vit—one who is expert in diagnosis. TRANSLATION Therefore, before one's next death comes, as long as one's body is strong enough, one should quickly adopt the process of atonement according to çästra; otherwise one's time will be lost, and the reactions of his sins will increase. As an expert physician diagnoses and treats a disease according to its gravity, one should undergo atonement according to the severity of one's sins. PURPORT The dharma-çästras like the Manu-saàhitä prescribe that a man who has committed murder should be hanged and his own life sacrificed in atonement. Previously this system was followed all over the world, but since people are becoming atheists, they are stopping capital punishment. This is not wise. Herein it is said that a physician who knows how to diagnose a disease prescribes medicine accordingly. If the disease is very serious, the medicine must be strong. The weight of a murderer's sin is very great, and therefore according to Manu-saàhitä a murderer must be killed. By killing a murderer the government shows mercy to him because if a murderer is not killed in this life, he will be killed and forced to suffer many times in future lives. Since people do not know about the next life and the intricate workings of nature, 15 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

they manufacture their own laws, but they should properly consult the established injunctions of the çästras and act accordingly. In India even today the Hindu community often takes advice from expert scholars regarding how to counteract sinful activities. In Christianity also there is a process of confession and atonement. Therefore atonement is required, and atonement must be undergone according to the gravity of one's sinful acts. TEXT 9 é[qraJaaevac d*íé[uTaa>Yaa& YaTPaaPa& JaaNaàPYaaTMaNaae_ihTaMa( ) k-raeiTa >aUYaae ivvXa" Pa[aYaiêtaMaQaae k-QaMa( )) 9 )) çré-räjoväca dåñöa-çrutäbhyäà yat päpaà jänann apy ätmano 'hitam karoti bhüyo vivaçaù präyaçcittam atho katham SYNONYMS çré-räjä uväca—Parékñit Mahäräja replied; dåñöa—by seeing; çrutäbhyäm—also by hearing (from the scriptures or lawbooks); yat—since; päpam—sinful, criminal action; jänan—knowing; api—although; ätmanaù—of his self; ahitam—injurious; karoti—he acts; bhüyaù—again and again; vivaçaù—unable to control himself; präyaçcittam—atonement; atho—therefore; katham—what is the value of. TRANSLATION Mahäräja Parékñit said: One may know that sinful activity is injurious for 16 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

him because he actually sees that a criminal is punished by the government and rebuked by people in general and because he hears from scriptures and learned scholars that one is thrown into hellish conditions in the next life for committing sinful acts. Nevertheless, in spite of such knowledge, one is forced to commit sins again and again, even after performing acts of atonement. Therefore, what is the value of such atonement? PURPORT In some religious sects a sinful man goes to a priest to confess his sinful acts and pay a fine, but then he again commits the same sins and returns to confess them again. This is the practice of a professional sinner. Parékñit Mahäräja's observations indicate that even five thousand years ago it was the practice of criminals to atone for their crimes but then commit the same crimes again, as if forced to do so. Therefore, owing to his practical experience, Parékñit Mahäräja saw that the process of repeatedly sinning and atoning is pointless. Regardless of how many times he is punished, one who is attached to sense enjoyment will commit sinful acts again and again until he is trained to refrain from enjoying his senses. The word vivaça is used herein, indicating that even one who does not want to commit sinful acts will be forced to do so by habit. Parékñit Mahäräja therefore considered the process of atonement to have little value for saving one from sinful acts. In the following verse he further explains his rejection of this process. TEXT 10 KviciàvTaRTae_>ad]aTKvicÀriTa TaTPauNa" ) Pa[aYaiêtaMaQaae_PaaQa| MaNYae ku-ÅrXaaEcvTa( )) 10 )) kvacin nivartate 'bhadrät kvacic carati tat punaù 17 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

präyaçcittam atho 'pärthaà manye kuïjara-çaucavat SYNONYMS kvacit—sometimes; nivartate—ceases; abhadrät—from sinful activity; kvacit—sometimes; carati—commits; tat—that (sinful activity); punaù—again; präyaçcittam—the process of atonement; atho—therefore; apärtham—useless; manye—I consider; kuïjara-çaucavat—exactly like the bathing of an elephant. TRANSLATION Sometimes one who is very alert so as not to commit sinful acts is victimized by sinful life again. I therefore consider this process of repeated sinning and atoning to be useless. It is like the bathing of an elephant, for an elephant cleanses itself by taking a full bath, but then throws dust over its head and body as soon as it returns to the land. PURPORT When Parékñit Mahäräja inquired how a human being could free himself from sinful activities so as not to be forced to go to hellish planetary systems after death, Çukadeva Gosvämé answered that the process of counteracting sinful life is atonement. In this way Çukadeva Gosvämé tested the intelligence of Mahäräja Parékñit, who passed the examination by refusing to accept this process as genuine. Now Parékñit Mahäräja is expecting another answer from his spiritual master, Çukadeva Gosvämé. TEXT 11 é[qbadraYaiaYa" ) SauXaql/a" SaaDavae Ya}a NaaraYaa]Tku-$u=MbMaXauicYaaRTaYaaMaaSa deihNa" )) 22 )) bandy-akñaiù kaitavaiç cauryair garhitäà våttim ästhitaù bibhrat kuöumbam açucir yätayäm äsa dehinaù SYNONYMS bandé-akñaiù—by unnecessarily arresting someone; kaitavaiù—by cheating in gambling or throwing dice; cauryaiù—by committing theft; garhitäm—condemned; våttim—professions; ästhitaù—who has undertaken (because of association with a prostitute); bibhrat—maintaining; kuöumbam—his dependent wife and children; açuciù—being most sinful; yätayäm äsa—he gave trouble; dehinaù—to other living entities. TRANSLATION This fallen brähmaëa, Ajämila, gave trouble to others by arresting them, by 43 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

cheating them in gambling or by directly plundering them. This was the way he earned his livelihood and maintained his wife and children. PURPORT This verse indicates how degraded one becomes simply by indulging in illicit sex with a prostitute. Illicit sex is not possible with a chaste or aristocratic woman, but only with unchaste çüdras. The more society allows prostitution and illicit sex, the more impetus it gives to cheaters, thieves, plunderers, drunkards and gamblers. Therefore we first advise all the disciples in our Kåñëa consciousness movement to avoid illicit sex, which is the beginning of all abominable life and which is followed by meat-eating, gambling and intoxication, one after another. Of course, restraint is very difficult, but it is quite possible if one fully surrenders to Kåñëa, since all these abominable habits gradually become distasteful for a Kåñëa conscious person. If illicit sex is allowed to increase in a society, however, the entire society will be condemned, for it will be full of rogues, thieves, cheaters and so forth. TEXT 23 Wv& iNavSaTaSTaSYa l/al/YaaNaSYa TaTSauTaaNa( ) k-al/ae_TYaGaaNMahaNa( raJaàíaXaqTYaaYauz" SaMaa" )) 23 )) evaà nivasatas tasya lälayänasya tat-sutän kälo 'tyagän mahän räjann añöäçétyäyuñaù samäù SYNONYMS evam—in this way; nivasataù—living; tasya—of him (Ajämila); lälayänasya—maintaining; tat—of her (the çüdräëé); sutän—sons; 44 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

kälaù—time; atyagät—passed away; mahän—a great amount; räjan—O King; añöäçétyä—eighty-eight; äyuñaù—of the duration of life; samäù—years. TRANSLATION My dear King, while he thus spent his time in abominable, sinful activities to maintain his family of many sons, eighty-eight years of his life passed by. TEXT 24 TaSYa Pa[vYaSa" Pau}aa dXa Taeza& Tau Yaae_vMa" ) bal/ae NaaraYaa*XaMa( )) 24 )) tasya pravayasaù puträ daça teñäà tu yo 'vamaù bälo näräyaëo nämnä pitroç ca dayito bhåçam SYNONYMS tasya—of him (Ajämila); pravayasaù—who was very old; puträù—sons; daça—ten; teñäm—of all of them; tu—but; yaù—the one who; avamaù—the youngest; bälaù—child; näräyaëaù—Näräyaëa; nämnä—by name; pitroù—of the father and mother; ca—and; dayitaù—dear; bhåçam—very. TRANSLATION That old man Ajämila had ten sons, of whom the youngest was a baby named Näräyaëa. Since Näräyaëa was the youngest of all the sons, he was naturally very dear to both his father and his mother.

45 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT The word pravayasaù indicates Ajämila's sinfulness because although he was eighty-eight years old, he had a very young child. According to Vedic culture, one should leave home as soon as he has reached fifty years of age; one should not live at home and go on producing children. Sex life is allowed for twenty-five years, between the ages of twenty-five and forty-five or, at the most, fifty. After that one should give up the habit of sex life and leave home as a vänaprastha and then properly take sannyäsa. Ajämila, however, because of his association with a prostitute, lost all brahminical culture and became most sinful, even in his so-called household life. TEXT 25 Sa bÖôdYaSTaiSMaà>aRke- k-l/>aaiziauÅaNa" Pa[iPabNa( %adNa( bal/k&-òehYaiN}aTa" ) >aaeJaYaNa( PaaYaYaNMaU!ae Na vedaGaTaMaNTak-Ma( )) 26 )) bhuïjänaù prapiban khädan bälakaà sneha-yantritaù bhojayan päyayan müòho 47 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

na vedägatam antakam SYNONYMS bhuïjänaù—while eating; prapiban—while drinking; khädan—while chewing; bälakam—unto the child; sneha-yantritaù—being attached by affection; bhojayan—feeding; päyayan—giving something to drink; müòhaù—the foolish man; na—not; veda—understood; ägatam—had arrived; antakam—death. TRANSLATION When Ajämila chewed food and ate it, he called the child to chew and eat, and when he drank he called the child to drink also. Always engaged in taking care of the child and calling his name, Näräyaëa, Ajämila could not understand that his own time was now exhausted and that death was upon him. PURPORT The Supreme Personality of Godhead is kind to the conditioned soul. Although this man completely forgot Näräyaëa, he was calling his child, saying, "Näräyaëa, please come eat this food. Näräyaëa, please come drink this milk." Somehow or other, therefore, he was attached to the name Näräyaëa. This is called ajïäta-sukåti. Although calling for his son, he was unknowingly chanting the name of Näräyaëa, and the holy name of the Supreme Personality of Godhead is so transcendentally powerful that his chanting was being counted and recorded. TEXT 27 Sa Wv& vTaRMaaNaae_jae Ma*TYauk-al/ oPaiSQaTae ) MaiTa& ck-ar TaNaYae bale/ NaaraYaa" ) Wk-STau zae@XaeNa }aqNa( SvYa& SaádXaae_énuTae )) 50 )) païcabhiù kurute svärthän païca vedätha païcabhiù ekas tu ñoòaçena trén svayaà saptadaço 'çnute SYNONYMS païcabhiù—with the five working senses (voice, arms, legs, anus and genitals); kurute—performs; sva-arthän—his desired interests; païca—the five objects of the senses (sound, form, touch, aroma and taste); veda—knows; atha—thus; païcabhiù—by the five senses of perception (hearing, seeing, smelling, tasting 82 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

and feeling); ekaù—the one; tu—but; ñoòaçena—by these fifteen items and the mind; trén—the three categories of experience (happiness, distress and a mixture of both); svayam—he, the living entity himself; saptadaçaù—the seventeenth item; açnute—enjoys. TRANSLATION Above the five senses of perception, the five working senses and the five objects of the senses is the mind, which is the sixteenth element. Above the mind is the seventeenth element, the soul, the living being himself, who, in cooperation with the other sixteen, enjoys the material world alone. The living being enjoys three kinds of situations, namely happy, distressful and mixed. PURPORT Everyone engages in work with his hands, legs and other senses just to achieve a certain goal according to his concocted ideas. One tries to enjoy the five sense objects, namely form, sound, taste, aroma and touch, not knowing the actual goal of life, which is to satisfy the Supreme Lord. Because of disobeying the Supreme Lord, one is put into material conditions, and he then tries to improve his situation in a concocted way, not desiring to follow the instructions of the Supreme Personality of Godhead. Nevertheless, the Supreme Lord is so kind that He comes Himself to instruct the bewildered living entity how to act obediently and then gradually return home, back to Godhead, where he can attain an eternal, peaceful life of bliss and knowledge. The living entity has a body, which is a very complicated combination of the material elements, and with this body he struggles alone, as indicated in this verse by the words ekas tu. For example, if one is struggling in the ocean, he must swim through it alone. Although many other men and aquatics are swimming in the ocean, he must take care of himself because no one else will help him. Therefore this verse indicates that the seventeenth item, the soul, must work alone. Although he tries to create society, friendship and love, no 83 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

one will be able to help him but Kåñëa, the Supreme Lord. Therefore his only concern should be how to satisfy Kåñëa. That is also what Kåñëa wants (sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]). People bewildered by material conditions try to be united, but although they strive for unity among men and nations, all their attempts are futile. Everyone must struggle alone for existence with the many elements of nature. Therefore one's only hope, as Kåñëa advises, is to surrender to Him, for He can help one become free from the ocean of nescience. Çré Caitanya Mahäprabhu therefore prayed: ayi nanda-tanuja kiìkaraà patitaà mäà viñame bhavämbudhau kåpayä tava päda-paìkajasthita-dhülé-sadåçaà vicintaya [Cc. Antya 20.32, Çikñäñöaka 5] "O Kåñëa, beloved son of Nanda Mahäräja, I am Your eternal servant, but somehow or other I have fallen into this ocean of nescience, and although I am struggling very hard, there is no way I can save myself. If You kindly pick me up and fix me as one of the particles of dust at Your lotus feet, that will save me." In a similar way, Bhaktivinoda Öhäkura sang: anädi karama-phale, paòi' bhavärëava-jale, taribäre nä dekhi upäya "My dear Lord, I cannot remember when I somehow or other fell into this ocean of nescience, and now I can find no way to rescue myself." We should remember that everyone is responsible for his own life. If an individual becomes a pure devotee of Kåñëa, he is then delivered from the ocean of nescience.

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TEXT 51 TadeTaTa( zae@Xak-l&/ il/(r)& Xai¢-}aYa& MahTa( ) Datae_NauSa&Sa*iTa& Pau&iSa hzRXaaek->aYaaiTaRdaMa( )) 51 )) tad etat ñoòaça-kalaà liìgaà çakti-trayaà mahat dhatte 'nusaàsåtià puàsi harña-çoka-bhayärtidäm SYNONYMS tat—therefore; etat—this; ñoòaça-kalam—made of sixteen parts (namely the ten senses, the mind and the five sense objects); liìgam—the subtle body; çakti-trayam—the effect of the three modes of material nature; mahat—insurmountable; dhatte—gives; anusaàsåtim—almost perpetual rotation and transmigration in different types of bodies; puàsi—unto the living entity; harña—jubilation; çoka—lamentation; bhaya—fear; ärti—misery; däm—which gives. TRANSLATION The subtle body is endowed with sixteen parts—the five knowledge-acquiring senses, the five working senses, the five objects of sense gratification, and the mind. This subtle body is an effect of the three modes of material nature. It is composed of insurmountably strong desires, and therefore it causes the living entity to transmigrate from one body to another in human life, animal life and life as a demigod. When the living entity gets the body of a demigod, he is certainly very jubilant, when he gets a human body he is always in lamentation, and when he gets the body of an animal, he is always afraid. In all conditions, however, he is actually miserable. His miserable condition is called saàsåti, or transmigration in material life. 85 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT The sum and substance of material conditional life is explained in this verse. The living entity, the seventeenth element, is struggling alone, life after life. This struggle is called saàsåti, or material conditional life. In Bhagavad-gétä it is said that the force of material nature is insurmountably strong (daivé hy eñä guëa-mayé mama mäyä duratyayä [Bg. 7.14]). Material nature harasses the living entity in different bodies, but if the living entity surrenders to the Supreme Personality of Godhead, he becomes free from this entanglement, as confirmed in Bhagavad-gétä (mäm eva ye prapadyante mäyäm etäà taranti te). Thus his life becomes successful. TEXT 52 deùjae_iJaTazÍGaaeR NaeC^Na( k-MaaRiaYaàaTMaNaaTMaaNa& YaavTSatv& YaQaaé[uTaMa( ) Na XaXaak- SaMaaDaaTau& MaNaae MadNaveiPaTaMa( )) 62 )) stambhayann ätmanätmänaà yävat sattvaà yathä-çrutam na çaçäka samädhätuà mano madana-vepitam SYNONYMS stambhayan—trying to control; ätmanä—by the intelligence; ätmänam—the mind; yävat sattvam—as far as possible for him; yathä-çrutam—by remembering the instruction (of celibacy, brahmacarya, not even to see a woman); na—not; çaçäka—was able; samädhätum—to restrain; manaù—the mind; madana-vepitam—agitated by Cupid or lusty desire. TRANSLATION As far as possible he patiently tried to remember the instructions of the çästras not even to see a woman. With the help of this knowledge and his intellect, he tried to control his lusty desires, but because of the force of Cupid within his heart, he failed to control his mind. PURPORT Unless one is very strong in knowledge, patience and proper bodily, mental and intellectual behavior, controlling one's lusty desires is extremely difficult. 98 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Thus after seeing a man embracing a young woman and practically doing everything required for sex life, even a fully qualified brähmaëa, as described above, could not control his lusty desires and restrain himself from pursuing them. Because of the force of materialistic life, to maintain self-control is extremely difficult unless one is specifically under the protection of the Supreme Personality of Godhead through devotional service. TEXT 63 TaiàiMataSMarVYaaJaGa]hGa]STaae ivceTaNa" ) TaaMaev MaNaSaa DYaaYaNa( SvDaMaaRiÜrraMa h )) 63 )) tan-nimitta-smara-vyäjagraha-grasto vicetanaù täm eva manasä dhyäyan sva-dharmäd viraräma ha SYNONYMS tat-nimitta—caused by the sight of her; smara-vyäja—taking advantage of his thinking of her always; graha-grastaù—being caught by an eclipse; vicetanaù—having completely forgotten his real position; täm—her; eva—certainly; manasä—by the mind; dhyäyan—meditating upon; sva-dharmät—from the regulative principles executed by a brähmaëa; viraräma ha—he completely ceased. TRANSLATION In the same way that the sun and moon are eclipsed by a low planet, the brähmaëa lost all his good sense. Taking advantage of this situation, he always thought of the prostitute, and within a short time he took her as a servant in his 99 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

house and abandoned all the regulative principles of a brähmaëa. PURPORT By speaking this verse, Çukadeva Gosvämé wants to impress upon the mind of the reader that Ajämila's exalted position as a brähmaëa was vanquished by his association with the prostitute, so much so that he forgot all his brahminical activities. Nevertheless, at the end of his life, by chanting the four syllables of the name Näräyaëa, he was saved from the gravest danger of falling down. Svalpam apy asya dharmasya träyate mahato bhayät: even a little devotional service can save one from the greatest danger. Devotional service, which begins with chanting of the holy name of the Lord, is so powerful that even if one falls down from the exalted position of a brähmaëa through sexual indulgence, he can be saved from all calamities if he somehow or other chants the holy name of the Lord. This is the extraordinary power of the Lord's holy name. Therefore in Bhagavad-gétä it is advised that one not forget the chanting of the holy name even for a moment (satataà kértayanto mäà yatantaç ca dåòha-vratäù [Bg. 9.14]). There are so many dangers in this material world that one may fall down from an exalted position at any time. Yet if one keeps himself always pure and steady by chanting the Hare Kåñëa mahä-mantra, he will be safe without a doubt. TEXT 64 TaaMaev TaaezYaaMaaSa iPa}YaeaaYaaRMaPa[aE!a& ku-le/ MahiTa l/iM>aTaaMa( ) 101 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ivSaSaJaaRicraTPaaPa" SvEiraavNa" )) 12 )) naikäntikaà tad dhi kåte 'pi niñkåte manaù punar dhävati ced asat-pathe tat karma-nirhäram abhépsatäà harer 121 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

guëänuvädaù khalu sattva-bhävanaù SYNONYMS na—not; aikäntikam—absolutely cleansed; tat—the heart; hi—because; kåte—very nicely performed; api—although; niñkåte—atonement; manaù—the mind; punaù—again; dhävati—runs; cet—if; asat-pathe—on the path of material activities; tat—therefore; karma-nirhäram—cessation of the fruitive reactions of material activities; abhépsatäm—for those who seriously want; hareù—of the Supreme Personality of Godhead; guëa-anuvädaù—constant chanting of the glories; khalu—indeed; sattva-bhävanaù—actually purifying one's existence. TRANSLATION The ritualistic ceremonies of atonement recommended in the religious scriptures are insufficient to cleanse the heart absolutely because after atonement one's mind again runs toward material activities. Consequently, for one who wants liberation from the fruitive reactions of material activities, the chanting of the Hare Kåñëa mantra, or glorification of the name, fame and pastimes of the Lord, is recommended as the most perfect process of atonement because such chanting eradicates the dirt from one's heart completely. PURPORT The statements in this verse have been confirmed previously in Çrémad-Bhägavatam (1.2.17): çåëvatäà sva-kathäù kåñëaù puëya-çravaëa-kértanaù hådy antaù-stho hy abhadräëi vidhunoti suhåt satäm 122 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

"Çré Kåñëa, the Personality of Godhead, who is the Paramätmä [Supersoul] in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who relishes His messages, which are in themselves virtuous when properly heard and chanted." It is the special mercy of the Supreme Lord that as soon as He knows that one is glorifying His name, fame and attributes, He personally helps cleanse the dirt from one's heart. Therefore simply by such glorification one not only becomes purified, but also achieves the results of pious activities (puëya-çravaëa-kértana). Puëya-çravaëa-kértana refers to the process of devotional service. Even if one does not understand the meaning of the Lord's name, pastimes or attributes, one is purified simply by hearing or chanting of them. Such purification is called sattva-bhävana. One's main purpose in human life should be to purify his existence and achieve liberation. As long as one has a material body, one is understood to be impure. In such an impure, material condition, one cannot enjoy a truly blissful life, although everyone seeks it. Therefore Çrémad-Bhägavatam (5.5.1) says, tapo divyaà putrakä yena sattvaà çuddhyet: one must perform tapasya, austerity, to purify his existence in order to come to the spiritual platform. The tapasya of chanting and glorifying the name, fame and attributes of the Lord is a very easy purifying process by which everyone can be happy. Therefore everyone who desires the ultimate cleansing of his heart must adopt this process. Other processes, such as karma, jïäna and yoga, cannot cleanse the heart absolutely. TEXT 13 AQaENa& MaaPaNaYaTa k*-TaaXaezagaiNaZk*-TaMa( ) YadSaaE >aGavàaMa iMa]YaMaaaq" Pa[k*-iTa& GaTa" ) vvNde iXarSaa ivZaMaaTMaNa" )) 25 )) ajämilo 'py athäkarëya dütänäà yama-kåñëayoù dharmaà bhägavataà çuddhaà trai-vedyaà ca guëäçrayam bhaktimän bhagavaty äçu 137 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

mähätmya-çravaëäd dhareù anutäpo mahän äsét smarato 'çubham ätmanaù SYNONYMS ajämilaù—Ajämila; api—also; atha—thereafter; äkarëya—hearing; dütänäm—of the order carriers; yama-kåñëayoù—of Yamaräja and Lord Kåñëa; dharmam—actual religious principles; bhägavatam—as described in Çrémad-Bhägavatam, or concerning the relationship between the living being and the Supreme Personality of Godhead; çuddham—pure; trai-vedyam—mentioned in three Vedas; ca—also; guëa-açrayam—material religion, under the modes of material nature; bhakti-män—a pure devotee (cleansed of the modes of material nature); bhagavati—unto the Supreme Personality of Godhead; äçu—immediately; mähätmya—glorification of the name, fame, etc.; çravaëät—because of hearing; hareù—of Lord Hari; anutäpaù—regret; mahän—very great; äsét—there was; smarataù—remembering; açubham—all the inglorious activities; ätmanaù—done by himself. TRANSLATION After hearing the discourses between the Yamadütas and the Viñëudütas, Ajämila could understand the religious principles that act under the three modes of material nature. These principles are mentioned in the three Vedas. He could also understand the transcendental religious principles, which are above the modes of material nature and which concern the relationship between the living being and the Supreme Personality of Godhead. Furthermore, Ajämila heard glorification of the name, fame, qualities and pastimes of the Supreme Personality of Godhead. He thus became a perfectly pure devotee. He could then remember his past sinful activities, which he greatly regretted having performed. 138 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT In Bhagavad-gétä (2.45) Lord Kåñëa told Arjuna: traiguëya-viñayä vedä nistraiguëyo bhavärjuna nirdvandvo nitya-sattva-stho niryoga-kñema ätmavän "The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self." The Vedic principles certainly prescribe a gradual process for rising to the spiritual platform, but if one remains attached to the Vedic principles, there is no chance of his being elevated to spiritual life. Kåñëa therefore advised Arjuna to perform devotional service, which is the process of transcendental religion. The transcendental position of devotional service is also confirmed in Çrémad-Bhägavatam (1.2.6). Sa vai puàsäà paro dharmo yato bhaktir adhokñaje. Bhakti, devotional service, is paro dharmaù, transcendental dharma; it is not material dharma. People generally think that religion should be pursued for material profit. This may be suitable for persons interested in material life, but one who is interested in spiritual life should be attached to paro dharmaù, the religious principles by which one becomes a devotee of the Supreme Lord (yato bhaktir adhokñaje). The bhägavata religion teaches that the Lord and the living entity are eternally related and that the duty of the living entity is to surrender to the Lord. When one is situated on the platform of devotional service, one is freed from impediments and completely satisfied (ahaituky apratihatä yayätmä suprasédati). Having been elevated to that platform, Ajämila began to lament for his past materialistic activities and glorify the name, fame, form and pastimes of the Supreme Personality of Godhead. 139 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 26 Ahae Mae ParMa& k-íMa>aUdiviJaTaaTMaNa" ) YaeNa ivâaivTa& b]ø v*zLYaa& JaaYaTaaTMaNaa )) 26 )) aho me paramaà kañöam abhüd avijitätmanaù yena viplävitaà brahma våñalyäà jäyatätmanä SYNONYMS aho—alas; me—my; paramam—extreme; kañöam—miserable condition; abhüt—became; avijita-ätmanaù—because my senses were uncontrolled; yena—by which; viplävitam—destroyed; brahma—all my brahminical qualifications; våñalyäm—through a çüdräëé, a maidservant; jäyatä—being born; ätmanä—by me. TRANSLATION Ajämila said: Alas, being a servant of my senses, how degraded I became! I fell down from my position as a duly qualified brähmaëa and begot children in the womb of a prostitute. PURPORT The men of the higher classes—the brähmaëas, kñatriyas and vaiçyas—do not beget children in the wombs of lower-class women. Therefore the custom in Vedic society is to examine the horoscopes of a girl and boy being considered for marriage to see whether their combination is suitable. Vedic astrology reveals whether one has been born in the vipra-varëa, kñatriya-varëa, 140 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

vaiçya-varëa or çüdra-varëa, according to the three qualities of material nature. This must be examined because a marriage between a boy of the vipra-varëa and a girl of the çüdra-varëa is incompatible; married life would be miserable for both husband and wife. Consequently a boy should marry a girl of the same category. Of course, this is trai-guëya, a material calculation according to the Vedas, but if the boy and girl are devotees there need be no such considerations. A devotee is transcendental, and therefore in a marriage between devotees, the boy and girl form a very happy combination. TEXT 27 iDax(Maa& ivGaihRTa& SaiÙduRZk*-Ta& ku-l/k-Âl/Ma( ) ihTva bal/a& SaTaq& Yaae_h& SauraPaqMaSaTaqMaGaaMa( )) 27 )) dhiì mäà vigarhitaà sadbhir duñkåtaà kula-kajjalam hitvä bäläà satéà yo 'haà surä-pém asatém agäm SYNONYMS dhik mäm—all condemnation upon me; vigarhitam—condemned; sadbhiù—by honest men; duñkåtam—who has committed sinful acts; kula-kajjalam—who has defamed the family tradition; hitvä—giving up; bäläm—a young wife; satém—chaste; yaù—who; aham—I; suräpém—with a woman accustomed to drinking wine; asatém—unchaste; agäm—I had sexual intercourse. TRANSLATION Alas, all condemnation upon me! I acted so sinfully that I degraded my family tradition. Indeed, I gave up my chaste and beautiful young wife to have 141 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sexual intercourse with a fallen prostitute accustomed to drinking wine. All condemnation upon me! PURPORT This is the mentality of one who is becoming a pure devotee. When one is elevated to the platform of devotional service by the grace of the Lord and the spiritual master, one first regrets his past sinful activities. This helps one advance in spiritual life. The Viñëudütas had given Ajämila the chance to become a pure devotee, and the duty of a pure devotee is to regret his past sinful activities in illicit sex, intoxication, meat-eating and gambling. Not only should one give up his past bad habits, but he must always regret his past sinful acts. This is the standard of pure devotion. TEXT 28 v*ÖavNaaQaaE iPaTaraE NaaNYabNDaU TaPaiSvNaaE ) Ahae MaYaaDauNaa TYa¢-avk*-TajeNa NaqcvTa( )) 28 )) våddhäv anäthau pitarau nänya-bandhü tapasvinau aho mayädhunä tyaktäv akåtajïena nécavat SYNONYMS våddhau—old; anäthau—who had no other person to look after their comforts; pitarau—my father and mother; na anya-bandhü—who had no other friend; tapasvinau—who underwent great difficulties; aho—alas; mayä—by me; adhunä—at that moment; tyaktau—were given up; akåta-jïena—ungrateful; néca-vat—like the most abominable low-class person. 142 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION My father and mother were old and had no other son or friend to look after them. Because I did not take care of them, they lived with great difficulty. Alas, like an abominable lower-class man, I ungratefully left them in that condition. PURPORT According to Vedic civilization, everyone has the responsibility for taking care of brähmaëas, old men, women, children and cows. This is the duty of everyone, especially an upper-class person. Because of his association with a prostitute, Ajämila abandoned all his duties. Regretting this, Ajämila now considered himself quite fallen. TEXT 29 Saae_h& VYa¢&- PaiTaZYaaiMa Narke- >a*XadaåaGavàaMa Ga*õNa( )) 45 )) evaà sa viplävita-sarva-dharmä däsyäù patiù patito garhya-karmaëä nipätyamäno niraye hata-vrataù sadyo vimukto bhagavan-näma gåhëan SYNONYMS evam—in this way; saù—he (Ajämila); viplävita-sarva-dharmäù—who gave up 161 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

all religious principles; däsyäù patiù—the husband of a prostitute; patitaù—fallen; garhya-karmaëä—by being engaged in abominable activities; nipätyamänaù—falling; niraye—in hellish life; hata-vrataù—who broke all his vows; sadyaù—immediately; vimuktaù—liberated; bhagavat-näma—the holy name of the Lord; gåhëan—chanting. TRANSLATION Ajämila was a brähmaëa who because of bad association had given up all brahminical culture and religious principles. Becoming most fallen, he stole, drank and performed other abominable acts. He even kept a prostitute. Thus he was destined to be carried away to hell by the order carriers of Yamaräja, but he was immediately rescued simply by a glimpse of the chanting of the holy name Näräyaëa. TEXT 46 NaaTa" Par& k-MaRiNabNDak*-NTaNa& MauMau+aTaa& TaqQaRPadaNauk-ITaRNaaTa( ) Na YaTPauNa" k-MaRSau SaÂTae MaNaae rJaSTaMaae>Yaa& k-il/l&/ TaTaae_NYaQaa )) 46 )) nätaù paraà karma-nibandha-kåntanaà mumukñatäà tértha-padänukértanät na yat punaù karmasu sajjate mano rajas-tamobhyäà kalilaà tato 'nyathä SYNONYMS na—not; ataù—therefore; param—better means; karma-nibandha—the obligation to suffer or undergo tribulations as a result of fruitive activities; 162 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

kåntanam—that which can completely cut off; mumukñatäm—of persons desiring to get out of the clutches of material bondage; tértha-pada—about the Supreme Personality of Godhead, at whose feet all the holy places stand; anukértanät—than constantly chanting under the direction of the bona fide spiritual master; na—not; yat—because; punaù—again; karmasu—in fruitive activities; sajjate—becomes attached; manaù—the mind; rajaù-tamobhyäm—by the modes of passion and ignorance; kalilam—contaminated; tataù—thereafter; anyathä—by any other means. TRANSLATION Therefore one who desires freedom from material bondage should adopt the process of chanting and glorifying the name, fame, form and pastimes of the Supreme Personality of Godhead, at whose feet all the holy places stand. One cannot derive the proper benefit from other methods, such as pious atonement, speculative knowledge and meditation in mystic yoga, because even after following such methods one takes to fruitive activities again, unable to control his mind, which is contaminated by the base qualities of nature, namely passion and ignorance. PURPORT It has actually been seen that even after achieving so-called perfection, many karmés, jïänés and yogés become attached to material activities again. Many so-called svämés and yogés give up material activities as false (jagan mithyä), but after some time they nevertheless resume material activities by opening hospitals and schools or performing other activities for the benefit of the public. Sometimes they participate in politics, although still falsely declaring themselves sannyäsés, members of the renounced order. The perfect conclusion, however, is that if one actually desires to get out of the material world, he must take to devotional service, which begins with çravaëaà kértanaà viñëoù: [SB 7.5.23] chanting and hearing the glories of the Lord. The 163 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Kåñëa consciousness movement has actually proved this. In the Western countries, many young boys who were addicted to drugs and who had many other bad habits, which they could not give up, abandoned all those propensities and very seriously engaged in chanting the glories of the Lord as soon as they joined the Kåñëa consciousness movement. In other words, this process is the perfect method of atonement for actions performed in rajaù and tamaù (passion and ignorance). As stated in Çrémad-Bhägavatam (1.2.19): tadä rajas-tamo-bhäväù käma-lobhädayaç ca ye ceta etair anäviddhaà sthitaà sattve prasédati As a result of rajaù and tamaù, one becomes increasingly lusty and greedy, but when one takes to the process of chanting and hearing, one comes to the platform of goodness and becomes happy. As he advances in devotional service, all his doubts are completely eradicated (bhidyate hådaya-granthiç chidyante sarva-saàçayäù). Thus the knot of his desire for fruitive activities is cut to pieces. TEXTS 47-48 Ya WTa& ParMa& GauùiMaiTahaSaMagaaPahMa( ) é*a¢-yaNauk-ITaRYaeTa( )) 47 )) Na vE Sa Nark&- YaaiTa Naei+aTaae YaMaik-ªrE" ) YaÛPYaMa(r)l/ae MaTYaaeR ivZauTaE" iSaÖEraja Tae ivPa[l/iM>aTaa )) 8 )) tasya te vihito daëòo na loke vartate 'dhunä caturbhir adbhutaiù siddhair äjïä te vipralambhitä SYNONYMS tasya—of the influence; te—of you; vihitaù—ordained; daëòaù—punishment; na—not; loke—within this world; vartate—exists; adhunä—now; caturbhiù—by four; adbhutaiù—very wonderful; siddhaiù—perfected persons; äjïä—the order; te—your; vipralambhitä—surpassed. TRANSLATION But now we see that the punishment ordained under your authority is no longer effective, since your order has been transgressed by four wonderful and perfect persons. PURPORT The Yamadütas had been under the impression that Yamaräja was the only person in charge of administering justice. They were fully confident that no one could counteract his judgments, but now, to their surprise, his order had been violated by the four wonderful persons from Siddhaloka. TEXT 9 179 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

NaqYaMaaNa& TavadeXaadSMaai>aYaaRTaNaaGa*haNa( ) VYaaMaaecYaNa( PaaTaik-Na& i^tva PaaXaaNa( Pa[Saù Tae )) 9 )) néyamänaà tavädeçäd asmäbhir yätanä-gåhän vyämocayan pätakinaà chittvä päçän prasahya te SYNONYMS néyamänam—being brought; tava ädeçät—by your order; asmäbhiù—by us; yätanä-gåhän—to the torture chambers, the hellish planets; vyämocayan—released; pätakinam—the sinful Ajämila; chittvä—cutting; päçän—the ropes; prasahya—by force; te—they. TRANSLATION We were bringing the most sinful Ajämila toward the hellish planets, following your order, when those beautiful persons from Siddhaloka forcibly cut the knots of the ropes with which we were arresting him. PURPORT Çréla Viçvanätha Cakravarté Öhäkura remarks that the Yamadütas wanted to bring the Viñëudütas before Yamaräja. If Yamaräja could then have punished the Viñëudütas, the Yamadütas would have been satisfied. TEXT 10 Taa&STae veidTauiMaC^aMaae Yaid Naae MaNYaSae +aMaMa( )

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NaaraYaaihTae Maa >aEirTYaaYaYaud]uRTaMa( )) 10 )) täàs te veditum icchämo yadi no manyase kñamam näräyaëety abhihite mä bhair ity äyayur drutam SYNONYMS tän—about them; te—from you; veditum—to know; icchämaù—we wish; yadi—if; naù—for us; manyase—you think; kñamam—suitable; näräyaëa—Näräyaëa; iti—thus; abhihite—being uttered; mä—do not; bhaiù—fear; iti—thus; äyayuù—they arrived; drutam—very soon. TRANSLATION As soon as the sinful Ajämila uttered the name Näräyaëa, these four beautiful men immediately arrived and reassured him, saying, "Do not fear. Do not fear." We wish to know about them from Your Lordship. If you think we are able to understand them, kindly describe who they are. PURPORT The order carriers of Yamaräja, being very much aggrieved because of their defeat by the four Viñëudütas, wanted to bring them before Yamaräja and, if possible, punish them. Otherwise they desired to commit suicide. Before pursuing either course, however, they wanted to know about the Viñëudütas from Yamaräja, who is also omniscient. TEXT 11 é[qbadraYaiauTaaiNa ) r+aiNTa TaÙi¢-MaTa" Pare>Yaae Mataê MaTYaaRNaQa SavRTaê )) 18 )) bhütäni viñëoù sura-püjitäni durdarça-liìgäni mahädbhutäni rakñanti tad-bhaktimataù parebhyo mattaç ca martyän atha sarvataç ca SYNONYMS bhütäni—living

entities

or

servants;

viñëoù—of

193 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Lord

Viñëu;

sura-püjitäni—who are worshiped by the demigods; durdarça-liìgäni—possessing forms not easily seen; mahä-adbhutäni—greatly wonderful; rakñanti—they protect; tat-bhakti-mataù—the devotees of the Lord; parebhyaù—from others who are inimical; mattaù—from me (Yamaräja) and my order carriers; ca—and; martyän—the human beings; atha—thus; sarvataù—from everything; ca—and. TRANSLATION The order carriers of Lord Viñëu, who are worshiped even by the demigods, possess wonderful bodily features exactly like those of Viñëu and are very rarely seen. The Viñëudütas protect the devotees of the Lord from the hands of enemies, from envious persons and even from my jurisdiction, as well as from natural disturbances. PURPORT Yamaräja has specifically described the qualities of the Viñëudütas to convince his own servants not to be envious of them. Yamaräja warned the Yamadütas that the Viñëudütas are worshiped with respectful obeisances by the demigods and are always very alert to protect the devotees of the Lord from the hands of enemies, from natural disturbances and from all dangerous conditions in this material world. Sometimes the members of the Kåñëa Consciousness Society are afraid of the impending danger of world war and ask what would happen to them if a war should occur. In all kinds of danger, they should be confident of their protection by the Viñëudütas or the Supreme Personality of Godhead, as confirmed in Bhagavad-gétä (kaunteya pratijänéhi na me bhaktaù praëaçyati [Bg. 9.31]). Material danger is not meant for devotees. This is also confirmed in Çrémad-Bhägavatam. Padaà padaà yad vipadäà na teñäm: [SB 10.14.58] in this material world there are dangers at every step, but they are not meant for devotees who have fully surrendered unto the lotus feet of the Lord. The pure devotees of Lord Viñëu may rest assured of the Lord's 194 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

protection, and as long as they are in this material world they should fully engage in devotional service by preaching the cult of Çré Caitanya Mahäprabhu and Lord Kåñëa, namely the Hare Kåñëa movement of Kåñëa consciousness. TEXT 19 DaMa| Tau Saa+aaÙGavTPa[au" ku-Maar" k-iPal/ae MaNau" ) Pa[úadae JaNak-ae >aqZMaae bil/vŒYaaSaik-vRYaMa( )) 20 )) ÜadXaETae ivJaaNaqMaae DaMa| >aaGavTa& >a$=a" ) Gauù& ivXauÖ& dubaeRDa& Ya& jaTvaMa*TaMaénuTae )) 21 )) svayambhür näradaù çambhuù kumäraù kapilo manuù prahlädo janako bhéñmo balir vaiyäsakir vayam dvädaçaite vijänémo dharmaà bhägavataà bhaöäù guhyaà viçuddhaà durbodhaà yaà jïätvämåtam açnute SYNONYMS svayambhüù—Lord Brahmä; näradaù—the great saint Närada; çambhuù—Lord Çiva; kumäraù—the four Kumäras; kapilaù—Lord Kapila; manuù—Sväyambhuva Manu; prahlädaù—Prahläda Mahäräja; janakaù—Janaka Mahäräja; bhéñmaù—Grandfather Bhéñma; baliù—Bali Mahäräja; vaiyäsakiù—Çukadeva, the son of Vyäsadeva; vayam—we; dvädaça—twelve; ete—these; vijänémaù—know; dharmam—real religious principles; bhägavatam—which teach a person how to love the Supreme Personality of Godhead; bhaöäù—O my dear servants; guhyam—very 197 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

confidential; viçuddham—transcendental, not contaminated by the material modes of nature; durbodham—not easily understood; yam—which; jïätvä—understanding; amåtam—eternal life; açnute—he enjoys. TRANSLATION Lord Brahmä, Bhagavän Närada, Lord Çiva, the four Kumäras, Lord Kapila [the son of Devahüti], Sväyambhuva Manu, Prahläda Mahäräja, Janaka Mahäräja, Grandfather Bhéñma, Bali Mahäräja, Çukadeva Gosvämé and I myself know the real religious principle. My dear servants, this transcendental religious principle, which is known as bhägavata-dharma, or surrender unto the Supreme Lord and love for Him, is uncontaminated by the material modes of nature. It is very confidential and difficult for ordinary human beings to understand, but if by chance one fortunately understands it, he is immediately liberated, and thus he returns home, back to Godhead. PURPORT In Bhagavad-gétä Lord Kåñëa refers to bhägavata-dharma as the most confidential religious principle (sarva-guhyatamam, guhyäd guhyataram). Kåñëa says to Arjuna, "Because you are My very dear friend, I am explaining to you the most confidential religion." Sarva-dharmän parityajya mäm ekaà çaraëaà vraja: [Bg. 18.66] "Give up all other duties and surrender unto Me." One may ask, "If this principle is very rarely understood, what is the use of it?" In answer, Yamaräja states herein that this religious principle is understandable if one follows the paramparä system of Lord Brahmä, Lord Çiva, the four Kumäras and the other standard authorities. There are four lines of disciplic succession: one from Lord Brahmä, one from Lord Çiva, one from Lakñmé, the goddess of fortune, and one from the Kumäras. The disciplic succession from Lord Brahmä is called the Brahma-sampradäya, the succession from Lord Çiva (Çambhu) is called the Rudra-sampradäya, the one from the goddess of fortune, Lakñméjé, is called the Çré-sampradäya, and the one from the Kumäras 198 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

is called the Kumära-sampradäya. One must take shelter of one of these four sampradäyas in order to understand the most confidential religious system. In the Padma Puräëa it is said, sampradäya-vihénä ye manträs te niñphalä matäù: if one does not follow the four recognized disciplic successions, his mantra or initiation is useless. In the present day there are many apasampradäyas, or sampradäyas which are not bona fide, which have no link to authorities like Lord Brahmä, Lord Çiva, the Kumäras or Lakñmé. People are misguided by such sampradäyas. The çästras say that being initiated in such a sampradäya is a useless waste of time, for it will never enable one to understand the real religious principles. TEXT 22 WTaavaNaev l/aeke-_iSMaNa( Pau&Saa& DaMaR" Par" SMa*Ta" ) >ai¢-YaaeGaae >aGaviTa TaàaMaGa]ha" )) 22 )) etävän eva loke 'smin puàsäà dharmaù paraù småtaù bhakti-yogo bhagavati tan-näma-grahaëädibhiù SYNONYMS etävän—this much; eva—indeed; loke asmin—in this material world; puàsäm—of the living entities; dharmaù—the religious principles; paraù—transcendental; småtaù—recognized; bhakti-yogaù—bhakti-yoga, or devotional service; bhagavati—to the Supreme Personality of Godhead (not to the demigods); tat—His; näma—of the holy name; grahaëa-ädibhiù—beginning with chanting.

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TRANSLATION Devotional service, beginning with the chanting of the holy name of the Lord, is the ultimate religious principle for the living entity in human society. PURPORT As stated in the previous verse, dharmaà bhägavatam, real religious principles, are bhägavata-dharma, the principles described in Çrémad-Bhägavatam itself or in Bhagavad-gétä, the preliminary study of the Bhägavatam. What are these principles? The Bhägavatam says, dharmaù projjhita-kaitavo 'tra: [SB 1.1.2] in Çrémad-Bhägavatam there are no cheating religious systems. Everything in the Bhägavatam is directly connected with the Supreme Personality of Godhead. The Bhägavatam further says, sa vai puàsäà paro dharmo yato bhaktir adhokñaje: [SB 1.2.6] the supreme religion is that which teaches its followers how to love the Supreme Personality of Godhead, who is beyond the reach of experimental knowledge. Such a religious system begins with tan-näma-grahaëa, chanting of the holy name of the Lord (çravaëaà kértanaà viñëoù smaraëaà päda-sevanam [SB 7.5.23]). After chanting the holy name of the Lord and dancing in ecstasy, one gradually sees the form of the Lord, the pastimes of the Lord and the transcendental qualities of the Lord. This way one fully understands the situation of the Personality of Godhead. One can come to this understanding of the Lord, how He descends into the material world, how He takes His births and what activities He performs, but one can know this only by executing devotional service. As stated in Bhagavad-gétä, bhaktyä mäm abhijänäti: [Bg. 18.55] simply by devotional service one can understand everything about the Supreme Lord. If one fortunately understands the Supreme Lord in this way, the result is tyaktvä dehaà punar janma naiti: [Bg. 4.9] after giving up his material body, he no longer has to take birth in this material world. Instead, he returns home, back to Godhead. That is the ultimate perfection. Therefore Kåñëa says in 200 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Bhagavad-gétä (8.15): mäm upetya punar janma duùkhälayam açäçvatam näpnuvanti mahätmänaù saàsiddhià paramäà gatäù "After attaining Me, the great souls, who are yogés in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection." TEXT 23 NaaMaaeÀaraGavTYaNaNTae SavaRTMaNaa ivdDaTae %lu/ >aavYaaeGaMa( ) Tae Mae Na daGavTPa[Paàa" ) TaaNa( NaaePaSaqdTa hreGaRdYaai>aGauáaNa( NaEza& vYa& Na c vYa" Pa[>avaMa da" )) 32 ))

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çåëvatäà gåëatäà véryäëy uddämäni harer muhuù yathä sujätayä bhaktyä çuddhyen nätmä vratädibhiù SYNONYMS çåëvatäm—of those hearing; gåëatäm—and chanting; véryäëi—the wonderful activities; uddämäni—able to counteract sin; hareù—of the Supreme Personality of Godhead; muhuù—always; yathä—as; su-jätayä—easily brought forth; bhaktyä—by devotional service; çuddhyet—may be purified; na—not; ätmä—the heart and soul; vrata-ädibhiù—by performing ritualistic ceremonies. TRANSLATION One who constantly hears and chants the holy name of the Lord and hears and chants about His activities can very easily attain the platform of pure devotional service, which can cleanse the dirt from one's heart. One cannot achieve such purification merely by observing vows and performing Vedic ritualistic ceremonies. PURPORT One may very easily practice chanting and hearing the holy name of the Lord and thus become ecstatic in spiritual life. Padma Puräëa states: nämäparädha-yuktänäà nämäny eva haranty agham aviçränti-prayuktäni täny evärtha-karäëi ca Even if one chants the Hare Kåñëa mahä-mantra offensively, one can avoid 220 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

offenses by continuously chanting without deviation. One who becomes accustomed to this practice will always remain in a pure transcendental position, untouchable by sinful reactions. Çukadeva Gosvämé especially requested King Parékñit to note this fact very carefully. There is no profit, however, in executing the Vedic ritualistic ceremonies. By performing such activities one may go to the higher planetary systems, but as stated in Bhagavad-gétä (9.21), kñéëe puëye martya-lokaà viçanti: when the period of one's enjoyment in the heavenly planets is terminated because of the limited extent of the results of one's pious activities, one must return to earth. Thus there is no use in endeavoring to travel up and down in the universe. It is better to chant the holy name of the Lord so that one may become fully purified and eligible to return home, back to Godhead. That is the aim of life, and that is the perfection of life. TEXT 33 k*-Za*iTa SMa raJaNa( )) 34 )) itthaà svabhartå-gaditaà bhagavan-mahitvaà saàsmåtya vismita-dhiyo yama-kiìkaräs te naiväcyutäçraya-janaà pratiçaìkamänä drañöuà ca bibhyati tataù prabhåti sma räjan SYNONYMS ittham—of such power; sva-bhartå-gaditam—explained by their master (Yamaräja); bhagavat-mahitvam—the extraordinary glory of the Supreme Personality of Godhead and His name, fame, form and attributes; saàsmåtya—remembering; vismita-dhiyaù—whose minds were struck with wonder; yama-kiìkaräù—all the servants of Yamaräja; te—they; na—not; eva—indeed; acyuta-äçraya-janam—a person sheltered by the lotus feet of Acyuta, Lord Kåñëa; pratiçaìkamänäù—always fearing; drañöum—to see; ca—and; bibhyati—they are afraid; tataù prabhåti—beginning from then; sma—indeed; räjan—O King. TRANSLATION After hearing from the mouth of their master about the extraordinary glories of the Lord and His name, fame and attributes, the Yamadütas were struck with wonder. Since then, as soon as they see a devotee, they fear him and dare not look at him again. 223 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT Since this incident, the Yamadütas have given up the dangerous behavior of approaching devotees. For the Yamadütas, a devotee is dangerous. TEXT 35 wiTahaSaiMaMa& Gauù& >aGavaNa( ku-M>aSaM>av" ) k-QaYaaMaaSa Mal/Ya AaSaqNaae hirMacRYaNa( )) 35 )) itihäsam imaà guhyaà bhagavän kumbha-sambhavaù kathayäm äsa malaya äséno harim arcayan SYNONYMS itihäsam—history; imam—this; guhyam—very confidential; bhagavän—the most powerful; kumbha-sambhavaù—Agastya Muni, the son of Kumbha; kathayäm äsa—explained; malaye—in the Malaya Hills; äsénaù—residing; harim arcayan—worshiping the Supreme Personality of Godhead. TRANSLATION When the great sage Agastya, the son of Kumbha, was residing in the Malaya Hills and worshiping the Supreme Personality of Godhead, I approached him, and he explained to me this confidential history. Thus end the Bhaktivedanta purports of the Sixth Canto, Third Chapter, of the Çrémad-Bhägavatam, entitled "Yamaräja Instructs His Messengers." 224 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

4. The Haàsa-guhya Prayers

After Mahäräja Parékñit appealed to Çukadeva Gosvämé to describe in further detail the creation of the living entities within this universe, Çukadeva Gosvämé informed him that when the Pracetäs, the ten sons of Präcénabarhi, entered the sea to execute austerities, the planet earth was neglected because of the absence of a king. Naturally many weeds and unnecessary trees grew, and no food grains were produced. Indeed, all the land became like a forest. When the ten Pracetäs came out of the sea and saw the entire world full of trees, they were very angry with the trees and decided to destroy them all to rectify the situation. Thus the Pracetäs created wind and fire to burn the trees to ashes. Soma, however, the king of the moon and the king of all vegetation, forbade the Pracetäs to destroy the trees, since the trees are the source of fruit and flowers for all living beings. Just to satisfy the Pracetäs, Soma gave them a beautiful girl born of Pramlocä Apsarä. By the semen of all the Pracetäs, Dakña was born of that girl. In the beginning, Dakña created all the demigods, demons and human beings, but when he found the population not increasing properly, he took sannyäsa and went to Vindhya Mountain, where be underwent severe austerities and offered Lord Viñëu a particular prayer known as Haàsa-guhya, by which Lord Viñëu became very pleased with him. The contents of the prayer were as follows. "The Supreme Personality of Godhead, the Supersoul, Lord Hari, is the controller of both the living entities and the material nature. He is self-sufficient and self-effulgent. As the subject matter of perception is not the cause of our perceiving senses, so the living entity, although within his body, 225 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

does not cause his eternal friend the Supersoul, who is the cause of creation of all the senses. Because of the living entity's ignorance, his senses are engaged with material objects. Since the living entity is alive, he can understand the creation of this material world to some extent, but he cannot understand the Supreme Personality of Godhead, who is beyond the conception of the body, mind and intelligence. Nevertheless, great sages who are always in meditation can see the personal form of the Lord within their hearts. "Since an ordinary living being is materially contaminated, his words and intelligence are also material. Therefore he cannot ascertain the Supreme Personality of Godhead by manipulating his material senses. The conception of God derived through the material senses is inaccurate because the Supreme Lord is beyond the material senses, but when one engages his senses in devotional service, the eternal Supreme Personality of Godhead is revealed on the platform of the soul. When that Supreme Godhead becomes the aim of one's life, one is said to have attained spiritual knowledge. "The Supreme Brahman is the cause of all causes because He originally existed before the creation. He is the original cause of everything, both material and spiritual, and His existence is independent. However, the Lord has a potency called avidyä, the illusory energy, which induces the false arguer to think himself perfect and which induces the illusory energy to bewilder the conditioned soul. That Supreme Brahman, the Supersoul, is very affectionate to His devotees. To bestow mercy upon them, He discloses His form, name, attributes and qualities to be worshiped within this material world. "Unfortunately, however, those who are materially absorbed worship various demigods. As the air passes over a lotus flower and carries the scent of the flower with it, or as the air sometimes carries dust and therefore assumes colors, the Supreme Personality of Godhead appears as the various demigods according to the desires of His various foolish worshipers, but actually He is the supreme truth, Lord Viñëu. To fulfill the desires of His devotees, He appears in various incarnations, and therefore there is no need to worship the demigods." 226 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Being very satisfied by the prayers of Dakña, Lord Viñëu appeared before Dakña with eight arms. The Lord was dressed in yellow garments and had a blackish complexion. Understanding that Dakña was very eager to follow the path of enjoyment, the Lord awarded him the potency to enjoy the illusory energy. The Lord offered him the daughter of Païcajana named Asikné, who was suitable for Mahäräja Dakña to enjoy in sex. Indeed, Dakña received his name because he was very expert in sex life. After awarding this benediction, Lord Viñëu disappeared. TEXTS 1-2 é[qraJaaevac devaSaurNa*aGavNa( YaQaa ) ANauSaGa| YaYaa Xa¢-ya SaSaJaR >aGavaNa( Par" )) 2 )) çré-räjoväca deväsura-nåëäà sargo nägänäà måga-pakñiëäm sämäsikas tvayä prokto yas tu sväyambhuve 'ntare tasyaiva vyäsam icchämi jïätuà te bhagavan yathä anusargaà yayä çaktyä sasarja bhagavän paraù SYNONYMS çré-räjä uväca—the King said; deva-asura-nåëäm—of the demigods, the 227 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

demons and the human beings; sargaù—the creation; nägänäm—of the Nägas (serpentine living entities); måga-pakñiëäm—of the beasts and birds; sämäsikaù—briefly; tvayä—by you; proktaù—described; yaù—which; tu—however; sväyambhuve—of Sväyambhuva Manu; antare—within the period; tasya—of this; eva—indeed; vyäsam—the detailed account; icchämi—I wish; jïätum—to know; te—from you; bhagavan—O my lord; yathä—as well as; anusargam—the subsequent creation; yayä—by which; çaktyä—potency; sasarja—created; bhagavän—the Supreme Personality of Godhead; paraù—transcendental. TRANSLATION The blessed King said to Çukadeva Gosvämé: My dear lord, the demigods, demons, human beings, Nägas, beasts and birds were created during the reign of Sväyambhuva Manu. You have spoken about this creation briefly [in the Third Canto]. Now I wish to know about it elaborately. I also wish to know about the potency of the Supreme Personality of Godhead by which He brought about the secondary creation. TEXT 3 é[qSaUTa ovac wiTa SaMPa[énMaak-aUTaaiNa d+aae duihTa*vTSal/" ) reTaSaa MaNaSaa cEv TaNMaMaavihTa" é*Ya& Tadi>aDaaSYaaiMa k-SYaaTauZYad( YaQaa hir" )) 22 )) astauñéd dhaàsa-guhyena bhagavantam adhokñajam tubhyaà tad abhidhäsyämi kasyätuñyad yathä hariù SYNONYMS astauñét—satisfied; haàsa-guhyena—by the celebrated prayers known as Haàsa-guhya; bhagavantam—the Supreme Personality of Godhead; 249 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

adhokñajam—who is beyond the reach of the senses; tubhyam—unto you; tat—that; abhidhäsyämi—I shall explain; kasya—with Dakña, the prajäpati; atuñyat—was satisfied; yathä—how; hariù—the Supreme Personality of Godhead. TRANSLATION My dear King, I shall fully explain to you the Haàsa-guhya prayers, which were offered to the Supreme Personality of Godhead by Dakña, and I shall explain how the Lord was pleased with him for those prayers. PURPORT It is to be understood that the Haàsa-guhya prayers were not composed by Dakña, but were existing in the Vedic literature. TEXT 23 é[qPa[JaaPaiTaåvac NaMa" ParaYaaivTaQaaNau>aUTaYae GauaaSaiNaiMatabNDave ) Ad*íDaaMNae Gaua‚ iNaRv*taMaaNaaYa dDae SvYaM>auve )) 23 )) çré-prajäpatir uväca namaù paräyävitathänubhütaye guëa-trayäbhäsa-nimitta-bandhave adåñöa-dhämne guëa-tattva-buddhibhir nivåtta-mänäya dadhe svayambhuve

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SYNONYMS çré-prajäpatiù uväca—the prajäpati Dakña said; namaù—all respectful obeisances; paräya—unto the Transcendence; avitatha—correct; anubhütaye—unto Him whose spiritual potency brings about realization of Him; guëa-traya—of the three material modes of nature; äbhäsa—of the living entities who have the appearance; nimitta—and of the material energy; bandhave—unto the controller; adåñöa-dhämne—who is not perceived in His abode; guëa-tattva-buddhibhiù—by the conditioned souls whose poor intelligence dictates that real truth is found in the manifestations of the three modes of material nature; nivåtta-mänäya—who has surpassed all material measurements and calculations; dadhe—I offer; svayambhuve—unto the Supreme Lord, who is manifest with no cause. TRANSLATION Prajäpati Dakña said: The Supreme Personality of Godhead is transcendental to the illusory energy and the physical categories it produces. He possesses the potency for unfailing knowledge and supreme willpower, and He is the controller of the living entities and the illusory energy. The conditioned souls who have accepted this material manifestation as everything cannot see Him, for He is above the evidence of experimental knowledge. Self-evident and self-sufficient, He is not caused by any superior cause. Let me offer my respectful obeisances unto Him. PURPORT The transcendental position of the Supreme Personality of Godhead is explained herewith. He is not perceivable by the conditioned souls, who are accustomed to material vision and cannot understand that the Supreme Personality of Godhead exists in His abode, which is beyond that vision. Even 251 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

if a materialistic person could count all the atoms in the universe, he would still be unable to understand the Supreme Personality of Godhead. As confirmed in Brahma-saàhitä (5.34): panthäs tu koöi-çata-vatsara-saàpragamyo väyor athäpi manaso muni-puìgavänäm so 'py asti yat-prapada-sémny avicintya-tattve govindam ädi-puruñaà tam ahaà bhajämi The conditioned souls may try to understand the Supreme Personality of Godhead for many billions of years through their mental speculative processes, traveling at the speed of the mind or the wind, but still the Absolute Truth will remain inconceivable to them because a materialistic person cannot measure the length and breadth of the Supreme Personality of Godhead's unlimited existence. If the Absolute Truth is beyond measurement, one may ask, how can one realize Him? The answer is given here by the word svayambhuve: one may understand Him or not, but nevertheless He is existing in His own spiritual potency. TEXT 24 Na YaSYa Sa:Ya& Pauåzae_vEiTa Sa:Yau" Sa%a vSaNa( Sa&vSaTa" Paure_iSMaNa( ) GauaJaTaa& PaadMaUl/‚ MaNaaMaæPaae >aGavaNaNaNTa" ) NaaMaaiNa æPaaia‚ >aeRJae Sa Maù& ParMa" Pa[SaqdTau )) 33 )) yo 'nugrahärthaà bhajatäà päda-mülam anäma-rüpo bhagavän anantaù nämäni rüpäëi ca janma-karmabhir bheje sa mahyaà paramaù prasédatu SYNONYMS yaù—who (the Supreme Personality of Godhead); anugraha-artham—to show His causeless mercy; bhajatäm—to the devotees who always render devotional service; päda-mülam—to His transcendental lotus feet; anäma—with no material name; rüpaù—or material form; bhagavän—the Supreme Personality of Godhead; anantaù—unlimited, all-pervading and eternally existing; nämäni—transcendental holy names; rüpäëi—His transcendental forms; ca—also; janma-karmabhiù—with His transcendental birth and activities; bheje—manifests; saù—He; mahyam—unto me; paramaù—the Supreme; prasédatu—may He be merciful.

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TRANSLATION The Supreme Personality of Godhead, who is inconceivably opulent, who is devoid of all material names, forms and pastimes, and who is all-pervading, is especially merciful to the devotees who worship His lotus feet. Thus He exhibits transcendental forms and names with His different pastimes. May that Supreme Personality of Godhead, whose form is eternal and full of knowledge and bliss, be merciful to me. PURPORT In regard to the significant word anäma-rüpaù, Çré Çrédhara Svämé says, präkåta-näma-rüpa-rahito 'pi. The word anäma, which means "having no name," indicates that the Supreme Personality of Godhead has no material name. Simply by chanting the name of Näräyaëa to call his son, Ajämila attained salvation. This means that Näräyaëa is not an ordinary mundane name; it is nonmaterial. The word anäma, therefore, indicates that the names of the Supreme Lord do not belong to this material world. The vibration of the Hare Kåñëa mahä-mantra is not a material sound, and similarly the form of the Lord and His appearance and activities are all nonmaterial. To show His causeless mercy to the devotees, as well as to the nondevotees, Kåñëa, the Supreme Personality of Godhead, appears in this material world with names, forms and pastimes, all of which are transcendental. Unintelligent men who cannot understand this think that these names, forms and pastimes are material, and therefore they deny that He has a name or a form. Considered with scrutiny, the conclusion of nondevotees, who say that God has no name, and that of devotees, who know that His name is not material, are practically the same. The Supreme Personality of Godhead has no material name, form, birth, appearance or disappearance, but nevertheless, He takes His birth (janma). As stated in Bhagavad-gétä (4.6):

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ajo 'pi sann avyayätmä bhütänäm éçvaro 'pi san prakåtià sväm adhiñöhäya sambhavämy ätma-mäyayä Although the Lord is unborn (aja) and His body never undergoes material changes, He nevertheless appears as an incarnation, maintaining Himself always in the transcendental stage (çuddha-sattva). Thus He exhibits His transcendental forms, names and activities. That is His special mercy toward His devotees. Others may continue merely arguing about whether the Absolute Truth has form or not, but when a devotee, by the grace of the Lord, sees the Lord personally, he becomes spiritually ecstatic. Unintelligent persons say that the Lord does nothing. Actually He has nothing to do, but nevertheless He has to do everything, because without His sanction no one can do anything. The unintelligent, however, cannot see how He is working and how the entire material nature is working under His direction. His different potencies work perfectly. na tasya käryaà karaëaà ca vidyate na tat-samaç cäbhyadhikaç ca dåçyate paräsya çaktir vividhaiva çrüyate sväbhäviké jïäna-bala-kriyä ca (Çvetäçvatara Upaniñad 6.8) [Cc. Madhya 13.65, purport] He has nothing to do personally, for since His potencies are perfect, everything is immediately done by His will. Persons to whom the Supreme Personality of Godhead is not revealed cannot see how He is working, and therefore they think that even if there is God, He has nothing to do or has no particular name. Actually the Lord's name already exists because of His transcendental 278 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

activities. The Lord is sometimes called guëa-karma-näma because He is named according to His transcendental activities. For example, Kåñëa means "all-attractive." This is the Lord's name because His transcendental qualities make Him very attractive. As a small boy He lifted Govardhana Hill, and in His childhood He killed many demons. Such activities are very attractive, and therefore He is sometimes called Giridhäré, Madhusüdana, Agha-niñüdana and so on. Because He acted as the son of Nanda Mahäräja, He is called Nanda-tanuja. These names already exist, but since nondevotees cannot understand the names of the Lord, He is sometimes called anäma, or nameless. This means that He has no material names. All His activities are spiritual, and therefore He has spiritual names. Generally, less intelligent men are under the impression that the Lord has no form. Therefore He appears in His original form as Kåñëa, sac-cid-änanda-vigraha [Bs. 5.1], to carry out His mission of participating in the Battle of Kurukñetra and pastimes to protect the devotees and vanquish the demons (pariträëäya sädhünäà vinäçäya ca duñkåtäm [Bg. 4.8]). This is His mercy. For those who think that He has no form and no work to do, Kåñëa comes to show that indeed He works. He works so gloriously that no one else can perform such uncommon acts. Although He appeared as a human being, He married 16,108 wives, which is impossible for a human being to do. The Lord performs such activities to show people how great He is, how affectionate He is and how merciful He is. Although His original name is Kåñëa (kåñëas tu bhagavän svayam [SB 1.3.28]), He acts in unlimited ways, and therefore according to His work He has many, many thousands of names. TEXT 34 Ya" Pa[ak*-TaEjaRNaPaQaEJaRNaaNaa& YaQaaXaYa& dehGaTaae iv>aaiTa ) YaQaaiNal/" PaaiQaRvMaaié[Taae Gaua¢-vTSal/" )) 35 )) 283 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

k*-TaPaad" SauPaauJa" ) c§-Xa«aiSacMaeRzuDaNau"PaaXaGadaDar" )) 36 )) PaqTavaSaa gaNaXYaaMa" Pa[SaàvdNae+aaUizTa" )) 38 )) }aEl/aeKYaMaaehNa& æPa& ib>a]Ta( i}a>auvNaeìr" ) v*Taae NaardNaNdaÛE" PaazRdE" SaurYaUQaPaE" ) STaUYaMaaNaae_NauGaaYaiÙ" iSaÖGaNDavRcara¢&- Pa[Jaak-aMa& Pa[JaaPaiTaMa( ) ictaj" SavR>aUTaaNaaiMadMaah JaNaadRNa" )) 42 )) taà tathävanataà bhaktaà prajä-kämaà prajäpatim citta-jïaù sarva-bhütänäm idam äha janärdanaù 288 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS tam—him (Prajäpati Dakña); tathä—in that way; avanatam—prostrated before Him; bhaktam—a great devotee; prajä-kämam—desiring to increase the population; prajäpatim—unto the prajäpati (Dakña); citta-jïaù—who can understand the hearts; sarva-bhütänäm—of all living entities; idam—this; äha—said; janärdanaù—the Supreme Personality of Godhead, who can appease everyone's desires. TRANSLATION Although Prajäpati Dakña could not say anything, when the Lord, who knows everyone's heart, saw His devotee prostrate in that manner and desiring to increase the population, He addressed him as follows. TEXT 43 é[q>aGavaNauvac Pa[aceTaSa Maha>aaGa Sa&iSaÖSTaPaSaa >avaNa( ) YaC^\ÖYaa MaTParYaa MaiYa >aav& Par& GaTa" )) 43 )) çré-bhagavän uväca präcetasa mahä-bhäga saàsiddhas tapasä bhavän yac chraddhayä mat-parayä mayi bhävaà paraà gataù SYNONYMS çré-bhagavän uväca—the Supreme Personality of Godhead said; präcetasa—O My dear Präcetasa; mahä-bhäga—O you who are so fortunate; 289 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

saàsiddhaù—perfected; tapasä—by your austerities; bhavän—your good self; yat—because; çraddhayä—by great faith; mat-parayä—whose object is Me; mayi—in Me; bhävam—ecstasy; param—supreme; gataù—attained. TRANSLATION The Supreme Personality of Godhead said: O most fortunate Präcetasa, because of your great faith in Me, you have attained the supreme devotional ecstasy. Indeed, because of your austerities, combined with exalted devotion, your life is now successful. You have achieved complete perfection. PURPORT As the Lord Himself confirms in Bhagavad-gétä (8.15), one reaches the highest perfection when he attains the fortune of realizing the Supreme Personality of Godhead: mäm upetya punar janma duùkhälayam açäçvatam näpnuvanti mahätmänaù saàsiddhià paramäà gatäù "After attaining Me, the great souls, who are yogés in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection." Therefore the Kåñëa consciousness movement teaches one to follow the path toward the topmost perfection simply by performing devotional service. TEXT 44 Pa[qTaae_h& Tae Pa[JaaNaaQa Yatae_SYaaed(b*&havae >avNTaê MaNavae ivbuDaeìra" ) iv>aUTaYaae MaMa ùeTaa >aUTaaNaa& >aUiTaheTav" )) 45 )) brahmä bhavo bhavantaç ca manavo vibudheçvaräù vibhütayo mama hy etä bhütänäà bhüti-hetavaù SYNONYMS brahmä—Lord Brahmä; bhavaù—Lord Çiva; bhavantaù—all of you prajäpatis; ca—and; manavaù—the Manus; vibudha-éçvaräù—all the different demigods (such as the sun, the moon, Venus, Mars and Jupiter, who are all in charge of various activities for the welfare of the world); vibhütayaù—expansions of energy; mama—My; hi—indeed; etäù—all these; bhütänäm—of all the living entities; bhüti—of welfare; hetavaù—causes. TRANSLATION Lord Brahmä, Lord Çiva, the Manus, all the other demigods in the higher planetary systems, and you prajäpatis, who are increasing the population, are working for the benefit of all living entities. Thus you expansions of My marginal energy are incarnations of My various qualities. PURPORT There are various types of incarnations or expansions of the Supreme Personality of Godhead. The expansions of His personal self, or viñëu-tattva, are called sväàça expansions, whereas the living entities, who are not 294 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

viñëu-tattva but jéva-tattva, are called vibhinnäàça, separated expansions. Although Prajäpati Dakña is not on the same level as Lord Brahmä and Lord Çiva, he is compared to them because he engages in the service of the Lord. In the service of the Personality of Godhead, it is not that Lord Brahmä is considered very great while an ordinary human being trying to preach the glories of the Lord is considered very low. There are no such distinctions. Regardless of whether materially high or materially low, anyone engaged in the service of the Lord is spiritually very dear to Him. In this regard, Çréla Madhväcärya gives this quotation from the Tantra-nirëaya: viçeña-vyakti-pätratväd brahmädyäs tu vibhütayaù tad-antaryämiëaç caiva matsyädyä vibhaväù småtäù From Lord Brahmä down, all the living entities engaged in the service of the Lord are extraordinary and are called vibhüti. As the Lord says in Bhagavad-gétä (10.41): yad yad vibhütimat sattvaà çrémad ürjitam eva vä tat tad evävagaccha tvaà mama tejo-'àça-sambhavam "Know that all beautiful, glorious and mighty creations spring from but a spark of My splendor." A living entity especially empowered to act on behalf of the Lord is called vibhüti, whereas the viñëu-tattva incarnations of the Lord, such as the Matsya avatära (keçava dhåta-ména-çaréra jaya jagad-éça hare), are called vibhava. TEXT 46

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TaPaae Mae ôdYa& b]ø&STaNauivRÛa i§-Yaak*-iTa" ) A(r)aiNa §-Tavae JaaTaa DaMaR AaTMaaSav" Saura" )) 46 )) tapo me hådayaà brahmaàs tanur vidyä kriyäkåtiù aìgäni kratavo jätä dharma ätmäsavaù suräù SYNONYMS tapaù—austerities like mental control, mystic yoga and meditation; me—My; hådayam—heart; brahman—O brähmaëa; tanuù—the body; vidyä—the knowledge derived from Vedic scripture; kriyä—spiritual activities; äkåtiù—form; aìgäni—the limbs of the body; kratavaù—the ritualistic ceremonies and sacrifices mentioned in the Vedic literature; jätäù—completed; dharmaù—the religious principles for executing the ritualistic ceremonies; ätmä—My soul; asavaù—life airs; suräù—the demigods who execute My orders in different departments of the material world. TRANSLATION My dear brähmaëa, austerity in the form of meditation is My heart, Vedic knowledge in the form of hymns and mantras constitutes My body, and spiritual activities and ecstatic emotions are My actual form. The ritualistic ceremonies and sacrifices, when properly conducted, are the various limbs of My body, the unseen good fortune proceeding from pious or spiritual activities constitutes My mind, and the demigods who execute My orders in various departments are My life and soul. PURPORT Sometimes atheists argue that since God is invisible to their eyes, they do 296 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

not believe in God. For them the Supreme Lord is describing a method by which one can see God in His impersonal form. Intelligent persons can see God in His personal form, as stated in the çästras, but if one is very eager to see the Supreme Personality of Godhead immediately, face to face, he can see the Supreme Lord through this description, which portrays the various internal and external parts of His body. To engage in tapasya, or denial of material activities, is the first principle of spiritual life. Then there are spiritual activities, such as the performance of Vedic ritualistic sacrifices, study of the Vedic knowledge, meditation upon the Supreme Personality of Godhead, and chanting of the Hare Kåñëa mahä-mantra. One should also respect the demigods and understand how they are situated, how they act and how they manage the activities of the various departments of this material world. In this way one can see how God is existing and how everything is managed perfectly because of the presence of the Supreme Lord. As the Lord says in Bhagavad-gétä (9.10): mayädhyakñeëa prakåtiù süyate sa-caräcaram hetunänena kaunteya jagad viparivartate "This material nature is working under My direction, O son of Kunté, and it is producing all moving and nonmoving beings. By its rule this manifestation is created and annihilated again and again." If one is unable to see the Supreme Lord although He is present as Kåñëa in His various incarnations, one may see the Supreme Lord's impersonal feature, according to the direction of the Vedas, by seeing the activities of material nature. Anything done under the direction of the Vedic injunctions is called dharma, as described by the order carriers of Yamaräja (SB 6.1.40): veda-praëihito dharmo hy adharmas tad-viparyayaù 297 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

vedo näräyaëaù säkñät svayambhür iti çuçruma "That which is prescribed in the Vedas constitutes dharma, the religious principles, and the opposite of that is irreligion. The Vedas are directly the Supreme Personality of Godhead, Näräyaëa, and are self-born. This we have heard from Yamaräja." In this connection, Çréla Madhväcärya comments: tapo 'bhimäné rudras tu viñëor hådayam äçritaù vidyä rüpä tathaivomä viñëos tanum upäçritä çåìgärädy-äkåti-gataù kriyätmä päka-çäsanaù aìgeñu kratavaù sarve madhya-dehe ca dharma-räö präëo väyuç citta-gato brahmädyäù sveñu devatäù The various demigods are all acting under the protection of the Supreme Personality of Godhead, and according to their various actions the demigods are differently named. TEXT 47 AhMaevaSaMaevaGa]e NaaNYaTa( ik-ÄaNTar& bih" ) Sa&jaNaMaa}aMaVYa¢&- Pa[SauáiMav ivìTa" )) 47 )) aham eväsam evägre 298 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

nänyat kiïcäntaraà bahiù saàjïäna-mätram avyaktaà prasuptam iva viçvataù SYNONYMS aham—I, the Supreme Personality of Godhead; eva—only; äsam—was; eva—certainly; agre—in the beginning, before the creation; na—not; anyat—other; kiïca—anything; antaram—besides Me; bahiù—external (since the cosmic manifestation is external to the spiritual world, the spiritual world existed when there was no material world); saàjïäna-mätram—only the consciousness of the living entities; avyaktam—unmanifested; prasuptam—sleeping; iva—like; viçvataù—all over. TRANSLATION Before the creation of this cosmic manifestation, I alone existed with My specific spiritual potencies. Consciousness was then unmanifested, just as one's consciousness is unmanifested during the time of sleep. PURPORT The word aham indicates a person. As explained in the Vedas, nityo nityänäà cetanaç cetanänäm (Kaöha Upaniñad 2.2.13): the Lord is the supreme eternal among innumerable eternals and the supreme living being among the innumerable living beings. The Lord is a person who also has impersonal features. As stated in Çrémad-Bhägavatam (1.2.11): vadanti tat tattva-vidas tattvaà yaj jïänam advayam brahmeti paramätmeti bhagavän iti çabdyate 299 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramätmä or Bhagavän." Consideration of the Paramätmä and impersonal Brahman arose after the creation; before the creation, only the Supreme Personality of Godhead existed. As firmly declared in Bhagavad-gétä (18.55), the Lord can be understood only by bhakti-yoga. The ultimate cause, the supreme cause of creation, is the Supreme Personality of Godhead, who can be understood only by bhakti-yoga. He cannot be understood by speculative philosophical research or by meditation, since all such processes came into existence after the material creation. The impersonal and localized conceptions of the Supreme Lord are more or less materially contaminated. The real spiritual process, therefore, is bhakti-yoga. As the Lord says, bhaktyä mäm abhijänäti: [Bg. 18.55] "Only by devotional service can I be understood." Before the creation, the Lord existed as a person, as indicated here by the word aham. When Prajäpati Dakña saw Him as a person, who was beautifully dressed and ornamented, he actually experienced the meaning of this word aham through devotional service. Each person is eternal. Because the Lord says that He existed as a person before the creation (agre) and will also exist after the annihilation, the Lord is a person eternally. Çréla Viçvanätha Cakravarté Öhäkura therefore quotes these verses from Çrémad-Bhägavatam (10.9.13-14): na cäntar na bahir yasya na pürvaà näpi cäparam pürväparaà bahiç cäntar jagato yo jagac ca yaù taà matvätmajam avyaktaà martya-liìgam adhokñajam gopikolükhale dämnä babandha präkåtaà yathä The Personality of Godhead appeared in Våndävana as the son of mother 300 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Yaçodä, who bound the Lord with rope just as an ordinary mother binds a material child. There are actually no divisions of external and internal for the form of the Supreme Personality of Godhead (sac-cid-änanda-vigraha [Bs. 5.1]), but when He appears in His own form the unintelligent think Him an ordinary person. Avajänanti mäà müòhä mänuñéà tanum äçritam: [Bg. 9.11] although He comes in His own body, which never changes. müòhas, the unintelligent, think that the impersonal Brahman has assumed a material body to come in the form of a person. Ordinary living beings assume material bodies, but the Supreme Personality of Godhead does not. Since the Supreme Personality of Godhead is the supreme consciousness, it is stated herein that saàjïäna-mätram, the original consciousness, Kåñëa consciousness, was unmanifested before the creation, although the consciousness of the Supreme Personality of Godhead is the origin of everything. The Lord says in Bhagavad-gétä (2.12), "Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be." Thus the Lord's person is the Absolute Truth in the past, present and future. In this regard, Madhväcärya quotes two verses from the Matsya Puräëa: nänä-varëo haris tv eko bahu-çérña-bhujo rüpät äsél laye tad-anyat tu sükñma-rüpaà çriyaà vinä asuptaù supta iva ca mélitäkño 'bhavad dhariù anyatränädaräd viñëau çréç ca léneva kathyate sükñmatvena harau sthänäl lénam anyad apéñyate After the annihilation of everything, the Supreme Lord, because of His sac-cid-änanda-vigraha [Bs. 5.1], remains in His original form, but since the 301 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

other living entities have material bodies, the matter merges into matter, and the subtle form of the spirit soul remains within the body of the Lord. The Lord does not sleep, but the ordinary living entities remain asleep until the next creation. An unintelligent person thinks that the opulence of the Supreme Lord is nonexistent after the annihilation, but that is not a fact. The opulence of the Supreme Personality of Godhead remains as it is in the spiritual world; only in the material world is everything dissolved. Brahma-léna, merging into the Supreme Brahman, is not actual léna, or annihilation, for the subtle form remaining in the Brahman effulgence will return to the material world after the material creation and again assume a material form. This is described as bhütvä bhütvä praléyate [Bg. 8.19]. When the material body is annihilated, the spirit soul remains in a subtle form, which later assumes another material body. This is true for the conditioned souls, but the Supreme Personality of Godhead remains eternally in His original consciousness and spiritual body. TEXT 48 MaYYaNaNTaGauaGavaNa( ivì>aavNa" ) SvPanaePal/BDaaQaR wv Ta}aEvaNTadRDae hir" )) 54 )) çré-çuka uväca ity uktvä miñatas tasya bhagavän viçva-bhävanaù svapnopalabdhärtha iva tatraiväntardadhe hariù SYNONYMS çré-çukaù uväca—Çukadeva Gosvämé continued to speak; iti—thus; uktvä—saying; miñataù tasya—while he (Dakña) was personally looking on; bhagavän—the Supreme Personality of Godhead; viçva-bhävanaù—who creates the universal affairs; svapna-upalabdha-arthaù—an object obtained in dreaming; iva—like; tatra—there; eva—certainly; antardadhe—disappeared; hariù—the Lord, the Supreme Personality of Godhead. 309 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Çukadeva Gosvämé continued: After the creator of the entire universe, the Supreme Personality of Godhead, Hari, had spoken in this way in the presence of Prajäpati Dakña, He immediately disappeared as if He were an object experienced in a dream. Thus end the Bhaktivedanta purports of the Sixth Canto, Fourth Chapter, of the Çrémad-Bhägavatam, entitled "The Haàsa-guhya Prayers Offered to the Lord by Prajäpati Dakña."

5. Närada Muni Cursed by Prajäpati Dakña

This chapter relates how all the sons of Dakña were delivered from the clutches of the material energy by following the advice of Närada, who was therefore cursed by Dakña. Influenced by the external energy of Lord Viñëu, Prajäpati Dakña begot ten thousand sons in the womb of his wife, Päïcajané. These sons, who were all of the same character and mentality, were known as the Haryaçvas. Ordered by their father to create more and more population, the Haryaçvas went west to the place where the River Sindhu (now the Indus) meets the Arabian Sea. In those days this was the site of a holy lake named Näräyaëa-saras, where there were many saintly persons. The Haryaçvas began practicing austerities, penances and meditation, which are the engagements of the highly exalted renounced order of life. However, when Çréla Närada Muni saw these boys engaged in such commendable austerities simply for material creation, he 310 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

thought it better to release them from this tendency. Närada Muni described to the boys their ultimate goal of life and advised them not to become ordinary karmés to beget children. Thus all the sons of Dakña became enlightened and left, never to return. Prajäpati Dakña, who was very sad at the loss of his sons, begot one thousand more sons in the womb of his wife, Päïcajané, and ordered them to increase progeny. These sons, who were named the Savaläçvas, also engaged in worshiping Lord Viñëu to beget children, but Närada Muni convinced them to become mendicants and not beget children. Foiled twice in his attempts to increase population, Prajäpati Dakña became most angry at Närada Muni and cursed him, saying that in the future he would not be able to stay anywhere. Since Närada Muni, being fully qualified, was fixed in tolerance, he accepted Dakña's curse. TEXT 1 é[qXauk- ovac TaSYaa& Sa PaaÄJaNYaa& vE ivZaU" +ae}a& JaqvSa&j& YadNaaid iNaJabNDaNaMa( ) Ad*îa TaSYa iNavaRa>aRveTa( )) 11 )) bhüù kñetraà jéva-saàjïaà yad anädi nija-bandhanam adåñövä tasya nirväëaà kim asat-karmabhir bhavet SYNONYMS bhüù—the earth; kñetram—the field of activities; jéva-saàjïam—the designation of the spiritual living being who is bound by different results of activity; yat—which; anädi—existing since time immemorial; nija-bandhanam—causing his own bondage; adåñövä—without seeing; tasya—of this; nirväëam—the cessation; kim—what benefit; asat-karmabhiù—with temporary fruitive activities; bhavet—there can be. TRANSLATION [The Haryaçvas understood the meaning of Närada's words as follows.] The word "bhüù" ["the earth"] refers to the field of activities. The material body, which is a result of the living being's actions, is his field of activities, and it gives him false designations. Since time immemorial, he has received various 319 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

types of material bodies, which are the roots of bondage to the material world. If one foolishly engages in temporary fruitive activities and does not look toward the cessation of this bondage, what will be the benefit of his actions? PURPORT Närada Muni spoke to the Haryaçvas, the sons of Prajäpati Dakña, about ten allegorical subjects—the king, the kingdom, the river, the house, the physical elements and so forth. After considering these by themselves, the Haryaçvas could understand that the living entity encaged in his body seeks happiness, but takes no interest in how to become free from his encagement. This is a very important verse, since all the living entities in the material world are very active, having obtained their particular types of bodies. A man works all day and night for sense gratification, and animals like hogs and dogs also work for sense gratification all day and night. Birds, beasts and all other conditioned living entities engage in various activities without knowledge of the soul encaged within the body. Especially in the human form of body, one's duty is to act in such a way that he can release himself from his encagement, but without the instructions of Närada or his representative in the disciplic succession, people blindly engage in bodily activities to enjoy mäyä-sukha—flickering, temporary happiness. They do not know how to become free from their material encagement. Åñabhadeva therefore said that such activity is not at all good, since it encages the soul again and again in a body subjected to the threefold miseries of the material condition. The Haryaçvas, the sons of Prajäpati Dakña, could immediately understand the purport of Närada's instructions. Our Kåñëa consciousness movement is especially meant for such enlightenment. We are trying to enlighten humanity so that people may come to the understanding that they should work hard in tapasya for self-realization and freedom from the continuous bondage of birth, death, old age and disease in one body after another. Mäyä, however, is very strong; she is expert in putting impediments in the way of this understanding. Therefore sometimes one comes to the Kåñëa consciousness movement but 320 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

again falls into the clutches of mäyä, not understanding the importance of this movement. TEXT 12 Wk- WveìrSTauYaaeR >aGavaNa( Svaé[Ya" Par" ) TaMad*îa>av& Pau&Sa" ik-MaSaTk-MaRi>a>aRveTa( )) 12 )) eka eveçvaras turyo bhagavän sväçrayaù paraù tam adåñöväbhavaà puàsaù kim asat-karmabhir bhavet SYNONYMS ekaù—one; eva—indeed; éçvaraù—supreme controller; turyaù—the fourth transcendental category; bhagavän—the Supreme Personality of Godhead; sva-äçrayaù—independent, being His own shelter; paraù—beyond this material creation; tam—Him; adåñövä—not seeing; abhavam—who is not born or created; puàsaù—of a man; kim—what benefit; asat-karmabhiù—with temporary fruitive activities; bhavet—there can be. TRANSLATION [Närada Muni had said that there is a kingdom where there is only one male. The Haryaçvas realized the purport of this statement.] The only enjoyer is the Supreme Personality of Godhead, who observes everything, everywhere. He is full of six opulences and fully independent of everyone else. He is never subject to the three modes of material nature, for He is always transcendental to this material creation. If the members of human society do not understand Him, the Supreme, through their advancement in knowledge and activities, but simply 321 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

work very hard like cats and dogs all day and night for temporary happiness, what will be the benefit of their activities? PURPORT Närada Muni had mentioned a kingdom where there is only one king with no competitor. The complete spiritual world, and specifically the cosmic manifestation, has only one proprietor or enjoyer—the Supreme Personality of Godhead, who is beyond this material manifestation. The Lord has therefore been described as turya, existing on the fourth platform. He has also been described as abhava. The word bhava, which means "takes birth," comes from the word bhü, "to be." As stated in Bhagavad-gétä (8.19), bhütvä bhütvä praléyate: the living entities in the material world must be repeatedly born and destroyed. The Supreme Personality of Godhead, however, is neither bhütvä nor praléyate; He is eternal. In other words, He is not obliged to take birth like human beings or animals, which repeatedly take birth and die because of ignorance of the soul. The Supreme Personality of Godhead, Kåñëa, is not subjected to such changes of body, and one who thinks otherwise is considered a fool (avajänanti mäà müòhä mänuñéà tanum äçritam [Bg. 9.11]). Närada Muni advises that human beings not waste their time simply jumping like cats and monkeys, without real benefit. The duty of the human being is to understand the Supreme Personality of Godhead. TEXT 13 PauMaaNa( NaEvEiTa Yad( GaTva ibl/SvGa| GaTaae YaQaa ) Pa[TYaGDaaMaaivd wh ik-MaSaTk-MaRi>a>aRveTa( )) 13 )) pumän naivaiti yad gatvä bila-svargaà gato yathä pratyag-dhämävida iha 322 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

kim asat-karmabhir bhavet SYNONYMS pumän—a human being; na—not; eva—indeed; eti—comes back; yat—to which; gatvä—having gone; bila-svargam—to the region of the lower planetary system known as Pätäla; gataù—gone; yathä—like; pratyak-dhäma—the effulgent spiritual world; avidaù—of the unintelligent man; iha—in this material world; kim—what benefit; asat-karmabhiù—with temporary fruitive activities; bhavet—there can be. TRANSLATION [Närada Muni had described that there is a bila, or hole, from which, having entered, one does not return. The Haryaçvas understood the meaning of this allegory.] Hardly once has a person who has entered the lower planetary system called Pätäla been seen to return. Similarly, if one enters the Vaikuëöha-dhäma [pratyag-dhäma], he does not return to this material world. If there is such a place, from which, having gone, one does not return to the miserable material condition of life, what is the use of jumping like monkeys in the temporary material world and not seeing or understanding that place? What will be the profit? PURPORT As stated in Bhagavad-gétä (15.6), yad gatvä na nivartante tad dhäma paramaà mama: there is a region from which, having gone, one does not return to the material world. This region has been repeatedly described. Elsewhere in Bhagavad-gétä (4.9), Kåñëa says: janma karma ca me divyam evaà yo vetti tattvataù tyaktvä dehaà punar janma 323 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

naiti mäm eti so 'rjuna "One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." If one can properly understand Kåñëa, who has already been described as the Supreme King, he does not return here after giving up his material body. This fact has been described in this verse of Çrémad-Bhägavatam. Pumän naivaiti yad gatvä: he does not return to this material world, but returns home, back to Godhead, to live an eternally blissful life of knowledge. Why do people not care about this? What will be the benefit of taking birth again in this material world, sometimes as a human being, sometimes a demigod and sometimes a cat or dog? What is the benefit of wasting time in this way? Kåñëa has very definitely asserted in Bhagavad-gétä (8.15): mäm upetya punar janma duùkhälayam açäçvatam näpnuvanti mahätmänaù saàsiddhià paramäà gatäù "After attaining Me, the great souls, who are yogés in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection." One's real concern should be to free himself from the repetition of birth and death and attain the topmost perfection of life by living with the Supreme King in the spiritual world. In these verses the sons of Dakña repeatedly say, kim asat-karmabhir bhavet: "What is the use of impermanent fruitive activities?" TEXT 14 NaaNaaæPaaTMaNaae buiÖ" SvEiraRveTa( )) 14 )) nänä-rüpätmano buddhiù svairiëéva guëänvitä tan-niñöhäm agatasyeha kim asat-karmabhir bhavet SYNONYMS nänä—various; rüpä—who has forms or dresses; ätmanaù—of the living entity; buddhiù—the intelligence; svairiëé—a prostitute who freely decorates herself with different types of cloths and ornaments; iva—like; guëa-anvitä—endowed with the mode of passion, and so on; tat-niñöhäm—the cessation of that; agatasya—of one who has not obtained; iha—in this material world; kim asat-karmabhiù bhavet—what is the use of performing temporary fruitive activities. TRANSLATION [Närada Muni had described a woman who is a professional prostitute. The Haryaçvas understood the identity of this woman.] Mixed with the mode of passion, the unsteady intelligence of every living entity is like a prostitute who changes dresses just to attract one's attention. If one fully engages in temporary fruitive activities, not understanding how this is taking place, what does he actually gain? PURPORT A woman who has no husband declares herself independent, which means that she becomes a prostitute. A prostitute generally dresses herself in various fashions intended to attract a man's attention to the lower part of her body. Today it has become a much advertised fashion for a woman to go almost 325 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

naked, covering the lower part of her body only slightly, in order to draw the attention of a man to her private parts for sexual enjoyment. The intelligence engaged to attract a man to the lower part of the body is the intelligence of a professional prostitute. Similarly, the intelligence of a living entity who does not turn his attention toward Kåñëa or the Kåñëa consciousness movement simply changes dresses like a prostitute. What is the benefit of such foolish intelligence? One should be intelligently conscious in such a way that he need no longer change from one body to another. Karmés change their professions at any moment, but a Kåñëa conscious person does not change his profession, for his only profession is to attract the attention of Kåñëa by chanting the Hare Kåñëa mantra and living a very simple life, without following daily changes of fashion. In our Kåñëa consciousness movement, fashionable persons are taught to adopt one fashion—the dress of a Vaiñëava with a shaved head and tilaka. They are taught to be always clean in mind, dress and eating in order to be fixed in Kåñëa consciousness. What is the use of changing one's dress, sometimes wearing long hair and a long beard and sometimes dressing otherwise? This is not good. One should not waste his time in such frivolous activities. One should always be fixed in Kåñëa consciousness and take the cure of devotional service with firm determination. TEXT 15 TaTSa(r)>a]&iXaTaEìYa| Sa&SarNTa& ku->aaYaRvTa( ) TaÓTaqrbuDaSYaeh ik-MaSaTk-MaRi>a>aRveTa( )) 15 )) tat-saìga-bhraàçitaiçvaryaà saàsarantaà kubhäryavat tad-gatér abudhasyeha kim asat-karmabhir bhavet 326 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS tat-saìga—by association with the prostitute of intelligence; bhraàçita—taken away; aiçvaryam—the opulence of independence; saàsarantam—undergoing the material way of life; ku-bhärya-vat—exactly like a person who has a polluted wife; tat-gatéù—the movements of the polluted intelligence; abudhasya—of one who does not know; iha—in this world; kim asat-karmabhiù bhavet—what can be the benefit of performing temporary fruitive activities. TRANSLATION [Närada Muni had also spoken of a man who is the husband of the prostitute. The Haryaçvas understood this as follows.] If one becomes the husband of a prostitute, he loses all independence. Similarly, if a living entity has polluted intelligence, he prolongs his materialistic life. Frustrated by material nature, he must follow the movements of the intelligence, which brings various conditions of happiness and distress. If one performs fruitive activities under such conditions, what will be the benefit? PURPORT Polluted intelligence has been compared to a prostitute. One who has not purified his intelligence is said to be controlled by that prostitute. As stated in Bhagavad-gétä (2.41), vyavasäyätmikä buddhir ekeha kuru-nandana: those who are actually serious are conducted by one kind of intelligence, namely, intelligence in Kåñëa consciousness. Bahu-çäkhä hy anantäç ca buddhayo 'vyavasäyinäm: one who is not fixed in proper intelligence discovers many modes of life. Thus involved in material activities, he is exposed to the different modes of material nature and subjected to varieties of so-called happiness and distress. If a man becomes the husband of a prostitute, he cannot be happy, and similarly one who follows the dictations of material 327 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

intelligence and material consciousness will never be happy. One must judiciously understand the activities of material nature. As stated in Bhagavad-gétä (3.27): prakåteù kriyamäëäni guëaiù karmäëi sarvaçaù ahaìkära-vimüòhätmä kartäham iti manyate "The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature." Although one follows the dictations of material nature, he happily thinks himself the master or husband of material nature. Scientists, for example, try to be the masters of material nature, life after life, not caring to understand the Supreme Person, under whose direction everything within this material world is moving. Trying to be the masters of material nature, they are imitation gods who declare to the public that scientific advancement will one day be able to avoid the so-called control of God. In fact, however, the living being, unable to control the rulings of God, is forced to associate with the prostitute of polluted intelligence and accept various material bodies. As stated in Bhagavad-gétä (13.22): puruñaù prakåti-stho hi bhuìkte prakåti-jän guëän käraëaà guëa-saìgo 'sya sad-asad-yoni-janmasu "The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil amongst various species." If one fully engages in temporary fruitive activities and does not solve this real problem, what profit will he gain? 328 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 16 Sa*íyPYaYak-rq& MaaYaa& vel/akU-l/aNTaveiGaTaaMa( ) MataSYa TaaMaivjSYa ik-MaSaTk-MaRi>a>aRveTa( )) 16 )) såñöy-apyaya-karéà mäyäà velä-külänta-vegitäm mattasya täm avijïasya kim asat-karmabhir bhavet SYNONYMS såñöi—creation; apyaya—dissolution; karém—one who causes; mäyäm—the illusory energy; velä-küla-anta—near the banks; vegitäm—being very rapid; mattasya—of one who is mad; täm—that material nature; avijïasya—who does not know; kim asat-karmabhiù bhavet—what benefit can there be by performing temporary fruitive activities. TRANSLATION [Närada Muni had said that there is a river flowing in both directions. The Haryaçvas understood the purport of this statement.] Material nature functions in two ways—by creation and dissolution. Thus the river of material nature flows both ways. A living entity who unknowingly falls in this river is submerged in its waves, and since the current is swifter near the banks of the river, he is unable to get out. What will be the benefit of performing fruitive activities in that river of mäyä? PURPORT One may be submerged in the waves of the river of mäyä, but one may also 329 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

get free from the waves by coming to the banks of knowledge and austerity. Near these banks, however, the waves are very strong. If one does not understand how he is being tossed by the waves, but simply engages in temporary fruitive activities, what benefit will he derive? In the Brahma-saàhitä (5.44) there is this statement: såñöi-sthiti-pralaya-sädhana-çaktir ekä chäyeva yasya bhuvanäni bibharti durgä The mäyä-çakti, Durgä, is in charge of såñöi-sthiti-pralaya, creation and dissolution, and she acts under the direction of the Supreme Lord (mayädhyakñeëa prakåtiù süyate sa-caräcaram [Bg. 9.10]). When one falls in the river of nescience, he is always tossed here and there by the waves, but the same mäyä can also save him when be surrenders to Kåñëa, or becomes Kåñëa conscious. Kåñëa consciousness is knowledge and austerity. A Kåñëa conscious person takes knowledge from the Vedic literature, and at the same time he must practice austerities. To attain freedom from material life, one must take to Kåñëa consciousness. Otherwise, if one very busily engages in the so-called advancement of science, what benefit will he derive? If one is carried away by the waves of nature, what is the meaning of being a great scientist or philosopher? Mundane science and philosophy are also material creations. One must understand how mäyä works and how one can be released from the tossing waves of the river of nescience. That is one's first duty. TEXT 17 PaÄiv&XaiTaTatvaNaa& Pauåzae_d(>auTadPaRYaSYaNTa w@SPaiTaMa( )) 27 )) p NaMaae NaaraYaa]aTa›aRk-aa+aaeMaaRGaR" Pa[diXaRTa" )) 36 )) çré-dakña uväca aho asädho sädhünäà sädhu-liìgena nas tvayä asädhv akäry arbhakäëäà bhikñor märgaù pradarçitaù SYNONYMS çré-dakñaù uväca—Prajäpati Dakña said; aho asädho—O greatly dishonest nondevotee; sädhünäm—of the society of devotees and great sages; sädhu-liìgena—wearing the dress of a saintly person; naù—unto us; tvayä—by 360 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

you; asädhu—a dishonesty; akäri—has been done; arbhakäëäm—of poor boys who were very inexperienced; bhikñoù märgaù—the path of a beggar or mendicant sannyäsé; pradarçitaù—shown. TRANSLATION Prajäpati Dakña said: Alas, Närada Muni, you wear the dress of a saintly person, but you are not actually a saint. Indeed, although I am now in gåhastha life, I am a saintly person. By showing my sons the path of renunciation, you have done me an abominable injustice. PURPORT Çré Caitanya Mahäprabhu said, sannyäséra alpa chidra sarva-loke gäya (Cc. Madhya 12.51). In society one will find many sannyäsés, vänaprasthas, gåhasthas and brahmacärés, but if all of them properly live in accordance with their duties, they are understood to be sädhus. Prajäpati Dakña was certainly a sädhu because he had executed such great austerities that the Supreme Personality of Godhead, Lord Viñëu, had appeared before him. Nevertheless, he had a fault-finding mentality. He improperly thought Närada Muni to be asädhu, or nonsaintly, because Närada had foiled his intentions. Desiring to train his sons to become gåhasthas fully equipped with knowledge, Dakña had sent them to execute austerities by Näräyaëa-saras. Närada Muni, however, taking advantage of their highly elevated position in austerity, instructed them to become Vaiñëavas in the renounced order. This is the duty of Närada Muni and his followers. They must show everyone the path of renouncing this material world and returning home, back to Godhead. Prajäpati Dakña, however, could not see the exaltedness of the duties Närada Muni performed in relation to his sons. Unable to appreciate Närada Muni's behavior, Dakña accused Närada of being asädhu. The words bhikñor märga, "the path of the renounced order," are very significant in this regard. A sannyäsé is called tridaëòi-bhikñu because his duty 361 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

is to beg alms from the homes of gåhasthas and to give the gåhasthas spiritual instructions. A sannyäsé is allowed to beg from door to door, but a gåhastha cannot do so. Gåhasthas may earn their living according to the four divisions of spiritual life. A brähmaëa gåhastha may earn his livelihood by becoming a learned scholar and teaching people in general how to worship the Supreme Personality of Godhead. He may also assume the duty of worship himself. Therefore it is said that only brähmaëas may engage in Deity worship, and they may accept as prasäda whatever people offer the Deity. Although a brähmaëa may sometimes accept charity, it is not for his personal maintenance but for the worship of the Deity. Thus a brähmaëa does not stock anything for his future use. Similarly, kñatriyas may collect taxes from the citizens, and they must also protect the citizens, enforce rules and regulations, and maintain law and order. Vaiçyas should earn their livelihood through agriculture and cow protection, and çüdras should maintain their livelihood by serving the three higher classes. Unless one becomes a brähmaëa, one cannot take sannyäsa. Sannyäsés and brahmacärés may beg alms door to door, but a gåhastha cannot. Prajäpati Dakña condemned Närada Muni because Närada, a brahmacäré who could beg from door to door, had made sannyäsés of Dakña's sons, who were being trained to be gåhasthas. Dakña was extremely angry at Närada because he thought that Närada had done him a great injustice. According to Dakña's opinion, Närada Muni had misled Dakña's inexperienced sons (asädhv akäry arbhakäëäm). Dakña regarded his sons as innocent boys who had been misled when Närada showed them the renounced order of life. Because of all these considerations, Prajäpati Dakña charged that Närada Muni was asädhu and should not have adopted the dress of a sädhu. Sometimes a saintly person is misunderstood by gåhasthas, especially when he instructs their young sons to accept Kåñëa consciousness. Generally a gåhastha thinks that unless one enters gåhastha life he cannot properly enter the renounced order. If a young man immediately adopts the path of the renounced order in accordance with the instructions of Närada or a member of his disciplic succession, his parents become very angry. This same 362 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

phenomenon is occurring in our Kåñëa consciousness movement because we are instructing all the young boys in the Western countries to follow the path of renunciation. We allow gåhastha life, but a gåhastha also follows the path of renunciation. Even a gåhastha has to give up so many bad habits that his parents think his life has been practically destroyed. We allow no meat-eating, no illicit sex, no gambling and no intoxication, and consequently the parents wonder how, if there are so many no's, one's life can be positive. In the Western countries especially, these four prohibited activities practically constitute the life and soul of the modern population. Therefore parents sometimes dislike our movement, just as Prajäpati Dakña disliked the activities of Närada and accused Närada of dishonesty. Nevertheless, although parents may be angry at us, we must perform our duty without hesitation because we are in the disciplic succession from Närada Muni. People addicted to householder life wonder how one can give up the enjoyment of gåhastha life, which is a concession for sex enjoyment, simply to become a mendicant in Kåñëa consciousness. They do not know that the householder's concession for sex life cannot be regulated unless one accepts the life of a mendicant. The Vedic civilization therefore enjoins that at the end of one's fiftieth year one must give up household life. This is compulsory. However, because modern civilization is misled, householders want to remain in family life until death, and therefore they are suffering. In such cases, the disciples of Närada Muni advise all the members of the younger generation to join the Kåñëa consciousness movement immediately. There is nothing wrong in this. TEXT 37 ‰arMau¢-aNaaMaMaqMaa&iSaTak-MaRaYaae" k*-Ta" )) 37 )) åëais tribhir amuktänäm 363 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

amémäàsita-karmaëäm vighätaù çreyasaù päpa lokayor ubhayoù kåtaù SYNONYMS åëaiù—from the debts; tribhiù—three; amuktänäm—of persons not freed; amémäàsita—not considering; karmaëäm—the path of duty; vighätaù—ruin; çreyasaù—of the path of good fortune; päpa—O most sinful (Närada Muni); lokayoù—of the worlds; ubhayoù—both; kåtaù—done. TRANSLATION Prajäpati Dakña said: My sons were not at all freed from their three debts. Indeed, they did not properly consider their obligations. O Närada Muni, O personality of sinful action, you have obstructed their progress toward good fortune in this world and the next because they are still indebted to the saintly persons, the demigods and their father. PURPORT As soon as a brähmaëa takes birth, he assumes three kinds of debts—debts to great saints, debts to the demigods and debts to his father. The son of a brähmaëa must undergo celibacy (brahmacarya) to clear his debts to the saintly persons, he must perform ritualistic ceremonies to clear his debts to the demigods, and he must beget children to become free from his debts to his father. Prajäpati Dakña argued that although the renounced order is recommended for liberation, one cannot attain liberation unless one fulfills his obligations to the demigods, the saints and his father. Since Dakña's sons had not liberated themselves from these three debts, how could Närada Muni have led them to the renounced order of life? Apparently, Prajäpati Dakña did not know the final decision of the çästras. As stated in Çrémad-Bhägavatam 364 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

(11.5.41): devarñi-bhütäpta-nåëäà pitèëäà na kiìkaro näyam åëé ca räjan sarvätmanä yaù çaraëaà çaraëyaà gato mukundaà parihåtya kartam Everyone is indebted to the demigods, to living entities in general, to his family, to the pitäs and so on, but if one fully surrenders to Kåñëa, Mukunda, who can give one liberation, even if one performs no yajïas, one is freed from all debts. Even if one does not repay his debts, he is freed from all debts if he renounces the material world for the sake of the Supreme Personality of Godhead, whose lotus feet are the shelter of everyone. This is the verdict of the çästra. Therefore Närada Muni was completely right in instructing the sons of Prajäpati Dakña to renounce this material world immediately and take shelter of the Supreme Personality of Godhead. Unfortunately, Prajäpati Dakña, the father of the Haryaçvas and Savaläçvas, did not understand the great service rendered by Närada Muni. Dakña therefore addressed him as päpa (the personality of sinful activities) and asädhu (a nonsaintly person). Since Närada Muni was a great saint and Vaiñëava, he tolerated all such accusations from Prajäpati Dakña. He merely performed his duty as a Vaiñëava by delivering all the sons of Prajäpati Dakña, enabling them to return home, back to Godhead. TEXT 38 Wv& Tv& iNarNau§-aeXaae bal/aNaa& MaiTai>aÖre" ) PaazRdMaDYae criSa YaXaaeha iNarPa}aPa" )) 38 )) evaà tvaà niranukroço bälänäà mati-bhid dhareù 365 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

pärñada-madhye carasi yaço-hä nirapatrapaù SYNONYMS evam—thus; tvam—you (Närada); niranukroçaù—without compassion; bälänäm—of innocent, inexperienced boys; mati-bhit—contaminating the consciousness; hareù—of the Supreme Personality of Godhead; pärñada-madhye—among the personal associates; carasi—travel; yaçaù-hä—defaming the Supreme Personality of Godhead; nirapatrapaù—(although you do not know what you are doing, you are executing sinful activities) without shame. TRANSLATION Prajäpati Dakña continued: Thus committing violence against other living entities and yet claiming to be an associate of Lord Viñëu, you are defaming the Supreme Personality of Godhead. You needlessly created a mentality of renunciation in innocent boys, and therefore you are shameless and devoid of compassion. How could you travel with the personal associates of the Supreme Lord? PURPORT This mentality of Prajäpati Dakña still continues even today. When young boys join the Kåñëa consciousness movement, their fathers and so-called guardians are very angry at the propounder of the Kåñëa consciousness movement because they think that their sons have been unnecessarily induced to deprive themselves of the material enjoyments of eating, drinking and merrymaking. Karmés, fruitive workers, think that one should fully enjoy his present life in this material world and also perform some pious activities to be promoted to higher planetary systems for further enjoyment in the next life. A 366 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

yogé, however, especially a bhakti-yogé, is callous to the opinions of this material world. He is not interested in traveling to the higher planetary systems of the demigods to enjoy a long life in an advanced materialistic civilization. As stated by Prabodhänanda Sarasvaté, kaivalyaà narakäyate tridaça-pür äkäça-puñpäyate: for a devotee, merging into the Brahman existence is hellish, and life in the higher planetary systems of the demigods is a will-o'-the-wisp, a phantasmagoria with no real existence at all. A pure devotee is not interested in yogic perfection, travel to higher planetary systems, or oneness with Brahman. He is interested only in rendering service to the Personality of Godhead. Since Prajäpati Dakña was a karmé, he could not appreciate the great service Närada Muni had rendered his eleven thousand sons. Instead, he accused Närada Muni of being sinful and charged that because Närada Muni was associated with the Supreme Personality of Godhead, the Lord would also be defamed. Thus Dakña criticized that Närada Muni was an offender to the Lord although he was known as an associate of the Lord. TEXT 39 NaNau >aaGavTaa iNaTYa& >aUTaaNauGa]hk-aTara" ) ‰Tae Tva& SaaEôdgan& vE vErªrMavEirYaae Üe Üe Taa+YaaRYa caPara" )) 2 )) daça dharmäya käyädäd dvi-ñaö tri-ëava cendave bhütäìgiraù-kåçäçvebhyo dve dve tärkñyäya cäparäù SYNONYMS daça—ten; dharmäya—unto King Dharma, Yamaräja; käya—unto Kaçyapa; adät—gave; dvi-ñaö—twice six and one (thirteen); tri-nava—thrice nine (twenty-seven); ca—also; indave—unto the moon-god; bhüta-aìgiraù-kåçäçvebhyaù—unto Bhüta, Aìgirä and Kåçäçva; dve dve—two each; tärkñyäya—again unto Kaçyapa; ca—and; aparäù—the balance. TRANSLATION He gave ten daughters in charity to Dharmaräja [Yamaräja], thirteen to Kaçyapa [first twelve and then one more], twenty-seven to the moon-god, and two each to Aìgirä, Kåçäçva and Bhüta. The other four daughters were given to Kaçyapa. [Thus Kaçyapa received seventeen daughters in all.] TEXT 3 NaaMaDaeYaaNYaMaUza& Tv& SaaPaTYaaNaa& c Mae é*a wNd]SaeNaSTaTaae Na*Pa ) ivÛaeTa AaSaqçMbaYaaSTaTaê STaNaiYaÒv" )) 5 )) bhänos tu deva-åñabha indrasenas tato nåpa vidyota äsél lambäyäs tataç ca stanayitnavaù SYNONYMS bhänoù—from the womb of Bhänu; tu—of course; deva-åñabhaù—Deva-åñabha; indrasenaù—Indrasena; tataù—from him (Deva-åñabha); nåpa—O King; vidyotaù—Vidyota; äsét—appeared; lambäyäù—from the womb of Lambä; tataù—from him; ca—and; stanayitnavaù—all the clouds. TRANSLATION O King, a son named Deva-åñabha was born from the womb of Bhänu, and from him came a son named Indrasena. From the womb of Lambä came a son named Vidyota, who generated all the clouds. TEXT 6 383 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

k-ku-d" Saª$=STaSYa k-Ik-$=STaNaYaae YaTa" ) >auvae duGaaRiaUvTau" ) JaYaNTaae vaSaudeva&Xa oPaeNd] wiTa Ya& ivdu" )) 8 )) marutväàç ca jayantaç ca marutvatyä babhüvatuù jayanto väsudeväàça upendra iti yaà viduù SYNONYMS marutvän—Marutvän; ca—also; jayantaù—Jayanta; ca—and; marutvatyäù—from Marutvaté; babhüvatuù—took birth; jayantaù—Jayanta; väsudeva-aàçaù—an expansion of Väsudeva; upendraù—Upendra; iti—thus; yam—whom; viduù—they know.

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TRANSLATION The two sons who took birth from the womb of Marutvaté were Marutvän and Jayanta. Jayanta, who is an expansion of Lord Väsudeva, is known as Upendra. TEXT 9 MaaEhUiTaRk-a devGaaUTaaNaa& SvSvk-al/JaMa( )) 9 )) mauhürtikä deva-gaëä muhürtäyäç ca jajïire ye vai phalaà prayacchanti bhütänäà sva-sva-kälajam SYNONYMS mauhürtikäù—Mauhürtikas; deva-gaëäù—the demigods; muhürtäyäù—from the womb of Muhürtä; ca—and; jajïire—took birth; ye—all of whom; vai—indeed; phalam—result; prayacchanti—deliver; bhütänäm—of the living entities; sva-sva—their own; käla-jam—born of time. TRANSLATION The demigods named the Mauhürtikas took birth from the womb of Muhürtä. These demigods deliver the results of actions to the living entities of their respective times. TEXTS 10-11 386 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SaªLPaaYaaSTau SaªLPa" k-aMa" SaªLPaJa" SMa*Ta" ) vSavae_íaE vSaae" Pau}aaSTaeza& NaaMaaiNa Mae é*aavSaaerSaUTaaeza VYauí& raeiczMaaTaPaMa( ) PaÄYaaMaae_Qa >aUTaaiNa YaeNa JaaGa]iTa k-MaRSau )) 16 )) vibhävasor asütoñä vyuñöaà rociñam ätapam païcayämo 'tha bhütäni yena jägrati karmasu SYNONYMS vibhävasoù—of Vibhävasu; asüta—gave birth to; üñä—named Üñä; vyuñöam—Vyuñöa; rociñam—Rociña; ätapam—Ätapa; païcayämaù—Païcayäma; atha—thereafter; bhütäni—the living entities; yena—by whom; jägrati—are awakened; karmasu—in material activities. TRANSLATION Üñä, the wife of Vibhävasu, gave birth to three sons—Vyuñöa, Rociña and Ätapa. From Ätapa came Païcayäma, the span of day, who awakens all living entities to material activities. TEXTS 17-18 SaæPaaSaUTa >aUTaSYa >aaYaaR åd]a&ê k-aei$=Xa" ) rEvTaae_Jaae >avae >aqMaae vaMa oGa]ae v*zak-iPa" )) 17 )) 391 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

AJaEk-Paadihb]RDNaae bhuæPaae MahaiNaiTa ) åd]SYa PaazRdaêaNYae gaaera" Pa[eTaivNaaYak-a" )) 18 )) sarüpäsüta bhütasya bhäryä rudräàç ca koöiçaù raivato 'jo bhavo bhémo väma ugro våñäkapiù ajaikapäd ahirbradhno bahurüpo mahän iti rudrasya pärñadäç cänye ghoräù preta-vinäyakäù SYNONYMS sarüpä—Sarüpä; asüta—gave birth; bhütasya—of Bhüta; bhäryä—the wife; rudrän—Rudras; ca—and; koöiçaù—ten million; raivataù—Raivata; ajaù—Aja; bhavaù—Bhava; bhémaù—Bhéma; vämaù—Väma; ugraù—Ugra; våñäkapiù—Våñäkapi; ajaikapät—Ajaikapät; ahirbradhnaù—Ahirbradhna; bahurüpaù—Bahurüpa; mahän—Mahän; iti—thus; rudrasya—of these Rudras; pärñadäù—their associates; ca—and; anye—other; ghoräù—very fearful; preta—ghosts; vinäyakäù—and hobgoblins. TRANSLATION Sarüpä, the wife of Bhüta, gave birth to the ten million Rudras, of whom the eleven principle Rudras were Raivata, Aja, Bhava, Bhéma, Väma, Ugra, Våñäkapi, Ajaikapät, Ahirbradhna, Bahurüpa and Mahän. Their associates, the ghosts and goblins, who are very fearful, were born of the other wife of Bhüta. PURPORT

392 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Çréla Viçvanätha Cakravarté Öhäkura comments that Bhüta had two wives. One of them, Sarüpä, gave birth to the eleven Rudras, and the other wife gave birth to the associates of the Rudras known as the ghosts and hobgoblins. TEXT 19 Pa[JaaPaTaeri(r)rSa" SvDaa PaÒq iPaTa›NaQa ) AQavaRi(r)rSa& ved& Pau}aTve cak-raeTa( SaTaq )) 19 )) prajäpater aìgirasaù svadhä patné pitèn atha atharväìgirasaà vedaà putratve cäkarot saté SYNONYMS prajäpateù aìgirasaù—of another prajäpati, known as Aìgirä; svadhä—Svadhä; patné—his wife; pitèn—the Pitäs; atha—thereafter; atharva-äìgirasam—Atharväìgirasa; vedam—the personified Veda; putratve—as the son; ca—and; akarot—accepted; saté—Saté. TRANSLATION The prajäpati Aìgirä had two wives, named Svadhä and Saté. The wife named Svadhä accepted all the Pitäs as her sons, and Saté accepted the Atharväìgirasa Veda as her son. TEXT 20 k*-Xaaìae_icRiz >aaYaaRYaa& DaUMake-TauMaJaqJaNaTa( )

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iDazae +aYae idTaa" ) é*aaRNaae" SauPa[>aa& k-NYaaMauvah NaMauic" ik-l/ ) v*zPavRau" )) 38 )) ivvSvaNaYaRMaa PaUza TvíaQa SaivTaa >aGa" ) 404 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

DaaTaa ivDaaTaa våaq åd]EraidTYaE‰R>aui>aNa*RPa )) 2 )) ivìedevEê SaaDYaEê NaaSaTYaa>Yaa& Pairié[Ta" ) iSaÖcarab]Røvaidi>a" )) 3 )) ivÛaDaraPSaraei>aê ik-àrE" PaTaGaaerGaE" ) iNazeVYaMaaaarTa )) 4 )) oPaGaqYaMaaNaae l/il/TaMaaSQaaNaaDYaaSaNaaié[Ta" ) Paaau" ) AaYaYaaE SvGa*h& TaUZaTaaTMaNa" )) 17 )) guror nädhigataù saàjïäà parékñan bhagavän svaräö dhyäyan dhiyä surair yuktaù çarma nälabhatätmanaù SYNONYMS guroù—of his spiritual master; na—not; adhigataù—finding; saàjïäm—trace; parékñan—searching vigorously all around; bhagavän—the most powerful Indra; svaräö—independent; dhyäyan—meditating; dhiyä—by wisdom; suraiù—by the demigods; yuktaù—surrounded; çarma—peace; na—not; 427 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

alabhata—obtained; ätmanaù—of the mind. TRANSLATION Although Indra searched vigorously with the assistance of the other demigods, he could not find Båhaspati. Then Indra thought, "Alas, my spiritual master has become dissatisfied with me, and now I have no means of achieving good fortune." Although Indra was surrounded by demigods, he could not find peace of mind. TEXT 18 TaC^]uTvEvaSaura" SavR Aaié[TYaaEXaNaSa& MaTaMa( ) devaNa( Pa[TYauÛMa& c§u-duRMaRda AaTaTaaiYaNa" )) 18 )) tac chrutvaiväsuräù sarva äçrityauçanasaà matam devän pratyudyamaà cakrur durmadä ätatäyinaù SYNONYMS tat çrutvä—hearing that news; eva—indeed; asuräù—the demons; sarve—all; äçritya—taking shelter of; auçanasam—of Çukräcärya; matam—the instruction; devän—the demigods; pratyudyamam—action against; cakruù—performed; durmadäù—not very intelligent; ätatäyinaù—equipped with arms for fighting. TRANSLATION Hearing of the pitiable condition of King Indra, the demons, following the 428 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

instructions of their guru, Çukräcärya, equipped themselves with weapons and declared war against the demigods. TEXT 19 TaEivRSa*íezui>aSTaq+aRàa(r)aeåbahv" ) b]øaa*GaUad]MaSTau Tae ) k-aMa" SaMPaaÛTaa& TaaTa iPaTa›aUTaaiNa caTMaNa" )) 30 )) äcäryo brahmaëo mürtiù pitä mürtiù prajäpateù bhrätä marutpater mürtir mätä säkñät kñites tanuù dayäyä bhaginé mürtir dharmasyätmätithiù svayam agner abhyägato mürtiù sarva-bhütäni cätmanaù 440 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS äcäryaù—the teacher or spiritual master who instructs Vedic knowledge by his personal behavior; brahmaëaù—of all the Vedas; mürtiù—the personification; pitä—the father; mürtiù—the personification; prajäpateù—of Lord Brahmä; bhrätä—the brother; marut-pateù mürtiù—the personification of Indra; mätä—the mother; säkñät—directly; kñiteù—of the earth; tanuù—the body; dayäyäù—of mercy; bhaginé—the sister; mürtiù—the personification; dharmasya—of religious principles; ätma—the self; atithiù—the guest; svayam—personally; agneù—of the fire-god; abhyägataù—the invited guest; mürtiù—the personification; sarva-bhütäni—all living entities; ca—and; ätmanaù—of the Supreme Lord Viñëu. TRANSLATION The äcärya, the spiritual master who teaches all the Vedic knowledge and gives initiation by offering the sacred thread, is the personification of all the Vedas. Similarly, a father personifies Lord Brahmä; a brother, King Indra; a mother, the planet earth; and a sister, mercy. A guest personifies religious principles, an invited guest personifies the demigod Agni, and all living entities personify Lord Viñëu, the Supreme Personality of Godhead. PURPORT According to the moral instructions of Cäëakya Paëòita, ätmavat sarva-bhüteñu: one should observe all living entities to be on the same level as oneself. This means that no one should be neglected as inferior; because Paramätmä is seated in everyone's body, everyone should be respected as a temple of the Supreme Personality of Godhead. This verse describes the different ways in which one should respect a guru, a father, a brother, a sister, a guest and so on. 441 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 31 TaSMaaTa( iPaTa›avMa( ) TaPaSaaPaNaYa&STaaTa SaNdeXa& k-TauRMahRiSa )) 31 )) tasmät pitèëäm ärtänäm ärtià para-paräbhavam tapasäpanayaàs täta sandeçaà kartum arhasi SYNONYMS tasmät—therefore; pitèëäm—of the parents; ärtänäm—who are in distress; ärtim—the grief; para-paräbhavam—being defeated by the enemies; tapasä—by the strength of your austerities; apanayan—taking away; täta—O dear son; sandeçam—our desire; kartum arhasi—you deserve to execute. TRANSLATION Dear son, we have been defeated by our enemies, and therefore we are very much aggrieved. Please mercifully fulfill our desires by relieving our distress through the strength of your austerities. Please fulfill our prayers. TEXT 32 v*avTaa& Pa[aiQaRTa& Sav| Pa[aaRGavaNa( PaaTvPaQYaad( ÜNÜad( >aYaad*z>aae iNaiJaRTaaTMaa ) Yajê l/aek-advTaaÂNaaNTaad( bl/ae GaaqMaSvNaae_reôRdYaaiNa k-MPaYaNa( )) 25 )) tvaà yätudhäna-pramatha-preta-mätå479 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

piçäca-vipragraha-ghora-dåñöén darendra vidrävaya kåñëa-pürito bhéma-svano 'rer hådayäni kampayan SYNONYMS tvam—you; yätudhäna—Räkñasas; pramatha—Pramathas; preta—Pretas; mätå—Mätäs; piçäca—Piçäcas; vipra-graha—brähmaëa ghosts; ghora-dåñöén—who have very fearful eyes; darendra—O Päïcajanya, the conchshell in the hands of the Lord; vidrävaya—drive away; kåñëa-püritaù—being filled with air from the mouth of Kåñëa; bhéma-svanaù—sounding extremely fearful; areù—of the enemy; hådayäni—the cores of the hearts; kampayan—causing to tremble. TRANSLATION O best of conchshells, O Päïcajanya in the hands of the Lord, you are always filled with the breath of Lord Kåñëa. Therefore you create a fearful sound vibration that causes trembling in the hearts of enemies like the Räkñasas, pramatha ghosts, Pretas, Mätäs, Piçäcas and brähmaëa ghosts with fearful eyes. TEXT 26 Tv& iTaGMaDaaraiSavrairSaENYa‚ MaqXaPa[Yau¢-ae MaMa i^iNDa i^iNDa ) c+aU&iz cMaRH^TacNd] ^adYa iÜzaMagaaeNaa& hr PaaPac+auzaMa( )) 26 )) tvaà tigma-dhäräsi-varäri-sainyam éça-prayukto mama chindhi chindhi cakñüàñi carmaï chata-candra chädaya 480 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

dviñäm aghonäà hara päpa-cakñuñäm SYNONYMS tvam—you; tigma-dhära-asi-vara—O best of swords possessing very sharp blades; ari-sainyam—the soldiers of the enemy; éça-prayuktaù—being engaged by the Supreme Personality of Godhead; mama—my; chindhi chindhi—chop to pieces, chop to pieces; cakñüàñi—the eyes; carman—O shield; çata-candra—possessing brilliant circles like a hundred moons; chädaya—please cover; dviñäm—of those who are envious of me; aghonäm—who are completely sinful; hara—please take away; päpa-cakñuñäm—of those whose eyes are very sinful. TRANSLATION O king of sharp-edged swords, you are engaged by the Supreme Personality of Godhead. Please cut the soldiers of my enemies to pieces. Please cut them to pieces! O shield marked with a hundred brilliant moonlike circles, please cover the eyes of the sinful enemies. Pluck out their sinful eyes. TEXTS 27-28 Yaàae >aYa& Ga]he>Yaae_>aUTa( ke-Tau>Yaae Na*>Ya Wv c ) SarqSa*Pae>Yaae d&ií\>Yaae >aUTae>Yaae_&hae>Ya Wv c )) 27 )) SavaRaGavàaMaæPaaNauk-ITaRNaaTa( ) Pa[YaaNTau Sa&+aYa& SaÛae Yae Na" é[eYa"Pa[TaqPak-a" )) 28 )) yan no bhayaà grahebhyo 'bhüt ketubhyo nåbhya eva ca sarésåpebhyo daàñöribhyo bhütebhyo 'àhobhya eva ca 481 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sarväëy etäni bhagavannäma-rüpänukértanät prayäntu saìkñayaà sadyo ye naù çreyaù-pratépakäù SYNONYMS yat—which; naù—our; bhayam—fear; grahebhyaù—from the Graha demons; abhüt—was; ketubhyaù—from meteors, or falling stars; nåbhyaù—from envious human beings; eva ca—also; sarésåpebhyaù—from snakes or scorpions; daàñöribhyaù—from animals with fierce teeth like tigers, wolves and boars; bhütebhyaù—from ghosts or the material elements (earth, water, fire, etc.); aàhobhyaù—from sinful activities; eva ca—as well as; sarväëi etäni—all these; bhagavat-näma-rüpa-anukértanät—by glorifying the transcendental form, name, attributes and paraphernalia of the Supreme Personality of Godhead; prayäntu—let them go; saìkñayam—to complete destruction; sadyaù—immediately; ye—which; naù—our; çreyaù-pratépakäù—hindrances to well-being. TRANSLATION May the glorification of the transcendental name, form, qualities and paraphernalia of the Supreme Personality of Godhead protect us from the influence of bad planets, meteors, envious human beings, serpents, scorpions, and animals like tigers and wolves. May it protect us from ghosts and the material elements like earth, water, fire and air, and may it also protect us from lightning and our past sins. We are always afraid of these hindrances to our auspicious life. Therefore, may they all be completely destroyed by the chanting of the Hare Kåñëa mahä-mantra. TEXT 29 482 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Gaå@ae >aGavaNa( STaae}aSTaae>aX^NdaeMaYa" Pa[>au" ) r+aTvXaezk*-C^\e>Yaae ivZvKSaeNa" SvNaaMai>a" )) 29 )) garuòo bhagavän stotrastobhaç chandomayaù prabhuù rakñatv açeña-kåcchrebhyo viñvaksenaù sva-nämabhiù SYNONYMS garuòaù—His Holiness Garuòa, the carrier of Lord Viñëu; bhagavän—as powerful as the Supreme Personality of Godhead; stotra-stobhaù—who is glorified by selected verses and songs; chandaù-mayaù—the personified Vedas; prabhuù—the lord; rakñatu—may He protect; açeña-kåcchrebhyaù—from unlimited miseries; viñvaksenaù—Lord Viñvaksena; sva-nämabhiù—by His holy names. TRANSLATION Lord Garuòa, the carrier of Lord Viñëu, is the most worshipable lord, for he is as powerful as the Supreme Lord Himself. He is the personified Vedas and is worshiped by selected verses. May he protect us from all dangerous conditions, and may Lord Viñvaksena, the Personality of Godhead, also protect us from all dangers by His holy names. TEXT 30 SavaRPad(>Yaae hreNaaRMaæPaYaaNaaYauDaaiNa Na" ) buÖqiNd]YaMaNa"Pa[aaUzaavaNaa& ivk-LParihTa" SvYaMa( ) >aUzaRGavaNa( NaariSa&h" ) Pa[haPaYmaçaek->aYa& SvNaeNa SvTaeJaSaa Ga]STaSaMaSTaTaeJaa" )) 34 )) vidikñu dikñürdhvam adhaù samantäd antar bahir bhagavän närasiàhaù prahäpayaû loka-bhayaà svanena sva-tejasä grasta-samasta-tejäù SYNONYMS vidikñu—in all corners; dikñu—in all directions (east, west, north and south); ürdhvam—above; adhaù—below; samantät—on all sides; antaù—internally; bahiù—externally; bhagavän—the Supreme Personality of Godhead; närasiàhaù—in the form of Nåsiàhadeva (half-lion and half-man); prahäpayan—completely destroying; loka-bhayam—fear created by animals, poison, weapons, water, air, fire and so on; svanena—by His roar or the vibration of His name by His devotee Prahläda Mahäräja; sva-tejasä—by His personal effulgence; grasta—covered; samasta—all other; tejäù—influences. TRANSLATION Prahläda Mahäräja loudly chanted the holy name of Lord Nåsiàhadeva. May Lord Nåsiàhadeva, roaring for His devotee Prahläda Mahäräja, protect us from all fear of dangers created by stalwart leaders in all directions through poison, weapons, water, fire, air and so on. May the Lord cover their influence by His own transcendental influence. May Nåsiàhadeva protect us in all directions and in all corners, above, below, within and without. TEXT 35 489 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

MagaviàdMaa:YaaTa& vMaR NaaraYaauJae iviNaiJaRTYa Ma*Dae_SauraNa( )) 42 )) etäà vidyäm adhigato viçvarüpäc chatakratuù trailokya-lakñméà bubhuje vinirjitya mådhe 'surän SYNONYMS etäm—this; vidyäm—prayer; adhigataù—received; viçvarüpät—from the brähmaëa Viçvarüpa; çata-kratuù—Indra, the King of heaven; trailokya-lakñmém—all the opulence of the three worlds; bubhuje—enjoyed; 495 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

vinirjitya—conquering; mådhe—in battle; asurän—all the demons. TRANSLATION King Indra, who performed one hundred sacrifices, received this prayer of protection from Viçvarüpa. After conquering the demons, he enjoyed all the opulences of the three worlds. PURPORT This mystical mantric armor given by Viçvarüpa to Indra, the King of heaven, acted powerfully, with the effect that Indra was able to conquer the asuras and enjoy the opulence of the three worlds without impediments. In this regard, Madhväcärya points out: vidyäù karmäëi ca sadä guroù präptäù phala-pradäù anyathä naiva phaladäù prasannoktäù phala-pradäù One must receive all kinds of mantras from a bona fide spiritual master; otherwise the mantras will not be fruitful. This is also indicated in Bhagavad-gétä (4.34): tad viddhi praëipätena paripraçnena sevayä upadekñyanti te jïänaà jïäninas tattva-darçinaù "Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth." All mantras should be received through the authorized guru, and the disciple must satisfy the guru in 496 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

all respects, after surrendering at his lotus feet. In the Padma Puräëa it is also said, sampradäya-vihénä ye manträs te niñphalä matäù. There are four sampradäyas, or disciplic successions, namely the Brahma-sampradäya, the Rudra-sampradäya, the Çré sampradäya and the Kumära-sampradäya. If one wants to advance in spiritual power, one must receive his mantras from one of these bona fide sampradäyas; otherwise he will never successfully advance in spiritual life. Thus end the Bhaktivedanta purports of the Sixth Canto, Eighth Chapter, of the Çrémad-Bhägavatam, entitled "The Näräyaëa-kavaca Shield."

9. Appearance of the Demon Våträsura

As described in this chapter, Indra, the King of heaven, killed Viçvarüpa, and therefore Viçvarüpa's father performed a yajïa to kill Indra. When Våträsura appeared from that yajïa, the demigods, in fear, sought shelter of the Supreme Personality of Godhead and glorified Him. Because of affection for the demons, Viçvarüpa secretly supplied them the remnants of yajïa. When Indra learned about this, he beheaded Viçvarüpa, but he later regretted killing Viçvarüpa because Viçvarüpa was a brähmaëa. Although competent to neutralize the sinful reactions for killing a brähmaëa, Indra did not do so. Instead he accepted the reactions. Later, he distributed these reactions among the land, water, trees and women in general. Since the land accepted one fourth of the sinful reactions, a portion of the land turned into desert. The trees were also given one fourth of the sinful reactions, and therefore they drip sap, which is prohibited for drinking. Because women accepted one fourth of the sinful reactions, they are untouchable during their 497 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

menstrual period. Since water was also infested with sinful reactions, when bubbles appear in water it cannot be used for any purpose. After Viçvarüpa was killed, his father, Tvañöä, performed a sacrifice to kill King Indra. Unfortunately, if mantras are chanted irregularly, they yield an opposite result. This happened when Tvañöä performed this yajïa. While performing the sacrifice to kill Indra. Tvañöä chanted a mantra to increase Indra's enemies, but because he chanted the mantra wrong, the sacrifice produced an asura named Våträsura, of whom Indra was the enemy. When Våträsura was generated from the sacrifice, his fierce features made the whole world afraid, and his personal effulgence diminished even the power of the demigods. Finding no other means of protection, the demigods began to worship the Supreme Personality of Godhead, the enjoyer of all the results of sacrifice, who is supreme throughout the entire universe. The demigods all worshiped Him because ultimately no one but Him can protect a living entity from fear and danger. Seeking shelter of a demigod instead of worshiping the Supreme Personality of Godhead is compared to trying to cross the ocean by grasping the tail of a dog. A dog can swim, but that does not mean that one can cross the ocean by grasping a dog's tail. Being pleased with the demigods, the Supreme Personality of Godhead advised them to approach Dadhéci to beg him for the bones of his own body. Dadhéci would comply with the request of the demigods, and with the help of his bones Våträsura could be killed. TEXT 1 é[qXauk- ovac TaSYaaSaNa( ivìæPaSYa iXara&iSa }aqiaarTa ) SaaeMaPaqQa& SauraPaqQaMaàadiMaiTa Xaué[uMa )) 1 )) çré-çuka uväca 498 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tasyäsan viçvarüpasya çiräàsi tréëi bhärata soma-péthaà surä-pétham annädam iti çuçruma SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; tasya—of him; äsan—there were; viçvarüpasya—of Viçvarüpa, the priest of the demigods; çiräàsi—heads; tréëi—three; bhärata—O Mahäräja Parékñit; soma-pétham—used for drinking the beverage soma; surä-pétham—used for drinking wine; anna-adam—used for eating; iti—thus; çuçruma—I have heard by the paramparä system. TRANSLATION Çré Çukadeva Gosvämé continued: Viçvarüpa, who was engaged as the priest of the demigods, had three heads. He used one to drink the beverage soma-rasa, another to drink wine and the third to eat food. O King Parékñit, thus I have heard from authorities. PURPORT One cannot directly perceive the kingdom of heaven, its king and other inhabitants, or how they perform their various engagements, for no one can go to the heavenly planets. Although modern scientists have invented many powerful space vehicles, they cannot even go to the moon, not to speak of other planets. By direct experience one cannot learn anything beyond the range of human perception. One must hear from authorities. Therefore Çukadeva Gosvämé, a great personality, says, "What I am describing to you, O King, is what I have heard from authoritative sources." This is the Vedic system. The Vedic knowledge is called çruti because it must be received by being heard from authorities. It is beyond the realm of our false experimental 499 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

knowledge. TEXT 2 Sa vE bihRiz deve>Yaae >aaGa& Pa[TYa+aMauÀkE-" ) Addd( YaSYa iPaTarae deva" SaPa[é[Ya& Na*Pa )) 2 )) sa vai barhiñi devebhyo bhägaà pratyakñam uccakaiù adadad yasya pitaro deväù sapraçrayaà nåpa SYNONYMS saù—he (Viçvarüpa); vai—indeed; barhiñi—in the sacrificial fire; devebhyaù—unto the particular demigods; bhägam—the proper share; pratyakñam—visibly; uccakaiù—by loud chanting of the mantras; adadat—offered; yasya—of whom; pitaraù—the fathers; deväù—demigods; sa-praçrayam—very humbly in a gentle voice; nåpa—O King Parékñit. TRANSLATION O Mahäräja Parékñit, the demigods were related to Viçvarüpa from his father's side, and therefore he visibly offered clarified butter in the fire while chanting mantras such as indräya idaà svähä ["this is meant for King Indra"] and idam agnaye ["this is for the demigod of fire"]. He loudly chanted these mantras and offered each of the demigods his proper share. TEXT 3 Sa Wv ih ddaE >aaGa& Parae+aMaSauraNa( Pa[iTa ) 500 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

YaJaMaaNaae_vhd( >aaGa& MaaTa*òehvXaaNauGa" )) 3 )) sa eva hi dadau bhägaà parokñam asurän prati yajamäno 'vahad bhägaà mätå-sneha-vaçänugaù SYNONYMS saù—he (Viçvarüpa); eva—indeed; hi—certainly; dadau—offered; bhägam—share; parokñam—without the knowledge of the demigods; asurän—the demons; prati—unto; yajamänaù—performing sacrifice; avahat—offered; bhägam—share; mätå-sneha—by affection for his mother; vaça-anugaù—being compelled. TRANSLATION Although offering clarified butter in the sacrificial fire in the name of the demigods, without the knowledge of the demigods he also offered oblations to the demons because they were his relatives through his mother. PURPORT Because of Viçvarüpa's affection for the families of both the demigods and the demons, he appeased the Supreme Lord on behalf of both dynasties. When he offered oblations in the fire on behalf of the asuras, he did so secretly. without the knowledge of the demigods. TEXT 4 Tad( devhel/Na& TaSYa DaMaaRl/Ik&- Saureìr" ) 501 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Aal/+Ya TarSaa >aqTaSTaC^qzaRaUTaaNaa& Sa ivXauÖYae ) >aUMYaMbud]uMaYaaeizd(>YaêTauDaaR VYa>aJaÖir" )) 6 )) brahma-hatyäm aïjalinä jagräha yad apéçvaraù saàvatsaränte tad aghaà bhütänäà sa viçuddhaye bhümy-ambu-druma-yoñidbhyaç caturdhä vyabhajad dhariù

503 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS brahma-hatyäm—the sinful reaction for killing a brähmaëa; aïjalinä—with folded hands; jagräha—assumed the responsibility for; yat api—although; éçvaraù—very powerful; saàvatsara-ante—after one year; tat agham—that sinful reaction; bhütänäm—of the material elements; saù—he; viçuddhaye—for purification; bhümi—unto the earth; ambu—water; druma—trees; yoñidbhyaù—and unto women; caturdhä—in four divisions; vyabhajat—divided; hariù—King Indra. TRANSLATION Although Indra was so powerful that he could neutralize the sinful reactions for killing a brähmaëa, he repentantly accepted the burden of these reactions with folded hands. He suffered for one year, and then to purify himself he distributed the reactions for this sinful killing among the earth, water, trees and women. TEXT 7 >aUiMaSTaurqYa& JaGa]ah %aTaPaUrvrea]aNaqk-vcRSaMa( )) 13 )) TaáTaaMa]iXa%aXMaé[u& MaDYaaöak-aeRGa]l/aecNaMa( )) 14 )) dedqPYaMaaNae i}aiXa%e XaUl/ AaraePYa raedSaq ) Na*TYaNTaMauàdNTa& c cal/YaNTa& Pada MahqMa( )) 15 )) drqGaM>aqrv£e-aSTal/Ma( ) il/hTaa iJaûYa+aaRiauvNa}aYaMa( )) 16 )) MahTaa raEd]d&í\eaMaaad]uTYa SaGaaa" ) SvE" SvEidRVYaañXañaEgaE" Saae_Ga]SaTa( TaaiNa k*-TòXa" )) 19 )) taà nijaghnur abhidrutya sagaëä vibudharñabhäù svaiù svair divyästra-çastraughaiù so 'grasat täni kåtsnaçaù SYNONYMS tam—him; nijaghnuù—struck; abhidrutya—running to; sa-gaëäù—with soldiers; vibudha-åñabhäù—all the great demigods; svaiù svaiù—with their own respective; divya—transcendental; astra—bows and arrows; çastra-oghaiù—different weapons; saù—he (Våtra); agrasat—swallowed; täni—them (the weapons); kåtsnaçaù—all together. TRANSLATION The demigods, headed by Indra, charged the demon with their soldiers, striking him with their own transcendental bows and arrows and other weapons but Våträsura swallowed all their weapons. 513 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 20 TaTaSTae iviSMaTaa" SaveR ivzaUriPa Sa&YaMaaM>a‚ 518 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYaudqaGavNa( NaaraYaaav ParMaMa(r)l/ ParMak-LYaaavae >avaNa( )) 33 ))

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oà namas te 'stu bhagavan näräyaëa väsudevädi-puruña mahä-puruña mahänubhäva parama-maìgala parama-kalyäëa parama-käruëika kevala jagad-ädhära lokaika-nätha sarveçvara lakñmé-nätha paramahaàsa-parivräjakaiù parameëätma-yoga-samädhinä paribhävita-parisphuöa-päramahaàsya-dharmeëodghäöita-tamaù-kapäöa-dväre citte 'pävåta ätma-loke svayam upalabdha-nija-sukhänubhavo bhavän. SYNONYMS oà—O Lord; namaù—respectful obeisances; te—unto You; astu—let there be; bhagavan—O Supreme Personality of Godhead; näräyaëa—the resort of all living entities, Näräyaëa; väsudeva—Lord Väsudeva, Çré Kåñëa; ädi-puruña—the original person; mahä-puruña—the most exalted personality; mahä-anubhäva—the supremely opulent; parama-maìgala—the most auspicious; parama-kalyäëa—the supreme benediction; parama-käruëika—the supremely merciful; kevala—changeless; jagat-ädhära—the support of the cosmic manifestation; loka-eka-nätha—the only proprietor of all the planetary systems; sarva-éçvara—the supreme controller; lakñmé-nätha—the husband of the goddess of fortune; paramahaàsa-parivräjakaiù—by the topmost sannyäsés wandering all over the world; parameëa—by supreme; ätma-yoga-samädhinä—absorption in bhakti-yoga; paribhävita—fully purified; parisphuöa—and fully manifested; päramahaàsya-dharmeëa—by executing the transcendental process of devotional service; udghäöita—pushed open; tamaù—of illusory existence; kapäöa—in which the door; dväre—existing as the entrance; citte—in the mind; apävåte—without contamination; ätma-loke—in the spiritual world; svayam—personally; upalabdha—experiencing; nija—personal; sukha-anubhavaù—perception of happiness; bhavän—Your Lordship. TRANSLATION O Supreme Personality of Godhead, O Näräyaëa, O Väsudeva, original 530 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

person! O most exalted person, supreme experience, welfare personified! O supreme benediction, supremely merciful and changeless! O support of the cosmic manifestation, sole proprietor of all planetary systems, master of everything and husband of the goddess of fortune! Your Lordship is realized by the topmost sannyäsés, who wander about the world to preach Kåñëa consciousness, fully absorbed in samädhi through bhakti-yoga. Because their minds are concentrated upon You, they can receive the conception of Your personality in their fully purified hearts. When the darkness in their hearts is completely eradicated and You are revealed to them, the transcendental bliss they enjoy is the transcendental form of Your Lordship. No one but such persons can realize You. Therefore we simply offer You our respectful obeisances. PURPORT The Supreme Personality of Godhead has numerous transcendental names pertaining to different grades of revelation to various grades of devotees and transcendentalists. When He is realized in His impersonal form He is called the Supreme Brahman, when realized as the Paramätmä He is called antaryämé, and when He expands Himself in different forms for material creation He is called Kñérodakaçäyé Viñëu, Garbhodakaçäyé Viñëu and Käraëodakaçäyé Viñëu. When He is realized as Väsudeva, Saìkarñaëa, Pradyumna and Aniruddha—the Caturvyüha, who are beyond the three forms of Viñëu—He is the Vaikuëöha Näräyaëa. Above realization of Näräyaëa is realization of Baladeva, and above that is realization of Kåñëa. All these realizations are possible when one engages fully in devotional service. The covered core of one's heart is then completely open to receiving an understanding of the Supreme Personality of Godhead in His various forms. TEXT 34

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durvbaeDa wv TavaYa& ivharYaaeGaae YadXarauvNa}aYaMa( ) Ga]STaaiNa YaeNa Na" k*-Zaa" ) MaYYaek-aNTaMaiTaNaaRNYaNMataae vaH^iTa TatvivTa( )) 48 )) kià duräpaà mayi préte tathäpi vibudharñabhäù mayy ekänta-matir nänyan matto väïchati tattva-vit SYNONYMS kim—what; duräpam—difficult to obtain; mayi—when I; préte—satisfied; tathäpi—still; vibudha-åñabhäù—O best of the intelligent demigods; mayi—in Me; ekänta—exclusively fixed; matiù—whose attention; na anyat—not anything other; mattaù—than Me; väïchati—desires; tattva-vit—one who knows the truth. TRANSLATION O best of the intelligent demigods, although it is true that nothing is difficult for one to obtain when I am pleased with him, a pure devotee, whose mind is exclusively fixed upon Me, does not ask Me for anything but the opportunity to engage in devotional service. PURPORT 558 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

When the demigods finished offering their prayers, they anxiously waited for their enemy Våträsura to be killed. This means that the demigods are not pure devotees. Although without difficulty one can get anything he desires if the Lord is pleased, the demigods aspire for material profit by pleasing the Lord. The Lord wanted the demigods to pray for unalloyed devotional service, but instead they prayed for an opportunity to kill their enemy. This is the difference between a pure devotee and a devotee on the material platform. Indirectly, the Lord regretted that the demigods did not ask for pure devotional service. TEXT 49 Na ved k*-Paad]& vae dDYaÄMa*izSataMaMa( ) ivÛav]TaTaPa"Saar& Gaa}a& YaacTa Maa icrMa( )) 51 )) maghavan yäta bhadraà vo dadhyaïcam åñi-sattamam vidyä-vrata-tapaù-säraà gätraà yäcata mä ciram SYNONYMS maghavan—O Indra; yäta—go; bhadram—good fortune; vaù—to all of you; dadhyaïcam—to Dadhyaïca; åñi-sat-tamam—the most exalted saintly person; vidyä—of education; vrata—vow; tapaù—and austerities; säram—the essence; gätram—his body; yäcata—ask for; mä ciram—without delay. TRANSLATION O Maghavan [Indra], all good fortune unto you. I advise you to approach the exalted saint Dadhyaïca [Dadhéci]. He has become very accomplished in knowledge, vows and austerities, and his body is very strong. Go ask him for his body without delay. PURPORT Everyone in this material world, from Lord Brahmä down to the ant, is eager to keep his body comfortable. A pure devotee may also be comfortable, but he is not eager for such a benediction. Since Maghavan, the King of heaven, still aspired for a comfortable bodily situation, Lord Viñëu advised him to ask Dadhyaïca for his body, which was very strong due to his knowledge, 564 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

vows and austerity. TEXT 52 Sa va AiDaGaTaae dDYax(xiì>Yaa& b]ø iNaZk-l/Ma( ) Yad( va AìiXarae NaaMa TaYaaerMarTaa& VYaDaaTa( )) 52 )) sa vä adhigato dadhyaìì açvibhyäà brahma niñkalam yad vä açvaçiro näma tayor amaratäà vyadhät SYNONYMS saù—he; vä—certainly; adhigataù—having obtained; dadhyaì—Dadhyaïca; açvibhyäm—to the two Açviné-kumäras; brahma—spiritual knowledge; niñkalam—pure; yat vä—by which; açvaçiraù—Açvaçira; näma—named; tayoù—of the two; amaratäm—liberation in one's life; vyadhät—awarded. TRANSLATION That saintly Dadhyaïca, who is also known as Dadhéci, personally assimilated the spiritual science and then delivered it to the Açviné-kumäras. It is said that Dadhyaïca gave them mantras through the head of a horse. Therefore the mantras are called Açvaçira. After obtaining the mantras of spiritual science from Dadhéci, the Açviné-kumäras became jévan-mukta, liberated even in this life. PURPORT The following story is narrated by many äcäryas in their commentaries: 565 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

niçamyätharvaëaà dakñaà pravargya-brahmavidyayoù; dadhyaïcaà samupägamya tam ücatur athäçvinau; bhagavan dehi nau vidyäm iti çrutvä sa cäbravét; karmaëy avasthito 'dyähaà paçcäd vakñyämi gacchatam; tayor nirgatayor eva çakra ägatya taà munim; uväca bhiñajor vidyäà mä vädér açvinor mune; yadi mad-väkyam ullaìghya bravéñi sahasaiva te; çiraç-chindyäà na sandeha ity uktvä sa yayau hariù; indre gate tathäbhyetya näsatyäv ücatur dvijam; tan-mukhäd indra-gaditaà çrutvä täv ücatuù punaù; äväà tava çiraç chittvä pürvam açvasya mastakam; sandhäsyävas tato brühi tena vidyäà ca nau dvija; tasminn indreëa saïchinne punaù sandhäya mastakam; nijaà te dakñiëäà dattvä gamiñyävo yathägatam; etac chrutvä tadoväca dadhyaìì ätharvaëas tayoù pravargyaà brahma-vidyäà ca sat-kåto 'satya-çaìkitaù. The great saint Dadhéci had perfect knowledge of how to perform fruitive activities, and he had advanced spiritual knowledge as well. Knowing this, the Açviné-kumäras once approached him and begged him to instruct them in spiritual science (brahma-vidyä). Dadhéci Muni replied, "I am now engaged in arranging sacrifices for fruitive activities. Come back some time later." When the Açviné-kumäras left, Indra, the King of heaven, approached Dadhéci and said, "My dear Muni, the Açviné-kumäras are only physicians. Please do not instruct them in spiritual science. If you impart the spiritual science to them despite my warning, I shall punish you by cutting off your head." After warning Dadhéci in this way, Indra returned to heaven. The Açviné-kumäras, who understood Indra's desires, returned and begged Dadhéci for brahma-vidyä. When the great saint Dadhéci informed them of Indra's threat, the Açviné-kumäras replied, "Let us first cut off your head and replace it with the head of a horse. You can instruct brahma-vidyä through the horse's head, and when Indra returns and cuts off that head, we shall reward you and restore your original head." Since Dadhéci had promised to impart brahma-vidyä to the Açviné-kumäras, he agreed to their proposal. Therefore, because Dadhéci imparted brahma-vidyä through the mouth of a horse, this brahma-vidyä is also known as Açvaçira. 566 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 53 dDYax(xaQavRaeÛ& MadaTMak-Ma( ) ivìæPaaYa YaTa( Pa[adaTa( Tvía YaTa( TvMaDaaSTaTa" )) 53 )) dadhyaìì ätharvaëas tvañöre varmäbhedyaà mad-ätmakam viçvarüpäya yat prädät tvañöä yat tvam adhäs tataù SYNONYMS dadhyaì—Dadhyaïca; ätharvaëaù—the son of Atharvä; tvañöre—unto Tvañöä; varma—the protective covering known as Näräyaëa-kavaca; abhedyam—invincible; mat-ätmakam—consisting of Myself; viçvarüpäya—unto Viçvarüpa; yat—which; prädät—delivered; tvañöä—Tvañöä; yat—which; tvam—you; adhäù—received; tataù—from him. TRANSLATION Dadhyaïca's invincible protective covering known as the Näräyaëa-kavaca was given to Tvañöä, who delivered it to his son Viçvarüpa, from whom you have received it. Because of this Näräyaëa-kavaca, Dadhéci's body is now very strong. You should therefore beg him for his body. TEXT 54 YauZMa>Ya& YaaicTaae_iì>Yaa& DaMaRjae_(r)aiNa daSYaiTa ) TaTaSTaEraYauDaé[eïae ivìk-MaRiviNaiMaRTa" )

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YaeNa v*}aiXarae hTaaR MataeJaoPab*&ihTa" )) 54 )) yuñmabhyaà yäcito 'çvibhyäà dharma-jïo 'ìgäni däsyati tatas tair äyudha-çreñöho viçvakarma-vinirmitaù yena våtra-çiro hartä mat-teja-upabåàhitaù SYNONYMS yuñmabhyam—for all of you; yäcitaù—being asked; açvibhyäm—by the Açviné-kumäras; dharma-jïaù—Dadhéci, who knows the principles of religion; aìgäni—his limbs; däsyati—will give; tataù—after that; taiù—by those bones; äyudha—of weapons; çreñöhaù—the most powerful (the thunderbolt); viçvakarma-vinirmitaù—manufactured by Viçvakarmä; yena—by which; våtra-çiraù—the head of Våträsura; hartä—will be taken away; mat-tejaù—by My strength; upabåàhitaù—increased. TRANSLATION When the Açviné-kumäras beg for Dadhyaïca's body on your behalf, he will surely give it because of affection. Do not doubt this, for Dadhyaïca is very experienced in religious understanding. When Dadhyaïca awards you his body, Viçvakarmä will prepare a thunderbolt from his bones. This thunderbolt will certainly kill Våträsura because it will be invested with My power. TEXT 55 TaiSMaNa( iviNahTae YaUYa& TaeJaae_ñaYauDaSaMPad" )

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>aUYa" Pa[aPSYaQa >ad]& vae Na ih&SaiNTa c MaTParaNa( )) 55 )) tasmin vinihate yüyaà tejo-'sträyudha-sampadaù bhüyaù präpsyatha bhadraà vo na hiàsanti ca mat-parän SYNONYMS tasmin—when he (Våträsura); vinihate—is killed; yüyam—all of you; tejaù—power; astra—arrows; äyudha—other weapons; sampadaù—and opulence; bhüyaù—again; präpsyatha—will obtain; bhadram—all good fortune; vaù—unto you; na—not; hiàsanti—hurt; ca—also; mat-parän—My devotees. TRANSLATION When Våträsura is killed because of My spiritual strength, you will regain your strength, weapons and wealth. Thus there will be all good fortune for all of you. Although Våträsura can destroy all the three worlds, do not fear that he will harm you. He is also a devotee and will never be envious of you. PURPORT A devotee of the Lord is never envious of anyone, what to speak of other devotees. As revealed later, Våträsura was also a devotee. Therefore be was not expected to be envious of the demigods. Indeed, of his own accord, he would try to benefit the demigods. A devotee does not hesitate to give up his own body for a better cause. Cäëakya Paëòita said, san-nimitte varaà tyägo vinäçe niyate sati. After all, all one's material possessions, including his body, will be destroyed in due course of time. Therefore if the body and other possessions can be utilized for a better cause, a devotee never hesitates to give up even his own body. Because Lord Viñëu wanted to save the demigods, Våträsura, even 569 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

though able to swallow the three worlds, would agree to be killed by the demigods. For a devotee there is no difference between living and dying because in this life a devotee engages in devotional service, and after giving up his body, he engages in the same service in the spiritual world. His devotional service is never hindered. Thus end the Bhaktivedanta purports to the Ninth Chapter, Sixth Canto, of the Çrémad-Bhägavatam, entitled "Appearance of the Demon Våträsura."

10. The Battle Between the Demigods and Våträsura

As described in this chapter, after Indra obtained the body of Dadhéci, a thunderbolt was prepared from Dadhéci's bones, and a fight took place between Våträsura and the demigods. Following the order of the Supreme Personality of Godhead, the demigods approached Dadhéci Muni and begged for his body. Dadhéci Muni, just to hear from the demigods about the principles of religion, jokingly refused to relinquish his body, but for higher purposes he thereafter agreed to give it up, for after death the body is usually eaten by low animals like dogs and jackals. Dadhéci Muni first merged his gross body made of five elements into the original stock of five elements and then engaged his soul at the lotus feet of the Supreme Personality of Godhead. Thus he gave up his gross body. With the help of Viçvakarmä, the demigods then prepared a thunderbolt from Dadhéci's bones. Armed with the thunderbolt weapon, they prepared themselves to fight and got up on the backs of elephants. At the end of Satya-yuga and the beginning of Tretä-yuga, a great fight 570 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

took place between the demigods and the asuras. Unable to tolerate the effulgence of the demigods, the asuras fled the battle. leaving Våträsura, their commander in chief, to fight for himself. Våträsura, however, seeing the demons fleeing, instructed them in the importance of fighting and dying in the battlefield. One who is victorious in battle gains material possessions, and one who dies in the battlefield attains a residence at once in the celestial heavens. In either way, the fighter benefits. TEXT 1 é[qbadraYaiaGavaNa( ivì>aavNa" ) PaXYaTaaMaiNaMaezaa+aMaaaUTaXaaek-hzaR>YaaMaaTMaa XaaeciTa ôZYaiTa )) 9 )) etävän avyayo dharmaù puëya-çlokair upäsitaù yo bhüta-çoka-harñäbhyäm ätmä çocati håñyati SYNONYMS etävän—this much; avyayaù—imperishable; dharmaù—religious principle; puëya-çlokaiù—by famous persons who are celebrated as pious; upäsitaù—recognized; yaù—which; bhüta—of the living beings; çoka—by the distress; harñäbhyäm—and by the happiness; ätmä—the mind; çocati—laments; håñyati—feels happiness. TRANSLATION If one is unhappy to see the distress of other living beings and happy to see their happiness, his religious principles are appreciated as imperishable by 580 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

exalted persons who are considered pious and benevolent. PURPORT One generally follows different types of religious principles or performs various occupational duties according to the body given to him by the modes of material nature. In this verse, however, real religious principles are explained. Everyone should be unhappy to see others in distress and happy to see others happy. Ätmavat sarva-bhüteñu: one should feel the happiness and distress of others as his own. It is on this basis that the Buddhist religious principle of nonviolence—ahiàsaù parama-dharmaù—is established. We feel pain when someone disturbs us, and therefore we should not inflict pain upon other living beings. Lord Buddha's mission was to stop unnecessary animal killing, and therefore he preached that the greatest religious principle is nonviolence. One cannot continue killing animals and at the same time be a religious man. That is the greatest hypocrisy. Jesus Christ said, "Do not kill," but hypocrites nevertheless maintain thousands of slaughterhouses while posing as Christians. Such hypocrisy is condemned in this verse. One should be happy to see others happy, and one should be unhappy to see others unhappy. This is the principle to be followed. Unfortunately, at the present moment so-called philanthropists and humanitarians advocate the happiness of humanity at the cost of the lives of poor animals. That is not recommended herein. This verse clearly says that one should be compassionate to all living entities. Regardless of whether human, animal, tree or plant, all living entities are sons of the Supreme Personality of Godhead. Lord Kåñëa says in Bhagavad-gétä (14.4): sarva-yoniñu kaunteya mürtayaù sambhavanti yäù täsäà brahma mahad yonir ahaà béja-pradaù pitä "It should be understood that all species of life, O son of Kunté, are made 581 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

possible by birth in this material nature, and that I am the seed-giving father." The different forms of these living entities are only their external dresses. Every living being is actually a spirit soul, a part and parcel of God. Therefore one should not favor only one kind of living being. A Vaiñëava sees all living entities as part and parcel of God. As the Lord says in Bhagavad-gétä (5.18 and 18.54): vidyä-vinaya-sampanne brähmaëe gavi hastini çuni caiva çvapäke ca paëòitäù sama-darçinaù "The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brähmaëa, a cow, an elephant, a dog and a dog-eater [outcaste]." brahma-bhütaù prasannätmä na çocati na käìkñati samaù sarveñu bhüteñu mad-bhaktià labhate paräm [Bg. 18.54] "One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me." A Vaiñëava, therefore, is truly a perfect person because he laments to see others unhappy and feels joy at seeing others happy. A Vaiñëava is para-duùkha-duùkhé; he is always unhappy to see the conditioned souls in an unhappy state of materialism. Therefore a Vaiñëava is always busy preaching Kåñëa consciousness throughout the world. TEXT 10

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Ahae dENYaMahae k-í& PaarKYaE" +aax(GaurE" ) YaàaePaku-YaaRdSvaQaŒMaRTYaR" SvjaiTaivGa]hE" )) 10 )) aho dainyam aho kañöaà pärakyaiù kñaëa-bhaìguraiù yan nopakuryäd asvärthair martyaù sva-jïäti-vigrahaiù SYNONYMS aho—alas; dainyam—a miserable condition; aho—alas; kañöam—simply tribulation; pärakyaiù—which after death are eatable by dogs and jackals; kñaëa-bhaìguraiù—perishable at any moment; yat—because; na—not; upakuryät—would help; a-sva-arthaiù—not meant for self-interest; martyaù—a living entity destined to die; sva—with his wealth; jïäti—relatives and friends; vigrahaiù—and his body. TRANSLATION This body, which is eatable by jackals and dogs after death, does not actually do any good for me, the spirit soul. It is usable only for a short time and may perish at any moment. The body and its possessions, its riches and relatives, must all be engaged for the benefit of others, or else they will be sources of tribulation and misery. PURPORT Similar advice is also given in Çrémad-Bhägavatam (10.22.35): etävaj janma-säphalyaà dehinäm iha dehiñu präëair arthair dhiyä väcä 583 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

çreya-äcaraëaà sadä "It is the duty of every living being to perform welfare activities for the benefit of others with his life, wealth, intelligence and words." This is the mission of life. One's own body and the bodies of his friends and relatives, as well as one's own riches and everything else one has, should be engaged for the benefit of others. This is the mission of Çré Caitanya Mahäprabhu. As stated in Caitanya-caritämåta (Ädi 9.41): bhärata-bhümite haila manuñya-janma yära janma särthaka kari' kara para-upakära "One who has taken birth as a human being in the land of India [Bhärata-varña] should make his life successful and work for the benefit of all other people. The word upakuryät means para-upakära, helping others. Of course, in human society there are many institutions to help others, but because philanthropists do not know how to help others, their propensity for philanthropy is ineffectual. They do not know the ultimate goal of life (çreya äcaraëam), which is to please the Supreme Lord. If all philanthropic and humanitarian activities were directed toward achieving the ultimate goal of life—to please the Supreme Personality of Godhead—they would all be perfect. Humanitarian work without Kåñëa is nothing. Kåñëa must be brought to the center of all our activities; otherwise no activity will have value. TEXT 11 é[qbadraYaiaraidTYaEriì>Yaa& iPaTa*viöi>a" ) MaåiÙ‰R>aui>a" SaaDYaEivRìedevEMaRåTPaiTaMa( )) 17 )) d*îa vJa]Dar& Xa§&- raecMaaNa& SvYaa ié[Yaa ) NaaMa*ZYaàSaura raJaNa( Ma*Dae v*}aPaur"Sara" )) 18 )) rudrair vasubhir ädityair 591 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

açvibhyäà pitå-vahnibhiù marudbhir åbhubhiù sädhyair viçvedevair marut-patim dåñövä vajra-dharaà çakraà rocamänaà svayä çriyä nämåñyann asurä räjan mådhe våtra-puraùsaräù SYNONYMS rudraiù—by the Rudras; vasubhiù—by the Vasus; ädityaiù—by the Ädityas; açvibhyäm—by the Açviné-kumäras; pitå—by the Pitäs; vahnibhiù—and the Vahnis; marudbhiù—by the Maruts; åbhubhiù—by the Åbhus; sädhyaiù—by the Sädhyas; viçve-devaiù—by the Viçvadevas; marut-patim—Indra, the heavenly King; dåñövä—seeing; vajra-dharam—bearing the thunderbolt; çakram—another name of Indra; rocamänam—shining; svayä—by his own; çriyä—opulence; na—not; amåñyan—tolerated; asuräù—all the demons; räjan—O King; mådhe—in the fight; våtra-puraùsaräù—headed by Våträsura. TRANSLATION O King, when all the asuras came onto the battlefield, headed by Våträsura, they saw King Indra carrying the thunderbolt and surrounded by the Rudras, Vasus, Ädityas, Açviné-kumäras, Pitäs, Vahnis, Maruts, Åbhus, Sädhyas and Viçvadevas. Surrounded by his company, Indra shone so brightly that his effulgence was intolerable to the demons. TEXTS 19-22 NaMauic" XaMbrae_NavaR iÜMaUDaaR ‰z>aae_Saur" ) hYaGa]qv" Xax(ku-iXara ivPa[icitarYaaeMau%" )) 19 )) 592 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Paul/aeMaa v*zPavaR c Pa[heiTaheRiTaåTk-l/" ) dETaeYaa daNava Ya+aa r+aa&iSa c SahóXa" )) 20 )) SauMaail/Maail/Pa[Mau%a" k-aTaRSvrPairC^da" ) Pa[iTaizDYaeNd]SaeNaaGa]& Ma*TYaaeriPa duraSadMa( )) 21 )) A>YadRYaàSa&>a]aNTaa" iSa&hNaadeNa duMaRda" ) Gadai>a" PairgaEbaRaRTSYaeRdMauvac h )) 3 )) viçéryamäëäà påtanäm äsurém asurarñabhaù kälänukülais tridaçaiù kälyamänäm anäthavat dåñövätapyata saìkruddha indra-çatrur amarñitaù tän niväryaujasä räjan nirbhartsyedam uväca ha SYNONYMS viçéryamäëäm—being shattered; påtanäm—the army; äsurém—of the demons; asura-åñabhaù—the best of the asuras, Våträsura; käla-anukülaiù—following the circumstances presented by time; tridaçaiù—by the demigods; kälyamänäm—being chased; anätha-vat—as if no one were there to protect them; dåñövä—seeing; atapyata—felt pain; saìkruddhaù—being very angry; indra-çatruù—Våträsura, the enemy of Indra; amarñitaù—unable to tolerate; tän—them (the demigods); nivärya—blocking; ojasä—with great force; räjan—O King Parékñit; nirbhartsya—rebuking; idam—this; uväca—said; ha—indeed. TRANSLATION O King Parékñit, the demigods, taking advantage of a favorable opportunity presented by time, attacked the army of the demons from the rear and began driving away the demoniac soldiers, scattering them here and there as if their army had no leader. Seeing the pitiable condition of his soldiers, Våträsura, the 607 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

best of the asuras, who was called Indraçatru, the enemy of Indra, was very much aggrieved. Unable to tolerate such reverses, he stopped and forcefully rebuked the demigods, speaking the following words in an angry mood. TEXT 4 ik&- v oÀirTaEMaaRTauDaaRviÙ" Pa*ïTaae hTaE" ) Na ih >aqTavDa" ëagYaae Na SvGYaR" XaUrMaaiNaNaaMa( )) 4 )) kià va uccaritair mätur dhävadbhiù påñöhato hataiù na hi bhéta-vadhaù çläghyo na svargyaù çüra-mäninäm SYNONYMS kim—what is the benefit; vaù—for you; uccaritaiù—with those like the stool; mätuù—of the mother; dhävadbhiù—running away; påñöhataù—from the back; hataiù—killed; na—not; hi—certainly; bhéta-vadhaù—the killing of a person who is afraid; çläghyaù—glorious; na—nor; svargyaù—leading to the heavenly planets; çüra-mäninäm—of persons who consider themselves heroes. TRANSLATION O demigods, these demoniac soldiers have taken birth uselessly. Indeed, they have come from the bodies of their mothers exactly like stool. What is the benefit of killing such enemies from behind while they are running in fear? One who considers himself a hero should not kill an enemy who is afraid of losing his life. Such killing is never glorious, nor can it promote one to the heavenly planets.

608 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT Våträsura rebuked both the demigods and the demoniac soldiers because the demons were running in fear of their lives and the demigods were killing them from behind. The actions of both were abominable. When a fight takes place, the opposing parties must be prepared to fight like heroes. A hero never runs from the field of battle. He always fights face to face, determined to gain victory or lay down his life in the fight. That is heroic. Killing an enemy from behind is also inglorious. When an enemy turns his back and runs in fear of his life, he should not be killed. This is the etiquette of military science. Våträsura insulted the demoniac soldiers by comparing them to the stool of their mothers. Both stool and a cowardly son come from the abdomen of the mother, and Våträsura said that there is no difference between them. A similar comparison was given by Tulasé däsa, who commented that a son and urine both come from the same channel. In other words, semen and urine both come from the genitals, but semen produces a child whereas urine produces nothing. Therefore if a child is neither a hero nor a devotee, he is not a son but urine. Similarly, Cäëakya Paëòita also says: ko 'rthaù putreëa jätena yo na vidvän na dhärmikaù käëena cakñuñä kià vä cakñuù péòaiva kevalam "What is the use of a son who is neither glorious nor devoted to the Lord? Such a son is like a blind eye, which simply gives pain but cannot help one see." TEXT 5 Yaid v" Pa[DaNae é[Öa Saar& va +auçk-a ôid ) 609 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

AGa]e iTaïTa Maa}a& Mae Na ced( Ga]aMYaSau%e SPa*ha )) 5 )) yadi vaù pradhane çraddhä säraà vä kñullakä hådi agre tiñöhata mätraà me na ced grämya-sukhe spåhä SYNONYMS yadi—if; vaù—of you; pradhane—in battle; çraddhä—faith; säram—patience; vä—or; kñullakäù—O insignificant ones; hådi—in the core of the heart; agre—in front; tiñöhata—just stand; mätram—for a moment; me—of me; na—not; cet—if; grämya-sukhe—in sense gratification; spåhä—desire. TRANSLATION O insignificant demigods, if you truly have faith in your heroism, if you have patience in the cores of your hearts and if you are not ambitious for sense gratification, please stand before me for a moment. PURPORT Rebuking the demigods, Våträsura challenged, "O demigods, if you are actually heroes, stand before me now and try to show your prowess. If you do not wish to fight, if you are afraid of losing your lives, I shall not kill you, for unlike you, I am not so evil minded as to kill persons who are neither heroic nor willing to fight. If you have faith in your heroism, please stand before me." TEXT 6 Wv& SaurGaaqzYaNa( vPauza irPaUNa( ) 610 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

VYaNadTa( SauMahaPa[aaUMaaE YaQaEvaXaiNaNaa hTaa" )) 7 )) tena deva-gaëäù sarve våtra-visphoöanena vai nipetur mürcchitä bhümau yathaiväçaninä hatäù SYNONYMS 611 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tena—by that; deva-gaëäù—the demigods; sarve—all; våtra-visphoöanena—the tumultuous sound of Våträsura; vai—indeed; nipetuù—fell; mürcchitäù—fainted; bhümau—on the ground; yathä—just as if; eva—indeed; açaninä—by a thunderbolt; hatäù—struck. TRANSLATION When all the demigods heard Våträsura's tumultuous roar, which resembled that of a lion, they fainted and fell to the ground as if struck by thunderbolts. TEXT 8 MaMadR PaÙya& SaurSaENYaMaaTaur& iNaMaqil/Taa+a& ravaNa( Mae SaMaviSQaTaae irPau‚ YaaeR b]øha Gauåha >a]aTa*ha c ) idíyaNa*aRàd*zd(Da*daicraTa( )) 14 )) çré-våtra uväca diñöyä bhavän me samavasthito ripur yo brahma-hä guru-hä bhrätå-hä ca diñöyänåëo 'dyäham asattama tvayä mac-chüla-nirbhinna-dåñad-dhådäcirät SYNONYMS çré-våtraù uväca—the great hero Våträsura said; diñöyä—by good fortune; bhavän—Your Lordship; me—of me; samavasthitaù—situated (in front); ripuù—my enemy; yaù—who; brahma-hä—the killer of a brähmaëa; guru-hä—the killer of your guru; bhrätå-hä—the killer of my brother; ca—also; diñöyä—by good fortune; anåëaù—free from debt (to my brother); adya—today; aham—I; asat-tama—O most abominable one; tvayä—through you; mat-çüla—by my trident; nirbhinna—being pierced; dåñat—like stone; hådä—whose heart; acirät—very soon. TRANSLATION Çré Våträsura said: He who has killed a brähmaëa, he who has killed his spiritual master—indeed, he who has killed my brother—is now, by good fortune, standing before me face to face as my enemy. O most abominable one, when I pierce your stonelike heart with my trident, I shall be freed from my 618 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

debt to my brother. TEXT 15 Yaae Naae_Ga]JaSYaaTMaivdae iÜJaaTae‚ GauRraerPaaPaSYa c dqi+aTaSYa ) ivé[>Ya %ÉeNa iXara&SYav*êTa( PaXaaeirvak-åauTa& TaTa( SauraSauraêarYaaRMauTk*-taMaUl/a>Yaa& b>aaE r¢-óvae_Saur" ) i^àPa+aae YaQaa Gaae}a" %ad( >a]íae viJa]aGa]RSaiàv JaGaT}aYaMa( ) AiTaMaa}aMahak-aYa Aai+aPa&STarSaa iGarqNa( )) 28 )) iGairra$( Paadcarqv PaÙya& iNaJaRrYaNa( MahqMa( ) JaGa]aSa Sa SaMaaSaaÛ viJa]a" ) TaÜDaaYaaQaRYaiàNd]& NaEC^d( >aqTaae b*hÜDaaTa( )) 4 )) çré-çuka uväca våtra-vikrama-saàvignäù sarve deväù saharñibhiù tad-vadhäyärthayann indraà naicchad bhéto båhad-vadhät SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; våtra—of Våträsura; vikrama—by the powerful activities; saàvignäù—being full of anxieties; sarve—all; deväù—the demigods; saha åñibhiù—with the great sages; tat-vadhäya—for the killing of him; ärthayan—requested; indram—Indra; na aicchat—declined; bhétaù—being afraid; båhat-vadhät—due to killing a brähmaëa. TRANSLATION Çré Çukadeva Gosvämé answered: When all the great sages and demigods 682 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

were disturbed by the extraordinary power of Våträsura, they had assembled to ask Indra to kill him. Indra, however, being afraid of killing a brähmaëa, declined their request. TEXT 5 wNd] ovac ñq>aUd]uMaJalE/reNaae ivìæPavDaaeÙvMa( ) iv>a¢-MaNauGa*õiÙv*R}ahTYaa& Kv MaaJMYaRhMa( )) 5 )) indra uväca stré-bhü-druma-jalair eno viçvarüpa-vadhodbhavam vibhaktam anugåhëadbhir våtra-hatyäà kva märjmy aham SYNONYMS indraù uväca—King Indra replied; stré—by women; bhü—the earth; druma—the trees; jalaiù—and water; enaù—this (sin); viçvarüpa—of Viçvarüpa; vadha—from the killing; udbhavam—produced; vibhaktam—divided; anugåhëadbhiù—showing their favor (to me); våtra-hatyäm—the killing of Våtra; kva—how; märjmi—shall become free from; aham—I. TRANSLATION King Indra replied: When I killed Viçvarüpa, I received extensive sinful reactions, but I was favored by the women, land, trees and water, and therefore I was able to divide the sin among them. But now if I kill Våträsura, another brähmaëa, how shall I free myself from the sinful reactions? 683 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 6 é[qXauk- ovac ‰zYaSTaduPaak-ad]& Tae hYaMaeDaeNa Maa SMa >aE" )) 6 )) çré-çuka uväca åñayas tad upäkarëya mahendram idam abruvan yäjayiñyäma bhadraà te hayamedhena mä sma bhaiù SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; åñayaù—the great sages; tat—that; upäkarëya—hearing; mahä-indram—unto King Indra; idam—this; abruvan—spoke; yäjayiñyämaù—we shall perform a great sacrifice; bhadram—good fortune; te—unto you; hayamedhena—by the horse sacrifice; mä sma bhaiù—do not be afraid. TRANSLATION Çré Çukadeva Gosvämé said: Hearing this, the great sages replied to King Indra, "O King of heaven, all good fortune unto you. Do not fear. We shall perform an açvamedha sacrifice to release you from any sin you may accrue by killing the brähmaëa." TEXT 7 hYaMaeDaeNa Pauåz& ParMaaTMaaNaMaqìrMa( ) 684 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

wîa NaaraYaarDYaaNaiNavairTaaga" ) PaaPaSTau idGdevTaYaa hTaaEJaa‚ STa& Naa>Ya>aUdivTa& ivZYaeTYa hYaMaeDaeNa >aarTa ) YaQaavÕq+aYaaÄ„§u-" PauåzaraDaNaeNa h )) 18 )) taà ca brahmarñayo 'bhyetya hayamedhena bhärata yathävad dékñayäà cakruù puruñärädhanena ha SYNONYMS tam—him (Lord Indra); ca—and; brahma-åñayaù—the great saints and brähmaëas; abhyetya—approaching; hayamedhena—with an açvamedha sacrifice; bhärata—O King Parékñit; yathävat—according to the rules and regulations; dékñayäm cakruù—initiated; puruña-ärädhanena—which consists of worship of the Supreme Person, Hari; ha—indeed.

696 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION O King, when Lord Indra reached the heavenly planets, the saintly brähmaëas approached him and properly initiated him into a horse sacrifice [açvamedha-yajïa] meant to please the Supreme Lord. TEXTS 19-20 AQaeJYaMaaNae Pauåze SavRdevMaYaaTMaiNa ) AìMaeDae MaheNd]ea" )) 19 )) Sa vE Tvaí\vDaae >aUYaaNaiPa PaaPacYaae Na*Pa ) NaqTaSTaeNaEv XaUNYaaYa Naqhar wv >aaNauNaa )) 20 )) athejyamäne puruñe sarva-devamayätmani açvamedhe mahendreëa vitate brahma-vädibhiù sa vai tväñöra-vadho bhüyän api päpa-cayo nåpa nétas tenaiva çünyäya néhära iva bhänunä SYNONYMS atha—therefore; ijyamäne—when worshiped; puruñe—the Supreme Personality of Godhead; sarva—all; deva-maya-ätmani—the Supersoul and maintainer of the demigods; açvamedhe—through the açvamedha-yajïa; mahä-indreëa—by King Indra; vitate—being administered; brahma-vädibhiù—by the saints and brähmaëas expert in Vedic knowledge; saù—that; vai—indeed; tväñöra-vadhaù—the killing of Våträsura, the son of 697 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Tvañöä; bhüyät—may be; api—although; päpacayaù—mass of sin; nåpa—O King; nétaù—was brought; tena—by that (the horse sacrifice); eva—certainly; çünyäya—to nothing; néhäraù—fog; iva—like; bhänunä—by the brilliant sun. TRANSLATION The horse sacrifice performed by the saintly brähmaëas relieved Indra of the reactions to all his sins because he worshiped the Supreme Personality of Godhead in that sacrifice. O King, although he had committed a gravely sinful act, it was nullified at once by that sacrifice, just as fog is vanquished by the brilliant sunrise. TEXT 21 Sa vaiJaMaeDaeNa YaQaaeidTaeNa ivTaaYaMaaNaeNa MarqiciMaé[E" ) wîaiDaYaj& Pauåz& PauraaavSYa b]øNa( v*}aSYa PaaPMaNa" ) NaaraYaaGaviTa k-QaMaaSaqd( d*!a MaiTa" )) 1 )) çré-parékñid uväca rajas-tamaù-svabhävasya brahman våtrasya päpmanaù näräyaëe bhagavati katham äséd dåòhä matiù SYNONYMS çré-parékñit uväca—King Parékñit inquired; rajaù—of the mode of passion; tamaù—and of the mode of ignorance; sva-bhävasya—having a nature; brahman—O learned brähmaëa; våtrasya—of Våträsura; päpmanaù—who was supposedly sinful; näräyaëe—in Lord Näräyaëa; bhagavati—the Supreme Personality of Godhead; katham—how; äsét—was there; dåòhä—very strong; matiù—consciousness. TRANSLATION King Parékñit inquired from Çukadeva Gosvämé: O learned brähmaëa, demons are generally sinful, being obsessed with the modes of passion and ignorance. How, then, could Våträsura have attained such exalted love for the Supreme Personality of Godhead, Näräyaëa? 702 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT In this material world, everyone is obsessed with the modes of passion and ignorance. However, unless one conquers these modes and comes to the platform of goodness, there is no chance of one's becoming a pure devotee. This is confirmed by Lord Kåñëa Himself in Bhagavad-gétä (7.28): yeñäà tv anta-gataà päpaà janänäà puëya-karmaëäm te dvandva-moha-nirmuktä bhajante mäà dåòha-vratäù "Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination." Since Våträsura was among the demons, Mahäräja Parékñit wondered how it was possible for him to have become such an exalted devotee. TEXT 2 devaNaa& XauÖSatvaNaaMa*zqai¢-MauRku-NdcravNaMai(r)ra >aGavaNa*iz" ) l/aek-aNaNaucràeTaaNauPaaGaC^Ûd*C^Yaa )) 14 )) tasyaikadä tu bhavanam aìgirä bhagavän åñiù lokän anucarann etän upägacchad yadåcchayä SYNONYMS tasya—of him; ekadä—once upon a time; tu—but; bhavanam—to the palace; aìgiräù—Aìgirä; bhagavän—very powerful; åñiù—sage; lokän—planets; anucaran—traveling around; etän—these; upägacchat—came; yadåcchayä—suddenly. TRANSLATION Once upon a time, when the powerful sage named Aìgirä was traveling all over the universe without engagement, by his sweet will he came to the palace of King Citraketu.

719 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 15 Ta& PaUJaiYaTva iviDavTPa[TYauTQaaNaahRa" ) k*-TaaiTaQYaMauPaaSaqdTSau%aSaqNa& SaMaaihTa" )) 15 )) taà püjayitvä vidhivat pratyutthänärhaëädibhiù kåtätithyam upäsédat sukhäsénaà samähitaù SYNONYMS tam—him; püjayitvä—after worshiping; vidhi-vat—according to the rules and regulations for receiving exalted guests; pratyutthäna—by standing from the throne; arhaëa-ädibhiù—offering worship and so on; kåta-atithyam—who was given hospitality; upäsédat—sat down near; sukha-äsénam—who was seated very comfortably; samähitaù—controlling his mind and senses. TRANSLATION Citraketu immediately stood up from his throne and offered him worship. He offered drinking water and eatables and in this way performed his duty as a host to a great guest. When the åñi was seated very comfortably, the King, restraining his mind and senses, sat on the ground at the side of the åñi's feet. TEXT 16 MahizRSTaMauPaaSaqNa& Pa[é[YaavNaTa& i+aTaaE ) Pa[iTaPaUJYa MaharaJa SaMaa>aaZYaedMab]vqTa( )) 16 )) maharñis tam upäsénaà 720 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

praçrayävanataà kñitau pratipüjya mahäräja samäbhäñyedam abravét SYNONYMS mahä-åñiù—the great sage; tam—unto him (the King); upäsénam—sitting near; praçraya-avanatam—bowing in humility; kñitau—on the ground; pratipüjya—congratulating; mahäräja—O King Parékñit; samäbhäñya—addressing; idam—this; abravét—said. TRANSLATION O King Parékñit, when Citraketu, bent low in humility, was seated at the lotus feet of the great sage, the sage congratulated him for his humility and hospitality. The sage addressed him in the following words. TEXT 17 Ai(r)ra ovac AiPa Tae_NaaMaYa& SviSTa Pa[k*-TaqNaa& TaQaaTMaNa" ) YaQaa Pa[k*-iTai>aGauRá" PauMaaNa( raJaa c Saái>a" )) 17 )) aìgirä uväca api te 'nämayaà svasti prakåténäà tathätmanaù yathä prakåtibhir guptaù pumän räjä ca saptabhiù SYNONYMS aìgiräù uväca—the great sage Aìgirä said; api—whether; te—of you; 721 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

anämayam—health; svasti—auspiciousness; prakåténäm—of your royal elements (associates and paraphernalia); tathä—as well as; ätmanaù—of your own body, mind and soul; yathä—like; prakåtibhiù—by the elements of material nature; guptaù—protected; pumän—the living being; räjä—the king; ca—also; saptabhiù—by seven. TRANSLATION The great sage Aìgirä said: My dear King, I hope that your body and mind and your royal associates and paraphernalia are well. When the seven properties of material nature [the total material energy, the ego and the five objects of sense gratification] are in proper order, the living entity within the material elements is happy. Without these seven elements one cannot exist. Similarly, a king is always protected by seven elements—his instructor (svämé or guru), his ministers, his kingdom, his fort, his treasury, his royal order and his friends. PURPORT As it is quoted by Çrédhara Svämé in his Bhägavatam commentary: svämy-amätyau janapadä durga-draviëa-saïcayäù daëòo mitraà ca tasyaitäù sapta-prakåtayo matäù A king is not alone. He first has his spiritual master, the supreme guide. Then come his ministers, his kingdom, his fortifications, his treasury, his system of law and order, and his friends or allies. If these seven are properly maintained, the king is happy. Similarly, as explained in Bhagavad-gétä (dehino 'smin yathä dehe [Bg. 2.13]), the living entity, the soul, is within the material covering of the mahat-tattva, ego and païca-tanmäträ, the five objects of sense gratification. When these seven are in proper order, the living entity is in a 722 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

mood of pleasure. Generally when the associates of the king are quiet and obedient, the king can be happy. Therefore the great sage Aìgirä Åñi inquired about the King's personal health and the good fortune of his seven associates. When we inquire from a friend whether everything is well, we are concerned not only with his personal self but also with his family, his source of income, and his assistants or servants. All of them must be well, and then a person can be happy. TEXT 18 AaTMaaNa& Pa[k*-iTaZvÖa iNaDaaYa é[eYa AaPanuYaaTa( ) raja TaQaa Pa[k*-TaYaae NardevaihTaaDaYa" )) 18 )) ätmänaà prakåtiñv addhä nidhäya çreya äpnuyät räjïä tathä prakåtayo naradevähitädhayaù SYNONYMS ätmänam—himself; prakåtiñu—under these seven royal elements; addhä—directly; nidhäya—placing; çreyaù—ultimate happiness; äpnuyät—may obtain; räjïä—by the king; tathä—so also; prakåtayaù—the dependent royal elements; nara-deva—O King; ähita-adhayaù—offering wealth and other items. TRANSLATION O King, O lord of humanity, when a king directly depends upon his associates and follows their instructions, he is happy. Similarly, when his associates offer their gifts and activities to the king and follow his orders, they 723 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

are also happy. PURPORT The actual happiness of a king and his dependents is described in this verse. A king should not simply give orders to his dependents because he is supreme; sometimes he must follow their instructions. Similarly, the dependents should depend on the king. This mutual dependence will make everyone happy. TEXT 19 AiPa dara" Pa[JaaMaaTYaa >a*TYaa" é[eaGavNa( ik&- Na ividTa& TaPaaejaNaSaMaaiDai>a" )

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YaaeiGaNaa& ßSTaPaaPaaNaa& bihrNTa" Xarqirzu )) 23 )) citraketur uväca bhagavan kià na viditaà tapo-jïäna-samädhibhiù yoginäà dhvasta-päpänäà bahir antaù çarériñu SYNONYMS citraketuù uväca—King Citraketu replied; bhagavan—O most powerful sage; kim—what; na—not; viditam—is understood; tapaù—by austerity; jïäna—knowledge; samädhibhiù—and by samädhi (trance, transcendental meditation); yoginäm—by the great yogés or devotees; dhvasta-päpänäm—who are fully freed from all sinful reactions; bahiù—externally; antaù—internally; çarériñu—in conditioned souls, who have material bodies. TRANSLATION King Citraketu said: O great lord Aìgirä, because of austerity, knowledge and transcendental samädhi, you are freed from all the reactions of sinful life. Therefore, as a perfect yogé, you can understand everything external and internal regarding embodied, conditioned souls like us. TEXT 24 TaQaaiPa Pa*C^Taae b]UYaa& b]øàaTMaiNa iciNTaTaMa( ) >avTaae ivduzêaiPa caeidTaSTvdNaujYaa )) 24 )) tathäpi påcchato brüyäà brahmann ätmani cintitam 728 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bhavato viduñaç cäpi coditas tvad-anujïayä SYNONYMS tathäpi—still; påcchataù—asking; brüyäm—let me speak; brahman—O great brähmaëa; ätmani—in the mind; cintitam—anxiety; bhavataù—to you; viduñaù—who know everything; ca—and; api—although; coditaù—being inspired; tvat—your; anujïayä—by the order. TRANSLATION O great soul, you are aware of everything, yet you are asking me why I am full of anxiety. Therefore, in response to your order, let me disclose the cause. TEXT 25 l/aek-PaalE/riPa Pa[aQYaaR" SaaMa]aJYaEìYaRSaMPad" ) Na NaNdYaNTYaPa[Ja& Maa& +auta*$(k-aMaiMavaPare )) 25 )) loka-pälair api prärthyäù sämräjyaiçvarya-sampadaù na nandayanty aprajaà mäà kñut-tåö-kämam iväpare SYNONYMS loka-pälaiù—by great demigods; api—even; prärthyäù—desirable; sämräjya—a great empire; aiçvarya—material opulence; sampadaù—possessions; na nandayanti—do not give pleasure; aprajam—because of having no son; mäm—unto me; kñut—hunger; tåö—thirst; kämam—desiring to satisfy;

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iva—like; apare—other enjoyable sense objects. TRANSLATION As a person aggrieved by hunger and thirst is not pleased by the external gratification of flower garlands or sandalwood pulp, I am not pleased with my empire, opulence or possessions, which are desirable even for great demigods, because I have no son. TEXT 26 TaTa" Paaih Maha>aaGa PaUvŒ" Sah GaTa& TaMa" ) YaQaa TareMa duZPaar& Pa[JaYaa Tad( ivDaeih Na" )) 26 )) tataù pähi mahä-bhäga pürvaiù saha gataà tamaù yathä tarema duñpäraà prajayä tad vidhehi naù SYNONYMS tataù—therefore, because of this; pähi—kindly save; mahä-bhäga—O great sage; pürvaiù saha—along with my forefathers; gatam—gone; tamaù—to darkness; yathä—so that; tarema—we can cross; duñpäram—very difficult to cross; prajayä—by getting a son; tat—that; vidhehi—kindly do; naù—for us. TRANSLATION Therefore, O great sage, please save me and my forefathers, who are descending to the darkness of hell because I have no progeny. Kindly do something so that I may have a son to deliver us from hellish conditions. 730 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT According to Vedic civilization, one gets married simply to have a son, who is needed to offer oblations to his forefathers. King Citraketu responsibly desired to beget a child so that he and his forefathers might be delivered from the darkest regions. He was concerned with how to get piëòa, oblations, in the next life, not only for himself but also for his forefathers. Therefore he requested Aìgirä Åñi to favor him by doing something that could help him get a son. TEXT 27 é[qXauk- ovac wTYaiQaRTa" Sa >aGavaNa( k*-Paalu/b]Røau" )) 27 )) çré-çuka uväca ity arthitaù sa bhagavän kåpälur brahmaëaù sutaù çrapayitvä caruà tväñöraà tvañöäram ayajad vibhuù SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; iti—thus; arthitaù—being requested; saù—he (Aìgirä Åñi); bhagavän—the most powerful; kåpäluù—being very merciful; brahmaëaù—of Lord Brahmä; sutaù—a son (born of Lord Brahmä's mind); çrapayitvä—after causing to cook; carum—a specific oblation of sweetrice; tväñöram—meant for the demigod known as Tvañöä; tvañöäram—Tvañöä; ayajat—he worshiped; vibhuù—the great sage. 731 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION In response to the request of Mahäräja Citraketu, Aìgirä Åñi, who was born of Lord Brahmä's mind, was very merciful toward him. Because the sage was a greatly powerful personality, he performed a sacrifice by offering oblations of sweetrice to Tvañöä. TEXT 28 JYaeïa é[eïa c Yaa rajae MaihzqaarTa ) NaaMNaa k*-TaÛuiTaSTaSYaE YajaeiC^íMadad( iÜJa" )) 28 )) jyeñöhä çreñöhä ca yä räjïo mahiñéëäà ca bhärata nämnä kåtadyutis tasyai yajïocchiñöam adäd dvijaù SYNONYMS jyeñöhä—the senior; çreñöhä—the most perfect; ca—and; yä—she who; räjïaù—of the King; mahiñéëäm—among all the queens; ca—also; bhärata—O Mahäräja Parékñit, the best of the Bhäratas; nämnä—by name; kåtadyutiù—Kåtadyuti; tasyai—unto her; yajïa—of the sacrifice; ucchiñöam—the remnants of food; adät—delivered; dvijaù—the great sage (Aìgirä). TRANSLATION O Parékñit Mahäräja, best of the Bhäratas, the remnants of the food offered in the yajïa were given by the great sage Aìgirä to the first and most perfect among Citraketu's millions of queens, whose name was Kåtadyuti. 732 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 29 AQaah Na*PaiTa& raJaNa( >aivTaEk-STavaTMaJa" ) hzRXaaek-Pa[dSTau>YaiMaiTa b]øSauTaae YaYaaE )) 29 )) athäha nåpatià räjan bhavitaikas tavätmajaù harña-çoka-pradas tubhyam iti brahma-suto yayau SYNONYMS atha—thereafter; äha—said; nåpatim—unto the King; räjan—O King Citraketu; bhavitä—there will be; ekaù—one; tava—your; ätmajaù—son; harña-çoka—jubilation and lamentation; pradaù—who will give; tubhyam—unto you; iti—thus; brahma-sutaù—Aìgirä Åñi, the son of Lord Brahmä; yayau—left. TRANSLATION Thereafter, the great sage told the King, "O great King, now you will have a son who will be the cause of both jubilation and lamentation." The sage then left, without waiting for Citraketu's response. PURPORT The word harña means "jubilation," and çoka means "lamentation." The King was overwhelmed with joy when he understood that he would have a son. Because of his great jubilation, he could not actually understand the statement of the sage Aìgirä. He accepted it to mean that there would certainly be jubilation because of the birth of his future son, but that he would be the 733 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

King's only son and, being very proud of his great wealth and empire, would not be very obedient to his father. Thus the King was satisfied, thinking, "Let there be a son. It does not matter if he is not very obedient." In Bengal there is a proverb that instead of having no maternal uncle, it is better to have a maternal uncle who is blind. The King accepted this philosophy, thinking that a disobedient son would be better than no son at all. The great sage Cäëakya Paëòita says: ko 'rthaù putreëa jätena yo na vidvän na dhärmikaù käëena cakñuñä kià vä cakñuù péòaiva kevalam "What is the use of a son who is neither a learned scholar nor a devotee? Such a son is like a blind, diseased eye, which always causes suffering." Nevertheless, the material world is so polluted that one wants to have a son even though he is useless. This attitude was represented in the history of King Citraketu. TEXT 30 SaaiPa TaTPa[aXaNaadev ic}ake-TaaerDaarYaTa( ) Ga>a| k*-TaÛuiTadeRvq k*-itak-aGaneirvaTMaJaMa( )) 30 )) säpi tat-präçanäd eva citraketor adhärayat garbhaà kåtadyutir devé kåttikägner ivätmajam SYNONYMS sä—she; api—even; tat-präçanät—by eating the remnants of food from the great sacrifice; eva—indeed; citraketoù—from King Citraketu; 734 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

adhärayat—bore; garbham—pregnancy; kåtadyutiù—Queen Kåtadyuti; devé—the goddess; kåttikä—Kåttikä; agneù—from Agni; iva—as; ätma-jam—a son. TRANSLATION As Kåttikädevé, after receiving the semen of Lord Çiva from Agni, conceived a child named Skanda [Kärttikeya], Kåtadyuti, having received semen from Citraketu, became pregnant after eating remnants of food from the yajïa performed by Aìgirä. TEXT 31 TaSYaa ANauidNa& Ga>aR" Xau(c)-Pa+a wvae@uPa" ) vv*Dae XaUrSaeNaeXaTaeJaSaa XaNakE-Na*RPa )) 31 )) tasyä anudinaà garbhaù çukla-pakña ivoòupaù vavådhe çüraseneçatejasä çanakair nåpa SYNONYMS tasyäù—her; anudinam—day after day; garbhaù—embryo; çukla-pakñe—during the fortnight of the waxing moon; iva—like; uòupaù—the moon; vavådhe—gradually developed; çürasena-éça—of the King of Çürasena; tejasä—by the semen; çanakaiù—little by little; nåpa—O King Parékñit. TRANSLATION After receiving semen from Mahäräja Citraketu, the King of Çürasena, 735 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Queen Kåtadyuti gradually developed in her pregnancy, O King Parékñit, just as the moon develops during the bright fortnight. TEXT 32 AQa k-al/ oPaav*tae ku-Maar" SaMaJaaYaTa ) JaNaYaNa( XaUrSaeNaaNaa& é*a" )) 1 )) çré-çuka uväca ücatur måtakopänte patitaà måtakopamam çokäbhibhütaà räjänaà bodhayantau sad-uktibhiù SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; ücatuù—they spoke; måtaka—the dead body; upänte—near; patitam—fallen; måtaka-upamam—exactly like another dead body; çoka-abhibhütam—very much aggrieved by lamentation; räjänam—to the King; bodhayantau—giving instruction; sat-uktibhiù—by instructions that are factual, not temporary. TRANSLATION Çré Çukadeva Gosvämé said: While King Citraketu, overcome by 763 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

lamentation, lay like a dead body at the side of the dead body of his son, the two great sages Närada and Aìgirä instructed him about spiritual consciousness as follows. TEXT 2 k-ae_Ya& SYaaTa( Tav raJaeNd] >avaNa( YaMaNauXaaeciTa ) Tv& caSYa k-TaMa" Sa*íaE PauredaNaqMaTa" ParMa( )) 2 )) ko 'yaà syät tava räjendra bhavän yam anuçocati tvaà cäsya katamaù såñöau puredäném ataù param SYNONYMS kaù—who; ayam—this; syät—is; tava—to you; räja-indra—O best of kings; bhavän—Your Lordship; yam—whom; anuçocati—laments over; tvam—you; ca—and; asya—to him (the dead boy); katamaù—who; såñöau—in the birth; purä—previously; idäném—at this time, at the present; ataù param—and hereafter, in the future. TRANSLATION O King, what relationship does the dead body for which you lament have with you, and what relationship do you have with him? You may say that you are now related as father and son, but do you think this relationship existed before? Does it truly exist now? Will it continue in the future? PURPORT The instructions given by Närada and Aìgirä Muni are the true spiritual 764 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

instructions for the illusioned conditioned soul. This world is temporary, but because of our previous karma we come here and accept bodies, creating temporary relationships in terms of society, friendship, love, nationality and community, which are all finished at death. These temporary relationships did not exist in the past, nor will they exist in the future. Therefore at the present moment the so-called relationships are illusions. TEXT 3 YaQaa Pa[YaaiNTa Sa&YaaiNTa óaeTaaeveGaeNa balu/k-a" ) Sa&YauJYaNTae ivYauJYaNTae TaQaa k-ale/Na deihNa" )) 3 )) yathä prayänti saàyänti sroto-vegena bälukäù saàyujyante viyujyante tathä kälena dehinaù SYNONYMS yathä—just as; prayänti—move apart; saàyänti—come together; srotaù-vegena—by the force of waves; bälukäù—the small particles of sand; saàyujyante—they are united; viyujyante—they are separated; tathä—similarly; kälena—by time; dehinaù—the living entities who have accepted material bodies. TRANSLATION O King, as small particles of sand sometimes come together and are sometimes separated due to the force of the waves, the living entities who have accepted material bodies sometimes come together and are sometimes separated by the force of time. 765 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT The misunderstanding of the conditioned soul is the bodily conception of life. The body is material, but within the body is the soul. This is spiritual understanding. Unfortunately, one who is in ignorance, under the spell of material illusion, accepts the body to be the self. He cannot understand that the body is matter. Like small particles of sand, bodies come together and are separated by the force of time, and people falsely lament for unification and separation. Unless one knows this, there is no question of happiness. Therefore in Bhagavad-gétä (2.13) this is the first instruction given by the Lord: dehino 'smin yathä dehe kaumäraà yauvanaà jarä tathä dehäntara-präptir dhéras tatra na muhyati "As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change." We are not the body; we are spiritual beings trapped in the body. Our real interest lies in understanding this simple fact. Then we can make further spiritual progress. Otherwise, if we remain in the bodily conception of life, our miserable material existence will continue forever. Political adjustments, social welfare work, medical assistance and the other programs we have manufactured for peace and happiness will never endure. We shall have to undergo the sufferings of material life one after another. Therefore material life is said to be duùkhälayam açäçvatam [Bg. 8.15]; it is a reservoir of miserable conditions. TEXT 4 YaQaa DaaNaaSau vE DaaNaa >aviNTa Na >aviNTa c ) 766 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Wv& >aUTaaiNa >aUTaezu caeidTaaNaqXaMaaYaYaa )) 4 )) yathä dhänäsu vai dhänä bhavanti na bhavanti ca evaà bhütäni bhüteñu coditänéça-mäyayä SYNONYMS yathä—just as; dhänäsu—through seeds of paddy; vai—indeed; dhänäù—grains; bhavanti—are generated; na—not; bhavanti—are generated; ca—also; evam—in this way; bhütäni—the living entities; bhüteñu—in other living entities; coditäni—impelled; éça-mäyayä—by the potency or power of the Supreme Personality of Godhead. TRANSLATION When seeds are sown in the ground, they sometimes grow into plants and sometimes do not. Sometimes the ground is not fertile, and the sowing of seeds is unproductive. Similarly, sometimes a prospective father, being impelled by the potency of the Supreme Lord, can beget a child, but sometimes conception does not take place. Therefore one should not lament over the artificial relationship of parenthood, which is ultimately controlled by the Supreme Lord. PURPORT Mahäräja Citraketu was actually not destined to get a son. Therefore although he married hundreds and thousands of wives, all of them proved barren, and he could not beget even one child. When Aìgirä Åñi came to see the King, the King requested the great sage to enable him to have at least one son. Because of the blessing of Aìgirä Åñi, a child was sent by the grace of mäyä, but the child was not to live for long. Therefore in the beginning Aìgirä 767 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Åñi told the King that he would beget a child who would cause jubilation and lamentation. King Citraketu was not destined to get a child by providence, or the will of the Supreme. Just as sterile grain cannot produce more grain, a sterile person, by the will of the Supreme Lord, cannot beget a child. Sometimes a child is born even to an impotent father and sterile mother, and sometimes a potent father and fertile mother are childless. Indeed, sometimes a child is born despite contraceptive methods, and therefore the parents kill the child in the womb. In the present age, killing children in the womb has become a common practice. Why? When contraceptive methods are taken, why don't they act? Why is a child sometimes produced so that the father and mother have to kill it in the womb? We must conclude that our arrangement of so-called scientific knowledge cannot determine what will take place; what is enacted actually depends on the supreme will. It is by the supreme will that we are situated in certain conditions in terms of family, community and personality. These are all arrangements of the Supreme Lord according to our desires under the spell of mäyä, illusion. In devotional life, therefore, one should not desire anything, since everything depends on the Supreme Personality of Godhead. As stated in Bhakti-rasämåta-sindhu (1.1.11): anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam änukülyena kåñëänuçélanaà bhaktir uttamä [Cc. Madhya 19.167] "One should render transcendental loving service to the Supreme Lord Kåñëa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." One should act only to develop Kåñëa consciousness. For everything else, one should fully depend upon the Supreme Person. We should not create plans that will ultimately make us frustrated. 768 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 5 vYa& c Tv& c Yae ceMae TauLYak-al/aêracra" ) JaNMaMa*TYaaeYaRQaa PaêaTa( Pa[ax(NaEvMaDauNaaiPa >aae" )) 5 )) vayaà ca tvaà ca ye ceme tulya-käläç caräcaräù janma-måtyor yathä paçcät präì naivam adhunäpi bhoù SYNONYMS vayam—we (the great sages and the ministers and adherents of the King); ca—and; tvam—you; ca—also; ye—who; ca—also; ime—these; tulya-käläù—assembled at the same time; cara-acaräù—moving and not moving; janma—birth; måtyoù—and death; yathä—just as; paçcät—after; präk—before; na—not; evam—thus; adhunä—at present; api—although; bhoù—O King. TRANSLATION O King, both you and we—your advisers, wives and ministers—as well as everything moving and not moving throughout the entire cosmos at this time, are in a temporary situation. Before our birth this situation did not exist, and after our death it will exist no longer. Therefore our situation now is temporary, although it is not false. PURPORT The Mäyävädé philosophers say, brahma satyaà jagan mithyä: Brahman, the living being, is factual, but his present bodily situation is false. According to 769 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the Vaiñëava philosophy, however, the present situation is not false but temporary. It is like a dream. A dream does not exist before one falls asleep, nor does it continue after one awakens. The period for dreaming exists only between these two, and therefore it is false in the sense that it is impermanent. Similarly, the entire material creation, including our own creation and those of others, is impermanent. We do not lament for the situation in a dream before the dream takes place or after it is over, and so during the dream, or during a dreamlike situation, one should not accept it as factual and lament about it. This is real knowledge. TEXT 6 >aUTaE>aURTaaiNa >aUTaeXa" Sa*JaTYaviTa hiNTa c ) AaTMaSa*íErSvTaN}aErNaPae+aae_iPa bal/vTa( )) 6 )) bhütair bhütäni bhüteçaù såjaty avati hanti ca ätma-såñöair asvatantrair anapekño 'pi bälavat SYNONYMS bhütaiù—by some living beings; bhütäni—other living entities; bhüta-éçaù—the Supreme Personality of Godhead, the master of everything; såjati—creates; avati—maintains; hanti—kills; ca—also; ätma-såñöaiù—who are created by Him; asvatantraiù—not independent; anapekñaù—not interested (in creation); api—although; bäla-vat—like a boy. TRANSLATION The Supreme Personality of Godhead, the master and proprietor of 770 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

everything, is certainly not interested in the temporary cosmic manifestation. Nonetheless, just as a boy at the beach creates something in which he is not interested, the Lord, keeping everything under His control, causes creation, maintenance and annihilation. He creates by engaging a father to beget a son, He maintains by engaging a government or king to see to the public's welfare, and He annihilates through agents for killing, such as snakes. The agents for creation, maintenance and annihilation have no independent potency, but because of the spell of the illusory energy, one thinks himself the creator, maintainer and annihilator. PURPORT No one can independently create, maintain or annihilate. Bhagavad-gétä (3.27) therefore says: prakåteù kriyamäëäni guëaiù karmäëi sarvaçaù ahaìkära-vimüòhätmä kartäham iti manyate "The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself the doer of activities that are in actuality carried out by nature." Prakåti, material nature, as directed by the Supreme Personality of Godhead, induces all living entities to create, maintain or annihilate according to the modes of nature. But the living entity, without knowledge of the Supreme Person and His agent the material energy, thinks that he is the doer. In fact, he is not at all the doer. As an agent of the supreme doer, the Supreme Lord, one should abide by the Lord's orders. The present chaotic conditions of the world are due to the ignorance of leaders who forget that they have been appointed to act by the Supreme Personality of Godhead. Because they have been appointed by the Lord, their duty is to consult the Lord and act accordingly. The book for consultation is Bhagavad-gétä, in which 771 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the Supreme Lord gives directions. Therefore those who are engaged in creation, maintenance and annihilation should consult the Supreme Person, who has appointed them, and should act accordingly. Then everyone will be satisfied, and there will be no disturbances. TEXT 7 deheNa deihNaae raJaNa( dehaÕehae_i>aJaaYaTae ) bqJaadev YaQaa bqJa& deùQaR wv XaaìTa" )) 7 )) dehena dehino räjan dehäd deho 'bhijäyate béjäd eva yathä béjaà dehy artha iva çäçvataù SYNONYMS dehena—by the body; dehinaù—of the father possessing a material body; räjan—O King; dehät—from the body (of the mother); dehaù—another body; abhijäyate—takes birth; béjät—from one seed; eva—indeed; yathä—just as; béjam—another seed; dehé—a person who has accepted a material body; arthaù—the material elements; iva—like; çäçvataù—eternal. TRANSLATION As from one seed another seed is generated, O King, so from one body [the body of the father], through another body [the body of the mother], a third body is generated [the body of a son]. As the elements of the material body are eternal, the living entity who appears through these material elements is also eternal.

772 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT From Bhagavad-gétä we understand that there are two energies, namely the superior energy and inferior energy. Inferior energy consists of the five gross and three subtle material elements. The living entity, who represents the superior energy, appears in different types of bodies through these elements by the manipulation or supervision of the material energy. Actually both the material and spiritual energies—matter and spirit—exist eternally as potencies of the Supreme Personality of Godhead. The potent entity is the Supreme Person. Since the spiritual energy, the living being, who is part and parcel of the Supreme Lord, desires to enjoy this material world, the Lord gives him a chance to accept different types of material bodies and enjoy or suffer in different material conditions. Factually, the spiritual energy, the living entity who desires to enjoy material things, is manipulated by the Supreme Lord. The so-called father and mother have nothing to do with the living entity. As a result of his own choice and karma, the living being takes different bodies through the agency of so-called fathers and mothers. TEXT 8 dehdeihiv>aaGaae_YaMaivvek-k*-Ta" Paura ) JaaiTaVYai¢-iv>aaGaae_Ya& YaQaa vSTauiNa k-iLPaTa" )) 8 )) deha-dehi-vibhägo 'yam aviveka-kåtaù purä jäti-vyakti-vibhägo 'yaà yathä vastuni kalpitaù SYNONYMS deha—of this body; dehi—and the proprietor of the body; vibhägaù—the 773 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

division; ayam—this; aviveka—from ignorance; kåtaù—made; purä—from time immemorial; jäti—of the class or caste; vyakti—and the individual; vibhägaù—division; ayam—this; yathä—just as; vastuni—in the original object; kalpitaù—imagined. TRANSLATION Divisions of generalization and specification, such as nationality and individuality, are the imaginations of persons who are not advanced in knowledge. PURPORT Actually there are two energies—material and spiritual. Both of them are ever-existing because they are emanations from the eternal truth, the Supreme Lord. Because the individual soul, the individual living entity, has desired to act in forgetfulness of his original identity since time immemorial, he is accepting different positions in material bodies and being designated according to many divisions of nationality, community, society, species and so on. TEXT 9 é[qXauk- ovac WvMaaìaiSaTaae raJaa ic}ake-TauiÜRJaaei¢-i>a" ) ivMa*JYa PaaiaazTa )) 9 )) çré-çuka uväca evam äçväsito räjä citraketur dvijoktibhiù vimåjya päëinä vaktram 774 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ädhi-mlänam abhäñata SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; evam—thus; äçväsitaù—being enlightened or given hope; räjä—the King; citraketuù—Citraketu; dvija-uktibhiù—by the instructions of the great brähmaëas (Närada and Aìgirä Åñi); vimåjya—wiping off; päëinä—by the hand; vaktram—his face; ädhi-mlänam—shriveled due to lamentation; abhäñata—spoke intelligently. TRANSLATION Çré Çukadeva Gosvämé continued: Thus enlightened by the instructions of Närada and Aìgirä, King Citraketu became hopeful with knowledge. Wiping his shriveled face with his hand, the King began to speak. TEXT 10 é[qraJaaevac k-aE Yauva& jaNaSaMPaàaE MaihïaE c MahqYaSaaMa( ) AvDaUTaeNa vezeauri(r)ra devl/ae_iSaTa" ) APaaNTarTaMaa VYaaSaae Maak-RaU ) ANDae TaMaiSa MaGanSYa jaNadqPa odqYaRTaaMa( )) 16 )) tasmäd yuväà grämya-paçor mama müòha-dhiyaù prabhü andhe tamasi magnasya jïäna-dépa udéryatäm SYNONYMS tasmät—therefore; yuväm—both of you; grämya-paçoù—of an animal like a hog, pig or dog; mama—me; müòha-dhiyaù—who am very foolish (due to having no spiritual knowledge); prabhü—O my two lords; andhe—in blind; tamasi—darkness; magnasya—of one who is absorbed; jïäna-dépaù—the torchlight of knowledge; udéryatäm—let it be ignited. TRANSLATION 780 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Because you are great personalities, you can give me real knowledge. I am as foolish as a village animal like a pig or dog because I am merged in the darkness of ignorance. Therefore, please ignite the torch of knowledge to save me. PURPORT This is the way to receive knowledge. One must submit oneself at the lotus feet of great personalities who can actually deliver transcendental knowledge. It is therefore said, tasmäd guruà prapadyeta jijïäsuù çreya uttamam: [SB 11.3.21] "One who is inquisitive to understand the highest goal and benefit of life must approach a bona fide spiritual master and surrender unto him." Only one who is actually eager to receive knowledge to eradicate the darkness of ignorance is eligible to approach a guru, or spiritual master. The guru should not be approached for material benefits. One should not approach a guru just to cure some disease or receive some miraculous benefit. This is not the way to approach the guru. Tad-vijïänärtham: one should approach the guru to understand the transcendental science of spiritual life. Unfortunately, in this age of Kali there are many bogus gurus who display magic to their disciples, and many foolish disciples want to see such magic for material benefits. These disciples are not interested in pursuing spiritual life to save themselves from the darkness of ignorance. It is said: oà ajïäna-timirändhasya jïänäïjana-çaläkayä cakñur unmélitaà yena tasmai çré-gurave namaù "I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him." This gives the definition of the guru. Everyone is in the darkness of ignorance. Therefore everyone needs to be enlightened with transcendental knowledge. One who enlightens his disciple and saves him from rotting in the darkness of 781 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ignorance in this material world is a true guru. TEXT 17 é[qAi(r)ra ovac Ah& Tae Pau}ak-aMaSYa Pau}adae_SMYai(r)ra Na*Pa ) Wz b]øSauTa" Saa+aaàardae >aGavaNa*iz" )) 17 )) çré-aìgirä uväca ahaà te putra-kämasya putrado 'smy aìgirä nåpa eña brahma-sutaù säkñän närado bhagavän åñiù SYNONYMS çré-aìgiräù uväca—the great sage Aìgirä said; aham—I; te—of you; putra-kämasya—desiring to have a son; putra-daù—the giver of the son; asmi—am; aìgiräù—Aìgirä Åñi; nåpa—O King; eñaù—this; brahma-sutaù—the son of Lord Brahmä; säkñät—directly; näradaù—Närada Muni; bhagavän—the most powerful; åñiù—sage. TRANSLATION Aìgirä said: My dear King, when you desired to have a son, I approached you. Indeed, I am the same Aìgirä Åñi who gave you this son. As for this åñi, he is the great sage Närada, the direct son of Lord Brahmä TEXTS 18-19 wTQa& Tva& Pau}aXaaeke-Na MaGan& TaMaiSa duSTare ) 782 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ATadhRMaNauSMa*TYa MahaPauåzGaaecrMa( )) 18 )) ANauGa]haYa >avTa" Pa[aáavavaiMah Pa[>aae ) b]øaGavÙ¢-ae NaavaSaaidTauMahRiSa )) 19 )) itthaà tväà putra-çokena magnaà tamasi dustare atad-arham anusmåtya mahäpuruña-gocaram anugrahäya bhavataù präptäv äväm iha prabho brahmaëyo bhagavad-bhakto näväsäditum arhasi SYNONYMS ittham—in this way; tväm—you; putra-çokena—because of grief at the death of your son; magnam—merged; tamasi—in darkness; dustare—insurmountable; a-tat-arham—unsuitable for a person like you; anusmåtya—remembering; mahä-puruña—the Supreme Personality of Godhead; gocaram—who are advanced in understanding; anugrahäya—just to show favor; bhavataù—toward you; präptau—arrived; äväm—we two; iha—in this place; prabho—O King; brahmaëyaù—one who is situated in the Supreme Absolute Truth; bhagavat-bhaktaù—an advanced devotee of the Supreme Personality of Godhead; na—not; aväsäditum—to lament; arhasi—you deserve. TRANSLATION My dear King, you are an advanced devotee of the Supreme Personality of Godhead. To be absorbed in lamentation for the loss of something material is unsuitable for a person like you. Therefore we have both come to relieve you from this false lamentation, which is due to your being merged in the darkness 783 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

of ignorance. For those who are advanced in spiritual knowledge to be affected by material loss and gain is not at all desirable. PURPORT Several words in this verse are very important. The word mahä-puruña refers to advanced devotees and also to the Supreme Personality of Godhead. Mahä means "the supreme," and puruña means "person." One who always engages in the service of the Supreme Lord is called mahä-pauruñika. Çukadeva Gosvämé and Mahäräja Parékñit are sometimes addressed as mahä-pauruñika. A devotee should always aspire to engage in the service of advanced devotees. As Çréla Narottama däsa Öhäkura has sung: täìdera caraëa sevi bhakta-sane väsa janame janame haya, ei abhiläña A devotee should always aspire to live in the association of advanced devotees and engage in the service of the Lord through the paramparä system. One should serve the mission of Çré Caitanya Mahäprabhu through the instructions of the great Gosvämés of Våndävana. This is called täìdera caraëa sevi. While serving the lotus feet of the Gosvämés, one should live in the association of devotees (bhakta-sane väsa). This is the business of a devotee. A devotee should not aspire for material profit or lament for material loss. When Aìgirä Åñi and Närada saw that Mahäräja Citraketu, an advanced devotee, had fallen in the darkness of ignorance and was lamenting for the material body of his son, by their causeless mercy they came to advise him so that he could be saved from this ignorance. Another significant word is brahmaëya. The Supreme Personality of Godhead is sometimes addressed by the prayer namo brahmaëya-deväya, which offers obeisances unto the Lord because He is served by the devotees. Therefore this verse states, brahmaëyo bhagavad-bhakto näväsäditum arhasi. This is the symptom of an advanced devotee. Brahma-bhütaù prasannätmä [Bg. 784 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

18.54]. For a devotee—an advanced, self-realized soul—there is no cause for material jubilation or lamentation. He is always transcendental to conditional life. TEXT 20 TadEv Tae Par& jaNa& ddaiMa Ga*hMaaGaTa" ) jaTvaNYaai>aiNaveXa& Tae Pau}aMaev ddaMYahMa( )) 20 )) tadaiva te paraà jïänaà dadämi gåham ägataù jïätvänyäbhiniveçaà te putram eva dadämy aham SYNONYMS tadä—then; eva—indeed; te—unto you; param—transcendental; jïänam—knowledge; dadämi—I would have delivered; gåham—to your home; ägataù—came; jïätvä—knowing; anya-abhiniveçam—absorption in something else (in material things); te—your; putram—a son; eva—only; dadämi—gave; aham—I. TRANSLATION When I first came to your home, I could have given you the supreme transcendental knowledge, but when I saw that your mind was absorbed in material things, I gave you only a son, who caused you jubilation and lamentation. TEXTS 21-23 785 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ADauNaa Paui}aavTaEvaNau>aUYaTae ) Wv& dara Ga*ha raYaae ivivDaEìYaRSaMPad" )) 21 )) XaBdadYaê ivzYaaêl/a raJYaiv>aUTaYa" ) Mahq raJYa& bl&/ k-aezae >a*TYaaMaaTYaSauôÂNaa" )) 22 )) SaveR_iPa XaUrSaeNaeMae Xaaek-Maaeh>aYaaiTaRda" ) GaNDavRNaGarPa[:Yaa" SvPanMaaYaaMaNaaerQaa" )) 23 )) adhunä putriëäà täpo bhavataivänubhüyate evaà därä gåhä räyo vividhaiçvarya-sampadaù çabdädayaç ca viñayäç calä räjya-vibhütayaù mahé räjyaà balaà koño bhåtyämätya-suhåj-janäù sarve 'pi çüraseneme çoka-moha-bhayärtidäù gandharva-nagara-prakhyäù svapna-mäyä-manorathäù SYNONYMS adhunä—at the present moment; putriëäm—of persons who have children; täpaù—the tribulation; bhavatä—by you; eva—indeed; anubhüyate—is experienced; evam—in this way; däräù—good wife; gåhäù—residence; räyaù—riches; vividha—various; aiçvarya—opulences; sampadaù—prosperities; çabda-ädayaù—sound and so on; ca—and; viñayäù—the objects of sense gratification; caläù—temporary; räjya—of the kingdom; vibhütayaù—opulences; mahé—land; räjyam—kingdom; balam—strength; koñaù—treasury; bhåtya—servants; amätya—ministers; 786 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

suhåt-janäù—allies; sarve—all; api—indeed; çürasena—O King of Çürasena; ime—these; çoka—of lamentation; moha—of illusion; bhaya—of fear; arti—and distress; däù—givers; gandharva-nagara-prakhyäù—headed by the illusory sight of a gandharva-nagara, a big palace within the forest; svapna—dreams; mäyä—illusions; manorathäù—and concoctions of the mind. TRANSLATION My dear King, now you are actually experiencing the misery of a person who has sons and daughters. O King, owner of the state of Çürasena, one's wife, his house, the opulence of his kingdom, and his various other opulences and objects of sense perception are all the same in that they are temporary. One's kingdom, military power, treasury, servants, ministers, friends and relatives are all causes of fear, illusion, lamentation and distress. They are like a gandharva-nagara, a nonexistent palace that one imagines to exist in the forest. Because they are impermanent, they are no better than illusions, dreams and mental concoctions. PURPORT This verse describes the entanglement of material existence. In material existence, the living entity possesses many things—the material body, children, wife and so on (dehäpatya-kalaträdiñu [SB 2.1.4]). One may think that these will give him protection, but that is impossible. In spite of all these possessions, the spirit soul has to give up his present situation and accept another. The next situation may be unfavorable, but even if it is favorable, one must give it up and again accept another body. In this way, one's tribulation in material existence continues. A sane man should be perfectly aware that these things will never be able to give him happiness. One must be situated in his spiritual identity and eternally serve the Supreme Personality of Godhead as a devotee. Aìgirä Åñi and Närada Muni gave this instruction to Mahäräja Citraketu. 787 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 24 d*XYaMaaNaa ivNaaQaeRNa Na d*XYaNTae MaNaae>ava" ) k-MaRi>aDYaaRYaTaae NaaNaak-MaaRiavNa( )) 24 )) dåçyamänä vinärthena na dåçyante manobhaväù karmabhir dhyäyato nänäkarmäëi manaso 'bhavan SYNONYMS dåçyamänäù—being perceived; vinä—without; arthena—substance or reality; na—not; dåçyante—are seen; manobhaväù—creations of mental concoction; karmabhiù—by fruitive activities; dhyäyataù—meditating upon; nänä—various; karmäëi—fruitive activities; manasaù—from the mind; abhavan—appear. TRANSLATION These visible objects like wife, children and property are like dreams and mental concoctions. Actually what we see has no permanent existence. It is sometimes seen and sometimes not. Only because of our past actions do we create such mental concoctions, and because of these concoctions, we perform further activities. PURPORT Everything material is a mental concoction because it is sometimes visible and sometimes not. At night when we dream of tigers and snakes, they are not actually present, but we are afraid because we are affected by what we envision 788 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

in our dreams. Everything material is like a dream because it actually has no permanent existence. Çréla Viçvanätha Cakravarté Öhäkura writes as follows in his commentary: arthena vyäghra-sarpädinä vinaiva dåçyamänäù svapnädi-bhaìge sati na dåçyante tad evaà därädayo 'västava-vastu-bhütäù svapnädayo 'vastu-bhütäç ca sarve manobhaväù mano-väsanä janyatvän manobhaväù. At night one dreams of tigers and snakes, and while dreaming he actually sees them, but as soon as the dream is broken they no longer exist. Similarly, the material world is a creation of our mental concoctions. We have come to this material world to enjoy material resources, and by mental concoction we discover many, many objects of enjoyment because our minds are absorbed in material things. This is why we receive various bodies. According to our mental concoctions we work in various ways, desiring various achievements, and by nature and the order of the Supreme Personality of Godhead (karmaëä-daiva-netreëa [SB 3.31.1]) we get the advantages we desire. Thus we become more and more involved with material concoctions. This is the reason for our suffering in the material world. By one kind of activity we create another, and they are all products of our mental concoctions. TEXT 25 AYa& ih deihNaae dehae d]VYajaNai§-YaaTMak-" ) deihNaae ivivDa(c)e-XaSaNTaaPak*-dudaôTa" )) 25 )) ayaà hi dehino deho dravya-jïäna-kriyätmakaù dehino vividha-kleçasantäpa-kåd udähåtaù SYNONYMS 789 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ayam—this; hi—certainly; dehinaù—of the living entity; dehaù—body; dravya-jïäna-kriyä-ätmakaù—consisting of the material elements, the senses for acquiring knowledge, and the acting senses; dehinaù—of the living entity; vividha—various; kleça—sufferings; santäpa—and of pains; kåt—the cause; udähåtaù—is declared. TRANSLATION The living entity in the bodily conception of life is absorbed in the body, which is a combination of the physical elements, the five senses for gathering knowledge, and the five senses of action, along with the mind. Through the mind the living entity suffers three kinds of tribulations—adhibhautika, adhidaivika and adhyätmika. Therefore this body is a source of all miseries. PURPORT In the Fifth Canto (5.5.4), while instructing his sons, Åñabhadeva said, asann api kleçada äsa dehaù: the body, although temporary, is the cause of all the miseries of material existence. As already discussed in the previous verse, the entire material creation is based on mental concoction. The mind sometimes induces us to think that if we purchase an automobile we can enjoy the physical elements, such as earth, water, air and fire, combined in forms of iron, plastic, petrol and so on. Working with the five material elements (païca-bhütas), as well as with our five knowledge-gathering senses like the eyes, ears and tongue and our five active senses like the hands and legs, we become involved in the material condition. Thus we are subjected to the tribulations known as adhyätmika, adhidaivika and adhibhautika. The mind is the center because the mind creates all these things. As soon as the material object is struck, however, the mind is affected, and we suffer. For example, with the material elements, the working senses and the knowledge-gathering senses we create a very nice car, and when the car is accidentally smashed in a collision, the mind suffers, and through the mind the living entity suffers. 790 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

The fact is that the living entity, while concocting with the mind, creates the material condition. Because matter is destructible, through the material condition the living entity suffers. Otherwise, the living entity is detached from all material conditions. When one comes to the Brahman platform, the platform of spiritual life, fully understanding that he is a spiritual soul (ahaà brahmäsmi(12)), he is no longer affected by lamentation or hankering. As the Lord says in Bhagavad-gétä (18.54): brahma-bhütaù prasannätmä na çocati na käìkñati "One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything." Elsewhere in Bhagavad-gétä (15.7) the Lord says: mamaiväàço jéva-loke jéva-bhütaù sanätanaù manaù-ñañöhänéndriyäëi prakåti-sthäni karñati "The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind." The living entity is actually part and parcel of the Supreme Personality of Godhead and is unaffected by material conditions, but because the mind (manaù) is affected, the senses are affected, and the living entity struggles for existence within this material world. TEXT 26 TaSMaaTa( SvSQaeNa MaNaSaa ivMa*XYa GaiTaMaaTMaNa" ) ÜETae Da]uvaQaRivé[M>a& TYaJaaePaXaMaMaaivXa )) 26 )) 791 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tasmät svasthena manasä vimåçya gatim ätmanaù dvaite dhruvärtha-viçrambhaà tyajopaçamam äviça SYNONYMS tasmät—therefore; svasthena—with a careful; manasä—mind; vimåçya—considering; gatim—real position; ätmanaù—of yourself; dvaite—in the duality; dhruva—as permanent; artha—object; viçrambham—belief; tyaja—give up; upaçamam—a peaceful condition; äviça—take to. TRANSLATION Therefore, O King Citraketu, carefully consider the position of the ätmä. In other words, try to understand who you are—whether body, mind or soul. Consider where you have come from, where you are going after giving up this body, and why you are under the control of material lamentation. Try to understand your real position in this way, and then you will be able to give up your unnecessary attachment. You will also be able to give up the belief that this material world, or anything not directly in touch with service to Kåñëa, is eternal. Thus you will obtain peace. PURPORT The Kåñëa consciousness movement is factually endeavoring to bring human society to a sober condition. Because of a misdirected civilization, people are jumping in materialistic life like cats and dogs, performing all sorts of abominable, sinful actions and becoming increasingly entangled. The Kåñëa consciousness movement includes self-realization because one is first directed by Lord Kåñëa to understand that one is not the body but the owner of the body. When one understands this simple fact, he can direct himself toward the 792 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

goal of life. Because people are not educated in terms of the goal of life, they are working like madmen and becoming more and more attached to the material atmosphere. The misguided man accepts the material condition as everlasting. One must give up his faith in material things and give up attachment for them. Then one will be sober and peaceful. TEXT 27 é[qNaard ovac WTaa& MaN}aaePaiNazd& Pa[TaqC^ Pa[YaTaae MaMa ) Yaa& DaarYaNa( Saára}aad( d]ía SaªzRauMa( )) 27 )) çré-närada uväca etäà mantropaniñadaà pratéccha prayato mama yäà dhärayan sapta-räträd drañöä saìkarñaëaà vibhum SYNONYMS çré-näradaù uväca—Çré Närada Muni said; etäm—this; mantra-upaniñadam—Upaniñad in the form of a mantra by which one can achieve the highest goal of life; pratéccha—accept; prayataù—with great attention (after finishing the funeral ceremony of your dead son); mama—from me; yäm—which; dhärayan—accepting; sapta-räträt—after seven nights; drañöä—you will see; saìkarñaëam—the Supreme Personality of Godhead, Saìkarñaëa; vibhum—the Lord. TRANSLATION The great sage Närada continued: My dear King, attentively receive from me 793 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

a mantra, which is most auspicious. After accepting it from me, in seven nights you will be able to see the Lord face to face. TEXT 28 YaTPaadMaUl/MauPaSa*TYa NareNd] PaUveR XavaRdYaae >a]MaiMaMa& iÜTaYa& ivSa*JYa ) SaÛSTadqYaMaTaul/aNaiDak&- MaihTv& Pa[aPau>aRvaNaiPa Par& NaicraduPaEiTa )) 28 )) yat-päda-mülam upasåtya narendra pürve çarvädayo bhramam imaà dvitayaà visåjya sadyas tadéyam atulänadhikaà mahitvaà präpur bhavän api paraà na ciräd upaiti SYNONYMS yat-päda-mülam—the lotus feet of whom (Lord Saìkarñaëa); upasåtya—obtaining shelter at; nara-indra—O King; pürve—formerly; çarva-ädayaù—great demigods like Lord Mahädeva; bhramam—illusion; imam—this; dvitayam—consisting of duality; visåjya—giving up; sadyaù—immediately; tadéyam—His; atula—unequaled; anadhikam—unsurpassed; mahitvam—glories; präpuù—achieved; bhavän—yourself; api—also; param—the supreme abode; na—not; cirät—after a long time; upaiti—will obtain. TRANSLATION My dear King, in former days Lord Çiva and other demigods took shelter of the lotus feet of Saìkarñaëa. Thus they immediately got free from the illusion of duality and achieved unequaled and unsurpassed glories in spiritual life. You 794 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

will very soon attain that very same position. Thus end the Bhaktivedanta purports of the Sixth Canto, Fifteenth Chapter, of the Çrémad-Bhägavatam, entitled "The Saints Närada and Aìgirä Instruct King Citraketu."

16. King Citraketu Meets the Supreme Lord

As related in this chapter, Citraketu was able to talk with his dead son and hear from him the truth of life. When Citraketu was appeased, the great sage Närada gave him a mantra, and by chanting this mantra Citraketu found shelter at the lotus feet of Saìkarñaëa. The living entity is eternal. Thus he has neither birth nor death (na hanyate hanyamäne çarére [Bg. 2.20]). According to the reactions of one's fruitive activities, one takes birth in various species of life among the birds, beasts, trees, human beings, demigods and so on, thus rotating through various bodies. For a certain period of time, one receives a particular type of body as a son or father in a false relationship. All our relationships in this material world with friends, relatives or enemies consist of duality, in which one feels happy and distressed on the basis of illusion. The living entity is actually a spiritual soul who is part and parcel of God and has nothing to do with relationships in the world of duality. Therefore Närada Muni advised Citraketu not to lament for his so-called dead son. After hearing instructions from their dead child, Citraketu and his wife could understand that all relationships in this material world are causes of misery. The queens who had administered poison to the son of Kåtadyuti were 795 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

very much ashamed. They atoned for the sinful act of killing a child and gave up their aspiration to have sons. Thereafter. Närada Muni chanted prayers to Näräyaëa, who exists as catur-vyüha, and instructed Citraketu about the Supreme Lord, who creates, maintains and annihilates everything and who is the master of the material nature. After instructing King Citraketu in this way, he returned to Brahmaloka. These instructions about the Absolute Truth are called the mahä-vidyä. After being initiated by Närada Muni, King Citraketu chanted the mahä-vidyä, and after one week he attained the presence of Lord Saìkarñaëa, who was surrounded by the four Kumäras. The Lord was nicely dressed in bluish garments, with a helmet and ornaments of gold. His face appeared very happy. In the presence of Lord Saìkarñaëa, Citraketu offered his obeisances and began to offer prayers. In his prayers, Citraketu said that millions of universes rest in the pores of Saìkarñaëa, who is limitless, having no beginning and end. The Lord is well known to the devotees for His eternity. The difference between worshiping the Lord and worshiping the demigods is that the worshiper of the Lord also becomes eternal, whereas whatever benedictions one can get from the demigods are impermanent. Unless one becomes a devotee, one cannot understand the Supreme Personality of Godhead. After Citraketu finished his prayers, the unlimited Supreme Lord explained knowledge of Himself to Citraketu. TEXT 1 é[qbadraYaiad]& Tae MaaTar& iPaTar& c Tae ) Sauôdae baNDavaSTaáa" Xauca TvTk*-TaYaa >a*XaMa( )) 2 )) çré-närada uväca jévätman paçya bhadraà te mätaraà pitaraà ca te suhådo bändhaväs taptäù çucä tvat-kåtayä bhåçam SYNONYMS 797 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

çré-näradaù uväca—Çré Närada Muni said; jéva-ätman—O living entity; paçya—just see; bhadram—good fortune; te—unto you; mätaram—the mother; pitaram—the father; ca—and; te—of you; suhådaù—friends; bändhaväù—relatives; taptäù—aggrieved; çucä—by lamentation; tvat-kåtayä—because of you; bhåçam—very greatly. TRANSLATION Çré Närada Muni said: O living entity, all good fortune unto you. Just see your father and mother. All your friends and relatives are overwhelmed with grief because of your passing away. TEXT 3 k-le/vr& SvMaaivXYa XaezMaaYau" Sauôd(v*Ta" ) >aux(+v >aaeGaaNa( iPaTa*Pa[taaNaiDaiTaï Na*PaaSaNaMa( )) 3 )) kalevaraà svam äviçya çeñam äyuù suhåd-våtaù bhuìkñva bhogän pitå-prattän adhitiñöha nåpäsanam SYNONYMS kalevaram—body; svam—your own; äviçya—entering; çeñam—the balance; äyuù—duration of life; suhåt-våtaù—surrounded by your friends and relatives; bhuìkñva—just enjoy; bhogän—all enjoyable opulences; pitå—by your father; prattän—awarded; adhitiñöha—accept; nåpa-äsanam—the throne of the king. TRANSLATION

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Because you died untimely, the balance of your lifetime still remains. Therefore you may reenter your body and enjoy the remainder of your life, surrounded by your friends and relatives. Accept the royal throne and all the opulences given by your father. TEXT 4 Jaqv ovac k-iSMaÅNMaNYaMaq Maù& iPaTarae MaaTarae_>avNa( ) k-MaRi>a>a]aRMYaMaaaUTYaEv NYaSTaXa¢-yUMaRYae NaMa" ) ôzqke-XaaYa MahTae NaMaSTae_NaNTaMaUTaRYae )) 20 )) ätmänandänubhütyaiva nyasta-çakty-ürmaye namaù håñékeçäya mahate namas te 'nanta-mürtaye SYNONYMS 822 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ätma-änanda—of Your personal bliss; anubhütyä—by perception; eva—certainly; nyasta—given up; çakti-ürmaye—the waves of material nature; namaù—respectful obeisances; håñékeçäya—unto the supreme controller of the senses; mahate—unto the Supreme; namaù—respectful obeisances; te—unto You; ananta—unlimited; mürtaye—whose expansions. TRANSLATION Perceiving Your personal bliss, You are always transcendental to the waves of material nature. Therefore, my Lord, I offer my respectful obeisances unto You. You are the supreme controller of the senses, and Your expansions of form are unlimited. You are the greatest, and therefore I offer my respectful obeisances unto You. PURPORT This verse analytically differentiates the living entity from the Supreme Lord. The form of the Lord and the form of the conditioned soul are different because the Lord is always blissful whereas the conditioned soul is always under the threefold miseries of the material world. The Supreme Lord is sac-cid-änanda-vigraha [Bs. 5.1]. He derives änanda, bliss, from His own self. The Lord's body is transcendental, spiritual, but because the conditioned soul has a material body, he has many bodily and mental troubles. The conditioned soul is always perturbed by attachment and detachment, whereas the Supreme Lord is always free from such dualities. The Lord is the supreme master of all the senses, whereas the conditioned soul is controlled by the senses. The Lord is the greatest, whereas the living entity is the smallest. The living entity is conditioned by the waves of material nature, but the Supreme Lord is transcendental to all actions and reactions. The expansions of the Supreme Lord's body are innumerable (advaitam acyutam anädim ananta-rüpam [Bs. 5.33]), but the conditioned soul is limited to only one form. From history we learn that a conditioned soul, by mystic power, can sometimes expand into 823 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

eight forms, but the Lord's bodily expansions are unlimited. This means that the bodies of the Supreme Personality of Godhead have no beginning and no end, unlike the bodies of the living entities. TEXT 21 vcSYauParTae_Pa[aPYa Ya Wk-ae MaNaSaa Sah ) ANaaMaæPaiêNMaa}a" Saae_VYaaà" SadSaTPar" )) 21 )) vacasy uparate 'präpya ya eko manasä saha anäma-rüpaç cin-mätraù so 'vyän naù sad-asat-paraù SYNONYMS vacasi—when the words; uparate—cease; apräpya—not achieving the goal; yaù—He who; ekaù—one without a second; manasä—the mind; saha—with; anäma—with no material name; rüpaù—or material form; cit-mätraù—totally spiritual; saù—He; avyät—may kindly protect; naù—us; sat-asat-paraù—who is the cause of all causes (the supreme cause). TRANSLATION The words and mind of the conditioned soul cannot approach the Supreme Personality of Godhead, for material names and forms are not applicable to the Lord, who is entirely spiritual, beyond the conception of gross and subtle forms. The impersonal Brahman is another of His forms. May He, by His pleasure, protect us. PURPORT 824 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

The impersonal Brahman, which is the effulgence of the Lord, is described in this verse. TEXT 22 YaiSMaiàd& YaTaêed& iTaïTYaPYaeiTa JaaYaTae ) Ma*aavaYa Mahaiv>aUiTaPaTaYae Sak-l/Saa‚ TvTaPairv*!iNak-rk-rk-Mal/ku-@(Mal/aePal/ail/Tacra¢-aYaETaa& Pa[PaàaYa ivÛaMaaidXYa Naard" ) YaYaavi(r)rSaa Saak&- DaaMa SvaYaM>auv& Pa[>aae )) 26 )) çré-çuka uväca bhaktäyaitäà prapannäya vidyäm ädiçya näradaù yayäv aìgirasä säkaà dhäma sväyambhuvaà prabho SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; bhaktäya—unto the devotee; etäm—this; prapannäya—unto one who fully surrendered; vidyäm—transcendental knowledge; ädiçya—instructing; näradaù—the great sage Närada; yayau—left; aìgirasä—the great saint Aìgirä; säkam—with; dhäma—for the topmost planet; sväyambhuvam—belonging to Lord Brahmä; prabho—O King. TRANSLATION Çré Çukadeva Gosvämé continued: Närada, having become the spiritual master of Citraketu, instructed him fully in this prayer because Citraketu was fully surrendered. O King Parékñit, Närada then left with the great sage Aìgirä for the topmost planet, known as Brahmaloka.

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PURPORT When Aìgirä had first come to visit King Citraketu, he did not bring Närada with him. However, after the death of Citraketu's son, Aìgirä brought Närada to instruct King Citraketu about bhakti-yoga. The difference was that in the beginning Citraketu was not in a temperament of renunciation, but after the death of his son, when he was overwhelmed by his great plight, he was awakened to the platform of renunciation by instructions regarding the falsity of this material world and material possessions. It is only at this stage that bhakti-yoga can be instructed. As long as one is attached to material enjoyment, bhakti-yoga cannot be understood. This is confirmed in Bhagavad-gétä (2.44): bhogaiçvarya-prasaktänäà tayäpahåta-cetasäm vyavasäyätmikä buddhiù samädhau na vidhéyate "In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination of devotional service to the Supreme Lord does not take place." As long as one is very much attached to material enjoyment, one cannot concentrate his mind on the subject matter of devotional service. The Kåñëa consciousness movement is progressing successfully in the Western countries at the present moment because the youth in the West have reached the stage of vairägya, or renunciation. They are practically disgusted with material pleasure from material sources, and this has resulted in a population of hippies throughout the Western countries. Now if these young people are instructed about bhakti-yoga, Kåñëa consciousness, the instructions will certainly be effective. As soon as Citraketu understood the philosophy of vairägya-vidyä, the 831 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

knowledge of renunciation, he could understand the process of bhakti-yoga. In this regard Çréla Särvabhauma Bhaööäcärya has said, vairägya-vidyä-nija-bhakti-yoga [Cc. Madhya 6.254]. Vairägya-vidyä and bhakti-yoga are parallel lines. One is essential for understanding the other. It is also said, bhaktiù pareçänubhavo viraktir anyatra ca (SB 11.2.42). Advancement in devotional service, or Kåñëa consciousness, is characterized by increasing renunciation of material enjoyment. Närada Muni is the father of devotional service, and therefore, just to bestow causeless mercy upon King Citraketu, Aìgirä brought Närada Muni to instruct the King. These instructions were extremely effective. Anyone who follows in the footsteps of Närada Muni is certainly a pure devotee. TEXT 27 ic}ake-TauSTau Taa& ivÛa& YaQaa Naard>aaizTaaMa( ) DaarYaaMaaSa SaáahMaB>a+a" SauSaMaaihTa" )) 27 )) citraketus tu täà vidyäà yathä närada-bhäñitäm dhärayäm äsa saptäham ab-bhakñaù susamähitaù SYNONYMS citraketuù—King Citraketu; tu—indeed; täm—that; vidyäm—transcendental knowledge; yathä—just as; närada-bhäñitäm—instructed by the great sage Närada; dhärayäm äsa—chanted; sapta-aham—continuously for one week; ap-bhakñaù—only drinking water; su-samähitaù—with great attention and care.

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TRANSLATION Fasting and drinking only water, Citraketu for one week continuously chanted with great care and attention the mantra given by Närada Muni. TEXT 28 TaTa" Sa Saára}aaNTae ivÛYaa DaaYaRMaaae_Pa[iTahTa& Na*Pa )) 28 )) tataù sa sapta-rätränte vidyayä dhäryamäëayä vidyädharädhipatyaà ca lebhe 'pratihataà nåpa SYNONYMS tataù—from this; saù—he; sapta-rätra-ante—at the end of seven nights; vidyayä—by the prayers; dhäryamäëayä—being carefully practiced; vidyädhara-adhipatyam—mastership of the Vidyädharas (as an intermediate result); ca—also; lebhe—achieved; apratihatam—undeviated from the instructions of the spiritual master; nåpa—O King Parékñit. TRANSLATION O King Parékñit, after only one week of repeatedly practicing the mantra received from the spiritual master, Citraketu achieved the rule of the planet of the Vidyädharas as an intermediate product of his spiritual advancement in knowledge.

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PURPORT If a devotee, after being initiated, adheres rigidly to the instructions of the spiritual master, he is naturally endowed with the material opulences of vidyädhara-adhipatyam and similar posts as by-products. A devotee need not practice yoga, karma or jïäna to achieve a successful result. Devotional service alone is competent to award a devotee all material power. A pure devotee, however, is never attached to material power, although he gets it very easily without personal endeavor. Citraketu received this side benefit of his devotional service, which he rigidly performed in accordance with the instructions of Närada. TEXT 29 TaTa" k-iTaPaYaahaei>aivRÛYaeÖMaNaaeGaiTa" ) JaGaaMa devdevSYa XaezSYa crav" %lu/ >aGavNa( JaGadudYaiSQaiTal/YaadqiNa ) ivìSa*JaSTae_&Xaa&Xaa‚ STa}a Ma*za SPaDaRiNTa Pa*QaGai>aMaTYaa )) 35 )) tava vibhavaù khalu bhagavan 844 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

jagad-udaya-sthiti-layädéni viçva-såjas te 'àçäàçäs tatra måñä spardhanti påthag abhimatyä SYNONYMS tava—Your; vibhavaù—opulences; khalu—indeed; bhagavan—O Supreme Personality of Godhead; jagat—of the cosmic manifestation; udaya—the creation; sthiti—maintenance; laya-ädéni—dissolution and so on; viçva-såjaù—the creators of the manifested world; te—they; aàça-aàçäù—parts of Your plenary portion; tatra—in that; måñä—in vain; spardhanti—rival one another; påthak—of separateness; abhimatyä—by a false conception. TRANSLATION My dear Lord, this cosmic manifestation and its creation, maintenance and annihilation are all but Your opulences. Since Lord Brahmä and the other creators are nothing but small portions of a portion of You, their partial power to create does not make them God [éçvara]. Their consciousness of themselves as separate Lords is therefore merely false prestige. It is not valid. PURPORT A devotee who has fully surrendered to the lotus feet of the Lord knows very well that the creative energy of the living entities, from Lord Brahmä down to the small ant, exists because the living entities are part and parcel of the Lord. In Bhagavad-gétä (15.7) the Lord says, mamaiväàço jéva-loke jéva-bhütaù sanätanaù: "The living entities in this conditioned world are My eternal, fragmental parts." The living entities are nothing but very small portions of the supreme spirit, like sparks of a fire. Because they are part of the Supreme, they have a creative quality in a very minute quantity. 845 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

The so-called scientists of the modern materialistic world are proud because they have created modern facilities like great airplanes, but the credit for creating the airplanes should go to the Supreme Personality of Godhead, not to the scientists who have invented or created the so-called wonderful products. The first consideration is the intelligence of the scientist; one must be elevated by the dictation of the Supreme Lord, who says in Bhagavad-gétä (15.15), mattaù småtir jïänam apohanaà ca: "From Me come remembrance, knowledge and forgetfulness." Because the Supreme Lord, as Supersoul, sits within the core of every living entity's heart, the dictation by which one advances in scientific knowledge or creative faculties comes from Him. Furthermore, the ingredients to manufacture wonderful machines like airplanes are also supplied by the Lord, not by the scientists. Before the airplane was created, its ingredients already existed, having been caused by the Supreme Personality of Godhead, but when the manifested creation of the airplane is ruined, the remaining debris is a problem for the so-called creators. Another example is that the West is creating many automobiles. The ingredients for these cars are supplied, of course, by the Supreme Lord, and the intelligence for the so-called creation is also supplied by the Lord. Ultimately, when the cars are demolished, the so-called creators are faced with the problem of what to do with their ingredients. The actual creator, the original creator, is the Personality of Godhead. Only in the interim does someone create something with intelligence supplied by the Lord, and later the creation again becomes a problem. Therefore the so-called creator is not to be credited with the act of creation; the only credit goes to the Supreme Personality of Godhead. It is rightly stated herein that the credit for all the opulences of creation, maintenance and annihilation belongs to the Supreme Lord, not to the living entities. TEXT 36 ParMaaadRXaGauaGavàgai$=TaiMad& TvÕXaRNaaà*Ya& >aGavTae Sak-l/JaGaiTSQaiTal/YaaedYaeXaaYa ) durviSaTaaTMaGaTaYae ku-YaaeiGaNaa& i>ada ParMah&SaaYa )) 47 )) namas tubhyaà bhagavate sakala-jagat-sthiti-layodayeçäya duravasitätma-gataye kuyoginäà bhidä paramahaàsäya SYNONYMS namaù—all obeisances; tubhyam—unto You; bhagavate—Your Lordship; sakala—all; jagat—of the cosmic manifestation; sthiti—of the maintenance; laya—dissolution; udaya—and creation; éçäya—unto the Supreme Lord; duravasita—impossible to understand; ätma-gataye—whose own position; ku-yoginäm—of those who are attached to the objects of the senses; bhidä—by the false understanding of separateness; parama-haàsäya—unto the supreme pure. TRANSLATION My dear Lord, You are the creator, maintainer and annihilator of this cosmic manifestation, but persons who are too materialistic and who always see separateness do not have eyes with which to see You. They cannot understand Your real position, and therefore they conclude that the cosmic manifestation is independent of Your opulence. My Lord, You are the supreme pure, and You are full in all six opulences. Therefore I offer my respectful obeisances unto You.

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PURPORT Atheistic men think that the cosmic manifestation has come about by chance, by a combination of matter, without reference to God. Materialistic so-called chemists and atheistic philosophers always try to avoid even the name of God in relation to the cosmic manifestation. For them God's creation is impossible to understand because they are too materialistic. The Supreme Personality of Godhead is paramahaàsa, or the supreme pure, whereas those who are sinful, being very much attached to material sense enjoyment and therefore engaging in material activities like asses, are the lowest of men. All their so-called scientific knowledge is null and void because of their atheistic temperament. Thus they cannot understand the Supreme Personality of Godhead. TEXT 48 Ya& vE ìSaNTaMaNau ivìSa*Ja" ìSaiNTa Ya& ceik-TaaNaMaNau ictaYa oÀk-iNTa ) >aUMaaGavTae_STau SahóMaUDnaeR )) 48 )) yaà vai çvasantam anu viçva-såjaù çvasanti yaà cekitänam anu cittaya uccakanti bhü-maëòalaà sarñapäyati yasya mürdhni tasmai namo bhagavate 'stu sahasra-mürdhne SYNONYMS yam—whom; vai—indeed; çvasantam—endeavoring; anu—after; viçva-såjaù—the directors of the cosmic creation; çvasanti—also endeavor; 874 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

yam—whom; cekitänam—perceiving; anu—after; cittayaù—all the knowledge-gathering senses; uccakanti—perceive; bhü-maëòalam—the huge universe; sarñapäyati—become like seeds of mustard; yasya—of whom; mürdhni—on the head; tasmai—unto Him; namaù—obeisances; bhagavate—the Supreme Personality of Godhead, full with six opulences; astu—may there be; sahasra-mürdhne—who has thousands of hoods. TRANSLATION My dear Lord, it is after You endeavor that Lord Brahmä, Indra and the other directors of the cosmic manifestation become occupied with their activities. It is after You perceive the material energy, My Lord, that the senses begin to perceive. The Supreme Personality of Godhead holds all the universes on His heads like seeds of mustard. I offer my respectful obeisances unto You, that Supreme Personality, who has thousands of hoods. TEXT 49 é[qXauk- ovac Sa&STauTaae >aGavaNaevMaNaNTaSTaMa>aazTa ) ivÛaDarPaiTa& Pa[qTaiê}ake-Tau& ku-æÜh )) 49 )) çré-çuka uväca saàstuto bhagavän evam anantas tam abhäñata vidyädhara-patià prétaç citraketuà kurüdvaha SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; saàstutaù—being worshiped; 875 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bhagavän—the Supreme Personality of Godhead; evam—in this way; anantaù—Lord Ananta; tam—unto him; abhäñata—replied; vidyädhara-patim—the King of the Vidyädharas; prétaù—being very pleased; citraketum—King Citraketu; kuru-udvaha—O best of the Kuru dynasty, Mahäräja Parékñit. TRANSLATION Çukadeva Gosvämé continued: The Lord, the Supreme Personality of Godhead, Anantadeva, being very much pleased with the prayers offered by Citraketu, the King of the Vidyädharas, replied to him as follows, O best of the Kuru dynasty, Mahäräja Parékñit. TEXT 50 é[q>aGavaNauvac Yaàardai(r)rae>Yaa& Tae VYaaôTa& Mae_NauXaaSaNaMa( ) Sa&iSaÖae_iSa TaYaa raJaNa( ivÛYaa dXaRNaaÀ Mae )) 50 )) çré-bhagavän uväca yan näradäìgirobhyäà te vyähåtaà me 'nuçäsanam saàsiddho 'si tayä räjan vidyayä darçanäc ca me SYNONYMS çré-bhagavän uväca—the Supreme Personality of Godhead, Saìkarñaëa, replied; yat—which; närada-aìgirobhyäm—by the great sages Närada and Aìgirä; te—unto you; vyähåtam—spoken; me—of Me; anuçäsanam—the worship; saàsiddhaù—completely perfected; asi—you are; tayä—by that; 876 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

räjan—O King; vidyayä—mantra; darçanät—from the direct sight; ca—as well as; me—of Me. TRANSLATION The Supreme Personality of Godhead, Anantadeva, replied as follows: O King, as a result of your having accepted the instructions spoken about Me by the great sages Närada and Aìgirä, you have become completely aware of transcendental knowledge. Because you are now educated in the spiritual science, you have seen Me face to face. Therefore you are now completely perfect. PURPORT The perfection of life is to be spiritually educated and to understand the existence of the Lord and how He creates, maintains and annihilates the cosmic manifestation. When one is perfect in knowledge, he can develop his love of Godhead through the association of such perfect persons as Närada and Aìgirä and the members of their disciplic succession. Then one is able to see the unlimited Supreme Personality of Godhead face to face. Although the Lord is unlimited, by His causeless mercy He becomes visible to the devotee, who is then able to see Him. In our present position of conditioned life we cannot see or understand the Supreme Personality of Godhead. ataù çré-kåñëa-nämädi na bhaved grähyam indriyaiù sevonmukhe hi jihvädau svayam eva sphuraty adaù [Cc. Madhya 17.136] "No one can understand the transcendental nature of the name, form, quality and pastimes of Çré Kåñëa through his materially contaminated senses. Only 877 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him." (Bhakti-rasämåta-sindhu 1.2.234) If one takes to spiritual life under the direction of Närada Muni or his representative and thus engages himself in the service of the Lord, he qualifies himself to see the Lord face to face. The Brahma-saàhitä (5.38) states: premäïjana-cchurita-bhakti-vilocanena santaù sadaiva hådayeñu vilokayanti yaà çyämasundaram acintya-guëa-svarüpaà govindam ädi-puruñaà tam ahaà bhajämi "I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Çyämasundara situated within the heart of the devotee." One must follow the instructions of the spiritual master. Thus one becomes qualified and later sees the Supreme Personality of Godhead, as evinced by Mahäräja Citraketu. TEXT 51 Ah& vE SavR>aUTaaiNa >aUTaaTMaa >aUTa>aavNa" ) XaBdb]ø Par& b]ø MaMaae>ae XaaìTaq TaNaU )) 51 )) ahaà vai sarva-bhütäni bhütätmä bhüta-bhävanaù çabda-brahma paraà brahma mamobhe çäçvaté tanü SYNONYMS aham—I; vai—indeed; sarva-bhütäni—expanded in different forms of living entities; bhüta-ätmä—the Supersoul of all living entities (the supreme director 878 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

and enjoyer of them); bhüta-bhävanaù—the cause for the manifestation of all living entities; çabda-brahma—the transcendental sound vibration (the Hare Kåñëa mantra); param brahma—the Supreme Absolute Truth; mama—My; ubhe—both (namely, the form of sound and the form of spiritual identity); çäçvaté—eternal; tanü—two bodies. TRANSLATION All living entities, moving and nonmoving, are My expansions and are separate from Me. I am the Supersoul of all living beings, who exist because I manifest them. I am the form of the transcendental vibrations like oàkära and Hare Kåñëa Hare Räma, and I am the Supreme Absolute Truth. These two forms of Mine—namely, the transcendental sound and the eternally blissful spiritual form of the Deity, are My eternal forms; they are not material. PURPORT The science of devotional service has been instructed by Närada and Aìgirä to Citraketu. Now, because of Citraketu's devotional service, he has seen the Supreme Personality of Godhead. By performing devotional service, one advances step by step, and when one is on the platform of love of Godhead (premä pumartho mahän) he sees the Supreme Lord at every moment. As stated in Bhagavad-gétä, when one engages in devotional service twenty-four hours a day (teñäà satata-yuktänäà bhajatäà préti-pürvakam [Bg. 10.10]) in accordance with the instructions of the spiritual master, his devotional service becomes more and more pleasing. Then the Supreme Personality of Godhead, who is within the core of everyone's heart, speaks to the devotee (dadämi buddhi-yogaà taà yena mäm upayänti te). Citraketu Mahäräja was first instructed by his gurus, Aìgirä and Närada, and now, having followed their instructions, he has come to the stage of seeing the Supreme Lord face to face. Therefore the Lord is now instructing him in the essence of knowledge. The essence of knowledge is that there are two kinds of vastu, or substances, 879 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

One is real, and the other, being illusory or temporary, is sometimes called nonfactual. One must consider these two kinds of existence. The real tattva, or truth, consists of Brahman, Paramätmä, and Bhagavän. As stated in Çrémad-Bhägavatam (1.2.11): vadanti tat tattva-vidas tattvaà yaj jïänam advayam brahmeti paramätmeti bhagavän iti çabdyate "Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramätmä or Bhagavän." The Absolute Truth exists eternally in three features. Therefore, Brahman, Paramätmä and Bhagavän combined are the substance. The categories of emanations from the nonsubstance are two—activities and forbidden activities (karma and vikarma). Karma refers to the pious life or material activities performed during the day and the mental activities of dreams at night. These are more or less desired activities. Vikarma, however, refers to illusory activities, which are something like the will-o'-the-wisp. These are activities that have no meaning. For example, modern scientists imagine that life can be produced from chemical combinations, and they are very busy trying to prove this in laboratories throughout the world, although no one in history has been able to produce the substance of life from material combinations. Such activities are called vikarma. All material activities are actually illusory, and progress in illusion is simply a waste of time. These illusory activities are called akärya, and one must learn of them from the instructions of the Supreme Personality of Godhead. As stated in Bhagavad-gétä (4.17): karmaëo hy api boddhavyaà boddhavyaà ca vikarmaëaù akarmaëaç ca boddhavyaà 880 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

gahanä karmaëo gatiù "The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is." One must learn of these directly from the Supreme Personality of Godhead, who, as Anantadeva, is instructing King Citraketu because of the advanced stage of devotional service he achieved by following the instructions of Närada and Aìgirä. Herein it is said, ahaà vai sarva-bhütäni: the Lord is everything (sarva-bhütäni), including the living entities and the material or physical elements. As the Lord says in Bhagavad-gétä (7.4-5): bhümir äpo 'nalo väyuù khaà mano buddhir eva ca ahaìkära itéyaà me bhinnä prakåtir añöadhä apareyam itas tv anyäà prakåtià viddhi me paräm jéva-bhütäà mahä-bäho yayedaà dhäryate jagat "Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight comprise My separated material energies. Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of the living entities, who are struggling with material nature and are sustaining the universe." The living entity tries to lord it over the material or physical elements, but both the physical elements and the spiritual spark are energies emanating from the Supreme Personality of Godhead. Therefore the Lord says, ahaà vai sarva-bhütäni: "I am everything." Just as heat and light emanate from fire, these two energies—the physical elements and the living entities—emanate from the Supreme Lord. Therefore the Lord says, ahaà vai 881 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sarva-bhütäni: "I expand the physical and spiritual categories." Again, the Lord, as the Supersoul, guides the living entities who are conditioned by the physical atmosphere. Therefore he is called bhütätmä bhüta-bhävanaù. He gives the living entity the intelligence with which to improve his position so that he may return home, back to Godhead, or if he does not want to go back to Godhead, the Lord gives him the intelligence with which to improve his material position. This is confirmed by the Lord Himself in Bhagavad-gétä (15.15). Sarvasya cähaà hådi sanniviñöo mattaù småtir jïänam apohanaà ca: "I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." From within, the Lord gives the living being the intelligence with which to work. Therefore the previous verse said that after the Supreme Personality of Godhead endeavors, our endeavors begin. We cannot independently endeavor or act upon anything. Therefore the Lord is bhüta-bhävanaù. Another specific feature of the knowledge given in this verse is that çabda-brahma is also a form of the Supreme Lord. In His eternal, blissful form, Lord Kåñëa is accepted by Arjuna as paraà brahma. A living entity in the conditioned stage accepts something illusory as substantial. This is called mäyä or avidyä—ignorance. Therefore according to the Vedic knowledge, one must become a devotee, and one must then distinguish between avidyä and vidyä, which are elaborately explained in the Éçopaniñad. When one is actually on the platform of vidyä, he can personally understand the Personality of Godhead in His forms like those of Lord Räma, Lord Kåñëa and Saìkarñaëa. The Vedic knowledge is described as the breathing of the Supreme Lord, and activities begin on the basis of Vedic knowledge. Therefore the Lord says that when He endeavors or breathes, the material universes come into existence, and various activities gradually develop. The Lord says in Bhagavad-gétä, praëavaù sarva-vedeñu: "I am the syllable oà in all the Vedic mantras." Vedic knowledge begins with the vibration of the transcendental sound praëava, oàkära. The same transcendental sound is Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. Abhinnatvän 882 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

näma-näminoù: [Cc. Madhya 17.133] there is no difference between the holy name of the Lord and the Lord Himself. TEXT 52 l/aeke- ivTaTaMaaTMaaNa& l/aek&- caTMaiNa SaNTaTaMa( ) o>aYa& c MaYaa VYaaá& MaiYa cEvae>aYa& k*-TaMa( )) 52 )) loke vitatam ätmänaà lokaà cätmani santatam ubhayaà ca mayä vyäptaà mayi caivobhayaà kåtam SYNONYMS loke—in this material world; vitatam—expanded (in the spirit of material enjoyment); ätmänam—the living entity; lokam—the material world; ca—also; ätmani—in the living entity; santatam—spread; ubhayam—both (the material world of material elements and the living entity); ca—and; mayä—by Me; vyäptam—pervaded; mayi—in Me; ca—also; eva—indeed; ubhayam—both of them; kåtam—created. TRANSLATION In this world of matter, which the conditioned soul accepts as consisting of enjoyable resources, the conditioned soul expands, thinking that he is the enjoyer of the material world. Similarly, the material world expands in the living entity as a source of enjoyment. In this way they both expand, but because they are My energies, they are both pervaded by Me. As the Supreme Lord, I am the cause of these effects, and one should know that both of them rest in Me. 883 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT The Mäyäväda philosophy sees everything as being equal in quality with the Supreme Personality of Godhead, or the Supreme Brahman, and therefore sees everything as worshipable. This dangerous theory of the Mäyäväda school has turned people in general toward atheism. On the strength of this theory, one thinks that he is God, but this is not a fact. As stated in Bhagavad-gétä (mayä tatam idaà sarvaà jagad avyakta-mürtinä [Bg. 9.4]), the fact is that the entire cosmic manifestation is an expansion of the Supreme Lord's energies, which are manifested in the physical elements and the living entities. The living entities wrongly consider the physical elements to be resources meant for their enjoyment, and they think themselves to be the enjoyers. However, neither of them is independent; they are both energies of the Lord. The original cause for the material energy and spiritual energy is the Supreme Personality of Godhead. However, although the expansion of the Lord's energies is the original cause, one should not think that the Lord Himself has expanded in different ways. To condemn the theories of the Mäyävädés, the Lord clearly says in Bhagavad-gétä, mat-sthäni sarva-bhütäni na cähaà teñv avasthitaù: [Bg. 9.4] "All beings are in Me, but I am not in them." Everything rests upon Him, and everything is but an expansion of His energies, but this does not mean that everything is as worshipable as the Lord Himself. The material expansion is temporary, but the Lord is not temporary. The living entities are parts of the Lord, but they are not the Lord Himself. The living entities in this material world are not inconceivable, but the Lord is. The theory that the Lord's energies, being expansions of the Lord, are as good as the Lord is mistaken. TEXTS 53-54 YaQaa Sauzuá" Pauåzae ivì& PaXYaiTa caTMaiNa ) AaTMaaNaMaek-deXaSQa& MaNYaTae SvPan oiTQaTa" )) 53 )) 884 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Wv& JaaGaravaMa( ) AaTMaaNa& Yaae Na buÖyeTa Na KvicTa( +aeMaMaaPanuYaaTa( )) 58 ))

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labdhveha mänuñéà yonià jïäna-vijïäna-sambhaväm ätmänaà yo na buddhyeta na kvacit kñemam äpnuyät SYNONYMS labdhvä—achieving; iha—in this material world (especially in this pious land of Bhärata-varña, India); mänuñém—the human; yonim—species; jïäna—of knowledge through Vedic scriptures; vijïäna—and practical application of that knowledge in life; sambhaväm—wherein there is a possibility; ätmänam—one's real identity; yaù—anyone who; na—not; buddhyeta—understands; na—never; kvacit—at any time; kñemam—success in life; äpnuyät—can obtain. TRANSLATION A human being can attain perfection in life by self-realization through the Vedic literature and its practical application. This is possible especially for a human being born in India, the land of piety. A man who obtains birth in such a convenient position but does not understand his self is unable to achieve the highest perfection, even if he is exalted to life in the higher planetary systems. PURPORT This statement is confirmed in Caitanya-caritämåta (Ädi 9.41). Lord Caitanya said: bhärata-bhümite haila manuñya-janma yära janma särthaka kari' kara para-upakära Everyone born in India, especially as a human being, can achieve the supreme success through the Vedic literature and its practical application in life. When 892 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

one is perfect, he can render a service for the self-realization of the entire human society. This is the best way to perform humanitarian work. TEXT 59 SMa*TvehaYaa& Pair(c)e-Xa& TaTa" f-l/ivPaYaRYaMa( ) A>aYa& caPYaNaqhaYaa& SaªLPaaiÜrMaeTk-iv" )) 59 )) småtvehäyäà parikleçaà tataù phala-viparyayam abhayaà cäpy anéhäyäà saìkalpäd viramet kaviù SYNONYMS småtvä—remembering; éhäyäm—in the field of activities with fruitive results; parikleçam—the waste of energy and the miserable conditions; tataù—from that; phala-viparyayam—the opposite of the desired result; abhayam—fearlessness; ca—also; api—indeed; anéhäyäm—when there is no desire for fruitive results; saìkalpät—from material desire; viramet—should cease; kaviù—one who is advanced in knowledge. TRANSLATION Remembering the great trouble found in the field of activities performed for fruitive results, and remembering how one receives the reverse of the results one desires—whether from material actions or from the fruitive activities recommended in the Vedic literatures—an intelligent man should cease from the desire for fruitive actions, for by such endeavors one cannot achieve the ultimate goal of life. On the other hand, if one acts without desires for fruitive results—in other words, if one engages in devotional activities—he can achieve 893 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the highest goal of life with freedom from miserable conditions. Considering this, one should cease from material desires. TEXT 60 Sau%aYa du"%Maae+aaYa ku-vaRTae dMPaTaq i§-Yaa" ) TaTaae_iNav*itarPa[aiáduR"%SYa c Sau%SYa c )) 60 )) sukhäya duùkha-mokñäya kurväte dampaté kriyäù tato 'nivåttir apräptir duùkhasya ca sukhasya ca SYNONYMS sukhäya—for happiness; duùkha-mokñäya—for release from the unhappy state; kurväte—perform; dam-paté—the wife and husband; kriyäù—activities; tataù—from that; anivåttiù—no cessation; apräptiù—no achievement; duùkhasya—of distress; ca—also; sukhasya—of happiness; ca—also. TRANSLATION As husband and wife, a man and woman plan together to attain happiness and decrease unhappiness, working jointly in many ways, but because their activities are full of desires, these activities are never a source of happiness, and they never diminish distress. On the contrary, they are a cause of great unhappiness. TEXTS 61-62 Wv& ivPaYaRYa& bud(ßa Na*aMaaiNaNaaMa( ) 894 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

AaTMaNaê GaiTa& SaU+Maa& SQaaNa}aYaivl/+aaMaaR}aai>aiNaRMauR¢-" SveNa TaeJaSaa ) jaNaivjaNaSaNTa*áae MaÙ¢-" Pauåzae >aveTa( )) 62 )) evaà viparyayaà buddhvä nåëäà vijïäbhimäninäm ätmanaç ca gatià sükñmäà sthäna-traya-vilakñaëäm dåñöa-çrutäbhir mäträbhir nirmuktaù svena tejasä jïäna-vijïäna-santåpto mad-bhaktaù puruño bhavet SYNONYMS evam—in this way; viparyayam—reversal; buddhvä—realizing; nåëäm—of men; vijïa-abhimäninäm—who think of themselves as full of scientific knowledge; ätmanaù—of the self; ca—also; gatim—the progress; sükñmäm—extremely difficult to understand; sthäna-traya—the three conditions of life (deep sleep, dreaming and wakefulness); vilakñaëäm—apart from; dåñöa—directly perceived; çrutäbhiù—or understood by information from authorities; mäträbhiù—from objects; nirmuktaù—being freed; svena—by one's own; tejasä—strength of consideration; jïäna-vijïäna—with knowledge and practical application of the knowledge; santåptaù—being fully satisfied; mat-bhaktaù—My devotee; puruñaù—a person; bhavet—should become. TRANSLATION One should understand that the activities of persons who are proud of their material experience bring only results contradictory to those such persons conceive while awake, sleeping and deeply sleeping. One should further 895 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

understand that the spirit soul, although very difficult for the materialist to perceive, is above all these conditions, and by the strength of one's discrimination, one should give up the desire for fruitive results in the present life and in the next. Thus becoming experienced in transcendental knowledge, one should become My devotee. TEXT 63 WTaavaNaev MaNauJaEYaaeRGaNaEPaua" ) SvaQaR" SavaRTMaNaa jeYaae YaTParaTMaEk-dXaRNaMa( )) 63 )) etävän eva manujair yoga-naipuëya-buddhibhiù svärthaù sarvätmanä jïeyo yat parätmaika-darçanam SYNONYMS etävän—this much; eva—indeed; manujaiù—by human beings; yoga—by the process of linking with the Supreme by bhakti-yoga; naipuëya—endowed with expertise; buddhibhiù—who have intelligence; sva-arthaù—the ultimate goal of life; sarva-ätmanä—by all means; jïeyaù—to be known; yat—which; para—of the transcendental Lord; ätma—and of the soul; eka—of the oneness; darçanam—understanding. TRANSLATION Persons who try to reach the ultimate goal of life must expertly observe the Supreme Absolute Person and the living entity, who are one in quality in their relationship as part and whole. This is the ultimate understanding of life. There is no better truth than this. 896 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 64 TvMaeTaC^\ÖYaa raJaàPa[Mataae vcae MaMa ) jaNaivjaNaSaMPaàae DaarYaàaXau iSaDYaiSa )) 64 )) tvam etac chraddhayä räjann apramatto vaco mama jïäna-vijïäna-sampanno dhärayann äçu sidhyasi SYNONYMS tvam—you; etat—this; çraddhayä—with great faith and allegiance; räjan—O King; apramattaù—without being mad or deviated to any other conclusion; vacaù—instruction; mama—of Me; jïäna-vijïäna-sampannaù—being fully aware of knowledge and its practical application in life; dhärayan—accepting; äçu—very soon; sidhyasi—you will become the most perfect. TRANSLATION O King, if you accept this conclusion of Mine, being unattached to material enjoyment, adhering to Me with great faith and thus becoming proficient and fully aware of knowledge and its practical application in life, you will achieve the highest perfection by attaining Me. TEXT 65 é[qXauk- ovac AaìaSYa >aGavaiNaTQa& ic}ake-Tau& JaGad(Gauå" )

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PaXYaTaSTaSYa ivìaTMaa TaTaêaNTadRDae hir" )) 65 )) çré-çuka uväca äçväsya bhagavän itthaà citraketuà jagad-guruù paçyatas tasya viçvätmä tataç cäntardadhe hariù SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; äçväsya—assuring; bhagavän—the Supreme Personality of Godhead; ittham—thus; citraketum—King Citraketu; jagat-guruù—the supreme spiritual master; paçyataù—while looking on; tasya—he; viçva-ätmä—the Supersoul of the whole universe; tataù—from there; ca—also; antardadhe—disappeared; hariù—Lord Hari. TRANSLATION Çré Çukadeva Gosvämé continued: After thus instructing Citraketu and assuring him of perfection in this way, the Supreme Personality of Godhead, who is the supreme spiritual master, the supreme soul, Saìkarñaëa, disappeared from that place as Citraketu looked on. Thus end the Bhaktivedanta purports of the Sixth Canto, Sixteenth Chapter, of the Çrémad-Bhägavatam, entitled "King Citraketu Meets the Supreme Lord."

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17. Mother Pärvaté Curses Citraketu

The Seventeenth Chapter is summarized as follows. This chapter describes Citraketu's receiving the body of an asura, or demon, because of joking with Lord Çiva. After personally talking with the Supreme Personality of Godhead, King Citraketu enjoyed life in his airplane with the women of the Vidyädhara planet. Engaging in the congregational chanting of the glories of the Lord, he began flying his plane and traveling in outer space. One day while traveling like this, he wandered into the bowers of Sumeru Mountain, where he came upon Lord Çiva embracing Pärvaté, surrounded by an assembly of Siddhas, Cäraëas and great sages. Seeing Lord Çiva in that situation, Citraketu laughed very loudly, but Pärvaté became very angry at him and cursed him. Because of this curse, Citraketu later appeared as the demon Våträsura. Citraketu, however, was not at all afraid of Pärvaté's curse, and thus he spoke as follows: "Everyone in human society enjoys happiness and distress according to his past deeds and in this way travels in the material world. Therefore no one is responsible for his happiness and distress. One is controlled by the influence of material nature in the material world, yet one thinks himself the doer of everything. In this material world, which is made of the external energy of the Supreme Lord, one is sometimes cursed and sometimes favored, and thus he sometimes enjoys in the upper planetary systems and sometimes suffers in the lower planets, but all these situations are the same because they are within this material world. None of these positions has any factual existence, for all of them are temporary. The Supreme Personality of Godhead is the ultimate controller because the material world is 899 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

created, maintained and annihilated under His control while He nonetheless remains neutral to these different transformations of the material world in time and space. The material, external energy of the Supreme Personality of Godhead is in charge of this material world. The Lord helps the world by creating situations for the living entities within it." When Citraketu spoke in this way, all the members in the great assembly in which Lord Çiva and Pärvaté were present were astonished. Then Lord Çiva began speaking about the devotees of the Lord. A devotee is neutral in all conditions of life, whether in the heavenly planets or hellish planets, whether liberated from the material world or conditioned by it, and whether blessed with happiness or subjected to distress. These are all merely dualities created by the external energy. Being influenced by the external energy, the living entity accepts a gross and subtle material body, and in this illusory position he apparently suffers miseries, although everyone is part and parcel of the Supreme Lord. The so-called demigods consider themselves independent lords, and in this way they are misled from understanding that all living entities are part of the Supreme. This chapter concludes by glorifying the devotee and the Supreme Personality of Godhead. TEXT 1 é[qXauk- ovac YaTaêaNTaihRTaae_NaNTaSTaSYaE k*-Tva idXae NaMa" ) ivÛaDariê}ake-Tauêcar GaGaNaecr" )) 1 )) çré-çuka uväca yataç cäntarhito 'nantas tasyai kåtvä diçe namaù vidyädharaç citraketuç cacära gagane caraù 900 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; yataù—in which (direction); ca—and; antarhitaù—disappeared; anantaù—the unlimited Supreme Personality of Godhead; tasyai—unto that; kåtvä—after offering; diçe—direction; namaù—obeisances; vidyädharaù—the King of the Vidyädhara planet; citraketuù—Citraketu; cacära—traveled; gagane—in outer space; caraù—moving. TRANSLATION Çréla Çukadeva Gosvämé said: After offering obeisances to the direction from which Ananta, the Supreme Personality of Godhead, had disappeared, Citraketu began traveling in outer space as the head of the Vidyädharas. TEXTS 2-3 Sa l/+a& vzRl/+aaa]iTa ) AYa& Mahav]TaDarae ib>aiTaR SadiSa iñYaMa( )) 8 )) präyaçaù präkåtäç cäpi striyaà rahasi bibhrati ayaà mahä-vrata-dharo bibharti sadasi striyam SYNONYMS präyaçaù—generally; präkåtäù—conditioned souls; ca—also; api—although; striyam—a woman; rahasi—in a solitary place; bibhrati—embrace; ayam—this (Lord Çiva); mahä-vrata-dharaù—the master of great vows and austerities; bibharti—enjoys; sadasi—in an assembly of great saintly persons; striyam—his wife. TRANSLATION Ordinary conditioned persons generally embrace their wives and enjoy their company in solitary places. How wonderful it is that Lord Mahädeva, although a great master of austerity, is embracing his wife openly in the midst of an assembly of great saints. PURPORT The word mahä-vrata-dharaù indicates a brahmacäré who has never fallen down. Lord Çiva is counted among the best of yogés, yet he embraced his wife in the midst of great saintly persons. Citraketu appreciated how great Lord Çiva was to be unaffected even in that situation. Therefore Citraketu was not 907 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

an offender; he merely expressed his wonder. TEXT 9 é[qXauk- ovac >aGavaNaiPa TaC^]uTva Pa[hSYaaGaaDaDaqNa*RPa ) TaUZaUv SadiSa Sa>Yaaê TadNauv]Taa" )) 9 )) çré-çuka uväca bhagavän api tac chrutvä prahasyägädha-dhér nåpa tüñëéà babhüva sadasi sabhyäç ca tad-anuvratäù SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; bhagavän—Lord Çiva; api—also; tat—that; çrutvä—hearing; prahasya—smiling; agädhadhéù—whose intelligence is unfathomed; nåpa—O King; tüñëém—silent; babhüva—remained; sadasi—in the assembly; sabhyäù—everyone assembled there; ca—and; tat-anuvratäù—followed Lord Çiva (remained silent). TRANSLATION Çréla Çukadeva Gosvämé continued: My dear King, after hearing Citraketu's statement, Lord Çiva, the most powerful personality, whose knowledge is fathomless, simply smiled and remained silent, and all the members of the assembly followed the lord by not saying anything. PURPORT

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Citraketu's purpose in criticizing Lord Çiva is somewhat mysterious and cannot be understood by a common man. Çréla Viçvanätha Cakravarté Öhäkura, however, has made the following observations. Lord Çiva, being the most exalted Vaiñëava and one of the most powerful demigods, is able to do anything he desires. Although he was externally exhibiting the behavior of a common man and not following etiquette, such actions cannot diminish his exalted position. The difficulty is that a common man, seeing Lord Çiva's behavior, might follow his example. As stated in Bhagavad-gétä (3.21): yad yad äcarati çreñöhas tat tad evetaro janaù sa yat pramäëaà kurute lokas tad anuvartate "Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues." A common man might also criticize Lord Çiva, like Dakña, who suffered the consequences for his criticism. King Citraketu desired that Lord Çiva cease this external behavior so that others might be saved from criticizing him and thus becoming offenders. If one thinks that Viñëu, the Supreme Personality of Godhead, is the only perfect personality whereas the demigods, even such demigods as Lord Çiva, are inclined to improper social affairs, he is an offender. Considering all this, King Citraketu was somewhat harsh in his behavior with Lord Çiva. Lord Çiva, who is always deep in knowledge, could understand Citraketu's purpose, and therefore he was not at all angry; rather, he simply smiled and remained silent. The members of the assembly surrounding Lord Çiva could also understand Citraketu's purpose. Consequently, following the behavior of Lord Çiva, they did not protest; instead, following their master, they remained silent. If the members of the assembly thought that Citraketu had blasphemed Lord Çiva, they would certainly have left at once, blocking their ears with their hands. 909 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 10 wTYaTaÜqYaRivduiz b]uvaaNaMa( ) åzah devq Da*íaYa iNaiJaRTaaTMaai>aMaaiNaNae )) 10 )) ity atad-vérya-viduñi bruväëe bahv-açobhanam ruñäha devé dhåñöäya nirjitätmäbhimänine SYNONYMS iti—thus; a-tat-vérya-viduñi—when Citraketu, who did not know the prowess of Lord Çiva; bruväëe—spoke; bahu-açobhanam—that which is not up to the standard of etiquette (the criticism of the exalted Lord Çiva); ruñä—with anger; äha—said; devé—the goddess Pärvaté; dhåñöäya—unto Citraketu, who was quite shameless; nirjita-ätma—as one who has controlled his senses; abhimänine—thinking of himself. TRANSLATION Not knowing the prowess of Lord Çiva and Pärvaté, Citraketu strongly criticized them. His statements were not at all pleasing, and therefore the goddess Pärvaté, being very angry, spoke as follows to Citraketu, who thought himself better than Lord Çiva in controlling the senses. PURPORT Although Citraketu never meant to insult Lord Çiva, he should not have criticized the lord, even though the lord was transgressing social customs. It is said, tejéyasäà na doñäya: one who is very powerful should be understood to be 910 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

faultless. For example, one should not find faults with the sun, although it evaporates urine from the street. The most powerful cannot be criticized by an ordinary man, or even by a great personality. Citraketu should have known that Lord Çiva, although sitting in that way, was not to be criticized. The difficulty was that Citraketu, having become a great devotee of Lord Viñëu, Saìkarñaëa, was somewhat proud at having achieved Lord Saìkarñaëa's favor and therefore thought that he could now criticize anyone, even Lord Çiva. This kind of pride in a devotee is never tolerated. A Vaiñëava should always remain very humble and meek and offer respect to others. tåëäd api sunécena taror api sahiñëunä amäninä mänadena kértanéyaù sadä hariù [Cc. Ädi 17.31] "One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly." A Vaiñëava should not try to minimize anyone else's position. It is better to remain humble and meek and chant the Hare Kåñëa mantra. The word nirjitätmäbhimänine indicates that Citraketu thought himself a better controller of the senses than Lord Çiva, although actually he was not. Because of all these considerations, mother Pärvaté was somewhat angry at Citraketu. TEXT 11 é[qPaavRTYauvac AYa& ik-MaDauNaa l/aeke- XaaSTaa da*GauNaardaÛa" ) Na vE ku-Maar" k-iPal/ae MaNauê Yae Naae iNazeDaNTYaiTaviTaRNa& hrMa( )) 12 )) na veda dharmaà kila padmayonir na brahma-puträ bhågu-näradädyäù 912 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

na vai kumäraù kapilo manuç ca ye no niñedhanty ati-vartinaà haram SYNONYMS na—not; veda—knows; dharmam—the religious principles; kila—indeed; padma-yoniù—Lord Brahmä; na—nor; brahma-puträù—the sons of Lord Brahmä; bhågu—Bhågu; närada—Närada; ädyäù—and so on; na—nor; vai—indeed; kumäraù—the four Kumäras (Sanaka, Sanat-kumära, Sananda and Sanätana); kapilaù—Lord Kapila; manuù—Manu himself; ca—and; ye—who; no—not; niñedhanti—order to stop; ati-vartinam—who is beyond laws and orders; haram—Lord Çiva. TRANSLATION Alas, Lord Brahmä, who has taken his birth from the lotus flower, does not know the principles of religion, nor do the great saints like Bhågu and Närada, nor the four Kumäras, headed by Sanat-kumära. Manu and Kapila have also forgotten the religious principles. I suppose it to be because of this that they have not tried to stop Lord Çiva from behaving improperly. TEXT 13 WzaMaNauDYaeYaPadaBJaYauGMa& JaGad(Gauå& Ma(r)l/Ma(r)l&/ SvYaMa( ) Ya" +a}abNDau" Pair>aUYa SaUrqNa( Pa[XaaiSTa Da*íSTadYa& ih da]aMYaNa( Sau%& c du"%& c >au»e SavR}a SavRda )) 18 )) saàsära-cakra etasmiï jantur ajïäna-mohitaù bhrämyan sukhaà ca duùkhaà ca bhuìkte sarvatra sarvadä SYNONYMS saàsära-cakre—in the wheel of material existence; etasmin—this; jantuù—the living entity; ajïäna-mohitaù—being bewildered by ignorance; 921 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bhrämyan—wandering; sukham—happiness; ca—and; duùkham—distress; ca—also; bhuìkte—he undergoes; sarvatra—everywhere; sarvadä—always. TRANSLATION Deluded by ignorance, the living entity wanders in the forest of this material world, enjoying the happiness and distress resulting from his past deeds, everywhere and at all times. [Therefore, my dear mother, neither you nor I am to be blamed for this incident.] PURPORT As confirmed in Bhagavad-gétä (3.27): prakåteù kriyamäëäni guëaiù karmäëi sarvaçaù ahaìkära-vimüòhätmä kartäham iti manyate "The bewildered soul, under the influence of the three modes of material nature, thinks himself the doer of activities that are in actuality carried out by nature." Actually a conditioned soul is completely under the control of material nature. Wandering here and there—always and everywhere—he is subjected to the results of his past deeds. This is carried out by the laws of nature, but one foolishly thinks himself the doer, which in fact he is not. To get free from the karma-cakra, the wheel of the results of one's karma, one should take to bhakti-märga—devotional service, or Kåñëa consciousness. That is the only remedy. Sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]. TEXT 19 922 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

NaEvaTMaa Na ParêaiPa k-TaaR SYaaTa( Sau%du"%Yaae" ) k-TaaRr& MaNYaTae_}aaj AaTMaaNa& ParMaev c )) 19 )) naivätmä na paraç cäpi kartä syät sukha-duùkhayoù kartäraà manyate 'träjïa ätmänaà param eva ca SYNONYMS na—not; eva—indeed; ätmä—the spirit soul; na—nor; paraù—another (friend or enemy); ca—also; api—indeed; kartä—the doer; syät—can be; sukha-duùkhayoù—of happiness and distress; kartäram—the doer; manyate—considers; atra—in this connection; ajïaù—a person not aware of the real fact; ätmänam—himself; param—another; eva—indeed; ca—also. TRANSLATION In this material world, neither the living entity himself nor others [friends and enemies] are the cause of material happiness and distress. But because of gross ignorance, the living entity thinks that he and others are the cause. PURPORT In this verse the word ajïa is very significant. In the material world, all living entities are ajïa, ignorant, in different degrees. This ignorance continues very strongly in the mode of ignorance presented by material nature. One must therefore promote himself to the stage of goodness through his character and behavior and then gradually come to the transcendental platform, or adhokñaja platform, in which he realizes both his position and the position of others. Everything is done under the superintendence of the Supreme Personality of Godhead. The process by which the results of action 923 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

are ordained is called niyatam, always working. TEXT 20 Gaua*TYa>a*TYaaNaa& iNa"SPa*haaed wvaTMaiNa ) Gauadev óiJavTk*-Ta" )) 30 )) aviveka-kåtaù puàso hy artha-bheda ivätmani guëa-doña-vikalpaç ca bhid eva srajivat kåtaù

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SYNONYMS aviveka-kåtaù—done in ignorance, without mature consideration; puàsaù—of the living entity; hi—indeed; artha-bhedaù—differentiation of value; iva—like; ätmani—in himself; guëa-doña—of quality and fault; vikalpaù—imagination; ca—and; bhit—difference; eva—certainly; sraji—in a garland; vat—like; kåtaù—male. TRANSLATION As one mistakenly considers a flower garland to be a snake or experiences happiness and distress in a dream, so, in the material world, by a lack of careful consideration, we differentiate between happiness and distress, considering one good and the other bad. PURPORT The happiness and distress of the material world of duality are both mistaken ideas. In the Caitanya-caritämåta (Antya 4.176) it is said: "dvaite" bhadräbhadra-jïäna, saba—"manodharma" "ei bhäla, ei manda",—ei saba "bhrama" The distinctions between happiness and distress in the material world of duality are simply mental concoctions, for the so-called happiness and distress are actually one and the same. They are like the happiness and distress in dreams. A sleeping man creates his happiness and distress by dreaming, although actually they have no existence. The other example given in this verse is that a flower garland is originally very nice, but by mistake, for want of mature knowledge, one may consider it a snake. In this connection there is a statement by Prabodhänanda Sarasvaté: viçvaà pürëa-sukhäyate. Everyone in this material world is distressed by 937 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

miserable conditions, but Çréla Prabodhänanda Sarasvaté says that this world is full of happiness. How is this possible? He answers, yat-käruëya-katäkña-vaibhavavatäà taà gauram eva stumaù. A devotee accepts the distress of this material world as happiness only due to the causeless mercy of Çré Caitanya Mahäprabhu. By His personal behavior, Çré Caitanya Mahäprabhu showed that He was never distressed but always happy in chanting the Hare Kåñëa mahä-mantra. One should follow in the footsteps of Çré Caitanya Mahäprabhu and engage constantly in chanting the mahä-mantra—Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. Then he will never feel the distresses of the world of duality. In any condition of life one will be happy if he chants the holy name of the Lord. In dreams we sometimes enjoy eating sweet rice and sometimes suffer as if one of our beloved family members had died. Because the same mind and body exist in the same material world of duality when we are awake, the so-called happiness and distress of this world are no better than the false, superficial happiness of dreams. The mind is the via medium in both dreams and wakefulness, and everything created by the mind in terms of saìkalpa and vikalpa, acceptance and rejection, is called manodharma, or mental concoction. TEXT 31 vaSaudeve >aGaviTa >ai¢-MauÜhTaa& Na*aaGavTa" é[qMaaNa( Pa[hadae bil/rev c )) 10 )) atha kaçyapa-däyädän daiteyän kértayämi te yatra bhägavataù çrémän prahrädo balir eva ca SYNONYMS 962 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

atha—now; kaçyapa-däyädän—the sons of Kaçyapa; daiteyän—born of Diti; kértayämi—I shall describe; te—to you; yatra—where; bhägavataù—the great devotee; çré-män—glorious; prahrädaù—Prahläda; baliù—Bali; eva—certainly; ca—also. TRANSLATION Now let me describe the sons of Diti, who were begotten by Kaçyapa but who became demons. In this demoniac family the great devotee Prahläda Mahäräja appeared, and Bali Mahäräja also appeared in that family. The demons are technically known as Daityas because they proceeded from the womb of Diti. TEXT 11 idTaeÜaRvev daYaadaE dETYadaNavviNdTaaE ) ihravØil/" )) 16 )) 966 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

anuhrädasya süryäyäà bäñkalo mahiñas tathä virocanas tu prährädir devyäà tasyäbhavad baliù SYNONYMS anuhrädasya—of Anuhläda; süryäyäm—through Süryä; bäñkalaù—Bäñkala; mahiñaù—Mahiña; tathä—also; virocanaù—Virocana; tu—indeed; prährädiù—the son of Prahläda; devyäm—through his wife; tasya—of him; abhavat—was; baliù—Bali. TRANSLATION The wife of Anuhläda was named Süryä. She gave birth to two sons, named Bäñkala and Mahiña. Prahläda had one son, Virocana, whose wife gave birth to Bali Mahäräja. TEXT 17 baavTa( ) TaSYaaNau>aav& SauëaeKYa& Paêadevai>aDaaSYaTae )) 17 )) bäëa-jyeñöhaà putra-çatam açanäyäà tato 'bhavat tasyänubhävaà suçlokyaà paçcäd eväbhidhäsyate SYNONYMS bäëa-jyeñöham—having Bäëa as the eldest; putra-çatam—one hundred sons; açanäyäm—through Açanä; tataù—from him; abhavat—there were; 967 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tasya—his; anubhävam—character; su-çlokyam—laudable; eva—certainly; abhidhäsyate—will be described.

paçcät—later;

TRANSLATION Thereafter, Bali Mahäräja begot one hundred sons in the womb of Açanä. Of these one hundred sons, King Bäëa was the eldest. The activities of Bali Mahäräja, which are very laudable, will be described later [in the Eighth Canto]. TEXT 18 baae TaÓaGavaNaaSTae ùÛaiPa PaurPaal/k-" )) 18 )) bäëa ärädhya giriçaà lebhe tad-gaëa-mukhyatäm yat-pärçve bhagavän äste hy adyäpi pura-pälakaù SYNONYMS bäëaù—Bäëa; ärädhya—having worshiped; giriçam—Lord Çiva; lebhe—obtained; tat—of him (Lord Çiva); gaëa-mukhyatäm—the platform of being one of the chief associates; yat-pärçve—beside whom; bhagavän—Lord Çiva; äste—remains; hi—because of which; adya—now; api—even; pura-pälakaù—the protector of the capital. TRANSLATION Since King Bäëa was a great worshiper of Lord Çiva, he became one of Lord 968 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Çiva's most celebrated associates. Even now, Lord Çiva protects King Bäëa's capital and always stands beside him. TEXT 19 MaåTaê idTae" Pau}aaêTvair„&XaàvaiDak-a" ) Ta AaSaàPa[Jaa" SaveR NaqTaa wNd]eaavMaPaaeùaETPaitak&- Gaurae ) wNd]eaGav&STaàae VYaa:YaaTauMahRiSa )) 21 )) ime çraddadhate brahmann åñayo hi mayä saha parijïänäya bhagavaàs tan no vyäkhyätum arhasi SYNONYMS ime—these; çraddadhate—are eager; brahman—O brähmaëa; åñayaù—sages; hi—indeed; mayä saha—with me; parijïänäya—to know; bhagavan—O great soul; tat—therefore; naù—to us; vyäkhyätum arhasi—please explain. TRANSLATION My dear brähmaëa, I and all the sages present with me are eager to know about this. Therefore, O great soul, kindly explain to us the reason. TEXT 22 é[qSaUTa ovac TaiÜZa*TaeNa ceTaSaa JaGaad Sa}aaYaaUTaae ivÜaNaiPa MaNaaejYaa ) 977 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ba!iMaTYaah ivvXaae Na TaiÀ}a& ih YaaeiziTa )) 29 )) evaà striyä jaòébhüto vidvän api manojïayä bäòham ity äha vivaço na tac citraà hi yoñiti SYNONYMS evam—thus; striyä—by the woman; jaòébhütaù—enchanted; vidvän—very learned; api—although; manojïayä—very expert; bäòham—yes; iti—thus; äha—said; vivaçaù—under her control; na—not; tat—that; citram—astonishing; hi—indeed; yoñiti—in the matter of women. TRANSLATION Although Kaçyapa Muni was a learned scholar, he was captivated by Diti's artificial behavior, which brought him under her control. Therefore he assured his wife that he would fulfill her desires. Such a promise by a husband is not at all astonishing. TEXT 30 ivl/aeKYaEk-aNTa>aUTaaiNa >aUTaaNYaadaE Pa[JaaPaiTa" ) iñYa& c§e- SvdehaDa| YaYaa Pau&Saa& MaiTaôRTaa )) 30 )) vilokyaikänta-bhütäni bhütäny ädau prajäpatiù striyaà cakre sva-dehärdhaà yayä puàsäà matir håtä

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SYNONYMS vilokya—seeing; ekänta-bhütäni—detached; bhütäni—the living entities; ädau—in the beginning; prajäpatiù—Lord Brahmä; striyam—the woman; cakre—created; sva-deha—of his body; ardham—half; yayä—by whom; puàsäm—of men; matiù—the mind; håtä—carried away. TRANSLATION In the beginning of creation, Lord Brahmä, the father of the living entities of the universe, saw that all the living entities were unattached. To increase population, he then created woman from the better half of man's body, for woman's behavior carries away a man's mind. PURPORT This entire universe is going on under the spell of sexual attachment, which was created by Lord Brahmä to increase the population of the entire universe, not only in human society but also in other species. As stated by Åñabhadeva in the Fifth Canto, puàsaù striyä mithuné-bhävam etam: [SB 5.5.8] the entire world is going on under the spell of sexual attraction and desire between man and woman. When man and woman unite, the hard knot of this attraction becomes increasingly tight, and thus a man is implicated in the materialistic way of life. This is the illusion of the material world. This illusion acted upon Kaçyapa Muni, although he was very learned and advanced in spiritual knowledge. As stated in the Manu-saàhitä (2.215) and Çrémad-Bhägavatam (9.19.17) : mäträ svasrä duhiträ vä näviviktäsano bhavet balavän indriya-grämo 979 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

vidväàsam api karñati "A man should not associate with a woman in a solitary place, not even with his mother, sister or daughter, for the senses are so strong that they lead astray even a person advanced in knowledge." When a man remains in a solitary place with a woman, his sexual desires undoubtedly increase. Therefore the words ekänta-bhütäni, which are used here, indicate that to avoid sexual desires one should avoid the company of women as far as possible. Sexual desire is so powerful that one is saturated with it if he stays in a solitary place with any woman, even his mother, sister or daughter. TEXT 31 Wv& Xaué[UizTaSTaaTa >aGavaNa( k-XYaPa" iñYaa ) Pa[hSYa ParMaPa[qTaae idiTaMaahai>aNaNÛ c )) 31 )) evaà çuçrüñitas täta bhagavän kaçyapaù striyä prahasya parama-préto ditim ähäbhinandya ca SYNONYMS evam—thus; çuçrüñitaù—being served; täta—O dear one; bhagavän—the powerful; kaçyapaù—Kaçyapa; striyä—by the woman; prahasya—smiling; parama-prétaù—being very pleased; ditim—to Diti; äha—said; abhinandya—approving; ca—also. TRANSLATION O my dear one, the most powerful sage Kaçyapa, being extremely pleased by 980 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the mild behavior of his wife Diti, smiled and spoke to her as follows. TEXT 32 é[qk-XYaPa ovac vr& vrYa vaMaaeå Pa[qTaSTae_hMaiNaiNdTae ) iñYaa >aTaRir SauPa[qTae k-" k-aMa wh caGaMa" )) 32 )) çré-kaçyapa uväca varaà varaya vämoru prétas te 'ham anindite striyä bhartari supréte kaù käma iha cägamaù SYNONYMS çré-kaçyapaù uväca—Kaçyapa Muni said; varam—benediction; varaya—ask; vämoru—O beautiful woman; prétaù—pleased; te—with you; aham—I; anindite—O irreproachable lady; striyäù—for the woman; bhartari—when the husband; su-préte—pleased; kaù—what; kämaù—desire; iha—here; ca—and; agamaù—difficult to obtain. TRANSLATION Kaçyapa Muni said: O beautiful woman, O irreproachable lady, since I am very much pleased by your behavior, you may ask me for any benediction you want. If a husband is pleased, what desires are difficult for his wife to obtain, either in this world or in the next? TEXTS 33-34 981 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PaiTarev ih Naarqaê PaiTaæPaDa*k( )) 34 )) patir eva hi näréëäà daivataà paramaà småtam mänasaù sarva-bhütänäà väsudevaù çriyaù patiù sa eva devatä-liìgair näma-rüpa-vikalpitaiù ijyate bhagavän pumbhiù strébhiç ca pati-rüpa-dhåk SYNONYMS patiù—the husband; eva—indeed; hi—certainly; näréëäm—of women; daivatam—demigod; paramam—supreme; småtam—is considered; mänasaù—situated in the heart; sarva-bhütänäm—of all living entities; väsudevaù—Väsudeva; çriyaù—of the goddess of fortune; patiù—the husband; saù—He; eva—certainly; devatä-liìgaiù—by the forms of the demigods; näma—names; rüpa—forms; vikalpitaiù—conceived; ijyate—is worshiped; bhagavän—the Supreme Personality of Godhead; pumbhiù—by men; strébhiù—by women; ca—also; pati-rüpa-dhåk—in the form of the husband. TRANSLATION A husband is the supreme demigod for a woman. The Supreme Personality of Godhead, Lord Väsudeva, the husband of the goddess of fortune, is situated in everyone's heart and is worshiped through the various names and forms of the demigods by fruitive workers. Similarly, a husband represents the Lord as 982 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the object of worship for a woman. PURPORT The Lord says in Bhagavad-gétä (9.23): ye 'py anya-devatä-bhaktä yajante çraddhayänvitäù te 'pi mäm eva kaunteya yajanty avidhi-pürvakam "Whatever a man may sacrifice to other gods, O son of Kunté, is really meant for Me alone, but it is offered without true understanding." The demigods are various assistants who act like the hands and legs of the Supreme Personality of Godhead. One who is not in direct touch with the Supreme Lord and cannot conceive of the exalted position of the Lord is sometimes advised to worship the demigods as various parts of the Lord. If women, who are usually very much attached to their husbands, worship their husbands as representatives of Väsudeva, the women benefit, just as Ajämila benefited by calling for Näräyaëa, his son. Ajämila was concerned with his son, but because of his attachment to the name of Näräyaëa, he attained salvation simply by chanting that name. In India a husband is still called pati-guru, the husband spiritual master. If husband and wife are attached to one another for advancement in Kåñëa consciousness, their relationship of cooperation is very effective for such advancement. Although the names of Indra and Agni are sometimes uttered in the Vedic mantras (indräya svähä, agnaye svähä), the Vedic sacrifices are actually performed for the satisfaction of Lord Viñëu. As long as one is very much attached to material sense gratification, the worship of the demigods or the worship of one's husband is recommended. TEXT 35

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TaSMaaTPaiTav]Taa NaaYaR" é[eYaSk-aMaa" SauMaDYaMae ) YaJaNTae_NaNYa>aaveNa PaiTaMaaTMaaNaMaqìrMa( )) 35 )) tasmät pati-vratä näryaù çreyas-kämäù sumadhyame yajante 'nanya-bhävena patim ätmänam éçvaram SYNONYMS tasmät—therefore; pati-vratäù—devoted to the husband; näryaù—women; çreyaù-kämäù—conscientious; su-madhyame—O thin-waisted woman; yajante—worship; ananya-bhävena—with devotion; patim—the husband; ätmänam—the Supersoul; éçvaram—representative of the Supreme Personality of Godhead. TRANSLATION My dear wife, whose body is so beautiful, your waist being thin, a conscientious wife should be chaste and should abide by the orders of her husband. She should very devoutly worship her husband as a representative of Väsudeva. TEXT 36 Saae_h& TvYaaicRTaae >ad]e wRd*G>aaveNa >ai¢-Ta" ) Ta& Tae SaMPaadYae k-aMaMaSaTaqNaa& Saudul/R>aMa( )) 36 )) so 'haà tvayärcito bhadre édåg-bhävena bhaktitaù taà te sampädaye kämam 984 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

asaténäà sudurlabham SYNONYMS saù—such a person; aham—I; tvayä—by you; arcitaù—worshiped; bhadre—O gentle woman; édåk-bhävena—in such a way; bhaktitaù—with devotion; tam—that; te—your; sampädaye—shall fulfill; kämam—desire; asaténäm—for unchaste women; su-durlabham—not obtainable. TRANSLATION My dear gentle wife, because you have worshiped me with great devotion, considering me a representative of the Supreme Personality of Godhead, I shall reward you by fulfilling your desires, which are unobtainable for an unchaste wife. TEXT 37 idiTaåvac vrdae Yaid Mae b]øNa( Pau}aiMaNd]haGavaNMaarqc" ku-åNaNdNa ) ovac ik-iÄTa( ku-iPaTa AaTMaaNa& c ivGahRYaNa( )) 44 )) iti saïcintya bhagavän märécaù kurunandana uväca kiïcit kupita ätmänaà ca vigarhayan SYNONYMS iti—thus; saïcintya—thinking; bhagavän—the powerful; märécaù—Kaçyapa Muni; kuru-nandana—O descendant of Kuru; uväca—spoke; kiïcit—somewhat; kupitaù—angry; ätmänam—himself; ca—and; vigarhayan—condemning. TRANSLATION Çré Çukadeva Gosvämé said: Kaçyapa Muni, thinking in this way, became somewhat angry. Condemning himself, O Mahäräja Parékñit, descendant of Kuru, he spoke to Diti as follows. TEXT 45 é[qk-XYaPa ovac Pau}aSTae >aivTaa >ad]e wNd]hadevbaNDav" ) Sa&vTSar& v]TaiMad& YaÛÅae DaariYaZYaiSa )) 45 )) 996 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

çré-kaçyapa uväca putras te bhavitä bhadre indra-hädeva-bändhavaù saàvatsaraà vratam idaà yady aïjo dhärayiñyasi SYNONYMS çré-kaçyapaù uväca—Kaçyapa Muni said; putraù—son; te—your; bhavitä—will be; bhadre—O gentle woman; indra-hä—killer of Indra, or follower of Indra; adeva-bändhavaù—friend of the demons (or deva-bändhavaù—friend of the demigods); saàvatsaram—for a year; vratam—vow; idam—this; yadi—if; aïjaù—properly; dhärayiñyasi—you will execute. TRANSLATION Kaçyapa Muni said: My dear gentle wife, if you follow my instructions regarding this vow for at least one year, you will surely get a son who will be able to kill Indra. However, if you deviate from this vow of following the Vaiñëava principles, you will get a son who will be favorable to Indra. PURPORT The word indra-hä refers to an asura who is always eager to kill Indra. An enemy of Indra is naturally a friend to the asuras, but the word indra-hä also refers to one who follows Indra or who is obedient to him. When one becomes a devotee of Indra, he is certainly a friend to the demigods. Thus the words indra-hädeva-bändhavaù are equivocal, for they say, "Your son will kill Indra, but he will be very friendly to the demigods." If a person actually became a friend of the demigods, he certainly would not be able to kill Indra. TEXT 46 997 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

idiTaåvac DaariYaZYae v]Ta& b]øNb]Uih k-aYaaRiYa& Xa§-ha >aivTaa SauTa" )) 54 )) säàvatsaraà puàsavanaà vratam etad aviplutam dhärayiñyasi cet tubhyaà çakra-hä bhavitä sutaù SYNONYMS säàvatsaram—for one year; puàsavanam—called puàsavana; vratam—vow; etat—this; aviplutam—without violation; dhärayiñyasi—you will perform; cet—if; tubhyam—for you; çakra-hä—the killer of Indra; bhavitä—will be; sutaù—a son.

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TRANSLATION Kaçyapa Muni continued: If you perform this ceremony called puàsavana, adhering to the vow with faith for at least one year, you will give birth to a son destined to kill Indra. But if there is any discrepancy in the discharge of this vow, the son will be a friend to Indra. TEXT 55 ba!iMaTYa>YauPaeTYaaQa idTaq raJaNa( MahaMaNaa" ) k-XYaPaad( Ga>aRMaaData v]Ta& caÅae dDaar Saa )) 55 )) bäòham ity abhyupetyätha dité räjan mahä-manäù kaçyapäd garbham ädhatta vrataà cäïjo dadhära sä SYNONYMS bäòham—yes; iti—thus; abhyupetya—accepting; atha—then; ditiù—Diti; räjan—O King; mahä-manäù—jubilant; kaçyapät—from Kaçyapa; garbham—semen; ädhatta—obtained; vratam—the vow; ca—and; aïjaù—properly; dadhära—discharged; sä—she. TRANSLATION O King Parékñit, Diti, the wife of Kaçyapa, agreed to undergo the purificatory process known as puàsavana. "Yes," she said, "I shall do everything according to your instructions." With great jubilation she became pregnant, having taken semen from Kaçyapa, and faithfully began discharging the vow. 1007 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 56 MaaTa*ZvSauri>aPa[aYaiMaNd] AajaYa MaaNad ) Xaué[Uza| vJa]eaMa( ) 1012 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ådNTa& SaáDaEkE-k&- Maa raedqiriTa TaaNa( PauNa" )) 62 )) cakarta saptadhä garbhaà vajreëa kanaka-prabham rudantaà saptadhaikaikaà mä rodér iti tän punaù SYNONYMS cakarta—he cut; sapta-dhä—into seven pieces; garbham—the embryo; vajreëa—by his thunderbolt; kanaka—of gold; prabham—which had the appearance; rudantam—crying; sapta-dhä—into seven pieces; eka-ekam—each one; mä rodéù—do not cry; iti—thus; tän—them; punaù—again. TRANSLATION After entering Diti's womb, Indra, with the help of his thunderbolt, cut into seven pieces her embryo, which appeared like glowing gold. In seven places, seven different living beings began crying. Indra told them, "Do not cry," and then he cut each of them into seven pieces again. PURPORT Çréla Viçvanätha Cakravarté Öhäkura remarks that Indra, by his yogic power, first expanded the body of the one Marut into seven, and then when he cut each of the seven parts of the original body into pieces, there were forty-nine. When each body was cut into seven, other living entities entered the new bodies, and thus they were like plants, which become separate entities when cut into various parts and planted on a hill. The first body was one, and when it was cut into many pieces, many other living entities entered the new bodies.

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TEXT 63 TaMaUcu" Paa$yMaaNaaSTae SaveR Pa[aÅl/Yaae Na*Pa ) ik&- Na wNd] iJagaa&SaiSa >a]aTarae MaåTaSTav )) 63 )) tam ücuù päöyamänäs te sarve präïjalayo nåpa kià na indra jighäàsasi bhrätaro marutas tava SYNONYMS tam—to him; ücuù—said; päöyamänäù—being aggrieved; te—they; sarve—all; präïjalayaù—with folded hands; nåpa—O King; kim—why; naù—us; indra—O Indra; jighäàsasi—do you want to kill; bhrätaraù—brothers; marutaù—Maruts; tava—your. TRANSLATION O King, being very much aggrieved, they pleaded to Indra with folded hands, saying, "Dear Indra, we are the Maruts, your brothers. Why are you trying to kill us?" TEXT 64 Maa >aEí >a]aTarae Maù& YaUYaiMaTYaah k-aEiXak-" ) ANaNYa>aavaNa( PaazRdaNaaTMaNaae MaåTaa& GaaR" é[qiNavaSaaNauk-MPaYaa ) bhuDaa ku-il/Xa+auavNa( k-QaMa( ) Yaid Tae ividTa& Pau}a SaTYa& k-QaYa Maa Ma*za )) 70 )) ekaù saìkalpitaù putraù sapta saptäbhavan katham yadi te viditaà putra satyaà kathaya mä måñä SYNONYMS ekaù—one; saìkalpitaù—was prayed for; putraù—son; sapta sapta—forty-nine; abhavan—came to be; katham—how; yadi—if; te—by you; viditam—known; putra—my dear son; satyam—the truth; kathaya—speak; mä—do not (speak); måñä—lies. TRANSLATION I prayed for only one son, but now I see that there are forty-nine. How has this happened? My dear son Indra, if you know, please tell me the truth. Do not try to speak lies. TEXT 71 wNd] ovac AMb Tae_h& VYaviSaTaMauPaDaaYaaRGaTaae_iNTak-Ma( ) l/BDaaNTarae_iC^d& Ga>aRMaQaRbuiÖNaR DaMaRd*k( )) 71 )) indra uväca amba te 'haà vyavasitam upadhäryägato 'ntikam labdhäntaro 'cchidaà garbham 1019 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

artha-buddhir na dharma-dåk SYNONYMS indraù uväca—Indra said; amba—O mother; te—your; aham—I; vyavasitam—vow; upadhärya—understanding; ägataù—came; antikam—nearby; labdha—having found; antaraù—a fault; acchidam—I cut; garbham—the embryo; artha-buddhiù—being self-interested; na—not; dharma-dåk—possessing vision of religion. TRANSLATION Indra replied: My dear mother, because I was grossly blinded by selfish interests, I lost sight of religion. When I understood that you were observing a great vow in spiritual life, I wanted to find some fault in you. When I found such a fault, I entered your womb and cut the embryo to pieces. PURPORT When Diti, Indra's aunt, explained to Indra without reservations what she had wanted to do, Indra explained his intentions to her. Thus both of them, instead of being enemies, freely spoke the truth. This is the qualification that results from contact with Viñëu. As stated in Çrémad-Bhägavatam (5.18.12): yasyästi bhaktir bhagavaty akiïcanä sarvair guëais tatra samäsate suräù If one develops a devotional attitude and becomes purified by worshiping the Supreme Lord, all the good qualities are certainly manifested in his body. Because of being touched by worship of Viñëu, both Diti and Indra were purified.

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TEXT 72 k*-taae Mae SaáDaa Ga>aR AaSaNa( Saá ku-Maark-a" ) Tae_iPa cEkE-k-Xaae v*Kau" )) 77 )) çré-çuka uväca indras tayäbhyanujïätaù çuddha-bhävena tuñöayä marudbhiù saha täà natvä 1026 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

jagäma tri-divaà prabhuù SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; indraù—Indra; tayä—by her; abhyanujïätaù—being permitted; çuddha-bhävena—by the good behavior; tuñöayä—satisfied; marudbhiù saha—with the Maruts; täm—to her; natvä—having offered obeisances; jagäma—he went; tri-divam—to the heavenly planets; prabhuù—the Lord. TRANSLATION Çré Çukadeva Gosvämé continued: Diti was extremely satisfied by Indra's good behavior. Then Indra offered his respects to his aunt with profuse obeisances, and with her permission he went away to the heavenly planets with his brothers the Maruts. TEXT 78 Wv& Tae SavRMaa:YaaTa& YaNMaa& Tv& PairPa*C^iSa ) Ma(r)l&/ MaåTaa& JaNMa ik&- >aUYa" k-QaYaaiMa Tae )) 78 )) evaà te sarvam äkhyätaà yan mäà tvaà paripåcchasi maìgalaà marutäà janma kià bhüyaù kathayämi te SYNONYMS evam—thus; te—to you; sarvam—all; äkhyätam—narrated; yat—which; mäm—me; tvam—you; paripåcchasi—asked; maìgalam—auspicious; marutäm—of the Maruts; janma—the birth; kim—what; bhüyaù—further; 1027 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

kathayämi—shall I speak; te—to you. TRANSLATION My dear King Parékñit, I have replied as far as possible to the questions you have asked me, especially in regard to this pure, auspicious narration about the Maruts. Now you may inquire further, and I shall explain more. Thus end the Bhaktivedanta purports to the Sixth Canto, Eighteenth Chapter, of the Çrémad-Bhägavatam, entitled "Diti Vows to Kill King Indra."

19. Performing the Puàsavana Ritualistic Ceremony

This chapter explains how Diti, Kaçyapa Muni's wife, executed Kaçyapa Muni's instructions on devotional service. During the first day of the bright fortnight of the moon in the month of Agrahäyaëa (November-December), every woman, following in the footsteps of Diti and following the instructions of her own husband, should begin this puàsavana-vrata. In the morning, after washing her teeth, bathing and thus becoming purified, she should hear about the birth mystery of the Maruts. Then, covering her body with a white dress and being properly ornamented, before breakfast she should worship Lord Viñëu and mother Lakñmé, the goddess of fortune, Lord Viñëu's wife, by glorifying Lord Viñëu for His mercy, patience, prowess, ability, greatness and other glories and for how He can bestow all mystic benedictions. While offering the Lord all paraphernalia for worship, such as ornaments, a sacred thread, scents, nice flowers, incense and water for bathing and washing His feet, hands and mouth, one should invite the Lord with this mantra: oà namo 1028 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bhagavate mahä-puruñäya mahänubhäväya mahävibhütipataye saha mahä-vibhütibhir balim upaharämi. Then one should offer twelve oblations in the fire while chanting this mantra: oà namo bhagavate mahä-puruñäya mahävibhüti-pataye svähä. One should offer obeisances while chanting this mantra ten times. Then one should chant the Lakñmé-Näräyaëa mantra. If either a pregnant woman or her husband regularly discharges this devotional service, both of them will receive the result. After continuing this process for one full year, the chaste wife should fast on the pürëimä, the full-moon day, of Kärttika. On the following day, the husband should worship the Lord as before and then observe a festival by cooking nice food and distributing prasäda to the brähmaëas. Then, with the permission of the brähmaëas, the husband and wife should take prasäda. This chapter ends by glorifying the results of the puàsavana function. TEXT 1 é[qraJaaevac v]Ta& Pau&SavNa& b]øNa( >avTaa YadudqirTaMa( ) TaSYa veidTauiMaC^aiMa YaeNa ivZaUTYaa TaeJaSaa MaihMaaEJaSaa ) Jauí wRXa GauaGavTae MahaPauåzaYa MahaNau>aavaYa Mahaiv>aUiTaPaTaYae Sah Mahaiv>aUiTai>abRil/MauPahraMaqiTa ) ANaeNaahrhMaRN}aeaUiTaPaTaYae SvaheiTa )) 8 )) haviù-çeñaà ca juhuyäd anale dvädaçähuté oà namo bhagavate mahä-puruñäya mahävibhüti-pataye sväheti SYNONYMS haviù-çeñam—remnants of the offering; ca—and; juhuyät—one should offer; anale—in the fire; dvädaça—twelve; ähutéù—oblations; oà—O my Lord; namaù—obeisances; bhagavate—unto the Supreme Personality of Godhead; mahä-puruñäya—the supreme enjoyer; mahä-vibhüti—of the goddess of fortune; pataye—the husband; svähä—hail; iti—thus. TRANSLATION Çukadeva Gosvämé continued: After worshiping the Lord with all the paraphernalia mentioned above, one should chant the following mantra while offering twelve oblations of ghee on the sacred fire: oà namo bhagavate mahä-puruñäya mahävibhüti-pataye svähä. TEXT 9 ié[Ya& ivZavavu>aaE ) 1038 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

>a¢-ya SaMPaUJaYaeiàTYa& YadqC^eTSavRSaMPad" )) 9 )) çriyaà viñëuà ca varadäv äçiñäà prabhaväv ubhau bhaktyä sampüjayen nityaà yadécchet sarva-sampadaù SYNONYMS çriyam—the goddess of fortune; viñëum—Lord Viñëu; ca—and; vara-dau—the bestowers of benedictions; äçiñäm—of blessings; prabhavau—the sources; ubhau—both; bhaktyä—with devotion; sampüjayet—should worship; nityam—daily; yadi—if; icchet—desires; sarva—all; sampadaù—opulences. TRANSLATION If one desires all opulences, his duty is to daily worship Lord Viñëu with His wife, Lakñmé. With great devotion one should worship Him according to the above-mentioned process. Lord Viñëu and the goddess of fortune are an immensely powerful combination. They are the bestowers of all benedictions and the sources of all good fortune. Therefore the duty of everyone is to worship Lakñmé-Näräyaëa. PURPORT Lakñmé-Näräyaëa-Lord Viñëu and mother Lakñmé—are always situated in everyone's heart (éçvaraù sarva-bhütänäà håd-deçe 'rjuna tiñöhati [Bg. 18.61]). However, because nondevotees do not realize that Lord Viñëu stays with His eternal consort, Lakñmé, within the hearts of all living entities, they are not endowed with the opulence of Lord Viñëu. Unscrupulous men sometimes address a poor man as daridra-näräyaëa, or "poor Näräyaëa." This is most unscientific. Lord Viñëu and Lakñmé are always situated in everyone's heart, 1039 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

but this does not mean that everyone is Näräyaëa, especially not those in poverty. This is a most abominable term to use in connection with Näräyaëa. Näräyaëa never becomes poor, and therefore He can never be called daridra-näräyaëa. Näräyaëa is certainly situated in everyone's heart, but He is neither poor nor rich. Only unscrupulous persons who do not know the opulence of Näräyaëa try to afflict Him with poverty. TEXT 10 Pa[ai¢-Pa[ûeavaNa( )) 12 ))

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tasyä adhéçvaraù säkñät tvam eva puruñaù paraù tvaà sarva-yajïa ijyeyaà kriyeyaà phala-bhug bhavän SYNONYMS tasyäù—of her; adhéçvaraù—the master; säkñät—directly; tvam—You; eva—certainly; puruñaù—the person; paraù—supreme; tvam—You; sarva-yajïaù—personified sacrifice; ijyä—worship; iyam—this (Lakñmé); kriyä—activities; iyam—this; phala-bhuk—the enjoyer of the fruits; bhavän—You. TRANSLATION My Lord, You are the master of energy, and therefore You are the Supreme Person. You are sacrifice [yajïa] personified. Lakñmé, the embodiment of spiritual activities, is the original form of worship offered unto You, whereas You are the enjoyer of all sacrifices. TEXT 13 GauavaNa( ) Tv& ih SavRXarqYaaRTMaa é[q" XarqreiNd]YaaXaYaa" ) NaaMaæPae >aGavTaq Pa[TYaYaSTvMaPaaé[Ya" )) 13 )) guëa-vyaktir iyaà devé vyaïjako guëa-bhug bhavän tvaà hi sarva-çaréry ätmä çréù çarérendriyäçayäù näma-rüpe bhagavaté 1042 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

pratyayas tvam apäçrayaù SYNONYMS guëa-vyaktiù—the reservoir of qualities; iyam—this; devé—goddess; vyaïjakaù—manifester; guëa-bhuk—the enjoyer of the qualities; bhavän—You; tvam—You; hi—indeed; sarva-çaréré ätmä—the Supersoul of all living entities; çréù—the goddess of fortune; çaréra—the body; indriya—senses; äçayäù—and the mind; näma—name; rüpe—and form; bhagavaté—Lakñmé; pratyayaù—the cause of manifestation; tvam—You; apäçrayaù—the support. TRANSLATION Mother Lakñmé, who is here, is the reservoir of all spiritual qualities, whereas You manifest and enjoy all these qualities. Indeed, You are actually the enjoyer of everything. You live as the Supersoul of all living entities, and the goddess of fortune is the form of their bodies, senses and minds. She also has a holy name and form, whereas You are the support of all such names and forms and the cause for their manifestation. PURPORT Madhväcärya, the äcärya of the Tattvavädés, has described this verse in the following way: "Viñëu is described as yajïa personified, and mother Lakñmé is described as spiritual activities and the original form of worship. In fact, they represent spiritual activities and the Supersoul of all yajïa. Lord Viñëu is the Supersoul even of Lakñmédevé, but no one can be the Supersoul of Lord Viñëu, for Lord Viñëu Himself is the spiritual Supersoul of everyone." According to Madhväcärya, there are two tattvas, or factors. One is independent, and the other is dependent. The first tattva is the Supreme Lord, Viñëu, and the second is the jéva-tattva. Lakñmédevé, being dependent on Lord Viñëu, is sometimes counted among the jévas. The Gauòéya Vaiñëavas, 1043 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

however, describe Lakñmédevé in accordance with the following two verses from the Prameya-ratnävalé of Baladeva Vidyäbhüñaëa. The first verse is a quotation from the Viñëu Puräëa. nityaiva sä jagan-mätä viñëoù çrér anapäyiné yathä sarva-gato viñëus tathaiveyaà dvijottama viñëoù syuù çaktayas tisras täsu yä kértitä parä saiva çrés tad-abhinneti präha çiñyän prabhur mahän "O best of the brähmaëas, Lakñméjé is the constant companion of the Supreme Personality of Godhead, Viñëu, and therefore she is called anapäyiné. She is the mother of all creation. As Lord Viñëu is all-pervading, His spiritual potency, mother Lakñmé, is also all-pervading. Lord Viñëu has three principal potencies—internal, external and marginal. Çré Caitanya Mahäprabhu has accepted parä-çakti, the spiritual energy of the Lord, as being identical with the Lord. Thus she is also included in the independent viñëu-tattva." In the Känti-mälä commentary on the Prameya-ratnävalé there is this statement: nanu kvacit nitya-mukta jévatvaà lakñmyäù svékåtaà, taträha-präheti. nityaiveti padye sarva-vyäpti-kathanena kaläkäñöhety ädi-padya-dvaye, çuddho 'péty uktä ca mahäprabhunä svaçiñyän prati lakñmyä bhagavad-advaitam upadiñöam. kvacid yat tasyäs tu dvaitam uktaà, tat tu tad-äviñöa-nitya-mukta jévam ädäya saìgatamas tu. "Although some authoritative Vaiñëava disciplic successions count the goddess of fortune among the ever-liberated living entities (jévas) in Vaikuëöha, Çré Caitanya Mahäprabhu, in accordance with the statement in the Viñëu Puräëa, has described Lakñmé as being identical with the viñëu-tattva. The correct conclusion is that the descriptions of Lakñmé as being different from Viñëu are stated when an eternally liberated living 1044 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

entity is imbued with the quality of Lakñmé; they do not pertain to mother Lakñmé, the eternal consort of Lord Viñëu." TEXT 14 YaQaa Yauva& i}al/aek-SYa vrdaE ParMaeiïNaaE ) TaQaa Ma otaMaëaek- SaNTau SaTYaa MahaiXaz" )) 14 )) yathä yuväà tri-lokasya varadau parameñöhinau tathä ma uttamaçloka santu satyä mahäçiñaù SYNONYMS yathä—since; yuväm—both of you; tri-lokasya—of the three worlds; vara-dau—givers of benedictions; parame-ñöhinau—the supreme rulers; tathä—therefore; me—my; uttama-çloka—O Lord, who are praised with excellent verses; santu—may become; satyäù—fulfilled; mahä-äçiñaù—great ambitions. TRANSLATION You are both the supreme rulers and benedictors of the three worlds. Therefore, my Lord, Uttamaçloka, may my ambitions be fulfilled by Your grace. TEXT 15 wTYai>aíUYa vrd& é[qiNavaSa& ié[Yaa Sah ) Taià"SaaYaaeRPahraUTae_Pa oPaSPa*XYa k*-ZYaCYaR PaUvRvTa( ) PaYa"é*TaeNa JauhuYaaÀåaUTaaNaa& >aGavaNa( SvYaMa( ) wNd]SYaaQaeR k-Qa& dETYaaNavDaqiÜzMaae YaQaa )) 1 )) çré-räjoväca samaù priyaù suhåd brahman bhütänäà bhagavän svayam indrasyärthe kathaà daityän avadhéd viñamo yathä SYNONYMS çré-räjä uväca—Mahäräja Parékñit said; samaù—equal; priyaù—beloved; suhåt—friend; brahman—O brähmaëa (Çukadeva); bhütänäm—toward all living entities; bhagavän—the Supreme Lord, Viñëu; svayam—Himself; indrasya—of Indra; arthe—for the benefit; katham—how; daityän—the demons; avadhét—killed; viñamaù—partial; yathä—as if. TRANSLATION King Parékñit inquired: My dear brähmaëa, the Supreme Personality of Godhead, Viñëu, being everyone's well-wisher, is equal and extremely dear to everyone. How, then, did He become partial like a common man for the sake of Indra and thus kill Indra's enemies? How can a person equal to everyone be partial to some and inimical toward others? 2 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT In Bhagavad-gétä (9.29) the Lord says, samo 'haà sarva-bhüteñu na me dveñyo 'sti na priyaù: "I am equal to everyone. No one is dear to Me, nor is anyone My enemy." In the previous canto, however, it has been observed that the Lord sided with Indra by killing the demons on his account (hata-puträ ditiù çakra-pärñëi-gräheëa viñëunä). Therefore, the Lord was clearly partial to Indra, although He is the Supersoul in everyone's heart. The soul is extremely dear to everyone, and similarly the Supersoul is also dear to everyone. Thus there cannot be any faulty action on the part of the Supersoul. The Lord is always kind to all living entities, irrespective of form and situation, yet He took the side of Indra just like an ordinary friend. This was the subject of Parékñit Mahäräja's inquiry. As a devotee of Lord Kåñëa, he knew very well that Kåñëa cannot be partial to anyone, but when he saw that Kåñëa acted as the enemy of the demons, he was somewhat doubtful. Therefore he posed this question to Çukadeva Gosvämé for a clear answer. A devotee cannot accept that Lord Viñëu has material qualifications. Mahäräja Parékñit knew perfectly well that Lord Viñëu, being transcendental, has nothing to do with material qualities, but to confirm his conviction he wanted to hear from the authority Çukadeva Gosvämé. Çréla Viçvanätha Cakravarté Öhäkura says, samasya kathaà vaiñamyam: since the Lord is equally disposed toward everyone, how can He be partial? Priyasya katham asureñu préty-abhävaù. The Lord, being the Supersoul, is extremely dear to everyone. Why, then, should the Lord display unsympathetic behavior toward the asuras? How is this impartial? Suhådaç ca kathaà teñv asauhärdam. Since the Lord says that He is suhådaà sarva-bhütänäm [Bg. 5.29], the well-wisher of all living entities, how could He act with partiality by killing demons? These questions arose in the heart of Parékñit Mahäräja, and therefore he inquired from Çukadeva Gosvämé.

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TEXT 2 Na ùSYaaQaR" SaurGaaaGa NaaraYaauTa& raJaa raJaSaUYae Maha§-TaaE ) vaSaudeve >aGaviTa SaaYauJYa& ceid>aU>auJa" )) 14 )) Ta}aaSaqNa& Saur‰iz& raJaa PaaaMaaNaeNa daUTaaNaa& MaMaahiMaiTa PaaiQaRv )) 24 )) hiàsä tad-abhimänena daëòa-päruñyayor yathä vaiñamyam iha bhütänäà mamäham iti pärthiva SYNONYMS hiàsä—suffering; tat—of this; abhimänena—by the false conception; daëòa-päruñyayoù—when there is punishment and chastisement; yathä—just as; vaiñamyam—misconception; iha—here (in this body); bhütänäm—of the living entities; mama-aham—mine and I; iti—thus; pärthiva—O lord of the earth. TRANSLATION My dear King, the conditioned soul, being in the bodily conception of life, considers his body to be his self and considers everything in relationship with the body to be his. Because he has this wrong conception of life, he is subjected to dualities like praise and chastisement. PURPORT Only when a conditioned soul accepts the body as himself does he feel the effects of chastisement or praise. Then he determines one person to be his enemy and another his friend and wants to chastise the enemy and welcome the friend. This creation of friends and enemies is a result of one's bodily conception of life. TEXT 25 36 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

YaiàbÖae_i>aMaaNaae_Ya& TaÜDaaTPa[aiai¢-YaaeGaeNa wiTa Mae iNaiêTaa MaiTa" )) 27 )) yathä vairänubandhena martyas tan-mayatäm iyät na tathä bhakti-yogena iti me niçcitä matiù SYNONYMS yathä—as; vaira-anubandhena—by constant enmity; martyaù—a person; tat-mayatäm—absorption in Him; iyät—may attain; na—not; tathä—in a like manner; bhakti-yogena—by devotional service; iti—thus; me—my; niçcitä—definite; matiù—opinion. TRANSLATION Närada Muni continued: By devotional service one cannot achieve such 44 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

intense absorption in thought of the Supreme Personality of Godhead as one can through enmity toward Him. That is my opinion. PURPORT Çrémän Närada Muni, the topmost pure devotee, praises Kåñëa's enemies like Çiçupäla because their minds are always completely absorbed in Kåñëa. Indeed, he thinks himself deficient in the inspiration of being feelingly absorbed in Kåñëa consciousness. This does not mean, however, that the enemies of Kåñëa are more elevated than Kåñëa's pure devotees. In the Caitanya-caritämåta (Ädi 5.205) Kåñëadäsa Kaviräja Gosvämé also thinks of himself in such a humble way: jagäi mädhäi haite muïi se päpiñöha puréñera kéöa haite muïi se laghiñöha "I am a worse sinner than Jagäi and Mädhäi and am even lower than the worms in the stool." A pure devotee always thinks himself more deficient than everyone else. If a devotee approaches Çrématé Rädhäräëé to offer some service to Kåñëa, even Çrématé Rädhäräëé thinks that the devotee is greater than She. Thus Närada Muni says that according to his opinion the enemies of Kåñëa are better situated because they are fully absorbed in thoughts of Kåñëa in terms of killing Him, just as a very lusty man always thinks of women and their association. The essential point in this connection is that one should be fully absorbed in thoughts of Kåñëa, twenty-four hours a day. There are many devotees in räga-märga, which is exhibited in Våndävana. Whether in däsya-rasa, sakhya-rasa, vätsalya-rasa or mädhurya-rasa, all the devotees of Kåñëa are always overwhelmed by thoughts of Kåñëa. When Kåñëa is away from Våndävana tending the cows in the forest, the gopés, in the mädhurya-rasa, are always absorbed in thoughts of how Kåñëa walks in the forest. The soles of His feet are so soft that the gopés would not dare keep His lotus feet on their soft 45 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

breasts. Indeed, they consider their breasts a very hard place for the lotus feet of Kåñëa, yet those lotus feet wander in the forest, which is full of thorny plants. The gopés are absorbed in such thoughts at home, although Kåñëa is away from them. Similarly, when Kåñëa plays with His young friends, mother Yaçodä is very much disturbed by thoughts that Kåñëa, because of always playing and not taking His food properly, must be getting weak. These are examples of the exalted ecstasy felt in Kåñëa's service as manifested in Våndävana. This service is indirectly praised by Närada Muni in this verse. Especially for the conditioned soul, Närada Muni recommends that one somehow or other be absorbed in thoughts of Kåñëa, for that will save one from all the dangers of material existence. Full absorption in thought of Kåñëa is the highest platform of bhakti-yoga. TEXTS 28-29 k-I$=" PaeXaSk*-Taa åÖ" ku-@yaYaa& TaMaNauSMarNa( ) Sa&rM>a>aYaYaaeGaeNa ivNdTae TaTSvæPaTaaMa( )) 28 )) Wv& k*-ZaGaviTa MaaYaaMaNauJa wRìre ) vEreaMaXaRNa" ) Aé[ÖeYa wva>aaiTa hrerek-aiNTaNaa& >av" )) 34 )) çré-yudhiñöhira uväca kédåçaù kasya vä çäpo 54 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

hari-däsäbhimarçanaù açraddheya iväbhäti harer ekäntinäà bhavaù SYNONYMS çré-yudhiñöhiraù uväca—Mahäräja Yudhiñöhira said; kédåçaù—what kind of; kasya—whose; vä—or; çäpaù—curse; hari-däsa—the servant of Hari; abhimarçanaù—overcoming; açraddheyaù—incredible; iva—as if; äbhäti—appears; hareù—of Hari; ekäntinäm—of those exclusively devoted as exalted attendants; bhavaù—birth. TRANSLATION Mahäräja Yudhiñöhira inquired: What kind of great curse could affect even liberated viñëu-bhaktas, and what sort of person could curse even the Lord's associates? For unflinching devotees of the Lord to fall again to this material world is impossible. I cannot believe this. PURPORT In Bhagavad-gétä (8.16) the Lord clearly states, mäm upetya tu kaunteya punar janma na vidyate: one who is purified of material contamination and returns home, back to Godhead, does not return to this material world. Elsewhere in Bhagavad-gétä (4.9) Kåñëa says: janma karma ca me divyam evaà yo vetti tattvataù tyaktvä dehaà punar janma naiti mäm eti so 'rjuna "One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but 55 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

attains My eternal abode, O Arjuna." Mahäräja Yudhiñöhira, therefore, was surprised that a pure devotee could return to this material world. This is certainly a very important question. TEXT 35 deheiNd]YaaSauhqNaaNaa& vEku-aae >aae daNavdETaeYaa iÜMaUDa|S}Ya+a XaMbr ) XaTabahae hYaGa]qv NaMauce Paak- wLvl/ )) 4 )) ivPa[ictae MaMa vc" Paul/aeMaNa( Xaku-NaadYa" ) é*aUTaaNaaiMah Sa&vaSa" Pa[PaaYaaiMav Sauv]Tae ) dEveNaEk-}a NaqTaaNaaMauàqTaaNaa& Svk-MaRi>a" )) 21 )) bhütänäm iha saàväsaù prapäyäm iva suvrate daivenaikatra nétänäm unnétänäà sva-karmabhiù SYNONYMS bhütänäm—of all living entities; iha—in this material world; saàväsaù—the living together; prapäyäm—in a place for drinking cold water; iva—like; su-vrate—O my gentle mother; daivena—by the superior arrangement; 97 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ekatra—in one place; nétänäm—of those brought; unnétänäm—of those led apart; sva-karmabhiù—by their own reactions. TRANSLATION My dear mother, in a restaurant or place for drinking cold water, many travelers are brought together, and after drinking water they continue to their respective destinations. Similarly, living entities join together in a family, and later, as a result of their own actions, they are led apart to their destinations. PURPORT prakåteù kriyamäëäni guëaiù karmäëi sarvaçaù ahaìkära-vimüòhätmä kartäham iti manyate "The bewildered soul, under the influence of the three modes of material nature, thinks himself the doer of activities, which are in actuality carried out by nature." (Bg. 3.27) All living entities act exactly according to the directions of prakåti, material nature, because in the material world we are fully under a higher control. All the living entities in this material world have come here only because they wanted to be equal to Kåñëa in enjoyment and have thus been sent here to be conditioned by material nature in different degrees. In the material world a so-called family is a combination of several persons in one home to fulfill the terms of their imprisonment. As criminal prisoners scatter as soon as their terms are over and they are released, all of us who have temporarily assembled as family members will continue to our respective destinations. Another example given is that family members are like straws carried together by the waves of a river. Sometimes such straws mix together in whirlpools, and later, dispersed again by the same waves, they float alone in 98 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the water. Although Hiraëyakaçipu was a demon, he had Vedic knowledge and understanding. Thus the advice given to his family members—his sister-in-law, mother and nephews—was quite sound. The demons are considered highly elevated in knowledge, but because they do not use their good intelligence for the service of the Lord, they are called demons. The demigods, however, act very intelligently to satisfy the Supreme Personality of Godhead. This is confirmed in Çrémad-Bhägavatam (1.2.13) as follows: ataù pumbhir dvija-çreñöhä varëäçrama-vibhägaçaù svanuñöhitasya dharmasya saàsiddhir hari-toñaëam "O best among the twice-born, it is therefore concluded that the highest perfection one can achieve, by discharging his prescribed duties [dharma] according to caste divisions and orders of life, is to please the Lord Hari." To become a demigod or to become godly, whatever one's occupation, one must satisfy the Supreme Personality of Godhead. TEXT 22 iNaTYa AaTMaaVYaYa" éuÖ" SavRGa" SavRivTPar" ) Datae_SaavaTMaNaae il/(r)& MaaYaYaa ivSa*JaNGauaraRàôdYa& XaYaaNaMaSa*Gaaivl/Ma( )) 29 )) Pa[k-IaSaa dídC^dMa( ) rJa"ku-aaeJa& i^àaYauDa>auJa& Ma*Dae )) 30 )) oXaqNareNd]& iviDaNaa TaQaa k*-Ta& PaiTa& MaihZYa" Pa[SaMaq+Ya du"i%Taa" ) hTaa" SMa NaaQaeiTa k-rEårae >a*Xa& ganNTYaae MauhuSTaTPadYaaeåPaaPaTaNa( )) 31 )) viçérëa-ratna-kavacaà vibhrañöäbharaëa-srajam çara-nirbhinna-hådayaà çayänam asåg-ävilam prakérëa-keçaà dhvastäkñaà rabhasä dañöa-dacchadam rajaù-kuëöha-mukhämbhojaà chinnäyudha-bhujaà mådhe uçénarendraà vidhinä tathä kåtaà patià mahiñyaù prasamékñya duùkhitäù hatäù sma nätheti karair uro bhåçaà ghnantyo muhus tat-padayor upäpatan SYNONYMS viçérëa—scattered here and there; ratna—made of jewels; kavacam—protective armor; vibhrañöa—fallen off; äbharaëa—ornaments; 108 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

srajam—garlands; çara-nirbhinna—pierced by arrows; hådayam—the heart; çayänam—lying down; asåk-ävilam—smeared with blood; prakérëa-keçam—his hair loosened and scattered; dhvasta-akñam—his eyes obscured; rabhasä—with anger; dañöa—bitten; dacchadam—his lips; rajaù-kuëöha—covered with dust; mukha-ambhojam—his face, which had formerly resembled a lotus flower; chinna—cut off; äyudha-bhujam—his arms and weapons; mådhe—on the battlefield; uçénara-indram—the master of the state of Uçénara; vidhinä—by providence; tathä—thus; kåtam—forced into this position; patim—the husband; mahiñyaù—the queens; prasamékñya—seeing; duùkhitäù—very much aggrieved; hatäù—killed; sma—certainly; nätha—O husband; iti—thus; karaiù—with the hands; uraù—the breast; bhåçam—constantly; ghnantyaù—pounding; muhuù—again and again; tat-padayoù—at the feet of the King; upäpatan—fell down. TRANSLATION His golden, bejeweled armor smashed, his ornaments and garlands fallen from their places, his hair scattered and his eyes lusterless, the slain King lay on the battlefield, his entire body smeared with blood, his heart pierced by the arrows of the enemy. When he died he had wanted to show his prowess, and thus he had bitten his lips, and his teeth remained in that position. His beautiful lotuslike face was now black and covered with dust from the battlefield. His arms, with his sword and other weapons, were cut and broken. When the queens of the King of Uçénara saw their husband lying in that position, they began crying, "O lord, now that you have been killed, we also have been killed." Repeating these words again and again, they fell down, pounding their breasts, at the feet of the dead King. PURPORT As stated here, rabhasä dañöa-dacchadam: the dead King, while fighting in anger, bit his lips to show his prowess, but nonetheless he was killed by 109 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

providence (vidhinä). This proves that we are controlled by higher authorities; our personal power or endeavor is not always supreme. We must therefore accept the position offered to us by the order of the Supreme. TEXT 32 ådTYa oÀEdRiYaTaax(iga]PaªJa& iSaÄNTYa AóE" ku-cku-x(ku-Maaåau" )) 39 )) ya icchayeçaù såjatédam avyayo ya eva rakñaty avalumpate ca yaù tasyäbaläù kréòanam ähur éçituç caräcaraà nigraha-saìgrahe prabhuù SYNONYMS yaù—who; icchayä—by His will (without being forced by anyone); éçaù—the supreme controller; såjati—creates; idam—this (material world); avyayaù—remaining as He is (not having lost His own existence because of having created so many material manifestations); yaù—who; eva—indeed; rakñati—maintains; avalumpate—annihilates; ca—also; yaù—who; tasya—of Him; abaläù—O poor women; kréòanam—the playing; ähuù—they say; 121 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

éçituù—of the Supreme Personality of Godhead; cara-acaram—moving and not moving; nigraha—in destruction; saìgrahe—or in protection; prabhuù—fully able. TRANSLATION The boy addressed the women: O weak women! Only by the will of the Supreme Personality of Godhead, who is never diminished, is the entire world created, maintained and again annihilated. This is the verdict of the Vedic knowledge. This material creation, consisting of the moving and nonmoving, is exactly like His plaything. Being the Supreme Lord, He is completely competent to destroy and protect. PURPORT In this regard the queens might argue, "If our husband was protected by the Supreme Personality of Godhead when in the womb, why has he not been given protection now?" To this question the answer is, ya icchayeçaù såjatédam avyayo ya eva rakñaty avalumpate ca yaù. One cannot argue with the activities of the Supreme Personality of Godhead. The Lord is always free, and therefore He can protect and can also annihilate. He is not our order carrier; whatever He likes He will do. Therefore He is the Supreme Lord. The Lord does not create this material world at anyone's request, and therefore He can annihilate everything merely by His will. That is His supremacy. If one argues, "Why does He act in this way?" the answer is that He can do so because He is supreme. No one can question His activities. If one argues, "What is the purpose of this sinful creation and annihilation?" the answer is that to prove His omnipotence He can do anything, and no one can question Him. If He were answerable to us concerning why He does something and why He does not, His supremacy would be curtailed.

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TEXT 40 PaiQa CYauTa& iTaïiTa idíri+aTa& Ga*he iSQaTa& TaiÜhTa& ivNaXYaiTa ) JaqvTYaNaaQaae_iPa Tadqi+aTaae vNae Ga*he_i>aGauáae_SYa hTaae Na JaqviTa )) 40 )) pathi cyutaà tiñöhati diñöa-rakñitaà gåhe sthitaà tad-vihataà vinaçyati jévaty anätho 'pi tad-ékñito vane gåhe 'bhigupto 'sya hato na jévati SYNONYMS pathi—on the public road; cyutam—some possession dropped; tiñöhati—it remains; diñöa-rakñitam—protected by destiny; gåhe—at home; sthitam—although situated; tat-vihatam—struck by the will of the Supreme; vinaçyati—it is lost; jévati—remains alive; anäthaù api—although without a protector; tat-ékñitaù—being protected by the Lord; vane—in the forest; gåhe—at home; abhiguptaù—well hidden and protected; asya—of this one; hataù—struck; na—not; jévati—lives. TRANSLATION Sometimes one loses his money on a public street, where everyone can see it, and yet his money is protected by destiny and not seen by others. Thus the man who lost it gets it back. On the other hand, if the Lord does not give protection, even money maintained very securely at home is lost. If the Supreme Lord gives one protection, even though one has no protector and is in the jungle, one remains alive, whereas a person well protected at home by relatives and others sometimes dies, no one being able to protect him. 123 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT These are examples of the supremacy of the Lord. Our plans to protect or annihilate do not act, but whatever He thinks of doing actually happens. The examples given in this regard are practical. Everyone has had such practical experiences, and there are also many other clear examples. For instance, Prahläda Mahäräja said that a child is certainly dependent on his father and mother, but in spite of their presence, the child is harassed in many ways. Sometimes, in spite of a supply of good medicine and an experienced physician, a patient does not survive. Therefore, since everything is dependent on the free will of the Supreme Personality of Godhead, our only duty is to surrender unto Him and seek His protection. TEXT 41 >aUTaaiNa TaESTaEiNaRJaYaaeiNak-MaRi>a‚ >aRviNTa k-ale/ Na >aviNTa SavRXa" ) Na Ta}a haTMaa Pa[k*-TaaviPa iSQaTa‚ STaSYaa Gauau" ) >aJaTYauTSa*JaiTa ùNYaSTaÀaiPa SveNa TaeJaSaa )) 46 )) bhütendriya-mano-liìgän dehän uccävacän vibhuù bhajaty utsåjati hy anyas tac cäpi svena tejasä SYNONYMS bhüta—by the five material elements; indriya—the ten senses; manaù—and the mind; liìgän—characterized; dehän—gross material bodies; ucca-avacän—high class and low class; vibhuù—the individual soul, which is the lord of the body and senses; bhajati—achieves; utsåjati—gives up; hi—indeed; anyaù—being different; tat—that; ca—also; api—indeed; svena—by his own; tejasä—power of advanced knowledge. TRANSLATION The five material elements, the ten senses and the mind all combine to form the various parts of the gross and subtle bodies. The living entity comes in 132 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

contact with his material bodies, whether high or low, and later gives them up by his personal prowess. This strength can be perceived in a living entity's personal power to possess different types of bodies. PURPORT The conditioned soul has knowledge, and if he wants to fully utilize the gross and subtle bodies for his real advancement in life, he can do so. It is therefore said here that by his high intelligence (svena tejasä), by the superior power of superior knowledge achieved from the right source—the spiritual master, or äcärya—he can give up his conditional life in a material body and return home, back to Godhead. However, if he wants to keep himself in the darkness of this material world, he can do so. The Lord confirms this as follows in Bhagavad-gétä (9.25): yänti deva-vratä devän pitèn yänti pitå-vratäù bhütäni yänti bhütejyä yänti mad-yäjino 'pi mäm "Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me." The human form of body is valuable. One can use this body to go to the higher planetary systems, to Pitåloka, or he can remain in this lower planetary system, but if one tries he can also return home, back to Godhead. This prowess is given by the Supreme Personality of Godhead as the Supersoul. Therefore the Lord says, mattaù småtir jïänam apohanaà ca: [Bg. 15.15] "From Me come remembrance, knowledge and forgetfulness." If one wants to receive real knowledge from the Supreme Personality of Godhead, one can become free from bondage to repeated acceptance of material bodies. If one takes to 133 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the devotional service of the Lord and surrenders unto Him, the Lord is prepared to give one directions by which to return home, back to Godhead, but if one foolishly wants to keep himself in darkness, he can continue in a life of material existence. TEXT 47 Yaaviç(r)aiNvTaae ùaTMaa TaavTa( k-MaRiNabNDaNaMa( ) TaTaae ivPaYaRYa" (c)e-Xaae MaaYaaYaaeGaae_NauvTaRTae )) 47 )) yäval liìgänvito hy ätmä tävat karma-nibandhanam tato viparyayaù kleço mäyä-yogo 'nuvartate SYNONYMS yävat—as long as; liìga-anvitaù—covered by the subtle body; hi—indeed; ätmä—the soul; tävat—that long; karma—of fruitive activities; nibandhanam—bondage; tataù—from that; viparyayaù—reversal (wrongly thinking the body to be the self); kleçaù—misery; mäyä-yogaù—a strong relationship with the external, illusory energy; anuvartate—follows. TRANSLATION As long as the spirit soul is covered by the subtle body, consisting of the mind, intelligence and false ego, he is bound to the results of his fruitive activities. Because of this covering, the spirit soul is connected with the material energy and must accordingly suffer material conditions and reversals, continually, life after life.

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PURPORT The living entity is bound by the subtle body, consisting of the mind, intelligence and false ego. At the time of death, therefore, the position of the mind becomes the cause for the next body. As confirmed in Bhagavad-gétä (8.6), yaà yaà väpi smaran bhävaà tyajaty ante kalevaram: at the time of death the mind sets the criteria for the spirit soul's being carried to another type of body. If a living being resists the dictation of the mind and engages the mind in the loving service of the Lord, the mind cannot degrade him. The duty of all human beings, therefore, is to keep the mind always engaged at the lotus feet of the Lord (sa vai manaù kåñëa-padäravindayoù [SB 9.4.18]). When the mind is engaged at the lotus feet of Kåñëa, the intelligence is purified, and then the intelligence gets inspiration from the Supersoul (dadämi buddhi-yogaà tam). Thus the living entity makes progress toward liberation from material bondage. The individual living soul is subject to the laws of fruitive activity, but the Supersoul, Paramätmä, is not affected by the fruitive activities of the individual soul. As confirmed in the Vedic Upaniñad, the Paramätmä and the jévätmä, who are likened to two birds, are sitting in the body. The jévätmä is enjoying or suffering by eating the fruits of the bodily activities, but the Paramätmä, who is free from such bondage, witnesses and sanctions the activities of the individual soul as the individual soul desires. TEXT 48 ivTaQaai>aiNaveXaae_Ya& Yad( Gauaav" XaaecTaaiMaiTa )) 49 )) atha nityam anityaà vä neha çocanti tad-vidaù nänyathä çakyate kartuà sva-bhävaù çocatäm iti SYNONYMS atha—therefore; nityam—the eternal spirit soul; anityam—the temporary material body; vä—or; na—not; iha—in this world; çocanti—they lament for; 137 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tat-vidaù—those who are advanced in knowledge of the body and soul; na—not; anyathä—otherwise; çakyate—is able; kartum—to do; sva-bhävaù—the nature; çocatäm—of those prone to lamentation; iti—thus. TRANSLATION Those who have full knowledge of self-realization, who know very well that the spirit soul is eternal whereas the body is perishable, are not overwhelmed by lamentation. But persons who lack knowledge of self-realization certainly lament. Therefore it is difficult to educate a person in illusion. PURPORT According to the mémäàsä philosophers, everything is eternal, nitya, and according to the Säìkhya philosophers everything is mithyä, or anitya—impermanent. Nonetheless, without real knowledge of ätma—, the soul, such philosophers must be bewildered and must continue to lament as çüdras. Çréla Çukadeva Gosvämé therefore said to Parékñit Mahäräja: çrotavyädéni räjendra nåëäà santi sahasraçaù apaçyatäm ätma-tattvaà gåheñu gåha-medhinäm "Those who are materially engrossed, being blind to knowledge of the ultimate truth, have many subjects for hearing in human society, O Emperor." (SB 2.1.2) For ordinary persons engaged in material activities there are many, many subject matters to understand because such persons do not understand self-realization. One must therefore be educated in self-realization so that under any circumstances in life he will remain steady in his vows. TEXT 50 138 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

lu/BDak-ae iviPaNae k-iêTPai+aaTaa )) 51 )) kuliìga-mithunaà tatra 139 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

vicarat samadåçyata tayoù kuliìgé sahasä lubdhakena pralobhitä SYNONYMS kuliìga-mithunam—a pair of (male and female) birds known as kuliìga; tatra—there (where the hunter was hunting); vicarat—wandering; samadåçyata—he saw; tayoù—of the pair; kuliìgé—the female bird; sahasä—suddenly; lubdhakena—by the hunter; pralobhitä—allured. TRANSLATION While wandering in the forest, the hunter saw a pair of kuliìga birds. Of the two, the female was captivated by the hunter's lure. TEXT 52 SaaSaÂTa iSacSTaN}Yaa& MaihZYa" k-al/YaiN}aTaa ) ku-il/(r)STaa& TaQaaPaàa& iNarq+Ya >a*Xadu"i%Ta" ) òehadk-LPa" k*-PaauvNaeìr )) 12 )) iti çuçruma nirbandhaà tapaù paramam ästhitaù vidhatsvänantaraà yuktaà svayaà tri-bhuvaneçvara SYNONYMS iti—in this way; çuçruma—we have heard; nirbandham—strong determination; tapaù—austerity; paramam—very severe; ästhitaù—is situated in; vidhatsva—please take steps; anantaram—as soon as possible; 165 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

yuktam—befitting; svayam—yourself; tri-bhuvana-éçvara—O master of the three worlds. TRANSLATION O lord, we have heard from reliable sources that in order to obtain your post, Hiraëyakaçipu is now engaged in severe austerity. You are the master of the three worlds. Please, without delay, take whatever steps you deem appropriate. PURPORT In the material world, a servant is provided for by the master but is always planning how to capture the master's post. There have been many instances of this in history. Especially in India during the Mohammedan rule, many servants, by plans and devices, took over the posts of their masters. It is learned from Caitanya literature that one big Zamindar, Subuddhi Räya, kept a Mohammedan boy as a servant. Of course, he treated the boy as his own child, and sometimes, when the boy would steal something, the master would chastise him by striking him with a cane. There was a mark on the boy's back from this chastisement. Later, after that boy had by crooked means become Hussain Shah, Nawab of Bengal, one day his wife saw the mark on his back and inquired about it. The Nawab replied that in his childhood he had been a servant of Subuddhi Räya, who had punished him because of some mischievous activities. Upon hearing this, the Nawab's wife immediately became agitated and requested her husband to kill Subuddhi Räya. Nawab Hussain Shah, of course, was very grateful to Subuddhi Räya and therefore refused to kill him, but when his wife requested him to turn Subuddhi Räya into a Mohammedan, the Nawab agreed. Taking some water from his waterpot, he sprinkled it upon Subuddhi Räya and declared that Subuddhi Räya had now become a Mohammedan. The point is that this Nawab had been an ordinary menial servant of Subuddhi Räya but was somehow or other able to occupy the supreme post of Nawab of Bengal. This is the material world. Everyone is 166 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

trying to become master through various devices, although everyone is servant of his senses. Following this system, a living entity, although servant of his senses, tries to become master of the whole universe. Hiraëyakaçipu was a typical example of this, and Brahmä was informed by the demigods of his intentions. TEXT 13 TavaSaNa& iÜJaGava& PaarMaeïy& JaGaTPaTae ) >avaYa é[eYaSae >aUTYaE +aeMaaYa ivJaYaaYa c )) 13 )) taväsanaà dvija-gaväà pärameñöhyaà jagat-pate bhaväya çreyase bhütyai kñemäya vijayäya ca SYNONYMS tava—your; äsanam—position on the throne; dvija—of the brahminical culture or the brähmaëas; gaväm—of the cows; pärameñöhyam—supreme; jagat-pate—O master of the whole universe; bhaväya—for improvement; çreyase—for the ultimate happiness; bhütyai—for increasing the opulence; kñemäya—for the maintenance and good fortune; vijayäya—for the victory and increasing prestige; ca—and. TRANSLATION O Lord Brahmä, your position within this universe is certainly most auspicious for everyone, especially the cows and brähmaëas. Brahminical culture and the protection of cows can be increasingly glorified, and thus all kinds of material happiness, opulence and good fortune will automatically 167 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

increase. But unfortunately, if Hiraëyakaçipu occupies your seat, everything will be lost. PURPORT In this verse the words dvija-gaväà pärameñöhyam indicate the most exalted position of the brähmaëas, brahminical culture and the cows. In Vedic culture, the welfare of the cows and the welfare of the brähmaëas are essential. Without a proper arrangement for developing brahminical culture and protecting cows, all the affairs of administration will go to hell. Being afraid that Hiraëyakaçipu would occupy the post of Brahmä, all the demigods were extremely disturbed. Hiraëyakaçipu was a well-known demon, and the demigods knew that if demons and Räkñasas were to occupy the supreme post, brahminical culture and protection of cows would come to an end. As stated in Bhagavad-gétä (5.29), the original proprietor of everything is Lord Kåñëa (bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram). The Lord, therefore, knows particularly well how to develop the material condition of the living entities within this material world. In every universe there is one Brahmä engaged on behalf of Lord Kåñëa, as confirmed in Çrémad-Bhägavatam (tene brahma hådaya ädi-kavaye). The principal creator in each brahmäëòa is Lord Brahmä, who imparts Vedic knowledge to his disciples and sons. On every planet, the king or supreme controller must be a representative of Brahmä. Therefore, if a Räkñasa, or demon, were situated in Brahmä's post, then the entire arrangement of the universe, especially the protection of the brahminical culture and cows, would be ruined. All the demigods anticipated this danger, and therefore they went to request Lord Brahmä to take immediate steps to thwart Hiraëyakaçipu's plan. In the beginning of creation, Lord Brahmä was attacked by two demons—Madhu and Kaiöabha—but Kåñëa saved him. Therefore Kåñëa is addressed as madhu-kaiöabha-hantå. Now again, Hiraëyakaçipu was trying to replace Brahmä. The material world is so situated that even the position of Lord Brahmä, not to speak of ordinary living entities, is sometimes in danger. 168 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Nonetheless, until the time of Hiraëyakaçipu, no one had tried to replace Lord Brahmä. Hiraëyakaçipu, however, was such a great demon that he maintained this ambition. The word bhütyai means "for increasing opulence," and the word çreyase refers to ultimately returning home, back to Godhead. In spiritual advancement, one's material position improves at the same time that the path of liberation becomes clear and one is freed from material bondage. If one is situated in an opulent position in spiritual advancement, his opulence never decreases. Therefore such a spiritual benediction is called bhüti or vibhüti. Kåñëa confirms this in Bhagavad-gétä (10.41). Yad yad vibhütimat sattvaà. .. mama tejo-'àça-sambhavam: if a devotee advances in spiritual consciousness and thus becomes materially opulent also, his position is a special gift from the Lord. Such opulence is never to be considered material. At the present, especially on this planet earth, the influence of Lord Brahmä has decreased considerably, and the representatives of Hiraëyakaçipu—the Räkñasas and demons—have taken charge. Therefore there is no protection of brahminical culture and cows, which are the basic prerequisites for all kinds of good fortune. This age is very dangerous because society is being managed by demons and Räkñasas. TEXT 14 wiTa ivjaiPaTaae devE>aRGavaNaaTMa>aUNa*RPa ) PairTaae >a*Gaud+aaÛEYaRYaaE dETYaeìraé[MaMa( )) 14 )) iti vijïäpito devair bhagavän ätmabhür nåpa parito bhågu-dakñädyair yayau daityeçvaräçramam

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SYNONYMS iti—thus; vijïäpitaù—informed; devaiù—by all the demigods; bhagavän—the most powerful; ätma-bhüù—Lord Brahmä, who was born from the lotus flower; nåpa—O King; paritaù—being surrounded; bhågu—by Bhågu; dakña—Dakña; ädyaiù—and others; yayau—went; daitya-éçvara—of Hiraëyakaçipu, the King of the Daityas; äçramam—to the place of austerity. TRANSLATION O King, being thus informed by the demigods, the most powerful Lord Brahmä, accompanied by Bhågu, Dakña and other great sages, immediately started for the place where Hiraëyakaçipu was performing his penances and austerities. PURPORT Lord Brahmä was waiting for the austerities performed by Hiraëyakaçipu to mature so that he could go there and offer benedictions according to Hiraëyakaçipu's desire. Now, taking the opportunity of being accompanied by all the demigods and great saintly persons, Brahmä went there to award him the benediction he desired. TEXTS 15-16 Na ddXaR Pa[iTaC^à& vLMaqk-Ta*aUMaaE TaÕXaRNaMahaeTSav" )) 24 )) sa nirékñyämbare devaà haàsa-väham upasthitam nanäma çirasä bhümau tad-darçana-mahotsavaù SYNONYMS saù—he (Hiraëyakaçipu); nirékñya—seeing; ambare—in the sky; devam—the supreme demigod; haàsa-väham—who rides a swan airplane; upasthitam—situated before him; nanäma—offered obeisances; çirasä—with his head; bhümau—on the ground; tat-darçana—by seeing Lord Brahmä; mahä-utsavaù—very much pleased. TRANSLATION Seeing Lord Brahmä present before him in the sky, carried by his swan airplane, Hiraëyakaçipu was extremely pleased. He immediately fell flat with his head on the ground and began to express his obligation to the lord. 181 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT Lord Kåñëa says in Bhagavad-gétä (9.23-24): ye 'py anya-devatä-bhaktä yajante çraddhayänvitäù te 'pi mäm eva kaunteya yajanty avidhi-pürvakam ahaà hi sarva-yajïänäà bhoktä ca prabhur eva ca na tu mäm abhijänanti tattvenätaç cyavanti te "Whatever a man may sacrifice to other gods, O son of Kunté, is really meant for Me alone, but it is offered without true understanding. I am the only enjoyer and the only object of sacrifice. Those who do not recognize My true transcendental nature fall down." In effect, Kåñëa says, "Persons engaged in the worship of demigods are not very intelligent, although such worship is indirectly offered to Me." For example, when a man pours water on the leaves and branches of a tree without pouring water on the root, he does so without sufficient knowledge or without observing regulative principles. The process of watering a tree is to pour water on the root. Similarly, the process of rendering service to different parts of the body is to supply food to the stomach. The demigods are, so to speak, different officers and directors in the government of the Supreme Lord. One has to follow the laws made by the government, not by the officers or directors. Similarly, everyone is to offer his worship to the Supreme Lord only. That will automatically satisfy the different officers and directors of the Lord. The officers and directors are engaged as representatives of the government, and to offer some bribe to the officers and directors is illegal. This is stated in 182 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Bhagavad-gétä as avidhi-pürvakam. In other words, Kåñëa does not approve the unnecessary worship of the demigods. In Bhagavad-gétä it is clearly stated that there are many types of yajïa performances recommended in the Vedic literatures, but actually all of them are meant for satisfying the Supreme Lord. Yajïa means Viñëu. In the Third Chapter of Bhagavad-gétä it is clearly stated that one should work only for satisfying Yajïa, or Viñëu. The perfectional form of human civilization, known as varëäçrama-dharma, is specifically meant for satisfying Viñëu. Therefore, Kåñëa says, "I am the enjoyer of all sacrifices because I am the supreme master." However, less intelligent persons, without knowing this fact, worship demigods for temporary benefit. Therefore they fall down to material existence and do not achieve the desired goal of life. If, however, anyone has any material desire to be fulfilled, he had better pray for it to the Supreme Lord (although that is not pure devotion), and he will thus achieve the desired result. Although Hiraëyakaçipu offered his obeisances unto Lord Brahmä, he was strongly inimical toward Lord Viñëu. This is the symptom of an asura. Asuras worship the demigods as being separate from the Lord, not knowing that all the demigods are powerful because of being servants of the Lord. If the Supreme Lord were to withdraw the powers of the demigods, the demigods would no longer be able to offer benedictions to their worshipers. The difference between a devotee and a nondevotee, or asura, is that a devotee knows that Lord Viñëu is the Supreme Personality of Godhead and that everyone derives power from Him. Without worshiping the demigods for particular powers, a devotee worships Lord Viñëu, knowing that if he desires a particular power he can get that power while acting as Lord Viñëu's devotee. Therefore in the çästra (SB 2.3.10) it is recommended: akämaù sarva-kämo vä mokña-käma udära-dhéù tévreëa bhakti-yogena yajeta puruñaà param 183 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

"A person who has broader intelligence, whether he be full of material desires, free from material desires, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead." Even if a person has material desires, instead of worshiping the demigods he should pray to the Supreme Lord so that his connection with the Supreme Lord will be established and he will be saved from becoming a demon or a nondevotee. In this regard, Çréla Madhväcärya gives the following quotation from the Brahma-tarka: eka-sthänaika-käryatväd viñëoù prädhänyatas tathä jévasya tad-adhénatvän na bhinnädhikåtaà vacaù Since Viñëu is the Supreme, by worshiping Viñëu one can fulfill all one's desires. There is no need to divert one's attention to any demigod. TEXT 25 oTQaaYa Pa[aÅil/" Pa[û wR+aMaaauMa( ) hzaRé[uPaul/k-aeÙedae iGara GaÓdYaaGa*a]ÖeMaMaYa& vPau" ) >aGavTYak-raed( Üez& >a]aTauvRDaMaNauSMarNa( )) 4 )) evaà labdha-varo daityo bibhrad dhemamayaà vapuù bhagavaty akarod dveñaà bhrätur vadham anusmaran SYNONYMS evam—thus; labdha-varaù—having obtained his desired boon; daityaù—Hiraëyakaçipu; bibhrat—acquiring; hema-mayam—possessing the luster of gold; vapuù—a body; bhagavati—unto Lord Viñëu, the Supreme Personality of Godhead; akarot—maintained; dveñam—envy; bhrätuù vadham—the killing of his brother; anusmaran—always thinking of. TRANSLATION The demon Hiraëyakaçipu, having thus been blessed by Lord Brahmä and having acquired a lustrous golden body, continued to remember the death of his 206 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

brother and therefore be envious of Lord Viñëu. PURPORT A demoniac person, in spite of acquiring all the opulences possible to obtain in this universe, continues to be envious of the Supreme Personality of Godhead. TEXTS 5-7 Sa iviJaTYa idXa" SavaR l/aek-a&ê }aqNa( MahaSaur" ) devaSaurMaNauZYaeNd]GaNDavRGaå@aerGaaNa( )) 5 )) iSaÖcaraPa»Ya" )) 9 )) Ya}a ic}aivTaaNaaiNa PaÚraGaaSaNaaiNa c ) PaYa"fe-NaiNa>aa" XaYYaa Mau¢-adaMaPairC^da" )) 10 )) kU-JaiÙNaURPaurEdeRVYa" XaBdYaNTYa wTaSTaTa" ) rÒSQal/Izu PaXYaiNTa SaudTaq" SauNdr& Mau%Ma( )) 11 )) TaiSMaNMaheNd]>avNae Mahabl/ae MahaMaNaa iNaiJaRTal/aek- Wk-ra$( ) reMae_i>avNÛax(iga]YauGa" Sauraidi>a" Pa[TaaiPaTaEæiJaRTacaSTaPaaeYaaeGabl/aEJaSaa& PadMa( )) 13 )) tam aìga mattaà madhunoru-gandhinä vivåtta-tämräkñam açeña-dhiñëya-päù 213 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

upäsatopäyana-päëibhir vinä tribhis tapo-yoga-balaujasäà padam SYNONYMS tam—him (Hiraëyakaçipu); aìga—O dear King; mattam—intoxicated; madhunä—by wine; uru-gandhinä—strong-smelling; vivåtta—rolling; tämra-akñam—having eyes like copper; açeña-dhiñëya-päù—the principal men of all the planets; upäsata—worshiped; upäyana—full with paraphernalia; päëibhiù—by their own hands; vinä—without; tribhiù—the three principal deities (Lord Viñëu, Lord Brahmä and Lord Çiva); tapaù—of austerity; yoga—mystic power; bala—bodily strength; ojasäm—and power of the senses; padam—the abode. TRANSLATION O my dear King, Hiraëyakaçipu was always drunk on strong-smelling wines and liquors, and therefore his coppery eyes were always rolling. Nonetheless, because he had powerfully executed great austerities in mystic yoga, although he was abominable, all but the three principal demigods—Lord Brahmä, Lord Çiva and Lord Viñëu—personally worshiped him to please him by bringing him various presentations with their own hands. PURPORT In the Skanda Puräëa there is this description: upäyanaà daduù sarve vinä devän hiraëyakaù. Hiraëyakaçipu was so powerful that everyone but the three principal demigods—namely Lord Brahmä, Lord Çiva and Lord Viñëu—engaged in his service. Madhväcärya says, ädityä vasavo rudräs tri-vidhä hi surä yataù. There are three kinds of demigods—the Ädityas, the Vasus and the Rudras—beneath whom are the other demigods, like the Maruts and Sädhyas (marutaç caiva viçve ca sädhyäç caiva ca tad-gatäù). Therefore all 214 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the demigods are called tri-piñöapa, and the same word tri applies to Lord Brahmä, Lord Çiva and Lord Viñëu. TEXT 14 JaGauMaRheNd]aSaNaMaaeJaSaa iSQaTa& ivìavSauSTauMbuårSMadadYa" ) GaNDavRiSaÖa ‰zYaae_STauvNMauhu‚ ivRÛaDaraêaPSarSaê PaaauTaa" ) Pa[hadae_>aUNMaha&STaeza& GauaUTaaNaaMaek-iPa[YaSauôtaMa" )) 31 )) daSavTSaàTaaYaaRx(iga]" iPaTa*vÕqNavTSal/" >a]aTa*vTSad*Xae iòGDaae GauåZvqìr>aavNa" ) ivÛaQaRæPaJaNMaa!yae MaaNaSTaM>aivviJaRTa" )) 32 )) brahmaëyaù çéla-sampannaù satya-sandho jitendriyaù ätmavat sarva-bhütänäm eka-priya-suhåttamaù däsavat sannatäryäìghriù pitåvad déna-vatsalaù bhrätåvat sadåçe snigdho guruñv éçvara-bhävanaù vidyärtha-rüpa-janmäòhyo mäna-stambha-vivarjitaù SYNONYMS brahmaëyaù—cultured as a good brähmaëa; çéla-sampannaù—possessing all good qualities; satya-sandhaù—determined to understand the Absolute Truth; jita-indriyaù—fully controlling the senses and mind; ätma-vat—like the Supersoul; sarva-bhütänäm—of all living entities; eka-priya—the one beloved; suhåt-tamaù—the best friend; däsa-vat—like a menial servant; sannata—always obedient; ärya-aìghriù—at the lotus feet of great persons; pitå-vat—exactly like a father; déna-vatsalaù—kind to the poor; bhrätå-vat—exactly like a brother; sadåçe—to his equals; snigdhaù—very 235 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

affectionate; guruñu—unto the spiritual masters; éçvara-bhävanaù—who are considered exactly like the Supreme Personality of Godhead; vidyä—education; artha—riches; rüpa—beauty; janma—aristocracy or nobility; äòhyaù—endowed with; mäna—pride; stambha—impudence; vivarjitaù—completely free from. TRANSLATION [The qualities of Mahäräja Prahläda, the son of Hiraëyakaçipu, are described herewith.] He was completely cultured as a qualified brähmaëa, having very good character and being determined to understand the Absolute Truth. He had full control of his senses and mind. Like the Supersoul, he was kind to every living entity and was the best friend of everyone. To respectable persons he acted exactly like a menial servant, to the poor he was like a father, to his equals he was attached like a sympathetic brother, and he considered his teachers, spiritual masters and older Godbrothers to be as good as the Supreme Personality of Godhead. He was completely free from unnatural pride that might have arisen from his good education, riches, beauty, aristocracy and so on. PURPORT These are some of the qualifications of a Vaiñëava. A Vaiñëava is automatically a brähmaëa because a Vaiñëava has all the good qualities of a brähmaëa. çamo damas tapaù çaucaà kñäntir ärjavam eva ca jïänaà vijïänam ästikyaà brahma-karma svabhäva-jam "Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, 236 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

knowledge, and religiousness-these are the qualities by which the brähmaëas work." (Bg. 18.42) These qualities are manifest in the body of a Vaiñëava. Therefore a perfect Vaiñëava is also a perfect brähmaëa, as indicated here by the words brahmaëyaù çéla-sampannaù. A Vaiñëava is always determined to understand the Absolute Truth, and to understand the Absolute Truth one needs to have full control over his senses and mind. Prahläda Mahäräja possessed all these qualities. A Vaiñëava is always a well-wisher to everyone. The six Gosvämés, for example, are described in this way: dhérädhéra jana-priyau. They were popular with both the gentle and the ruffians. A Vaiñëava must be equal to everyone, regardless of one's position. Ätmavat: a Vaiñëava should be like Paramätmä. Éçvaraù sama-bhütänäà håd-deçe 'rjuna tiñöhati. Paramätmä does not hate anyone; indeed, He is in the heart of a brähmaëa, but he is also even in the heart of a pig. As the moon never refuses to distribute its pleasing rays even to the home of a caëòäla, a Vaiñëava never refuses to act for everyone's welfare. Therefore a Vaiñëava is always obedient to the spiritual master (ärya). The word ärya refers to one who is advanced in knowledge. One who is deficient in knowledge cannot be called ärya. At the present, however, the word ärya is used to refer to those who are godless. This is the unfortunate situation of Kali-yuga. The word guru refers to the spiritual master who initiates his disciple into advancement in the science of Kåñëa, or Kåñëa consciousness, as stated by Çréla Viçvanätha Cakravarté Öhäkura (çré-bhagavan-mantropadeçake guräv ity arthaù). TEXT 33 NaaeiÜGanictaae VYaSaNaezu iNa"SPa*h" é[uTaezu d*íezu Gauavad*Xaa" )) 35 )) yaà sädhu-gäthä-sadasi ripavo 'pi surä nåpa pratimänaà prakurvanti kim utänye bhavädåçäù SYNONYMS yam—whom; sädhu-gäthä-sadasi—in an assembly where saintly persons gather or exalted characteristics are discussed; ripavaù—persons who were supposed to have been Prahläda Mahäräja's enemies (even such a devotee as Prahläda Mahäräja had enemies, including even his own father); api—even; suräù—the demigods (the demigods are enemies of the demons, and since Prahläda Mahäräja was born in a family of demons, the demigods should have been his enemies); nåpa—O King Yudhiñöhira; pratimänam—a substantial example of 240 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the best among the devotees; prakurvanti—they make; kim uta—what to speak of; anye—others; bhavädåçäù—exalted personalities such as yourself. TRANSLATION In any assembly where there are discourses about saints and devotees, O King Yudhiñöhira, even the enemies of the demons, namely the demigods, what to speak of you, would cite Prahläda Mahäräja as an example of a great devotee. TEXT 36 GauaGaviTa YaSYa NaESaiGaRk-I riTa" )) 36 )) guëair alam asaìkhyeyair mähätmyaà tasya sücyate väsudeve bhagavati yasya naisargiké ratiù SYNONYMS guëaiù—with spiritual qualities; alam—what need; asaìkhyeyaiù—which are innumerable; mähätmyam—the greatness; tasya—of him (Prahläda Mahäräja); sücyate—is indicated; väsudeve—to Lord Kåñëa, the son of Vasudeva; bhagavati—the Supreme Personality of Godhead; yasya—of whom; naisargiké—natural; ratiù—attachment. TRANSLATION Who could list the innumerable transcendental qualities of Prahläda Mahäräja? He had unflinching faith in Väsudeva, Lord Kåñëa [the son of 241 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Vasudeva], and unalloyed devotion to Him. His attachment to Lord Kåñëa was natural because of his previous devotional service. Although his good qualities cannot be enumerated, they prove that he was a great soul [mahätmä]. PURPORT In his prayers to the ten incarnations, Jayadeva Gosvämé says, keçava dhåta-narahari-rüpa jaya jagad-éça hare. Prahläda Mahäräja was a devotee of Lord Nåsiàha, who is Keçava, Kåñëa Himself. Therefore when this verse says väsudeve bhagavati, one should understand that Prahläda Mahäräja's attachment for Nåsiàhadeva was attachment for Kåñëa, Väsudeva, the son of Vasudeva. Prahläda Mahäräja, therefore, is described as a great mahätmä. As the Lord Himself confirms in Bhagavad-gétä (7.19): bahünäà janmanäm ante jïänavän mäà prapadyate väsudevaù sarvam iti sa mahätmä sudurlabhaù "After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." A great devotee of Kåñëa, the son of Vasudeva, is a great soul very rarely to be found. Prahläda Mahäräja's attachment for Kåñëa will be explained in the next verse. Kåñëa-graha-gåhétätmä. Prahläda Mahäräja's heart was always filled with thoughts of Kåñëa. Therefore Prahläda Mahäräja is the ideal devotee in Kåñëa consciousness. TEXT 37 NYaSTa§-I@Nak-ae bal/ae Ja@vtaNMaNaSTaYaa ) k*-ZaTa" )) 38 )) äsénaù paryaöann açnan çayänaù prapiban bruvan nänusandhatta etäni govinda-parirambhitaù SYNONYMS äsénaù—while sitting; paryaöan—while walking; açnan—while eating; çayänaù—while lying down; prapiban—while drinking; bruvan—while talking; na—not; anusandhatte—knew; etäni—all these activities; govinda—by the Supreme Personality of Godhead, who enlivens the senses; parirambhitaù—being embraced. TRANSLATION Prahläda Mahäräja was always absorbed in thought of Kåñëa. Thus, being always embraced by the Lord, he did not know how his bodily necessities, such as sitting, walking, eating, lying down, drinking and talking, were being automatically performed. PURPORT A small child, while being cared for by his mother, does not know how the needs of the body for eating, sleeping, lying down, passing water and evacuating are being fulfilled. He is simply satisfied to be on the lap of his mother. Similarly, Prahläda Mahäräja was exactly like a small child, being 245 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

cared for by Govinda. The necessary activities of his body were performed without his knowledge. As a father and mother care for their child, Govinda cared for Prahläda Mahäräja, who remained always absorbed in thoughts of Govinda. This is Kåñëa consciousness. Prahläda Mahäräja is the vivid example of perfection in Kåñëa consciousness. TEXT 39 Kvicd]udiTa vEku-a" ) ivZaed" Park*-Ta oTaahae Tae SvTaae_>avTa( ) >aaTSYaR ku-iPaTa" SaudqNaae raJaSaevk-" )) 15 )) çré-närada uväca etävad brähmaëäyoktvä viraräma mahä-matiù taà sannibhartsya kupitaù sudéno räja-sevakaù SYNONYMS çré-näradaù uväca—Närada Muni said; etävat—this much; brähmaëäya—unto the brähmaëas, the sons of Çukräcärya; uktvä—speaking; viraräma—became silent; mahä-matiù—Prahläda Mahäräja, who possessed great intelligence; tam—him (Prahläda Mahäräja); sannibhartsya—chastising very harshly; kupitaù—being angry; su-dénaù—poor in thought, or very much aggrieved; 282 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

räja-sevakaù—the servants of King Hiraëyakaçipu. TRANSLATION The great saint Närada Muni continued: The great soul Prahläda Mahäräja became silent after saying this to his teachers, Ñaëòa and Amarka, the seminal sons of Çukräcärya. These so-called brähmaëas then became angry at him. Because they were servants of Hiraëyakaçipu, they were very sorry, and to chastise Prahläda Mahäräja they spoke as follows. PURPORT The word çukra means "semen." The sons of Çukräcärya were brähmaëas by birthright, but an actual brähmaëa is one who possesses the brahminical qualities. The brähmaëas Ñaëòa and Amarka, being seminal sons of Çukräcärya, did not actually possess real brahminical qualifications, for they engaged as servants of Hiraëyakaçipu. An actual brähmaëa is very much satisfied to see anyone, not to speak of his disciple, become a devotee of Lord Kåñëa. Such brähmaëas are meant to satisfy the supreme master. A brähmaëa is strictly prohibited from becoming a servant of anyone else, for that is the business of dogs and çüdras. A dog must satisfy his master, but a brähmaëa does not have to satisfy anyone; he is simply meant to satisfy Kåñëa (änukülyena kåñëänuçélanam [Cc. Madhya 19.167]). That is the real qualification of a brähmaëa. Because Ñaëòa and Amarka were seminal brähmaëas and had become servants of such a master as Hiraëyakaçipu, they unnecessarily wanted to chastise Prahläda Mahäräja. TEXT 16 AaNaqYaTaaMare ve}aMaSMaak-MaYaXaSk-r" )

283 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ku-l/a(r)arSYa dubuRÖeêTauQaaeR_SYaaeidTaae dMa" )) 16 )) änéyatäm are vetram asmäkam ayaçaskaraù kuläìgärasya durbuddheç caturtho 'syodito damaù SYNONYMS änéyatäm—let it be brought; are—oh; vetram—the stick; asmäkam—of us; ayaçaskaraù—who is bringing defamation; kula-aìgärasya—of he who is like a cinder in the dynasty; durbuddheù—having bad intelligence; caturthaù—the fourth; asya—for him; uditaù—declared; damaù—punishment (the stick, argumentum ad baculum). TRANSLATION Oh, please bring me a stick! This Prahläda is damaging our name and fame. Because of his bad intelligence, he has become like a cinder in the dynasty of the demons. Now he needs to be treated by the fourth of the four kinds of political diplomacy. PURPORT In political affairs, when a person disobediently agitates against the government, four principles are used to suppress him—legal orders, pacification, the offer of a post, or, finally, weapons. When there are no other arguments, he is punished. In logic, this is called argumentum ad baculum. When the two seminal brähmaëas Ñaëòa and Amarka failed to extract from Prahläda Mahäräja the cause for his having opinions different from those of his father, they called for a stick with which to chastise him to satisfy their master, Hiraëyakaçipu. Because Prahläda had become a devotee, they 284 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

considered him to be contaminated by bad intelligence and to be the worst descendant in the family of demons. As it is said, where ignorance is bliss, it is folly to be wise. In a society or family in which everyone is a demon, for someone to become a Vaiñëava is certainly folly. Thus Prahläda Mahäräja was charged with bad intelligence because he was among demons, including his teachers, who were supposedly brähmaëas. The members of our Kåñëa consciousness movement are in a position similar to that of Prahläda Mahäräja. All over the world, ninety-nine percent of the people are godless demons, and therefore our preaching of Kåñëa consciousness, following in the footsteps of Prahläda Mahäräja, is always hampered by many impediments. Because of their fault of being devotees, the American boys who have sacrificed everything for preaching Kåñëa consciousness are charged with being members of the CIA. Moreover, the seminal brähmaëas in India, who say that one can become a brähmaëa only if born in a brähmaëa family, charge us with ruining the Hindu system of religion. Of course, the fact is that one becomes a brähmaëa by qualification. Because we are training Europeans and Americans to become qualified and are awarding them brahminical status, we are being charged with destroying the Hindu religion. Nonetheless, confronting all kinds of difficulties, we must spread the Kåñëa consciousness movement with great determination, like that of Prahläda Mahäräja. In spite of being the son of the demon Hiraëyakaçipu, Prahläda never feared the chastisements of the seminal brähmaëa sons of a demoniac father. TEXT 17 dETaeYacNdNavNae JaaTaae_Ya& k-aszYa&STaJaRNaaidi>a" ) Pa[had& Ga]ahYaaMaaSa i}avGaRSYaaePaPaadNaMa( )) 18 )) iti taà vividhopäyair bhéñayaàs tarjanädibhiù prahrädaà grähayäm äsa tri-vargasyopapädanam SYNONYMS iti—in this way; tam—him (Prahläda Mahäräja); vividha-upäyaiù—by various means; bhéñayan—threatening; tarjana-ädibhiù—by chastisement, threats, etc.; prahrädam—unto Prahläda Mahäräja; grähayäm äsa—taught; tri-vargasya—the three goals of life (the paths of religion, economic development and sense gratification); upapädanam—scripture that presents. TRANSLATION Ñaëòa and Amarka, the teachers of Prahläda Mahäräja, chastised and threatened their disciple in various ways and began teaching him about the paths of religion, economic development and sense gratification. This is the way they educated him. PURPORT In this verse the words prahrädaà grähayäm äsa are important. The words grähayäm äsa literally mean that they tried to induce Prahläda Mahäräja to accept the paths of dharma, artha and käma (religion, economic development and sense gratification). People are generally preoccupied with these three concerns, without interest in the path of liberation. Hiraëyakaçipu, the father 287 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

of Prahläda Mahäräja, was simply interested in gold and sense enjoyment. The word hiraëya means "gold," and kaçipu refers to soft cushions and bedding on which people enjoy sense gratification. The word prahläda, however, refers to one who is always joyful in understanding Brahman (brahma-bhütaù prasannätmä [Bg. 18.54]). Prahläda means prasannätmä, always joyful. Prahläda was always joyful in worshiping the Lord, but in accordance with the instructions of Hiraëyakaçipu, the teachers were interested in teaching him about material things. Materialistic persons think that the path of religion is meant for improving their material conditions. The materialist goes to a temple to worship many varieties of demigods just to receive some benediction to improve his material life. He goes to a sädhu or so-called svämé to take advantage of an easy method for achieving material opulence. In the name of religion, the so-called sädhus try to satisfy the senses of the materialists by showing them shortcuts to material opulence. Sometimes they give some talisman or blessing. Sometimes they attract materialistic persons by producing gold. Then they declare themselves God, and foolish materialists are attracted to them for economic development. As a result of this process of cheating, others are reluctant to accept a religious process, and instead they advise people in general to work for material advancement. This is going on all over the world. Not only now but since time immemorial, no one is interested in mokña, liberation. There are four principles—dharma (religion), artha (economic development), käma (sense gratification) and mokña (liberation). People accept religion to become materially opulent. And why should one be materially opulent? For sense gratification. Thus people prefer these three märgas, the three paths of materialistic life. No one is interested in liberation, and bhagavad-bhakti, devotional service to the Lord, is above even liberation. Therefore the process of devotional service, Kåñëa consciousness, is extremely difficult to understand. This will be explained later by Prahläda Mahäräja. The teachers Ñaëòa and Amarka tried to induce Prahläda Mahäräja to accept the materialistic way of life, but actually their attempt was a failure.

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TEXT 19 TaTa WNa& GauåjaRTva jaTajeYacTauíYaMa( ) dETYaeNd]& dXaRYaaMaaSa MaaTa*Ma*íMal/x(k*-TaMa( )) 19 )) tata enaà gurur jïätvä jïäta-jïeya-catuñöayam daityendraà darçayäm äsa mätå-måñöam alaìkåtam SYNONYMS tataù—thereafter; enam—him (Prahläda Mahäräja); guruù—his teachers; jïätvä—knowing; jïäta—known; jïeya—which are to be known; catuñöayam—the four diplomatic principles (säma, the process of pacifying; däna, the process of giving money in charity; bheda, the principle of dividing; and daëòa, the principle of punishment); daitya-indram—unto Hiraëyakaçipu, the King of the Daityas; darçayäm äsa—presented; mätå-måñöam—being bathed by his mother; alaìkåtam—decorated with ornaments. TRANSLATION After some time, the teachers Ñaëòa and Amarka thought that Prahläda Mahäräja was sufficiently educated in the diplomatic affairs of pacifying public leaders, appeasing them by giving them lucrative posts, dividing and ruling over them, and punishing them in cases of disobedience. Then, one day, after Prahläda's mother had personally washed the boy and dressed him nicely with sufficient ornaments, they presented him before his father. PURPORT It is essential for a student who is going to be a ruler or king to learn the 289 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

four diplomatic principles. There is always rivalry between a king and his citizens. Therefore, when a citizen agitates the public against the king, the duty of the king is to call him and try to pacify him with sweet words, saying, "You are very important in the state. Why should you disturb the public with some new cause for agitation?" If the citizen is not pacified, the king should then offer him some lucrative post as a governor or minister-any post that draws a high salary—so that he may be agreeable. If the enemy still goes on agitating the public, the king should try to create dissension in the enemy's camp, but if he still continues, the king should employ argumentum ad baculum—severe punishment—by putting him in jail or placing him before a firing squad. The teachers appointed by Hiraëyakaçipu taught Prahläda Mahäräja how to be a diplomat so that he could rule over the citizens very nicely. TEXT 20 PaadYaae" PaiTaTa& bal&/ Pa[iTaNaNÛaiXazaSaur" ) PairZvJYa icr& dae>Yaa| ParMaaMaaPa iNav*RiTaMa( )) 20 )) pädayoù patitaà bälaà pratinandyäçiñäsuraù pariñvajya ciraà dorbhyäà paramäm äpa nirvåtim SYNONYMS pädayoù—at the feet; patitam—fallen; bälam—the boy (Prahläda Mahäräja); pratinandya—encouraging; äçiñä—with blessings ("My dear child, may you live long and be happy" and so on); asuraù—the demon Hiraëyakaçipu; pariñvajya—embracing; ciram—for a long time due to affection; dorbhyäm—with his two arms; paramäm—great; äpa—obtained; 290 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

nirvåtim—jubilation. TRANSLATION When Hiraëyakaçipu saw that his child had fallen at his feet and was offering obeisances, as an affectionate father he immediately began showering blessings upon the child and embraced him with both arms. A father naturally feels happy to embrace his son, and Hiraëyakaçipu became very happy in this way. TEXT 21 AaraePYaaªMavga]aYa MaUDaRNYaé[uk-l/aMbui>a" ) AaiSaÄNa( ivk-SaÜ£-iMadMaah YauiDaiïr )) 21 )) äropyäìkam avaghräya mürdhany açru-kalämbubhiù äsiïcan vikasad-vaktram idam äha yudhiñöhira SYNONYMS äropya—placing; aìkam—on the lap; avaghräya mürdhani—smelling his head; açru—of tears; kalä-ambubhiù—with water from drops; äsiïcan—moistening; vikasat-vaktram—his smiling face; idam—this; äha—said; yudhiñöhira—O Mahäräja Yudhiñöhira. TRANSLATION Närada Muni continued: My dear King Yudhiñöhira, Hiraëyakaçipu seated Prahläda Mahäräja on his lap and began smelling his head. With affectionate 291 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tears gliding down from his eyes and moistening the child's smiling face, he spoke to his son as follows. PURPORT If a child or disciple falls at the feet of the father or spiritual master, the superior responds by smelling the head of the subordinate. TEXT 22 ihraRvaNa( )) 22 )) hiraëyakaçipur uväca prahrädänücyatäà täta svadhétaà kiïcid uttamam kälenaitävatäyuñman yad açikñad guror bhavän SYNONYMS hiraëyakaçipuù uväca—King Hiraëyakaçipu said; prahräda—my dear Prahläda; anücyatäm—let it be told; täta—my dear son; svadhétam—well learned; kiïcit—something; uttamam—very nice; kälena etävatä—for so much time; äyuñman—O long-lived one; yat—which; açikñat—has learned; guroù—from your teachers; bhavän—yourself. TRANSLATION Hiraëyakaçipu said: My dear Prahläda, my dear son, O long—lived one, for 292 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

so much time you have heard many things from your teachers. Now please repeat to me whatever you think is the best of that knowledge. PURPORT In this verse, Hiraëyakaçipu inquires from his son what he has learned from his guru. Prahläda Mahäräja's gurus were of two kinds—Ñaëòa and Amarka, the sons of Çukräcärya in the seminal disciplic succession, were the gurus appointed by his father, but his other guru was the exalted Närada Muni, who had instructed Prahläda when Prahläda was within the womb of his mother. Prahläda Mahäräja responded to the inquiry of his father with the instructions he had received from his spiritual master, Närada. Thus there was again a difference of opinion because Prahläda Mahäräja wanted to relate the best thing he had learned from his spiritual master, whereas Hiraëyakaçipu expected to hear about the politics and diplomacy Prahläda had learned from Ñaëòa and Amarka. Now the dissension between the father and son became increasingly intense as Prahläda Mahäräja began to say what he had learned from his guru Närada Muni. TEXTS 23-24 é[qPa[had ovac é[vad]aSaTaq MaiTa" )) 29 )) çré-närada uväca guruëaivaà pratiprokto bhüya ähäsuraù sutam na ced guru-mukhéyaà te kuto 'bhadräsaté matiù SYNONYMS çré-näradaù uväca—Närada Muni said; guruëä—by the teacher; evam—thus; pratiproktaù—being answered; bhüyaù—again; äha—said; asuraù—the great demon, Hiraëyakaçipu; sutam—unto his son; na—not; cet—if; 315 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

guru-mukhé—issued from the mouth of your teacher; iyam—this; te—your; kutaù—from where; abhadra—O inauspicious one; asaté—very bad; matiù—inclination. TRANSLATION Çré Närada Muni continued: When Hiraëyakaçipu received this reply from the teacher, he again addressed his son Prahläda. Hiraëyakaçipu said: You rascal, most fallen of our family, if you have not received this education from your teachers, where have you gotten it? PURPORT Çréla Viçvanätha Cakravarté Öhäkura explains that devotional service is actually bhadrä saté, not abhadra asaté. In other words, knowledge of devotional service can be neither inauspicious nor contrary to etiquette. To learn devotional service is the duty of everyone. Therefore the spontaneous education of Prahläda Mahäräja is supported as auspicious and perfect. TEXT 30 é[qPa[had ovac MaiTaNaR k*-ZacaravPaaTaNaE" ) MaaYaai>a" SaiàraeDaEê GardaNaEr>aaeJaNaE" )) 43 )) ihMavaYviGanSail/lE/" PavRTaa§-Maau" )) 46 )) vartamäno 'vidüre vai bälo 'py ajaòa-dhér ayam na vismarati me 'näryaà çunaù çepa iva prabhuù SYNONYMS vartamänaù—being situated; avidüre—not very far away; vai—indeed; bälaù—a mere child; api—although; ajaòa-dhéù—complete fearlessness; ayam—this; na—not; vismarati—forgets; me—my; anäryam—misbehavior; çunaù çepaù—the curved tail of a dog; iva—exactly like; prabhuù—being able or potent. TRANSLATION Although he is very near to me and is merely a child, he is situated in complete fearlessness. He resembles a dog's curved tail, which can never be straightened, because he never forgets my misbehavior and his connection with his master, Lord Viñëu. PURPORT The word çunaù means "of a dog," and çepa means "tail." The example is ordinary. However one may try to straighten a dog's tail, it is never straight but always curved. Çunaù çepa is also the name of the second son of Ajégarta. He was sold to Hariçcandra, but he later took shelter of Viçvämitra, Hariçcandra's enemy, and never left his side. 337 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 47 APa[MaeYaaNau>aavae_YaMaku-TaiêÙYaae_Mar" ) NaUNaMaeTaiÜraeDaeNa Ma*TYauMaeR >aivTaa Na va )) 47 )) aprameyänubhävo 'yam akutaçcid-bhayo 'maraù nünam etad-virodhena måtyur me bhavitä na vä SYNONYMS aprameya—unlimited; anubhävaù—glory; ayam—this; akutaçcit-bhayaù—having no fear from any quarter; amaraù—immortal; nünam—definitely; etat-virodhena—because of going against him; måtyuù—death; me—my; bhavitä—may be; na—not; vä—or. TRANSLATION I can see that this boy's strength is unlimited, for he has not feared any of my punishments. He appears immortal. Therefore, because of my enmity toward him, I shall die. Or maybe this will not take place. TEXT 48 wiTa TaiÀNTaYaa ik-iÄNãaNaié[YaMaDaaeMau%Ma( ) XaaaRGaRv AaGaiMaZYaiTa )) 50 )) imaà tu päçair varuëasya baddhvä nidhehi bhéto na paläyate yathä buddhiç ca puàso vayasärya-sevayä yävad gurur bhärgava ägamiñyati SYNONYMS imam—this; tu—but; päçaiù—by the ropes; varuëasya—of the demigod known 340 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

as Varuëa; baddhvä—binding; nidhehi—keep (him); bhétaù—being afraid; na—not; paläyate—runs away; yathä—so that; buddhiù—the intelligence; ca—also; puàsaù—of a man; vayasä—by increase of age; ärya—of experienced, advanced persons; sevayä—by the service; yävat—until; guruù—our spiritual master; bhärgavaù—Çukräcärya; ägamiñyati—will come. TRANSLATION Until the return of our spiritual master, Çukräcärya, arrest this child with the ropes of Varuëa so that he will not flee in fear. In any case, by the time he is somewhat grown up and has assimilated our instructions or served our spiritual master, he will change in his intelligence. Thus there need be no cause for anxiety. TEXT 51 TaQaeiTa GauåPau}aae¢-MaNaujaYaedMab]vqTa( ) DaMaaeR ùSYaaePadeíVYaae raja& Yaae Ga*hMaeiDaNaaMa( )) 51 )) tatheti guru-putroktam anujïäyedam abravét dharmo hy asyopadeñöavyo räjïäà yo gåha-medhinäm SYNONYMS tathä—in this way; iti—thus; guru-putra-uktam—advised by Ñaëòa and Amarka, the sons of Çukräcärya; anujïäya—accepting; idam—this; abravét—said; dharmaù—the duty; hi—indeed; asya—unto Prahläda; upadeñöavyaù—to be instructed; räjïäm—of the kings; yaù—which; gåha-medhinäm—who are interested in householder life. 341 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION After hearing these instructions of Ñaëòa and Amarka, the sons of his spiritual master, Hiraëyakaçipu agreed and requested them to instruct Prahläda in that system of occupational duty which is followed by royal householder families. PURPORT Hiraëyakaçipu wanted Prahläda Mahäräja to be trained as a diplomatic king in ruling the kingdom, the country or the world, but not to be advised about renunciation or the renounced order of life. The word dharma here does not refer to some religious faith. As clearly stated, dharmo hy asyopadeñöavyo räjïäà yo gåha-medhinäm. There are two kinds of royal families—one whose members are simply attached to household life and the other consisting of räjarñis, kings who govern with ruling power but are as good as great saints. Prahläda Mahäräja wanted to become a räjarñi, whereas Hiraëyakaçipu wanted him to become a king attached to sense enjoyment (gåha-medhinäm). Therefore in the Äryan system there is varëäçrama-dharma, by which everyone should be educated according to his position in society's division of varëa (brähmaëa, kñatriya, vaiçya and çüdra) and äçrama (brahmacarya, gåhastha, vänaprastha and sannyäsa). A devotee purified by devotional service is always in the transcendental position above the mundane qualities. Thus the difference between Prahläda Mahäräja and Hiraëyakaçipu was that Hiraëyakaçipu wanted to keep Prahläda in mundane attachment whereas Prahläda was above the modes of material nature. As long as one is under the control of material nature, his occupational duty is different from that of a person not under such control. One's real dharma, or occupational duty, is described in Çrémad-Bhägavatam (dharmaà tu säkñäd bhagavat-praëétam [SB 6.3.19]). As described to his order carriers by Dharmaräja, or Yamaräja, a living being is a spiritual identity, and therefore 342 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

his occupational duty is also spiritual. The real dharma is that which is advised in Bhagavad-gétä: sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]. One must give up one's material occupational duties, just as one must give up his material body. Whatever one's occupational duty, even according to the varëäçrama system, one must give it up and engage in one's spiritual function. One's real dharma, or occupational duty, is explained by Çré Caitanya Mahäprabhu. Jévera 'svarüpa' haya-kåñëera 'nitya-däsa': [Cc. Madhya 20.108] every living being is an eternal servant of Kåñëa. That is one's real occupational duty. TEXT 52 DaMaRMaQa| c k-aMa& c iNaTara& caNauPaUvRXa" ) Pa[hadaYaaecTaU raJaNa( Pa[ié[TaavNaTaaYa c )) 52 )) dharmam arthaà ca kämaà ca nitaräà cänupürvaçaù prahrädäyocatü räjan praçritävanatäya ca SYNONYMS dharmam—mundane occupational duty; artham—economic development; ca—and; kämam—sense gratification; ca—and; nitaräm—always; ca—and; anupürvaçaù—according to order, or from the beginning to the end; prahrädäya—unto Prahläda Mahäräja; ücatuù—they spoke; räjan—O King; praçrita—who was humble; avanatäya—and submissive; ca—also. TRANSLATION Thereafter, Ñaëòa and Amarka systematically and unceasingly taught 343 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Prahläda Mahäräja, who was very submissive and humble, about mundane religion, economic development and sense gratification. PURPORT There are four processes for human society—dharma, artha, käma and mokña—and they culminate in liberation. Human society must follow a process of religion to advance, and on the basis of religion one should try to develop his economic condition so that he can fulfill his needs for sense gratification according to the religious rules and regulations. Then liberation from material bondage will be easier to attain. That is the Vedic process. When one is above the stages of dharma, artha, käma and mokña, one becomes a devotee. He is then on the platform from which he is guaranteed not to fall again to material existence (yad gatvä na nivartante [Bg. 15.6]). As advised in Bhagavad-gétä if one transcends these four processes and is actually liberated, one engages in devotional service. Then he is guaranteed not to fall to material existence again. TEXT 53 YaQaa i}avGa| Gauåi>araTMaNae oPaiXai+aTaMa( ) Na SaaDau MaeNae TaiC^+aa& ÜNÜaraMaaePavia& MaaNauz& JaNMa TadPYaDa]uvMaQaRdMa( )) 1 )) çré-prahräda uväca kaumära äcaret präjïo dharmän bhägavatän iha durlabhaà mänuñaà janma tad apy adhruvam arthadam SYNONYMS çré-prahrädaù uväca—Prahläda Mahäräja said; kaumäraù—in the tender age of childhood; äcaret—should practice; präjïaù—one who is intelligent; dharmän—occupational duties; bhägavatän—which are devotional service to the Supreme Personality of Godhead; iha—in this life; durlabham—very rarely obtained; mänuñam—human; janma—birth; tat—that; api—even; adhruvam—impermanent, temporary; artha-dam—full of meaning. TRANSLATION Prahläda Mahäräja said: One who is sufficiently intelligent should use the human form of body from the very beginning of life—in other words, from the tender age of childhood—to practice the activities of devotional service, giving up all other engagements. The human body is most rarely achieved, and although temporary like other bodies, it is meaningful because in human life one can perform devotional service. Even a slight amount of sincere devotional service can give one complete perfection. 352 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT The whole purpose of Vedic civilization and of reading the Vedas is to attain the perfect stage of devotional service in the human form of life. According to the Vedic system, therefore, from the very beginning of life the brahmacarya system is introduced so that from one's very childhood—from the age of five years—one can practice modifying one's human activities so as to engage perfectly in devotional service. As confirmed in Bhagavad-gétä (2.40), svalpam apy asya dharmasya träyate mahato bhayät: "Even a little advancement on this path can protect one from the most dangerous type of fear." Modern civilization, not referring to the verdicts of Vedic literature, is so cruel to the members of human society that instead of teaching children to become brahmacärés, it teaches mothers to kill their children even in the womb, on the plea of curbing the increase of population. And if by chance a child is saved, he is educated only for sense gratification. Gradually, throughout the entire world, human society is losing interest in the perfection of life. Indeed, men are living like cats and dogs, spoiling the duration of their human lives by actually preparing to transmigrate again to the degraded species among the 8,400,000 forms of life. The Kåñëa consciousness movement is anxious to serve human society by teaching people to perform devotional service, which can save a human being from being degraded again to animal life. As already stated by Prahläda Mahäräja, bhägavata-dharma consists of çravaëaà kértanaà viñëoù smaraëaà päda-sevanam/ arcanaà vandanaà däsyaà sakhyam ätma-nivedanam [SB 7.5.23]. In all the schools, colleges and universities, and at home, all children and youths should be taught to hear about the Supreme Personality of Godhead. In other words, they should be taught to hear the instructions of Bhagavad-gétä, to put them into practice in their lives, and thus to become strong in devotional service, free from fear of being degraded to animal life. Following bhägavata-dharma has been made extremely easy in this age of Kali. The çästra says:

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harer näma harer näma harer nämaiva kevalam kalau nästy eva nästy eva nästy eva gatir anyathä [Cc. Ädi 17.21] One need only chant the Hare Kåñëa mahä-mantra. Everyone engaged in the practice of chanting the Hare Kåñëa mahä-mantra will be completely cleansed, from the core of his heart, and be saved from the cycle of birth and death. TEXT 2 YaQaa ih PauåzSYaeh ivZYaTae dEvaÛQaa du"%MaYaÒTa" )) 3 )) sukham aindriyakaà daityä deha-yogena dehinäm sarvatra labhyate daiväd yathä duùkham ayatnataù SYNONYMS sukham—happiness; aindriyakam—with reference to the material senses; daityäù—O my dear friends born in demoniac families; deha-yogena—because of possessing a particular type of material body; dehinäm—of all embodied living entities; sarvatra—everywhere (in any form of life); labhyate—is obtainable; daivät—by a superior arrangement; yathä—just as; duùkham—unhappiness; ayatnataù—without endeavor. TRANSLATION Prahläda Mahäräja continued: My dear friends born of demoniac families, 356 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the happiness perceived with reference to the sense objects by contact with the body can be obtained in any form of life, according to one's past fruitive activities. Such happiness is automatically obtained without endeavor, just as we obtain distress. PURPORT In the material world, in any form of life, there is some so-called happiness and so-called distress. No one invites distress in order to suffer, but still it comes. Similarly, even if we do not endeavor to obtain the advantages of material happiness, we shall obtain them automatically. This happiness and distress are obtainable in any form of life, without endeavor. Thus there is no need to waste time and energy fighting against distress or working very hard for happiness. Our only business in the human form of life should be to revive our relationship with the Supreme Personality of Godhead and thus become qualified to return home, back to Godhead. Material happiness and distress come as soon as we accept a material body, regardless of what form. We cannot avoid such happiness and distress under any circumstances. The best use of human life, therefore, lies in reviving our relationship with the Supreme Lord, Viñëu. TEXT 4 TaTPa[YaaSaae Na k-TaRVYaae YaTa AaYauVYaRYa" ParMa( ) Na TaQaa ivNdTae +aeMa& Mauku-NdcraUTaezu b]øaNTaSQaavraidzu ) >aaEiTake-zu ivk-arezu >aUTaeZvQa MahTSau c )) 20 )) GauaaGavTa& éuÖ& Naardad( devdXaRNaaTa( )) 28 )) çrutam etan mayä pürvaà jïänaà vijïäna-saàyutam dharmaà bhägavataà çuddhaà näradäd deva-darçanät SYNONYMS çrutam—heard; etat—this; mayä—by me; pürvam—formerly; jïänam—confidential knowledge; vijïäna-saàyutam—combined with its practical application; dharmam—transcendental religion; bhägavatam—in 395 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

relationship with the Supreme Personality of Godhead; çuddham—having nothing to do with material activities; näradät—from the great saint Närada; deva—the Supreme Lord; darçanät—who always sees. TRANSLATION Prahläda Mahäräja continued: I received this knowledge from the great saint Närada Muni, who is always engaged in devotional service. This knowledge, which is called bhägavata-dharma, is fully scientific. It is based on logic and philosophy and is free from all material contamination. TEXTS 29-30 é[qdETYaPau}aa Ocu" Pa[had Tv& vYa& caiPa NaTaeR_NYa& ivÚhe GauåMa( ) WTaa>Yaa& GauåPau}aa>Yaa& bal/aNaaMaiPa hqìraE )) 29 )) bal/SYaaNTa"PaurSQaSYa MahTSa(r)ae durNvYa" ) i^iNDa Na" Sa&XaYa& SaaEMYa SYaaÀeiÜóM>ak-ara+aqiTa vdNTaae vaSavadYa" )) 3 )) pipélikair ahir iva diñöyä lokopatäpanaù päpena päpo 'bhakñéti vadanto väsavädayaù SYNONYMS pipélikaiù—by small ants; ahiù—a serpent; iva—like; diñöyä—thank heaven; loka-upatäpanaù—always oppressing everyone; päpena—by his own sinful activities; päpaù—the sinful Hiraëyakaçipu; abhakñi—has now been eaten; iti—thus; vadantaù—saying; väsava-ädayaù—the demigods, headed by King Indra. TRANSLATION "Alas, as a serpent is eaten by small ants, so the troublesome Hiraëyakaçipu, who always inflicted miseries upon all types of people, has now been defeated by the reactions of his own sinful activities." Saying this, the demigods, headed by King Indra, arranged to fight the demons. TEXTS 4-5

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TaezaMaiTabl/aeÛaeGa& iNaXaMYaaSaurYaUQaPaa" ) vDYaMaaNaa" SaurE>asTaa dud]uvu" SavRTaaeidXaMa( )) 4 )) k-l/}aPau}aivtaaáaNGa*haNPaéuPairC^daNa( ) Naave+YaMaaaaGavTaae MahaNa( ) TvYaa Na Pa[aPSYaTae Sa&SQaaMaNaNTaaNaucrae bl/I )) 10 )) çré-närada uväca ayaà niñkilbiñaù säkñän mahä-bhägavato mahän tvayä na präpsyate saàsthäm anantänucaro balé SYNONYMS çré-näradaù uväca—the great saint Närada Muni said; ayam—this (child within the womb); niñkilbiñaù—completely sinless; säkñät—directly; mahä-bhägavataù—a saintly devotee; mahän—very great; tvayä—by you; na—not; präpsyate—will obtain; saàsthäm—his death; ananta—of the 406 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Supreme Personality of Godhead; anucaraù—a servant; balé—extremely powerful. TRANSLATION Närada Muni replied: The child within this woman's womb is faultless and sinless. Indeed, he is a great devotee, a powerful servant of the Supreme Personality of Godhead. Therefore you will not be able to kill him. PURPORT There have been many instances in which demons or nondevotees have attempted to kill a devotee, but they have never been able to destroy a great devotee of the Supreme Personality of Godhead. The Lord promises in Bhagavad-gétä (9.31), kaunteya pratijänéhi na me bhaktaù praëaçyati. This is a declaration by the Supreme Personality of Godhead that His devotee cannot be killed by demons. Prahläda Mahäräja is the vivid example of the truth of this promise. Närada Muni told the King of heaven, "it would be impossible for you to kill the child, even though you are demigods, and certainly it would be impossible for others." TEXT 11 wTYau¢-STaa& ivhaYaeNd]ae devzeRMaaRNaYaNvc" ) ANaNTaiPa[Ya>a¢-yENaa& Pair§-MYa idv& YaYaaE )) 11 )) ity uktas täà vihäyendro devarñer mänayan vacaù ananta-priya-bhaktyainäà parikramya divaà yayau

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SYNONYMS iti—thus; uktaù—addressed; täm—her; vihäya—releasing; indraù—the King of heaven; deva-åñeù—of the saint Närada Muni; mänayan—honoring; vacaù—the words; ananta-priya—for one who is very dear to the Supreme Personality of Godhead; bhaktyä—by devotion; enäm—this (woman); parikramya—circumambulating; divam—to the heavenly planets; yayau—returned. TRANSLATION When the great saint Närada Muni had thus spoken, King Indra, being respectful to Närada's words, immediately released my mother. Because of my being a devotee of the Lord, all the demigods circumambulated her. Then they returned to their celestial kingdom. PURPORT Although King Indra and the other demigods are exalted personalities, they were so obedient to Närada Muni that King Indra immediately accepted Närada Muni's words concerning Prahläda Mahäräja. This is called understanding by the paramparä system. Indra and the demigods did not know that a great devotee was in the womb of Kayädhu, the wife of Hiraëyakaçipu, but they accepted the authoritative statements of Närada Muni and immediately offered their respects to the devotee by circumambulating the woman in whose womb he was living. To understand God and the devotee by the paramparä system is the process of knowledge. There is no need to speculate about God and His devotee. One should accept the statements of a bona fide devotee and thus try to understand. TEXT 12 408 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TaTaae Mae MaaTarMa*iz" SaMaaNaqYa iNaJaaé[Mae ) AaìaSYaehaeZYaTaa& vTSae YaavTa( Tae >aTauRraGaMa" )) 12 )) tato me mätaram åñiù samänéya nijäçrame äçväsyehoñyatäà vatse yävat te bhartur ägamaù SYNONYMS tataù—thereafter; me—my; mätaram—mother; åñiù—the great saint Närada Åñi; samänéya—bringing; nija-äçrame—to his own äçrama; äçväsya—giving her assurance; iha—here; uñyatäm—stay; vatse—my dear child; yävat—until; te—your; bhartuù—of the husband; ägamaù—the coming. TRANSLATION Prahläda Mahäräja continued: The great saint Närada Muni brought my mother to his äçrama and assured her of all protection, saying, "My dear child, please remain at my äçrama until the arrival of your husband." TEXT 13 TaQaeTYavaTSaqd( devzeRriNTake- Saaku-Taae>aYaa ) Yaavd( dETYaPaiTagaaeRraTa( TaPaSaae Na NYavTaRTa )) 13 )) tathety avätséd devarñer antike säkuto-bhayä yävad daitya-patir ghorät tapaso na nyavartata 409 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS tathä—so be it; iti—thus; avätsét—lived; deva-åñeù—Devarñi Närada; antike—near; sä—she (my mother); akuto-bhayä—without fear from any direction; yävat—as long as; daitya-patiù—my father, Hiraëyakaçipu, the lord of the demons; ghorät—from very severe; tapasaù—austerities; na—not; nyavartata—ceased. TRANSLATION After accepting the instructions of Devarñi Närada, my mother stayed in his care, without fear from any direction, as long as my father, the King of the Daityas, had not become free from his severe austerities. TEXT 14 ‰iz& PaYaRcrTa( Ta}a >a¢-ya ParMaYaa SaTaq ) ANTavRÒq SvGa>aRSYa +aeMaaYaeC^aPa[SaUTaYae )) 14 )) åñià paryacarat tatra bhaktyä paramayä saté antarvatné sva-garbhasya kñemäyecchä-prasütaye SYNONYMS åñim—unto Närada Muni; paryacarat—rendered service; tatra—there (in the äçrama of Närada Muni); bhaktyä—with devotion and faith; paramayä—great; saté—the faithful woman; antarvatné—pregnant; sva-garbhasya—of her embryo; kñemäya—for the welfare; icchä—according to desire; prasütaye—for

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deliverance of the child. TRANSLATION My mother, being pregnant, desired the safety of her embryo and desired to give birth after her husband's arrival. Thus she stayed at Närada Muni's äçrama, where she rendered service unto Närada Muni with great devotion. PURPORT It is stated in Çrémad-Bhägavatam (9.19.17) mäträ svasrä duhiträ vä näviviktäsano bhavet balavän indriya-grämo vidväàsam api karñati One should not remain in a secluded place with a woman, even one's mother, sister, or daughter. Nonetheless, although one is strictly prohibited from staying with a woman in a secluded place, Närada Muni gave shelter to Prahläda Mahäräja's young mother, who rendered service to him with great devotion and faith. Does this mean that Närada Muni transgressed the Vedic injunctions? Certainly he did not. Such injunctions are intended for mundane creatures, but Närada Muni is transcendental to mundane categories. Närada Muni is a great saint and is transcendentally situated. Therefore, although he was a young man, he could give shelter to a young woman and accept her service. Haridäsa Öhäkura also spoke with a young woman, a prostitute, in the dead of night, but the woman could not deviate his mind. Instead, she became a Vaiñëavé, a pure devotee, by the benediction of Haridäsa Öhäkura. Ordinary persons, however, should not imitate such highly elevated devotees. Ordinary persons must strictly observe the rules and regulations by staying aloof from the association of women. No one should imitate Närada Muni or Haridäsa 411 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Öhäkura. It is said, vaiñëavera kriyä-mudrä vijïe nä bujhaya. Even if a man is very advanced in learning, he cannot understand the behavior of a Vaiñëava. Anyone can take shelter of a pure Vaiñëava, without fear. Therefore in the previous verse it has been distinctly said, devarñer antike säkuto-bhayä: Kayädhu, the mother of Prahläda Mahäräja, stayed under the protection of Närada Muni without fear from any direction. Similarly, Närada Muni, in his transcendental position, stayed with the young woman without fear of deviation. Närada Muni, Haridäsa Öhäkura and similar äcäryas especially empowered to broadcast the glories of the Lord cannot be brought down to the material platform. Therefore one is strictly forbidden to think that the äcärya is an ordinary human being (guruñu nara-matiù). TEXT 15 ‰iz" k-aåiaj AaPanuYaaTa( ) +ae}aezu dehezu TaQaaTMaYaaeGaE‚ 424 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

rDYaaTMaivd( b]øGaiTa& l/>aeTa )) 21 )) svarëaà yathä grävasu hema-käraù kñetreñu yogais tad-abhijïa äpnuyät kñetreñu deheñu tathätma-yogair adhyätma-vid brahma-gatià labheta SYNONYMS svarëam—gold; yathä—just as; grävasu—in the stones of gold ore; hema-käraù—the expert who knows about gold; kñetreñu—in the gold mines; yogaiù—by various processes; tat-abhijïaù—an expert who can understand where gold is; äpnuyät—very easily obtains; kñetreñu—within the material fields; deheñu—the human bodies and all the rest of the 8,400,000 different bodily forms; tathä—similarly; ätma-yogaiù—by spiritual processes; adhyätma-vit—one who is expert in understanding the distinction between spirit and matter; brahma-gatim—perfection in spiritual life; labheta—may obtain. TRANSLATION An expert geologist can understand where there is gold and by various processes can extract it from the gold ore. Similarly, a spiritually advanced person can understand how the spiritual particle exists within the body, and thus by cultivating spiritual knowledge he can attain perfection in spiritual life. However, as one who is not expert cannot understand where there is gold, a foolish person who has not cultivated spiritual knowledge cannot understand how the spirit exists within the body. PURPORT Here is a very good example concerning spiritual understanding. Foolish 425 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

rascals, including so-called jïänés, philosophers and scientists, cannot understand the existence of the soul within the body because they are lacking in spiritual knowledge. The Vedas enjoin, tad-vijïänärthaà sa gurum eväbhigacchet: [MU 1.2.12(15)] to understand spiritual knowledge, one must approach a bona fide spiritual master. Unless one has been trained in geology, one cannot detect gold in stone. Similarly, unless one has been trained by a spiritual master, he cannot understand what is spirit and what is matter. Here it is said, yogais tad-abhijïaù. This indicates that one who has connected himself with spiritual knowledge can understand that there is a spiritual soul within the body. However, one who is in an animalistic conception of life and has no spiritual culture cannot understand. As an expert mineralogist or geologist can understand where there is gold and can then invest his money to dig there and chemically separate the gold from the ore, an expert spiritualist can understand where the soul is within matter. One who has not been trained cannot distinguish between gold and stone. Similarly, fools and rascals who have not learned from an expert spiritual master what is soul and what is matter cannot understand the existence of the soul within the body. To understand such knowledge, one must be trained in the mystic yoga system, or, finally, in the bhakti-yoga system. As stated in Bhagavad-gétä (18.55), bhaktyä mäm abhijänäti. Unless one takes shelter of the bhakti-yoga process, one cannot understand the existence of the soul within the body. Therefore Bhagavad-gétä begins by teaching: dehino 'smin yathä dehe kaumäraà yauvanaà jarä tathä dehäntara-präptir dhéras tatra na muhyati "As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change." (Bg. 2.13) Thus the first instruction is that one should understand that the soul is within the body and 426 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

is transmigrating from one body to another. This is the beginning of spiritual knowledge. Any person who is not expert in understanding this science or is unwilling to understand it remains in the bodily conception of life, or the animalistic conception of life, as confirmed in Çrémad-Bhägavatam (yasyätma-buddhiù kuëape tri-dhätuke. .. sa eva go-kharaù [SB 10.84.13]). Every member of human society should clearly understand the instructions of Bhagavad-gétä, for only in this way can one be spiritually elevated and automatically give up the false, illusory knowledge by which one thinks, "I am this body, and everything belonging to this body is mine [ahaà mameti SB 5.5.8]." This doggish conception should be rejected immediately. One should be prepared to understand the spirit soul and the supreme spirit, God, who are eternally related. Thus one may return home, back to Godhead, having solved all the problems of life. TEXT 22 AíaE Pa[k*-TaYa" Pa[ae¢-añYa Wv ih Tad(GauaiñvaUTaYa" ) SaveR_QaRk-aMaa" +aax(GauraYauz" ku-vRiNTa MaTYaRSYa ik-YaTa( iPa[Ya& cl/a" )) 39 )) räyaù kalatraà paçavaù sutädayo gåhä mahé kuïjara-koça-bhütayaù sarve 'rtha-kämäù kñaëa-bhaìguräyuñaù kurvanti martyasya kiyat priyaà caläù SYNONYMS räyaù—wealth; kalatram—one's wife and feminine friends; paçavaù—domestic animals like cows, horses, asses, cats and dogs; suta-ädayaù—children and so on; gåhäù—big buildings and residences; mahé—land; kuïjara—elephants; koça—treasury house; bhütayaù—and other luxuries for sense gratification and material enjoyment; sarve—all; artha—economic development; kämäù—and sense gratification; kñaëa-bhaìgura—perishable in a moment; äyuñaù—of one whose duration of life; kurvanti—effect or bring; martyasya—of one who is destined to die; kiyat—how much; priyam—pleasure; caläù—flickering and temporary.

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TRANSLATION One's riches, beautiful wife and female friends, one's sons and daughters, one's residence, one's domestic animals like cows, elephants and horses, one's treasury, economic development and sense gratification—indeed, even the lifetime in which one can enjoy all these material opulences—are certainly temporary and flickering. Since the opportunity of human life is temporary, what benefit can these material opulences give to a sensible man who has understood himself to be eternal? PURPORT This verse describes how the advocates of economic development are frustrated by the laws of nature. As the previous verse asks, kià viñayopapädanaiù: what is the actual benefit of so-called economic development? The history of the world has factually proved that attempts to increase economic development for bodily comfort through the advancement of material civilization have done nothing to remedy the inevitability of birth, death, old age and disease. Everyone has knowledge of huge empires throughout the history of the world—the Roman Empire, the Moghul Empire, the British Empire and so on—but all the societies engaged in such economic development (sarve 'rtha-kämäù) have been frustrated by the laws of nature through periodic wars, pestilence, famine and so on. Thus all their attempts have been flickering and temporary. In this verse, therefore, it is said, kurvanti martyasya kiyat priyaà caläù: one may be very proud of possessing a vast empire, but such empires are impermanent; after one hundred or two hundred years, everything is finished. All such positions of economic development, although created with great endeavor and hardship, are vanquished very soon. Therefore they have been described as caläù. An intelligent man should conclude that material economic development is not at all pleasing. The entire world is described in Bhagavad-gétä as duùkhälayam açäçvatam [Bg. 462 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

8.15]—miserable and temporary. Economic development may be pleasing for some time, but it cannot endure. Thus many big businessmen are now very morose because they are being harassed by various plundering governments. In conclusion, why should one waste his time for so-called economic development, which is neither permanent nor pleasing to the soul? On the other hand, our relationship with Kåñëa, the Supreme Personality of Godhead, is eternal. Nitya-siddha kåñëa-prema. The pure souls are eternally in love with Kåñëa, and this permanent love, either as a servant, a friend, a parent or a conjugal lover, is not at all difficult to revive. Especially in this age, the concession is that simply by chanting the Hare Kåñëa mantra (harer näma harer näma harer nämaiva kevalam [Cc. Ädi 17.21]) one revives his original relationship with God and thus becomes so happy that he does not want anything material. As enunciated by Çré Caitanya Mahäprabhu, na dhanaà na janaà na sundaréà kavitäà vä jagad-éça kämaye [Cc. Antya 20.29, Çikñäñöaka 4]. A very advanced devotee in Kåñëa consciousness does not want riches, followers or possessions. Räyaù kalatraà paçavaù sutädayo gåhä mahé kuïjara-koça-bhütayaù. The satisfaction of possessing material opulences, although perhaps of a different standard, is available even in the lives of dogs and hogs, who cannot revive their eternal relationship with Kåñëa. In human life, however, our eternal, dormant relationship with Kåñëa is possible to revive. Therefore Prahläda Mahäräja has described this life as arthadam. Consequently, instead of wasting our time for economic development, which cannot give us any happiness, if we simply try to revive our eternal relationship with Kåñëa, we will properly utilize our lives. TEXT 40 Wv& ih l/aek-a" §-Taui>a" k*-Taa AMaq +aiYaZaJaTaaTMal/BDaYae )) 40 )) evaà hi lokäù kratubhiù kåtä amé kñayiñëavaù sätiçayä na nirmaläù tasmäd adåñöa-çruta-düñaëaà paraà bhaktyoktayeçaà bhajatätma-labdhaye SYNONYMS evam—similarly (as earthly wealth and possessions are impermanent); hi—indeed; lokäù—higher planetary systems like heaven, the moon, the sun and Brahmaloka; kratubhiù—by performing great sacrifices; kåtäù—achieved; amé—all those; kñayiñëavaù—perishable, impermanent; sätiçayäù—although more comfortable and pleasing; na—not; nirmaläù—pure (free from disturbances); tasmät—therefore; adåñöa-çruta—never seen or heard; düñaëam—whose fault; param—the Supreme; bhaktyä—with great devotional love; uktayä—as described in the Vedic literature (not mixed with jïäna or karma); éçam—the Supreme Lord; bhajata—worship; ätma-labdhaye—for self-realization. TRANSLATION It is learned from Vedic literature that by performing great sacrifices one may elevate himself to the heavenly planets. However, although life on the heavenly planets is hundreds and thousands of times more comfortable than life on earth, the heavenly planets are not pure [nirmalam], or free from the taint of material existence. The heavenly planets are also temporary, and therefore they are not the goal of life. The Supreme Personality of Godhead, however, has never been seen or heard to possess inebriety. Consequently, for your own benefit and self-realization, you must worship the Lord with great devotion, as described in the revealed scriptures. 464 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT As stated in Bhagavad-gétä, kñéëe puëye martya-lokaà viçanti [Bg. 9.21]. Even if one is promoted to the higher planetary systems by performing great sacrifices, which are accompanied by the sinful act of sacrificing animals, the standard of happiness in Svargaloka is also not free of disturbances. There is a similar struggle for existence even for the King of heaven, Indra. Thus there is no practical benefit in promoting oneself to the heavenly planets. Indeed, from the heavenly planets one must return to this earth after one has exhausted the results of his pious activities. In the Vedas it is said, tad yatheha karma jito lokaù kñéyate evam evämutra puëya jito lokaù kñéyata. As the material positions we acquire here by hard work are vanquished in due course of time, one's residence in the heavenly planets is also eventually vanquished. According to one's activities of piety in different degrees, one obtains different standards of life, but none of them are permanent, and therefore they are all impure. Consequently, one should not endeavor to be promoted to the higher planetary systems, only to return to this earth or descend still lower to the hellish planets. To stop this cycle of going up and coming down, one must take to Kåñëa consciousness. Çré Caitanya Mahäprabhu therefore said: brahmäëòa bhramite kona bhägyavän jéva guru-kåñëa-prasäde päya bhakti-latä-béja (Cc. Madhya 19.151) The living entity is rotating in the cycle of birth and death, going sometimes to the higher planets and sometimes to the lower planets, but that is not the solution to the problems of life. But if by the grace of Kåñëa one is fortunate enough to meet a guru, a representative of Kåñëa, one gets the clue to returning home, back to Godhead, having achieved self-realization. This is what is actually desirable. Bhajatätma-labdhaye: one must take to Kåñëa consciousness for self-realization. 465 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 41 YadQaR wh k-MaaRia*Taae_Saura" ) iNazek-aidZvvSQaaSau i(c)-XYaMaaNaSYa k-MaRi>a" )) 46 )) nirüpyatäm iha svärthaù kiyän deha-bhåto 'suräù niñekädiñv avasthäsu kliçyamänasya karmabhiù SYNONYMS nirüpyatäm—let it be ascertained; iha—in this world; sva-arthaù—personal benefit; kiyän—how much; deha-bhåtaù—of a living entity who has a material body; asuräù—O sons of demons; niñeka-ädiñu—beginning from the happiness derived from sex life; avasthäsu—in temporary conditions; kliçyamänasya—of one who is suffering in severe hardships; karmabhiù—by his previous material activities. TRANSLATION My dear friends, O sons of the asuras, the living entity receives different types of bodies according to his previous fruitive activities. Thus he is seen to suffer with reference to his particular body in all conditions of life, beginning with his infusion into the womb. Please tell me, therefore, after full 472 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

consideration, what is the living entity's actual interest in fruitive activities, which result in hardship and misery? PURPORT Karmaëä daiva-netreëa jantur dehopapattaye [SB 3.31.1]. The living entity receives a particular type of body according to his karma, or fruitive activities. The material pleasure derived in the material world from one's particular body is based on sexual pleasure: yan maithunädi-gåhamedhi-sukhaà hi tuccham [SB 7.9.45]. The entire world is working so hard only for sexual pleasure. To enjoy sexual pleasure and maintain the status quo of material life, one must work very hard, and because of such activities, one prepares himself another material body. Prahläda Mahäräja places this matter to his friends, the asuras, for their consideration. Asuras generally cannot understand that the objects of sexual pleasure, the so-called pleasure of materialistic life, depend on extremely hard labor. TEXT 47 k-MaaRaTae dehq deheNaaTMaaNauviTaRNaa ) k-MaRi>aSTaNauTae dehMau>aYa& Tvivvek-Ta" )) 47 )) karmäëy ärabhate dehé dehenätmänuvartinä karmabhis tanute deham ubhayaà tv avivekataù SYNONYMS karmäëi—material fruitive activities; ärabhate—begins; dehé—a living entity who has accepted a particular type of body; dehena—with that body; ätma-anuvartinä—which is received according to his desire and past activities; 473 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

karmabhiù—by such material activities; tanute—he expands; deham—another body; ubhayam—both of them; tu—indeed; avivekataù—due to ignorance. TRANSLATION The living entity, who has received his present body because of his past fruitive activity, may end the results of his actions in this life, but this does not mean that he is liberated from bondage to material bodies. The living entity receives one type of body, and by performing actions with that body he creates another. Thus he transmigrates from one body to another, through repeated birth and death, because of his gross ignorance. PURPORT The living entity's evolution through different types of bodies is conducted automatically by the laws of nature in bodies other than those of human beings. In other words, by the laws of nature (prakåteù kriyamäëäni [Bg. 3.27]) the living entity evolves from lower grades of life to the human form. Because of his developed consciousness, however, the human being must understand the constitutional position of the living entity and understand why he must accept a material body. This chance is given to him by nature, but if he nonetheless acts like an animal, what is the benefit of his human life? In this life one must select the goal of life and act accordingly. Having received instructions from the spiritual master and the çästra, one must be sufficiently intelligent. In the human form of life, one should not remain foolish and ignorant, but must inquire about his constitutional position. This is called athäto brahma jijïäsä. The human psychology gives rise to many questions, which various philosophers have considered and answered with various types of philosophy based upon mental concoction. This is not the way of liberation. The Vedic instructions say, tad-vijïänärthaà sa gurum eväbhigacchet: [MU 1.2.12(17)] to solve the problems of life, one must accept a spiritual master. Tasmäd guruà prapadyeta jijïäsuù çreya uttamam: [SB 11.3.21] if one is actually 474 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

serious in inquiring about the solution to material existence, one must approach a bona fide guru. tad viddhi praëipätena paripraçnena sevayä upadekñyanti te jïänaà jïäninas tattva-darçinaù "Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth." (Bg. 4.34) One must approach a bona fide spiritual master by surrendering himself (praëipätena) and rendering service. An intelligent person must inquire from the spiritual master about the goal of life. A bona fide spiritual master can answer all such questions because he has seen the real truth. Even in ordinary activities, we first consider gain and loss, and then we act. Similarly, an intelligent person must consider the entire process of material existence and then act intelligently, following the directions of the bona fide spiritual master. TEXT 48 TaSMaadQaaRê k-aMaaê DaMaaRê YadPaaé[Yaa" ) >aJaTaaNaqhYaaTMaaNaMaNaqh& hirMaqìrMa( )) 48 )) tasmäd arthäç ca kämäç ca dharmäç ca yad-apäçrayäù bhajatänéhayätmänam anéhaà harim éçvaram SYNONYMS tasmät—therefore; arthäù—ambitions for economic development; ca—and; 475 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

kämäù—ambitions for satisfaction of the senses; ca—also; dharmäù—duties of religion; ca—and; yat—upon whom; apäçrayäù—dependent; bhajata—worship; anéhayä—without desire for them; ätmänam—the Supersoul; anéham—indifferent; harim—the Supreme Personality of Godhead; éçvaram—the Lord. TRANSLATION The four principles of advancement in spiritual life-dharma, artha, käma and mokña—all depend on the disposition of the Supreme Personality of Godhead. Therefore, my dear friends, follow in the footsteps of devotees. Without desire, fully depend upon the disposition of the Supreme Lord and worship Him, the Supersoul, in devotional service. PURPORT These are words of intelligence. Everyone should know that in every stage of life we are dependent upon the Supreme Personality of Godhead. Therefore the dharma, religion, which we accept should be that which is recommended by Prahläda Mahäräja-bhägavata-dharma. This is the instruction of Kåñëa: sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]. To take shelter of the lotus feet of Kåñëa means to act according to the rules and regulations of bhägavata-dharma, devotional service. As far as economic development is concerned, we should discharge our occupational duties but fully depend on the lotus feet of the Lord for the results. Karmaëy evädhikäras te mä phaleñu kadäcana: "You have a right to perform your prescribed duty, but you are not entitled to the fruits of action." According to one's position, one should perform his duties, but for the results one should fully depend upon Kåñëa. Narottama däsa Öhäkura sings that our only desire should be to perform the duties of Kåñëa consciousness. We should not be misled by the karma-mémäàsä philosophy, which concludes that if we work seriously the results will come automatically. This is not a fact. The ultimate result depends upon the will of 476 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the Supreme Personality of Godhead. In devotional service, therefore, the devotee completely depends upon the Lord and honestly performs his occupational duties. Therefore Prahläda Mahäräja advised his friends to depend completely on Kåñëa and worship Him in devotional service. TEXT 49 SaveRzaMaiPa >aUTaaNaa& hirraTMaeìr" iPa[Ya" ) >aUTaEMaRhiÙ" Svk*-TaE" k*-TaaNaa& JaqvSa&ijTa" )) 49 )) sarveñäm api bhütänäà harir ätmeçvaraù priyaù bhütair mahadbhiù sva-kåtaiù kåtänäà jéva-saàjïitaù SYNONYMS sarveñäm—of all; api—certainly; bhütänäm—living entities; hariù—the Lord, who mitigates all the miseries of the living entity; ätmä—the original source of life; éçvaraù—the complete controller; priyaù—the dear; bhütaiù—by the separated energies, the five material elements; mahadbhiù—emanating from the total material energy, the mahat-tattva; sva-kåtaiù—which are manifested by Himself; kåtänäm—created; jéva-saàjïitaù—who is also known as the living entity, since the living entities are expansions of His marginal energy. TRANSLATION The Supreme Personality of Godhead, Hari, is the soul and the Supersoul of all living entities. Every living entity is a manifestation of His energy in terms of the living soul and the material body. Therefore the Lord is the most dear, and He is the supreme controller. 477 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT The Supreme Personality of Godhead is manifested by His different energies—the material energy, the spiritual energy and the marginal energy. He is the original source of all living entities in the material world, and He is situated in everyone's heart as the Supersoul. Although the living entity is the cause of his various types of bodies, the body is given by material nature according to the order of the Lord. éçvaraù sarva-bhütänäà håd-deçe 'rjuna tiñöhati bhrämayan sarva-bhütäni yanträrüòhäni mäyayä "The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." (Bg. 18.61) The body is just like a machine, a car, in which the living entity is given a chance to sit and move according to his desire. The Lord is the original cause of the material body and the soul, which is expanded by His marginal energy. The Supreme Lord is the dearmost object of all living entities. Prahläda Mahäräja therefore advised his class friends, the sons of the demons, to take shelter of the Supreme Personality of Godhead again. TEXT 50 devae_Saurae MaNauZYaae va Ya+aae GaNDavR Wv va ) >aJaNa( Mauku-Ndcrai¢-GaaeRivNde YaTa( SavR}a Tadq+aaaviMaMa& TvMaaTMaNa" SaMa& MaNaae DaTSv Na SaiNTa iviÜz" ) ‰Tae_iJaTaadaTMaNa oTPaQae iSQaTaaTa( TaiÖ ùNaNTaSYa MahTa( SaMahRaaGYaae¢-ae MadNYaae JaGadqìr" ) KvaSaaE Yaid Sa SavR}a k-SMaaTa( STaM>ae Na d*XYaTae )) 12 )) yas tvayä manda-bhägyokto mad-anyo jagad-éçvaraù kväsau yadi sa sarvatra kasmät stambhe na dåçyate SYNONYMS yaù—the one who; tvayä—by you; manda-bhägya—O unfortunate one; uktaù—described; mat-anyaù—besides me; jagat-éçvaraù—the supreme 505 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

controller of the universe; kva—where; asau—that one; yadi—if; saù—He; sarvatra—everywhere (all-pervading); kasmät—why; stambhe—in the pillar before me; na dåçyate—not seen. TRANSLATION O most unfortunate Prahläda, you have always described a supreme being other than me, a supreme being who is above everything, who is the controller of everyone, and who is all-pervading. But where is He? If He is everywhere, then why is He not present before me in this pillar? PURPORT Demons sometimes declare to a devotee that they cannot accept the existence of God because they cannot see Him. But what the demon does not know is stated by the Lord Himself in Bhagavad-gétä (7.25): nähaà prakäçaù sarvasya yogamäyä-samävåtaù. "I am never manifest to the foolish and unintelligent. For them I am covered by yogamäyä." The Lord is open to being seen by devotees, but nondevotees cannot see Him. The qualification for seeing God is stated in Brahma-saàhitä (5.38): premäïjana-cchurita-bhakti-vilocanena santaù sadaiva hådayeñu vilokayanti. A devotee who has developed a genuine love for Kåñëa can always see Him everywhere, whereas a demon, not having a clear understanding of the Supreme Lord, cannot see Him. When Hiraëyakaçipu was threatening to kill Prahläda Mahäräja, Prahläda certainly saw the column standing before him and his father, and he saw that the Lord was present in the pillar to encourage him not to fear his demoniac father's words. The Lord was present to protect him. Hiraëyakaçipu marked Prahläda's observation and asked him, "Where is your God?" Prahläda Mahäräja replied, "He is everywhere." Then Hiraëyakaçipu asked, "Why is He not in this pillar before me?" Thus in all circumstances the devotee can always see the Supreme Lord, whereas the nondevotee cannot. 506 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Prahläda Mahäräja has here been addressed by his father as "the most unfortunate." Hiraëyakaçipu thought himself extremely fortunate because he possessed the property of the universe. Prahläda Mahäräja, his legitimate son, was to have inherited this vast property, but because of his impudence, he was going to die at his father's hands. Therefore the demoniac father considered Prahläda the most unfortunate because Prahläda would not be able to inherit his property. Hiraëyakaçipu did not know that Prahläda Mahäräja was the most fortunate person within the three worlds because Prahläda was protected by the Supreme Personality of Godhead. Such are the misunderstandings of demons. They do not know that a devotee is protected by the Lord in all circumstances (kaunteya pratijänéhi na me bhaktaù praëaçyati [Bg. 9.31]). TEXT 13 Saae_h& ivk-TQaMaaNaSYa iXar" k-aYaaÖraiMa Tae ) GaaePaaYaeTa hirSTvaÛ YaSTae XarauTaMa( ) ANTa"Sa>aaYaa& Na ddXaR TaTPad& ivTa}aSauYaeRNa SaurairYaUQaPaa" )) 16 )) sa vikraman putra-vadhepsur ojasä niçamya nirhrädam apürvam adbhutam antaù-sabhäyäà na dadarça tat-padaà vitatrasur yena suräri-yütha-päù 510 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS saù—he (Hiraëyakaçipu); vikraman—exhibiting his prowess; putra-vadha-épsuù—desirous of killing his own son; ojasä—with great strength; niçamya—hearing; nirhrädam—the fierce sound; apürvam—never heard before; adbhutam—very wonderful; antaù-sabhäyäm—within the jurisdiction of the great assembly; na—not; dadarça—saw; tat-padam—the source of that tumultuous sound; vitatrasuù—became afraid; yena—by which sound; sura-ari-yütha-päù—the other leaders of the demons (not only Hiraëyakaçipu). TRANSLATION While showing his extraordinary prowess, Hiraëyakaçipu, who desired to kill his own son, heard that wonderful, tumultuous sound, which had never before been heard. Upon hearing the sound, the other leaders of the demons were afraid. None of them could find the origin of that sound in the assembly. PURPORT In Bhagavad-gétä (7.8), Kåñëa explains Himself by saying: raso 'ham apsu kaunteya prabhäsmi çaçi süryayoù praëavaù sarva-vedeñu çabdaù khe pauruñaà nåñu "O son of Kunté [Arjuna], I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man." Here the Lord exhibited His presence everywhere by the tumultuous sound in the sky (çabdaù khe). The tumultuous thundering sound was proof of the Lord's presence. The demons like Hiraëyakaçipu could now 511 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

realize the supreme ruling power of the Lord, and thus Hiraëyakaçipu became afraid. However powerful a man may be, he always fears the sound of a thunderbolt. Similarly, Hiraëyakaçipu and all the demons who were his associates were extremely afraid because of the presence of the Supreme Lord in the form of sound, although they could not trace out the source of the sound. TEXT 17 SaTYa& ivDaaTau& iNaJa>a*TYa>aaizTa& VYaaiá& c >aUTaeZvi%le/zu caTMaNa" ) Ad*XYaTaaTYad(>auTaæPaMauÜhNa( STaM>ae Sa>aaYaa& Na Ma*Ga& Na MaaNauzMa( )) 17 )) satyaà vidhätuà nija-bhåtya-bhäñitaà vyäptià ca bhüteñv akhileñu cätmanaù adåçyatätyadbhuta-rüpam udvahan stambhe sabhäyäà na mågaà na mänuñam SYNONYMS satyam—true; vidhätum—to prove; nija-bhåtya-bhäñitam—the words of His own servant (Prahläda Mahäräja, who had said that his Lord is present everywhere); vyäptim—the pervasion; ca—and; bhüteñu—among the living entities and elements; akhileñu—all; ca—also; ätmanaù—of Himself; adåçyata—was seen; ati—very; adbhuta—wonderful; rüpam—form; udvahan—taking; stambhe—in the pillar; sabhäyäm—within the assembly; na—not; mågam—an animal; na—nor; mänuñam—a human being. TRANSLATION 512 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

To prove that the statement of His servant Prahläda Mahäräja was substantial—in other words, to prove that the Supreme Lord is present everywhere, even within the pillar of an assembly hall—the Supreme Personality of Godhead, Hari, exhibited a wonderful form never before seen. The form was neither that of a man nor that of a lion. Thus the Lord appeared in His wonderful form in the assembly hall. PURPORT When Hiraëyakaçipu asked Prahläda Mahäräja, "Where is your Lord? Is He present in this pillar?" Prahläda Mahäräja fearlessly replied, "Yes, my Lord is present everywhere." Therefore, to convince Hiraëyakaçipu that the statement of Prahläda Mahäräja was unmistakably true, the Lord appeared from the pillar. The Lord appeared as half lion and half man so that Hiraëyakaçipu could not understand whether the great giant was a lion or a human being. To substantiate Prahläda's statement, the Lord proved that His devotee, as declared in Bhagavad-gétä, is never vanquished (kaunteya pratijänéhi na me bhaktaù praëaçyati [Bg. 9.31]). Prahläda Mahäräja's demoniac father had repeatedly threatened to kill Prahläda, but Prahläda was confident that he could not be killed, since he was protected by the Supreme Lord. By appearing from the pillar, the Lord encouraged His devotee, saying in effect, "Don't worry. I am present here." By manifesting His form as Nåsiàhadeva, the Lord also preserved the truth of Lord Brahmä's promise that Hiraëyakaçipu was not to be killed by any animal or any man. The Lord appeared in a form that could not be said to be fully a man or a lion. TEXT 18 Sa SatvMaeNa& PairTaae ivPaXYaNa( STaM>aSYa MaDYaadNauiNaiJaRhaNaMa( ) NaaYa& Ma*Gaae NaaiPa Narae ivic}a‚ 513 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Mahae ik-MaeTaà*Ma*GaeNd]æPaMa( )) 18 )) sa sattvam enaà parito vipaçyan stambhasya madhyäd anunirjihänam näyaà mågo näpi naro vicitram aho kim etan nå-mågendra-rüpam SYNONYMS saù—he (Hiraëyakaçipu, the King of the Daityas); sattvam—living being; enam—that; paritaù—all around; vipaçyan—looking; stambhasya—of the pillar; madhyät—from the midst; anunirjihänam—having come out; na—not; ayam—this; mågaù—animal; na—not; api—indeed; naraù—human being; vicitram—very wonderful; aho—alas; kim—what; etat—this; nå-måga-indra-rüpam—the form of both a man and the king of the beasts, the lion. TRANSLATION While Hiraëyakaçipu looked all around to find the source of the sound, that wonderful form of the Lord, which could not be ascertained to be either a man or a lion, emerged from the pillar. In amazement, Hiraëyakaçipu wondered, "What is this creature that is half man and half lion?" PURPORT A demon cannot calculate the unlimited potency of the Supreme Lord. As stated in the Vedas, paräsya çaktir vividhaiva çrüyate sväbhäviké jïäna-bala-kriyä ca: [Cc. Madhya 13.65, purport] the different potencies of the Lord are always working as an automatic exhibition of His knowledge. For a demon it is certainly wonderful that the form of a lion and the form of a man can be united, since a demon has no experience of the inconceivable power for 514 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

which the Supreme Lord is called "all-powerful." Demons cannot understand the omnipotence of the Lord. They simply compare the Lord to one of them (avajänanti mäà müòhä mänuñéà tanum äçritam [Bg. 9.11]). Müòhas, rascals, think that Kåñëa is an ordinary human being who appears for the benefit of other human beings. paraà bhävam ajänantaù: fools, rascals and demons cannot realize the supreme potency of the Lord, but He can do anything and everything; indeed, He can do whatever He likes. When Hiraëyakaçipu received benedictions from Lord Brahmä, he thought that he was safe, since he received the benediction that he would not be killed either by an animal or by a human being. He never thought that an animal and human being would be combined so that demons like him would be puzzled by such a form. This is the meaning of the Supreme Personality of Godhead's omnipotence. TEXTS 19-22 MaqMaa&SaMaaNaSYa SaMauiTQaTaae_Ga]Taae ) Na*iSa&hæPaSTadl&/ >aYaaNak-Ma( )) 19 )) Pa[TaácaMaqk-rcaTaaNaNaMa( ) k-ral/d&í\& k-rval/cÄl/‚ +auraNTaiJaû& >a]uku-$=qMau%aeLbaed>aqzYaPaTad( GadaYauDaae 517 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

NadNa( Na*iSa&h& Pa[iTa dETYaku-År" )) 23 )) präyeëa me 'yaà hariëorumäyinä vadhaù småto 'nena samudyatena kim evaà bruvaàs tv abhyapatad gadäyudho nadan nåsiàhaà prati daitya-kuïjaraù SYNONYMS präyeëa—probably; me—of me; ayam—this; hariëä—by the Supreme Lord; uru-mäyinä—who possesses the great mystic power; vadhaù—the death; småtaù—planned; anena—with this; samudyatena—endeavor; kim—what use; evam—in this way; bruvan—murmuring; tu—indeed; abhyapatat—attacked; gadä-äyudhaù—armed with his weapon, the club; nadan—loudly roaring; nå-siàham—the Lord, appearing in the form of half lion and half man; prati—toward; daitya-kuïjaraù—Hiraëyakaçipu, who was like an elephant. TRANSLATION Hiraëyakaçipu murmured to himself, "Lord Viñëu, who possesses great mystic power, has made this plan to kill me, but what is the use of such an attempt? Who can fight with me?" Thinking like this and taking up his club, Hiraëyakaçipu attacked the Lord like an elephant. PURPORT In the jungle there are sometimes fights between lions and elephants. Here the Lord appeared like a lion, and Hiraëyakaçipu, unafraid of the Lord, attacked Him like an elephant. Generally the elephant is defeated by the lion, and therefore the comparison in this verse is appropriate. TEXT 24 518 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Al/i+aTaae_GanaE PaiTaTa" PaTa(r)Maae YaQaa Na*iSa&haEJaiSa Saae_SaurSTada ) Na Tad( ivic}a& %lu/ SatvDaaMaiNa SvTaeJaSaa Yaae Nau PauraiPabTa( TaMa" )) 24 )) alakñito 'gnau patitaù pataìgamo yathä nåsiàhaujasi so 'suras tadä na tad vicitraà khalu sattva-dhämani sva-tejasä yo nu puräpibat tamaù SYNONYMS alakñitaù—invisible; agnau—in the fire; patitaù—fallen; pataìgamaù—an insect; yathä—just as; nåsiàha—of Lord Nåsiàhadeva; ojasi—in the effulgence; saù—he; asuraù—Hiraëyakaçipu; tadä—at that time; na—not; tat—that; vicitram—wonderful; khalu—indeed; sattva-dhämani—in the Supreme Personality of Godhead, who is situated in pure goodness; sva-tejasä—by His own effulgence; yaù—He who (the Lord); nu—indeed; purä—formerly; apibat—swallowed up; tamaù—the darkness within the material creation. TRANSLATION Just as a small insect falls forcefully into a fire and the insignificant creature becomes invisible, when Hiraëyakaçipu attacked the Lord, who was full of effulgence, Hiraëyakaçipu became invisible. This is not at all astonishing, for the Lord is always situated in pure goodness. Formerly, during creation, He entered the dark universe and illuminated it by His spiritual effulgence. PURPORT 519 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

The Lord is situated transcendentally, in pure goodness. The material world is generally controlled by tamo-guëa, the quality of ignorance, but the spiritual world, because of the presence of the Lord and His effulgence, is free from all contamination by darkness, passion or contaminated goodness. Although there is a tinge of goodness in this material world in terms of the brahminical qualifications, such qualifications sometimes become invisible because of the strong prevalence of the modes of passion and ignorance. But because the Lord is always transcendentally situated, the material modes of passion and ignorance cannot touch Him. Whenever the Lord is present, there cannot be any darkness from the mode of ignorance. It is stated in Caitanya-caritämåta (Madhya 22.31): kåñëa—sürya-sama, mäyä haya andhakära yähäì kåñëa, tähäì nähi mäyära adhikära "Godhead is light. Nescience is darkness. Where there is Godhead there is no nescience." This material world is full of darkness and ignorance of spiritual life, but by bhakti-yoga this ignorance is dissipated. The Lord appeared because of the bhakti-yoga exhibited by Prahläda Mahäräja, and as soon as the Lord appeared, the influence of Hiraëyakaçipu's passion and ignorance was vanquished as the Lord's quality of pure goodness, or the Brahman effulgence, became prominent. In that prominent effulgence, Hiraëyakaçipu became invisible, or his influence became insignificant. An example illustrating how the darkness of the material world is vanquished is given in the çästra. When Brahmä was created from the lotus stem growing from the abdomen of Garbhodakaçäyé Viñëu, Lord Brahmä saw everything to be dark, but when he received knowledge from the Supreme Personality of Godhead, everything became clear, as everything becomes clear when one comes from night to sunshine. The important point is that as long as we are in the material modes of nature, we are always in darkness. This darkness cannot be dissipated without the presence of the Supreme Personality of Godhead, which is invoked by the practice of bhakti-yoga. Bhakti-yoga creates a transcendental 520 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

situation with no tinges of material contamination. TEXT 25 TaTaae_i>aPaÛa>YahNaNMahaSaurae åza Na*iSa&h& GadYaaeåveGaYaa ) Ta& iv§-MaNTa& SaGad& GadaDarae MahaerGa& Taa+YaRSauTaae YaQaaGa]hqTa( )) 25 )) tato 'bhipadyäbhyahanan mahäsuro ruñä nåsiàhaà gadayoruvegayä taà vikramantaà sagadaà gadädharo mahoragaà tärkñya-suto yathägrahét SYNONYMS tataù—thereafter; abhipadya—attacking; abhyahanat—struck; mahä-asuraù—the great demon (Hiraëyakaçipu); ruñä—with anger; nåsiàham—Lord Nåsiàhadeva; gadayä—by his club; uru-vegayä—moving with great force; tam—him (Hiraëyakaçipu); vikramantam—showing his prowess; sa-gadam—with his club; gadä-dharaù—Lord Nåsiàhadeva, who also holds a club in His hand; mahä-uragam—a great snake; tärkñya-sutaù—Garuòa, the son of Tärkñya; yathä—just as; agrahét—captured. TRANSLATION Thereafter, the great demon Hiraëyakaçipu, who was extremely angry, swiftly attacked Nåsiàhadeva with his club and began to beat Him. Lord Nåsiàhadeva, however, captured the great demon, along with his club, just as Garuòa might capture a great snake. 521 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 26 Sa TaSYa hSTaaeTk-il/TaSTadaSaurae iv§-I@Taae YaÜdihGaRåTMaTa" ) ASaaßMaNYaNTa ôTaaEk-Saae_Mara gaNaC^da >aarTa SavRiDaZaduZPa[e+Yak-ral/l/aecNaae VYaataaNaNaaNTa& ivil/hNSviJaûYaa ) ASa*Gl/va¢-aåaPaqi@Taa ) 531 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

XaEl/a" SaMauTPaeTaurMauZYa r&hSaa TataeJaSaa %& k-ku->aae Na reiJare )) 33 )) dyaus tat-saöotkñipta-vimäna-saìkulä protsarpata kñmä ca padäbhipéòitä çailäù samutpetur amuñya raàhasä tat-tejasä khaà kakubho na rejire SYNONYMS dyauù—outer space; tat-saöä—by His hair; utkñipta—thrown up; vimäna-saìkulä—filled with airplanes; protsarpata—slipped out of place; kñmä—the planet earth; ca—also; pada-abhipéòitä—distressed due to the heavy weight of the lotus feet of the Lord; çailäù—the hills and mountains; samutpetuù—sprang up; amuñya—of that one (the Lord); raàhasä—due to the intolerable force; tat-tejasä—by His effulgence; kham—the sky; kakubhaù—the ten directions; na rejire—did not shine. TRANSLATION Airplanes were thrown into outer space and the upper planetary system by the hair on Nåsiàhadeva's head. Because of the pressure of the Lord's lotus feet, the earth appeared to slip from its position, and all the hills and mountains sprang up due to His intolerable force. Because of the Lord's bodily effulgence, both the sky and all directions diminished in their natural illumination. PURPORT That there were airplanes flying in the sky long, long ago can be understood from this verse. Çrémad-Bhägavatam was spoken five thousand years ago, and the statements of this verse prove that the symptoms of a very advanced civilization then existed, even in the upper planetary systems, as well as in the 532 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

lower planetary systems. Modern scientists and philosophers foolishly explain that there was no civilization prior to three thousand years ago, but the statement of this verse nullifies such whimsical judgments. The Vedic civilization existed millions and millions of years ago. It existed since the creation of this universe, and it included arrangements all over the universe with all the modern amenities and even more. TEXT 34 TaTa" Sa>aaYaaMauPaivíMautaMae Na*PaaSaNae Sa&>a*TaTaeJaSa& iv>auMa( ) Al/i+aTaÜErQaMaTYaMazRaaGaa dETYaa§-aNTa& ôdYak-Mal&/ Tad(Ga*h& Pa[TYabaeiDa ) k-al/Ga]STa& ik-YaiddMahae NaaQa éué[UzTaa& Tae 541 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Maui¢-STaeza& Na ih bhuMaTaa NaariSa&haParE" ik-Ma( )) 42 )) çré-indra uväca pratyänétäù parama bhavatä träyatä naù sva-bhägä daityäkräntaà hådaya-kamalaà tad-gåhaà pratyabodhi käla-grastaà kiyad idam aho nätha çuçrüñatäà te muktis teñäà na hi bahumatä närasiàhäparaiù kim SYNONYMS çré-indraù uväca—Indra, the King of heaven, said; pratyänétäù—recovered; parama—O Supreme; bhavatä—by Your Lordship; träyatä—who are protecting; naù—us; sva-bhägäù—shares in the sacrifices; daitya-äkräntam—afflicted by the demon; hådaya-kamalam—the lotuslike cores of our hearts; tat-gåham—which is actually Your residence; pratyabodhi—it has been illuminated; käla-grastam—devoured by time; kiyat—insignificant; idam—this (world); aho—alas; nätha—O Lord; çuçrüñatäm—for those who are always engaged in the service; te—of You; muktiù—liberation from material bondage; teñäm—of them (the pure devotees); na—not; hi—indeed; bahumatä—thought very important; nära-siàha—O Lord Nåsiàhadeva, half lion and half human being; aparaiù kim—then what is the use of other possessions. TRANSLATION King Indra said: O Supreme Lord, You are our deliverer and protector. Our shares of sacrifices, which are actually Yours, have been recovered from the demon by You. Because the demoniac king Hiraëyakaçipu was most fearsome, our hearts, which are Your permanent abode, were all overtaken by him. Now, by Your presence, the gloom and darkness in our hearts have been dissipated. O Lord, for those who always engage in Your service, which is more exalted than liberation, all material opulence is insignificant. They do not even care for 542 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

liberation, not to speak of the benefits of käma, artha and dharma. PURPORT In this material world there are two kinds of people—the devatäs (demigods) and the asuras (demons). Although the demigods are attached to material enjoyment, they are devotees of the Lord who act according to the rules and regulations of the Vedic injunctions. During the reign of Hiraëyakaçipu, everyone was disturbed in the routine duties of Vedic civilization. When Hiraëyakaçipu was killed, all the demigods, who had always been disturbed by Hiraëyakaçipu, felt relief in their general way of life. Because the government in Kali-yuga is full of demons, the living conditions of devotees are always disturbed. Devotees cannot perform yajïa, and thus they cannot partake of the remnants of food offered in yajïa for the worship of Lord Viñëu. The hearts of the demigods are always filled with fear of the demons, and therefore they cannot think of the Supreme Personality of Godhead. The engagement of the demigods is to think of the Lord always within the cores of their hearts. The Lord says in Bhagavad-gétä (6.47): yoginäm api sarveñäà mad gatenäntarätmanä çraddhävän bhajate yo mäà sa me yuktatamo mataù "And of all yogés, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." The demigods fully absorb themselves in meditation upon the Supreme Personality of Godhead to become perfect yogés, but because of the presence of demons, their hearts are filled with the activities of the demons. Thus their hearts, which are meant to be the abode of the Supreme Lord, are practically occupied by the demons. All the demigods felt relieved when Hiraëyakaçipu was dead, for they could easily think of the Lord. They 543 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

could then receive the results of sacrifices and become happy even though in the material world. TEXT 43 é[q‰zYa Ocu" Tv& NaSTaPa" ParMaMaaTQa YadaTMaTaeJaae YaeNaedMaaidPauåzaTMaGaTa& SaSaKQaR ) Tad( ivPa[lu/áMaMauNaaÛ XarauJae Pa[Sa>a& TaNaUJaE‚ dRtaaiNa TaqQaRSaMaYae_PYaiPabTa( iTal/aMbu ) 545 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TaSYaaedraà%ivdqavTaa %l/" Sa oPaSa&ôTa" Pa[>aae k-rvaMa Tae ik-MaNauXaaiDa ik-ªraNa( )) 48 )) çré-manava ücuù manavo vayaà tava nideça-käriëo ditijena deva paribhüta-setavaù bhavatä khalaù sa upasaàhåtaù prabho 551 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

karaväma te kim anuçädhi kiìkarän SYNONYMS çré-manavaù ücuù—all the Manus offered their respectful obeisances by saying; manavaù—the leaders of the universal affairs (especially in connection with giving knowledge to humanity about how to live lawfully under the protection of the Supreme Personality of Godhead); vayam—we; tava—of Your Lordship; nideça-käriëaù—the carriers of the orders; diti-jena—by Hiraëyakaçipu, the son of Diti; deva—O Lord; paribhüta—disregarded; setavaù—whose laws of morality concerning the varëäçrama system in human society; bhavatä—by Your Lordship; khalaù—the most envious rascal; saù—he; upasaàhåtaù—killed; prabho—O Lord; karaväma—shall we do; te—Your; kim—what; anuçädhi—please direct; kiìkarän—Your eternal servants. TRANSLATION All the Manus offered their prayers as follows: As Your order carriers, O Lord, we, the Manus, are the law-givers for human society, but because of the temporary supremacy of this great demon, Hiraëyakaçipu, our laws for maintaining varëäçrama-dharma were destroyed. O Lord, now that You have killed this great demon, we are in our normal condition. Kindly order us, Your eternal servants, what to do now. PURPORT In many places in Bhagavad-gétä, the Supreme Lord, Kåñëa, refers to the varëäçrama-dharma of four varëas and four äçramas. He teaches people about this varëäçrama-dharma so that all of human society can live peacefully by observing the principles for the four social divisions and four spiritual divisions (varëa and äçrama) and thus make advancement in spiritual knowledge. The Manus compiled the Manu-saàhitä. The word saàhitä means Vedic 552 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

knowledge, and manu indicates that this knowledge is given by Manu. The Manus are sometimes incarnations of the Supreme Lord and sometimes empowered living entities. Formerly, many long years ago, Lord Kåñëa instructed the sun-god. The Manus are generally sons of the sun-god. Therefore, while speaking to Arjuna about the importance of Bhagavad-gétä, Kåñëa said, imaà vivasvate yogaà proktavän aham avyayam vivasvän manave präha: [Bg. 4.1] "This instruction was given to Vivasvän, the sun-god, who in turn instructed his son Manu." Manu gave the law known as Manu-saàhitä, which is full of directions based on varëa and äçrama concerning how to live as a human being. These are very scientific ways of life, but under the rule of demons like Hiraëyakaçipu, human society breaks all these systems of law and order and gradually becomes lower and lower. Thus there is no peace in the world. The conclusion is that if we want real peace and order in the human society, we must follow the principles laid down by the Manu-saàhitä and confirmed by the Supreme Personality of Godhead, Kåñëa. TEXT 49 é[qPa[JaaPaTaYa Ocu" Pa[JaeXaa vYa& Tae PareXaai>aSa*ía Na YaeNa Pa[Jaa vE Sa*JaaMaae iNaizÖa" ) Sa Wz TvYaa i>aàv+aa Nau XaeTae JaGaNMa(r)l&/ SatvMaUTaeR_vTaar" )) 49 )) çré-prajäpataya ücuù prajeçä vayaà te pareçäbhisåñöä na yena prajä vai såjämo niñiddhäù sa eña tvayä bhinna-vakñä nu çete jagan-maìgalaà sattva-mürte 'vatäraù

553 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS çré-prajäpatayaù ücuù—the great personalities who created the various living beings offered their prayers by saying; prajä-éçäù—the prajäpatis created by Lord Brahmä, who have created generations of living entities; vayam—we; te—of You; para-éça—O Supreme Lord; abhisåñöäù—born; na—not; yena—by whom (Hiraëyakaçipu); prajäù—living entities; vai—indeed; såjämaù—we create; niñiddhäù—being forbidden; saù—he (Hiraëyakaçipu); eñaù—this; tvayä—by You; bhinna-vakñäù—whose chest has been split; nu—indeed; çete—lies down; jagat-maìgalam—for the auspiciousness of the whole world; sattva-mürte—in this transcendental form of pure goodness; avatäraù—this incarnation. TRANSLATION The prajäpatis offered their prayers as follows: O Supreme Lord, Lord of even Brahmä and Çiva, we, the prajäpatis, were created by You to execute Your orders, but we were forbidden by Hiraëyakaçipu to create any more good progeny. Now the demon is lying dead before us, his chest pierced by You. Let us therefore offer our respectful obeisances unto You, whose incarnation in this form of pure goodness is meant for the welfare of the entire universe. TEXT 50 é[qGaNDavaR Ocu" vYa& iv>aae Tae Na$=Naa$yGaaYak-a YaeNaaTMaSaad( vqYaRbl/aEJaSaa k*-Taa" ) Sa Wz NaqTaae >avTaa dXaaiMaMaa& ik-MauTPaQaSQa" ku-Xal/aYa k-LPaTae )) 50 )) 554 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

çré-gandharvä ücuù vayaà vibho te naöa-näöya-gäyakä yenätmasäd vérya-balaujasä kåtäù sa eña néto bhavatä daçäm imäà kim utpathasthaù kuçaläya kalpate SYNONYMS çré-gandharväù ücuù—the inhabitants of Gandharvaloka (who are usually engaged as musicians of the heavenly planets) said; vayam—we; vibho—O Lord; te—Your; naöa-näöya-gäyakäù—dancers and singers in dramatic performances; yena—by whom; ätmasät—under subjection; vérya—of his valor; bala—and bodily strength; ojasä—by the influence; kåtäù—made (brought); saù—he (Hiraëyakaçipu); eñaù—this; nétaù—brought; bhavatä—by Your Lordship; daçäm imäm—to this condition; kim—whether; utpathasthaù—anyone who is an upstart; kuçaläya—for auspiciousness; kalpate—is capable. TRANSLATION The inhabitants of Gandharvaloka prayed: Your Lordship, we ever engage in Your service by dancing and singing in dramatic performances, but this Hiraëyakaçipu, by the influence of his bodily strength and valor, brought us under his subjugation. Now he has been brought to this low condition by Your Lordship. What benefit can result from the activities of such an upstart as Hiraëyakaçipu? PURPORT By being a very obedient servant of the Supreme Lord, one becomes extremely powerful in bodily strength, influence and effulgence, whereas the fate of demoniac upstarts is ultimately to fall down like Hiraëyakaçipu. 555 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Hiraëyakaçipu and persons like him may be very powerful for some time, but the obedient servants of the Supreme Personality of Godhead like the demigods remain powerful always. They are victorious over the influence of Hiraëyakaçipu by the grace of the Supreme Lord. TEXT 51 é[qcaraSTae MaNaaejE‚ STa wh idiTaSauTaeNa Pa[aiPaTaa vahk-TvMa( ) Sa Tau JaNaPairTaaPa& TaTk*-Ta& JaaNaTaa Tae Narhr oPaNaqTa" PaÄTaa& PaÄiv&Xa )) 52 )) çré-yakñä ücuù vayam anucara-mukhyäù karmabhis te mano-jïais ta iha diti-sutena präpitä vähakatvam sa tu jana-paritäpaà tat-kåtaà jänatä te narahara upanétaù païcatäà païca-viàça SYNONYMS çré-yakñäù ücuù—the inhabitants of the Yakña planet prayed; vayam—we; anucara-mukhyäù—the chief among Your many servants; karmabhiù—by 557 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

services; te—unto You; mano-jïaiù—very pleasing; te—they; iha—at the present moment; diti-sutena—by Hiraëyakaçipu, the son of Diti; präpitäù—forced to engage as; vähakatvam—the palanquin carriers; saù—he; tu—but; jana-paritäpam—the miserable condition of everyone; tat-kåtam—caused by him; jänatä—knowing; te—by You; nara-hara—O Lord in the form of Nåsiàha; upanétaù—is put to; païcatäm—death; païca-viàça—O twenty-fifth principle (the controller of the other twenty-four elements). TRANSLATION The inhabitants of Yakñaloka prayed: O controller of the twenty-four elements, we are considered the best servants of Your Lordship because of rendering services pleasing to You, yet we engaged as palanquin carriers by the order of Hiraëyakaçipu, the son of Diti. O Lord in the form of Nåsiàhadeva, You know how this demon gave trouble to everyone, but now You have killed him, and his body is mixing with the five material elements. PURPORT The Supreme Lord is the controller of the ten senses, the five material elements, the five sense objects, the mind, the intelligence, the false ego and the soul. Therefore He is addressed as païca-viàça, the twenty-fifth element. The inhabitants of the Yakña planet are supposed to be the best of all servants, but Hiraëyakaçipu engaged them as palanquin carriers. The entire universe was in trouble because of Hiraëyakaçipu, but now that Hiraëyakaçipu's body was mixing with the five material elements—earth, water, fire, air and sky—everyone felt relief. Upon Hiraëyakaçipu's death, the Yakñas were reinstated in their original service to the Supreme Personality of Godhead. Thus they felt obliged to the Lord and offered their prayers.

558 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 53 é[qik-MPauåza Ocu" vYa& ik-MPauåzaSTv& Tau MahaPauåz wRìr" ) AYa& ku-Pauåzae Naíae iDak(-k*-Ta" SaaDaui>aYaRda )) 53 )) çré-kimpuruñä ücuù vayaà kimpuruñäs tvaà tu mahä-puruña éçvaraù ayaà kupuruño nañöo dhik-kåtaù sädhubhir yadä SYNONYMS çré-kimpuruñäù ücuù—the inhabitants of Kimpuruña-loka said; vayam—we; kimpuruñäù—the inhabitants of Kimpuruña-loka, or insignificant living entities; tvam—Your Lordship; tu—however; mahä-puruñaù—the Supreme Personality of Godhead; éçvaraù—the supreme controller; ayam—this; ku-puruñaù—most sinful person, Hiraëyakaçipu; nañöaù—slain; dhik-kåtaù—being condemned; sädhubhiù—by the saintly persons; yadä—when. TRANSLATION The inhabitants of Kimpuruña-loka said: We are insignificant living entities, and You are the Supreme Personality of Godhead, the supreme controller. Therefore how can we offer suitable prayers unto You? When this demon was condemned by devotees because they were disgusted with him, he was then killed by You. PURPORT 559 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

The cause of the Supreme Lord's appearance upon this earth is stated in Bhagavad-gétä (4.7-8) by the Lord Himself: yadä yadä hi dharmasya glänir bhavati bhärata abhyutthänam adharmasya tadätmänaà såjämy aham [Bg. 4.7] pariträëäya sädhünäà vinäçäya ca duñkåtäm dharma-saàsthäpanärthäya sambhavämi yuge yuge [Bg. 4.8] "Whenever and wherever there is a decrease in religious principles and a predominant rise in irreligion, at that time I descend Myself. To deliver the pious and annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself, millennium after millennium." The Lord appears in order to execute two kinds of activities—to kill the demons and to protect the devotees. When the devotees are too disturbed by the demons, the Lord certainly appears in different incarnations to give the devotees protection. The devotees following in the footsteps of Prahläda Mahäräja should not be disturbed by the demoniac activities of the nondevotees. Rather, they should stick to their principles as sincere servants of the Lord and rest assured that the demoniac activities directed against them will not be able to stop their devotional service. TEXT 54 é[qvETaail/k-a Ocu" 560 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Sa>aaSau Sa}aezu TavaMal&/ YaXaae GaqTva SaPaYaa| MahTaq& l/>aaMahe ) YaSTaaMaNaEzqd( vXaMaez duJaRNaae iÜíya hTaSTae >aGavNYaQaaMaYa" )) 54 )) çré-vaitälikä ücuù sabhäsu satreñu tavämalaà yaço gétvä saparyäà mahatéà labhämahe yas täm anaiñéd vaçam eña durjano dviñöyä hatas te bhagavan yathämayaù SYNONYMS çré-vaitälikäù ücuù—the inhabitants of Vaitälika-loka said; sabhäsu—in great assemblies; satreñu—in the arenas of sacrifice; tava—Your; amalam—without any spot of material contamination; yaçaù—reputation; gétvä—singing; saparyäm—respectful position; mahatém—great; labhämahe—we achieved; yaù—he who; täm—that (respectful position); anaiñét—brought under; vaçam—his control; eñaù—this; durjanaù—crooked person; dviñöyä—by great fortune; hataù—killed; te—by You; bhagavan—O Lord; yathä—exactly like; ämayaù—a disease. TRANSLATION The inhabitants of Vaitälika-loka said: Dear Lord, because of chanting Your spotless glories in great assemblies and arenas of sacrifice, we were accustomed to great respect from everyone. This demon, however, usurped that position. Now, to our great fortune, You have killed this great demon, exactly as one cures a chronic disease. TEXT 55 561 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

é[qik-àra Ocu" vYaMaqXa ik-àrGaauTa& Tae d*í& Na" XarauTaMa( ) Ad*íaé[uTaPaUvRTvaTa( Saa NaaePaeYaaYa XaiªTaa )) 2 )) säkñät çréù preñitä devair dåñövä taà mahad adbhutam adåñöäçruta-pürvatvät sä nopeyäya çaìkitä SYNONYMS säkñät—directly; çréù—the goddess of fortune; preñitä—being requested to go forward before the Lord; devaiù—by all the demigods (headed by Lord Brahmä and Lord Çiva); dåñövä—after seeing; tam—Him (Lord Nåsiàhadeva); 569 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

mahat—very big; adbhutam—wonderful; adåñöa—never seen; açruta—never heard of; pürvatvät—due to being previously; sä—the goddess of fortune, Lakñmé; na—not; upeyäya—went before the Lord; çaìkitä—being very much afraid. TRANSLATION The goddess of fortune, Lakñméjé, was requested to go before the Lord by all the demigods present, who because of fear could not do so. But even she had never seen such a wonderful and extraordinary form of the Lord, and thus she could not approach Him. PURPORT The Lord has unlimited forms and bodily features (advaitam acyutam anädim ananta-rüpam [Bs. 5.33]). These are all situated in Vaikuëöha, yet Lakñmédevé, the goddess of fortune, being inspired by lélä-çakti, could not appreciate this unprecedented form of the Lord. In this regard, Çréla Madhväcärya recites the following verses from the Brahmäëòa Puräëa: adåñöäçruta-pürvatväd anyaiù sädhäraëair janaiù nåsiàhaà çaìkiteva çrér loka-mohäyano yayau prahräde caiva vätsalyadarçanäya harer api jïätvä manas tathä brahmä prahrädaà preñayat tadä ekatraikasya vätsalyaà viçeñäd darçayed dhariù 570 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

avarasyäpi mohäya krameëaiväpi vatsalaù In other words, for the common men the form of the Lord as Nåsiàhadeva is certainly unseen and wonderful, but for a devotee like Prahläda Mahäräja such a fearsome form of the Lord is not at all extraordinary. By the grace of the Lord, a devotee can very easily understand how the Lord can appear in any form He likes. Therefore the devotee is never afraid of such a form. Because of special favor bestowed upon Prahläda Mahäräja, he remained silent and unafraid, even though all the demigods, including even Lakñmédevé, were afraid of Lord Nåsiàhadeva. Näräyaëa-paräù sarve na kutaçcana bibhyati (SB 6.17.28). Not only is a pure devotee of Näräyaëa like Prahläda Mahäräja unafraid of any dangerous condition of material life, but also if the Lord appears to mitigate the fear of a devotee, the devotee maintains his status of fearlessness in all circumstances. TEXT 3 Pa[had& Pa[ezYaaMaaSa b]øaviSQaTaMaiNTake- ) TaaTa Pa[XaMaYaaePaeih SviPa}ae ku-iPaTa& Pa[>auMa( )) 3 )) prahrädaà preñayäm äsa brahmävasthitam antike täta praçamayopehi sva-pitre kupitaà prabhum SYNONYMS prahrädam—Prahläda Mahäräja; preñayäm äsa—requested; brahmä—Lord Brahmä; avasthitam—being situated; antike—very near; täta—my dear son; praçamaya—just try to appease; upehi—go near; sva-pitre—because of your 571 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

father's demoniac activities; kupitam—greatly angered; prabhum—the Lord. TRANSLATION Thereafter Lord Brahmä requested Prahläda Mahäräja, who was standing very near him: My dear son, Lord Nåsiàhadeva is extremely angry at your demoniac father. Please go forward and appease the Lord. TEXT 4 TaQaeiTa XaNakE- raJaNMaha>aaGavTaae_>aRk-" ) oPaeTYa >auiv k-aYaeNa NaNaaMa ivDa*TaaÅil/" )) 4 )) tatheti çanakai räjan mahä-bhägavato 'rbhakaù upetya bhuvi käyena nanäma vidhåtäïjaliù SYNONYMS tathä—so be it; iti—thus accepting the words of Lord Brahmä; çanakaiù—very slowly; räjan—O King (Yudhiñöhira); mahä-bhägavataù—the great, exalted devotee (Prahläda Mahäräja); arbhakaù—although only a small boy; upetya—gradually going near; bhuvi—on the ground; käyena—by his body; nanäma—offered respectful obeisances; vidhåta-aïjaliù—folding his hands. TRANSLATION Närada Muni continued: O King, although the exalted devotee Prahläda Mahäräja was only a little boy, he accepted Lord Brahmä's words. He gradually proceeded toward Lord Nåsiàhadeva and fell down to offer his respectful 572 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

obeisances with folded hands. TEXT 5 SvPaadMaUle/ PaiTaTa& TaMa>aRk&- ) ivl/aeKYa dev" k*-PaYaa PairPl/uTa" oTQaaPYa TaC^qZaYaMa( sva-päda-müle patitaà tam arbhakaà vilokya devaù kåpayä pariplutaù utthäpya tac-chérñëy adadhät karämbujaà kälähi-vitrasta-dhiyäà kåtäbhayam SYNONYMS sva-päda-müle—at His lotus feet; patitam—fallen; tam—him (Prahläda Mahäräja); arbhakam—only a little boy; vilokya—seeing; devaù—Lord Nåsiàhadeva; kåpayä—out of His causeless mercy; pariplutaù—very much afflicted (in ecstasy); utthäpya—raising; tat-çérñëi—on his head; adadhät—placed; kara-ambujam—His lotus hand; käla-ahi—of the deadly snake of time, (which can cause immediate death); vitrasta—afraid; dhiyäm—to all of those whose minds; kåta-abhayam—which causes fearlessness. TRANSLATION When Lord Nåsiàhadeva saw the small boy Prahläda Mahäräja prostrated at the soles of His lotus feet, He became most ecstatic in affection toward His devotee. Raising Prahläda, the Lord placed His lotus hand upon the boy's head because His hand is always ready to create fearlessness in all of His devotees. 573 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT The necessities of the material world are four-ähära, nidrä, bhaya and maithuna (eating, sleeping, defending and mating). In this material world, everyone is in fearful consciousness (sadä samudvigna-dhiyäm), and the only means to make everyone fearless is Kåñëa consciousness. When Lord Nåsiàhadeva appeared, all the devotees became fearless. The devotee's hope of becoming fearless is to chant the holy name of Lord Nåsiàhadeva. Yato yato yämi tato nåsiàhaù: wherever we go, we must always think of Lord Nåsiàhadeva. Thus there will be no fear for the devotee of the Lord. TEXT 6 Sa TaTk-rSPaXaRDauTaai%l/aéu>a" SaPaÛi>aVYa¢-ParaTMadXaRNa" ) TaTPaadPaÚ& ôid iNav*RTaae dDaaE ôZYataNau" i(c)-àôdé[ul/aecNa" )) 6 )) sa tat-kara-sparça-dhutäkhiläçubhaù sapady abhivyakta-parätma-darçanaù tat-päda-padmaà hådi nirvåto dadhau håñyat-tanuù klinna-håd-açru-locanaù SYNONYMS saù—he (Prahläda Mahäräja); tat-kara-sparça—because of being touched on the head by the lotus hand of Nåsiàhadeva; dhuta—being cleansed; akhila—all; açubhaù—inauspiciousness or material desires; sapadi—immediately; abhivyakta—manifested; para-ätma-darçanaù—realization of the Supreme Soul (spiritual knowledge); 574 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tat-päda-padmam—Lord Nåsiàhadeva's lotus feet; hådi—within the core of the heart; nirvåtaù—full of transcendental bliss; dadhau—captured; håñyat-tanuù—having transcendental ecstatic bliss manifested in the body; klinna-håt—whose heart was softened due to transcendental ecstasy; açru-locanaù—with tears in his eyes. TRANSLATION By the touch of Lord Nåsiàhadeva's hand on Prahläda Mahäräja's head, Prahläda was completely freed of all material contaminations and desires, as if he had been thoroughly cleansed. Therefore he at once became transcendentally situated, and all the symptoms of ecstasy became manifest in his body. His heart filled with love, and his eyes with tears, and thus he was able to completely capture the lotus feet of the Lord within the core of his heart. PURPORT As stated in Bhagavad-gétä (14.26): mäà ca yo 'vyabhicäreëa bhakti-yogena sevate sa guëän samatétyaitän brahma-bhüyäya kalpate "One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman." Elsewhere in Bhagavad-gétä (9.32) the Lord says: mäà hi pärtha vyapäçritya ye 'pi syuù päpa-yonayaù striyo vaiçyäs tathä çüdräs te 'pi yänti paräà gatim 575 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

"O son of Påthä, those who take shelter in Me, though they be of lower birth—women, vaiçyas [merchants], as well as çüdras [workers]—can approach the supreme destination." On the strength of these verses from Bhagavad-gétä, it is evident that although Prahläda Mahäräja was born in a demoniac family and although virtually demoniac blood flowed within his body, he was cleansed of all material bodily contamination because of his exalted position as a devotee. In other words, such impediments on the spiritual path could not stop him from progressing, for he was directly in touch with the Supreme Personality of Godhead. Those who are physically and mentally contaminated by atheism cannot be situated on the transcendental platform, but as soon as one is freed from material contamination he is immediately fit to be situated in devotional service. TEXT 7 ASTaaEzqÖirMaek-aGa]MaNaSaa SauSaMaaihTa" ) Pa[eMaGaÓdYaa vaca TaNNYaSTaôdYae+aaYaaYa JaNaa" SMariNTa )) 14 )) tad yaccha manyum asuraç ca hatas tvayädya modeta sädhur api våçcika-sarpa-hatyä 589 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

lokäç ca nirvåtim itäù pratiyanti sarve rüpaà nåsiàha vibhayäya janäù smaranti SYNONYMS tat—therefore; yaccha—kindly give up; manyum—Your anger; asuraù—my father, Hiraëyakaçipu, the great demon; ca—also; hataù—killed; tvayä—by You; adya—today; modeta—take pleasure; sädhuù api—even a saintly person; våçcika-sarpa-hatyä—by killing a snake or a scorpion; lokäù—all the planets; ca—indeed; nirvåtim—pleasure; itäù—have achieved; pratiyanti—are waiting (for pacification of Your anger); sarve—all of them; rüpam—this form; nåsiàha—O Lord Nåsiàhadeva; vibhayäya—for mitigating their fear; janäù—all the people of the universe; smaranti—will remember. TRANSLATION My Lord Nåsiàhadeva, please, therefore, cease Your anger now that my father, the great demon Hiraëyakaçipu, has been killed. Since even saintly persons take pleasure in the killing of a scorpion or a snake, all the worlds have achieved great satisfaction because of the death of this demon. Now they are confident of their happiness, and they will always remember Your auspicious incarnation in order to be free from fear. PURPORT The most important point in this verse is that although saintly persons never desire the killing of any living entity, they take pleasure in the killing of envious living entities like snakes and scorpions. Hiraëyakaçipu was killed because he was worse than a snake or a scorpion, and therefore everyone was happy. Now there was no need for the Lord to be angry. The devotees can always remember the form of Nåsiàhadeva when they are in danger, and therefore the appearance of Nåsiàhadeva was not at all inauspicious. The 590 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Lord's appearance is always worshipable and auspicious for all sane persons and devotees. TEXT 15 Naah& ib>aeMYaiJaTa Tae_iTa>aYaaNak-aSYa‚ iJaûakR-Nae}a>a]uku-$=qr>aSaaeGa]d&í\aTa( ) AaN}aóJa" +aTaJake-XarXax(ku-k-aqTaidiGa>aadiri>aà%aGa]aTa( )) 15 )) nähaà bibhemy ajita te 'tibhayänakäsyajihvärka-netra-bhrukuöé-rabhasogra-daàñörät äntra-srajaù-kñataja-keçara-çaìku-karëän nirhräda-bhéta-digibhäd ari-bhin-nakhägrät SYNONYMS na—not; aham—I; bibhemi—am afraid; ajita—O supreme victorious person, who are never conquered by anyone; te—Your; ati—very much; bhayänaka—fearful; äsya—mouth; jihvä—tongue; arka-netra—eyes shining like the sun; bhrukuöé—frowning brows; rabhasa—strong; ugra-daàñörät—ferocious teeth; äntra-srajaù—garlanded by intestines; kñataja—bloody; keçara—manes; çaìku-karëät—wedgelike ears; nirhräda—by a roaring sound (caused by You); bhéta—frightened; digibhät—from which even the great elephants; ari-bhit—piercing the enemy; nakha-agrät—the tips of whose nails. TRANSLATION My Lord, who are never conquered by anyone, I am certainly not afraid of Your ferocious mouth and tongue, Your eyes bright like the sun or Your 591 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

frowning eyebrows. I do not fear Your sharp, pinching teeth, Your garland of intestines, Your mane soaked with blood, or Your high, wedgelike ears. Nor do I fear Your tumultuous roaring, which makes elephants flee to distant places, or Your nails, which are meant to kill Your enemies. PURPORT Lord Nåsiàhadeva's fierce appearance was certainly most dangerous for the nondevotees, but for Prahläda Mahäräja such a fearful appearance was not at all disturbing. The lion is very fearsome for other animals, but its cubs are not at all afraid of the lion. The water of the sea is certainly dreadful for all living entities on the land, but within the sea even the small fish is unafraid. Why? Because the small fish has taken shelter of the big ocean. It is said that although great elephants are taken away by the flooding waters of the river, the small fish swim opposite the current. Therefore although the Lord sometimes assumes a fierce appearance to kill the duñkåtés, the devotees worship Him. Keçava dhåta-nara-hari-rüpa jaya jagadéça hare. The devotee always takes pleasure in worshiping the Lord and glorifying the Lord in any form, either pleasing or fierce. TEXT 16 }aSTaae_SMYah& k*-PaaUMaN>a]MaaiMa vd Mae Tav daSYaYaaeGaMa( )) 17 )) yasmät priyäpriya-viyoga-saàyoga-janmaçokägninä sakala-yoniñu dahyamänaù duùkhauñadhaà tad api duùkham atad-dhiyähaà bhüman bhramämi vada me tava däsya-yogam SYNONYMS yasmät—because of which (because of existing in the material world); priya—pleasing; apriya—not pleasing; viyoga—by separation; saàyoga—and combination; janma—whose birth; çoka-agninä—by the fire of lamentation; sakala-yoniñu—in any type of body; dahyamänaù—being burned; duùkha-auñadham—remedial measures for miserable life; tat—that; api—also; 594 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

duùkham—suffering; a-tat-dhiyä—by accepting the body as the self; aham—I; bhüman—O great one; bhramämi—am wandering (within the cycle of birth and death); vada—kindly instruct; me—unto me; tava—Your; däsya-yogam—activities of service. TRANSLATION O great one, O Supreme Lord, because of combination with pleasing and displeasing circumstances and because of separation from them, one is placed in a most regrettable position, within heavenly or hellish planets, as if burning in a fire of lamentation. Although there are many remedies by which to get out of miserable life, any such remedies in the material world are more miserable than the miseries themselves. Therefore I think that the only remedy is to engage in Your service. Kindly instruct me in such service. PURPORT Prahläda Mahäräja aspired to engage in the service of the lotus feet of the Lord. After the death of his father, who was materially very opulent, Prahläda would have inherited his father's property, which extended throughout the world, but Prahläda Mahäräja was not inclined to accept such material opulence, for whether one is in the heavenly or hellish planets or is a rich or a poor man's son, material conditions are everywhere. Therefore no condition of life is at all pleasing. If one wants the uncontaminated pleasure of blissful life, he must engage himself in the transcendental loving service of the Lord. Material opulence may be somewhat pleasing for the time being, but to come to that temporary pleasing condition one must work extremely hard. When a poor man is rich he may be better situated, but to come to that position he had to accept many miseries. The fact is that in material life, whether one is miserable or happy, both conditions are miserable. If one actually wants happy, blissful life, one must become Kåñëa conscious and constantly engage in the transcendental loving service of the Lord. That is the real remedy. The entire 595 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

world is under the illusion that people will be happy by advancing in materialistic measures to counteract the miseries of conditional life, but this attempt will never be successful. Humanity must be trained to engage in the transcendental loving service of the Lord. That is the purpose of the Kåñëa consciousness movement. There can be no happiness in changing one's material conditions, for everywhere there is trouble and misery. TEXT 18 Saae_h& iPa[YaSYa Sauôd" PardevTaaYaa l/Il/ak-QaaSTav Na*iSa&h ivirÄGaqTaa" ) AÅiSTaTaMYaRNauGa*aav" SaÄaeidTaSTadi%l&/ >avTa" SvæPaMa( )) 20 ))

600 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

yasmin yato yarhi yena ca yasya yasmäd yasmai yathä yad uta yas tv aparaù paro vä bhävaù karoti vikaroti påthak svabhävaù saïcoditas tad akhilaà bhavataù svarüpam SYNONYMS yasmin—in any condition of life; yataù—because of anything; yarhi—at any time (past, present or future); yena—by something; ca—also; yasya—in relationship with anyone; yasmät—from any causal representative; yasmai—unto anyone (without discrimination in regard to place, person or time); yathä—in any manner; yat—whatever it may be; uta—certainly; yaù—anyone who; tu—but; aparaù—the other; paraù—the supreme; vä—or; bhävaù—being; karoti—does; vikaroti—changes; påthak—separate; svabhävaù—nature (under the influence of different modes of material nature); saïcoditaù—being influenced; tat—that; akhilam—all; bhavataù—of Your Lordship; svarüpam—emanated from Your different energies. TRANSLATION My dear Lord, everyone in this material world is under the modes of material nature, being influenced by goodness, passion and ignorance. Everyone—from the greatest personality, Lord Brahmä, down to the small ant—works under the influence of these modes. Therefore everyone in this material world is influenced by Your energy. The cause for which they work, the place where they work, the time when they work, the matter due to which they work, the goal of life they have considered final, and the process for obtaining this goal—all are nothing but manifestations of Your energy. Indeed, since the energy and energetic are identical, all of them are but manifestations of You.

601 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT Whether one thinks himself protected by his parents, by the government, by some place or by some other cause, everything is due to the various potencies of the Supreme Personality of Godhead. Everything that is done, whether in the higher, middle or lower planetary systems, is due to the supervision or control of the Supreme Lord. It is therefore said, karmaëä-daiva-netreëa jantur dehopapattaye [SB 3.31.1]. The Supreme Personality of Godhead, the Supersoul within the core of everyone's heart, gives inspirations for action according to one's mentality. All of these mentalities are merely facilities given by Kåñëa to the person acting. Bhagavad-gétä therefore says, mattaù småtir jïänam apohanaà ca: [Bg. 15.15] everyone works according to the inspiration given by the Supersoul. Because everyone has a different goal of life, everyone acts differently, as guided by the Supreme Personality of Godhead. The words yasmin yato yarhi yena ca yasya yasmät indicate that all activities, whatever they may be, are but different features of the Supreme Personality of Godhead. All of them are created by the living entity and fulfilled by the mercy of the Lord. Although all such activities are nondifferent from the Lord, the Lord nonetheless directs, sarva-dharmän parityajya mäm ekaà çaraëaà vraja: [Bg. 18.66] "Give up all other duties and surrender unto Me." When we accept this direction from the Lord, we can actually become happy. As long as we work according to our material senses we are in material life, but as soon as we act according to the real, transcendental direction of the Lord, our position is spiritual. The activities of bhakti, devotional service, are directly under the control of the Supreme Personality of Godhead. The Närada-païcarätra states: sarvopädhi-vinirmuktaà tat-paratvena nirmalam håñékeëa håñékeça602 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sevanaà bhaktir ucyate [Cc. Madhya 19.170] When one gives up materially designated positions and works directly under the Supreme Personality of Godhead, one's spiritual life is revived. This is described as svarüpena avasthiti, being situated in one's original constitutional position. This is the real description of mukti, or liberation from material bondage. TEXT 21 MaaYaa MaNa" Sa*JaiTa k-MaRMaYa& bl/IYa" k-ale/Na caeidTaGaua*TaaMahMaaiXazae_j AaYau" ié[Ya& iv>avMaEiNd]YaMaaivirHCYaaTa( ) NaeC^aiMa Tae ivlu/il/TaaNauåiv§-Maea*TYaPaaìRMa( )) 24 )) tasmäd amüs tanu-bhåtäm aham äçiño 'jïa äyuù çriyaà vibhavam aindriyam äviriïcyät necchämi te vilulitän uruvikrameëa kälätmanopanaya mäà nija-bhåtya-pärçvam SYNONYMS tasmät—therefore; amüù—all those (opulences); tanu-bhåtäm—with reference to living entities possessing material bodies; aham—I; äçiñaù ajïaù—knowing 610 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

well the results of such benedictions; äyuù—a long duration of life; çriyam—material opulences; vibhavam—influence and glories; aindriyam—all meant for sense gratification; äviriïcyät—beginning from Lord Brahmä (down to the small ant); na—not; icchämi—I want; te—by You; vilulitän—subject to be finished; uru-vikrameëa—who are extremely powerful; käla-ätmanä—as the master of the time factor; upanaya—kindly take to; mäm—me; nija-bhåtya-pärçvam—the association of Your faithful servant, Your devotee. TRANSLATION My dear Lord, now I have complete experience concerning the worldly opulence, mystic power, longevity and other material pleasures enjoyed by all living entities, from Lord Brahmä down to the ant. As powerful time, You destroy them all. Therefore, because of my experience, I do not wish to possess them. My dear Lord, I request You to place me in touch with Your pure devotee and let me serve him as a sincere servant. PURPORT By studying Çrémad-Bhägavatam, every intelligent man can get experience like that of Prahläda Mahäräja through the historical incidents mentioned in this great literature of spiritual knowledge. By following in the footsteps of Prahläda Mahäräja, one should gain thorough experience that all material opulence is perishable at every moment. Even this body, for which we try to acquire so many sensual pleasures, may perish at any time. The soul, however, is eternal. Na hanyate hanyamäne çarére: [Bg. 2.20] the soul is never vanquished, even when the body is destroyed. An intelligent man, therefore, should care for the happiness of the spirit soul, not of the body. Even if one receives a body with a long duration of life, like those of Lord Brahmä and the other great demigods, it will also be destroyed, and therefore an intelligent man should be concerned with the imperishable spirit soul. To save oneself, one must take shelter of a pure devotee. Narottama däsa 611 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Öhäkura therefore says, chäòiyä vaiñëava-sevä nistära päyeche kebä. If one wants to save himself from material nature's onslaughts, which arise because of the material body, one must become Kåñëa conscious and try to fully understand Kåñëa. As stated in Bhagavad-gétä (4.9), janma karma ca me divyam evaà yo vetti tattvataù. One should understand Kåñëa in truth, and this one can do only by serving a pure devotee. Thus Prahläda Mahäräja prays that Lord Nåsiàhadeva place him in touch with a pure devotee and servant instead of awarding him material opulence. Every intelligent man within this material world must follow Prahläda Mahäräja. Mahäjano yena gataù sa panthäù [Cc. Madhya 17.186]. Prahläda Mahäräja did not want to enjoy the estate left by his father; rather, he wanted to become a servant of the servant of the Lord [Cc. Madhya 13.80]. The illusory human civilization that perpetually endeavors for happiness through material advancement is rejected by Prahläda Mahäräja and those who strictly follow in his footsteps. There are different types of material opulence, known technically as bhukti, mukti and siddhi. Bhukti refers to being situated in a very good position, like a position with the demigods in the higher planetary systems, where one can enjoy material sense gratification to the greatest extent. Mukti refers to being disgusted with material advancement and thus desiring to become one with the Supreme. Siddhi refers to executing a severe type of meditation, like that of the yogés, to attain eight kinds of perfection (aëimä, laghimä, mahimä, etc.). All who desire some material advancement through bhukti, mukti or siddhi are punishable in due course of time, and they return to material activities. Prahläda Mahäräja rejected them all; he simply wanted to engage as an apprentice under the guidance of a pure devotee. TEXT 25 ku-}aaiXaz" é[uiTaSau%a Ma*GaTa*iZaRvTaae NaNau SYaa‚ ÂNTaaeYaRQaaTMaSauôdae JaGaTaSTaQaaiPa ) Sa&SaevYaa SaurTaraeirv Tae Pa[Saad" SaevaNauæPaMaudYaae Na ParavrTvMa( )) 27 )) naiñä parävara-matir bhavato nanu syäj jantor yathätma-suhådo jagatas tathäpi saàsevayä surataror iva te prasädaù 617 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sevänurüpam udayo na parävaratvam SYNONYMS na—not; eñä—this; para-avara—of higher or lower; matiù—such discrimination; bhavataù—of Your Lordship; nanu—indeed; syät—there can be; jantoù—of ordinary living entities; yathä—as; ätma-suhådaù—of one who is the friend; jagataù—of the whole material world; tathäpi—but still (there is such a demonstration of intimacy or difference); saàsevayä—according to the degree of service rendered by the devotee; surataroù iva—like that of the desire tree in Vaikuëöhaloka (which offers fruits according to the desire of the devotee); te—Your; prasädaù—benediction or blessing; sevä-anurüpam—according to the category of service one renders to the Lord; udayaù—manifestation; na—not; para-avaratvam—discrimination due to higher or lower levels. TRANSLATION Unlike an ordinary living entity, my Lord, You do not discriminate between friends and enemies, the favorable and the unfavorable, because for You there is no conception of higher and lower. Nonetheless, You offer Your benedictions according to the level of one's service, exactly as a desire tree delivers fruits according to one's desires and makes no distinction between the lower and the higher. PURPORT In Bhagavad-gétä (4.11) the Lord clearly says, ye yathä mäà prapadyante täàs tathaiva bhajämy aham: "As one surrenders to Me, I reward him accordingly." As stated by Çré Caitanya Mahäprabhu, jévera 'svarüpa' haya-kåñëera 'nitya-däsa': [Cc. Madhya 20.108] every living being is an eternal servant of Kåñëa. According to the service the living entity renders, he automatically 618 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

receives benedictions from Kåñëa, who does not make distinctions, thinking, "Here is a person in an intimate relationship with Me, and here is a person I dislike." Kåñëa advises everyone to surrender to Him (sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]). One's relationship with the Supreme Lord is in proportion to that surrender and the service one renders unto the Lord. Thus throughout the entire world the higher or lower positions of the living entities are selected by the living entities themselves. If one is inclined to dictate that the Lord grant something, one receives benedictions according to his desires. If one wants to be elevated to the higher planetary systems, the heavenly planets, he can be promoted to the place he desires, and if one wants to remain a hog or a pig on earth, the Lord fulfills that desire also. Therefore, one's position is determined by one's desires; the Lord is not responsible for the higher or lower grades of our existence. This is further explained quite definitely in Bhagavad-gétä (9.25) by the Lord Himself: yänti deva-vratä devän pitèn yänti pitå-vratäù bhütäni yänti bhütejyä yänti mad-yäjino 'pi mäm Some people want to be promoted to the heavenly planets, some want to be promoted to Pitåloka, and some want to remain on earth, but if one is interested in returning home, back to Godhead, he can be promoted there also. According to the demands of a particular devotee, he receives a result by the grace of the Lord. The Lord does not discriminate, thinking, "Here is a person favorable to Me, and here is a person who is not favorable." Rather, He fulfills the desires of everyone. Therefore the çästras enjoin: akämaù sarva-kämo vä mokña-käma udära-dhéù tévreëa bhakti-yogena yajeta puruñaà param 619 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

"Whether one is without desire [the condition of the devotees], or is desirous of all fruitive results, or is after liberation, one should with all efforts try to worship the Supreme Personality of Godhead for complete perfection, culminating in Kåñëa consciousness." (SB 2.3.10) According to one's position, whether as a devotee, a karmé or a jïäné, whatever one wants one can get if one fully engages in the service of the Lord. TEXT 28 Wv& JaNa& iNaPaiTaTa& Pa[>avaihkU-Pae k-aMaai>ak-aMaMaNau Ya" Pa[PaTaNPa[Sa(r)aTa( ) k*-TvaTMaSaaTa( SaurizRaGavNa( Ga*hqTa" Saae_h& k-Qa& Nau ivSa*Jae Tav >a*TYaSaevaMa( )) 28 )) evaà janaà nipatitaà prabhavähi-küpe kämäbhikämam anu yaù prapatan prasaìgät kåtvätmasät surarñiëä bhagavan gåhétaù so 'haà kathaà nu visåje tava bhåtya-seväm SYNONYMS evam—thus; janam—people in general; nipatitam—fallen; prabhava—of material existence; ahi-küpe—in a blind well full of snakes; käma-abhikämam—desiring the sense objects; anu—following; yaù—the person who; prapatan—falling down (in this condition); prasaìgät—because of bad association or increased association with material desires; kåtvä ätmasät—causing me (to acquire spiritual qualities like himself, Çré Närada); sura-åñiëä—by the great saintly person (Närada); bhagavan—O my Lord; gåhétaù—accepted; saù—that person; aham—I; katham—how; nu—indeed; visåje—can give up; tava—Your; bhåtya-seväm—the service of Your pure 620 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

devotee. TRANSLATION My dear Lord, O Supreme Personality of Godhead, because of my association with material desires, one after another, I was gradually falling into a blind well full of snakes, following the general populace. But Your servant Närada Muni kindly accepted me as his disciple and instructed me how to achieve this transcendental position. Therefore, my first duty is to serve him. How could I leave his service? PURPORT As will be seen in later verses, even though Prahläda Mahäräja was directly offered all the benedictions he might have desired, he refused to accept such offerings from the Supreme Personality of Godhead. On the contrary, he asked the Lord to engage him in the service of His servant Närada Muni. This is the symptom of a pure devotee. One should serve the spiritual master first. It is not that one should bypass the spiritual master and desire to serve the Supreme Lord. This is not the principle for a Vaiñëava. Narottama däsa Öhäkura says: täìdera caraëa sevi bhakta-sane väsa janame janame haya, ei abhiläña One should not be anxious to offer direct service to the Lord. Çré Caitanya Mahäprabhu advised that one become a servant of the servant of the servant of the Lord (gopé-bhartuù pada-kamalayor däsa-däsänudäsaù [Cc. Madhya 13.80]). This is the process for approaching the Supreme Lord. The first service should be rendered to the spiritual master so that by his mercy one can approach the Supreme Personality of Godhead to render service. While teaching Rüpa Gosvämé, Çré Caitanya Mahäprabhu said, guru-kåñëa-prasäde päya bhakti-latä-béja: [Cc. Madhya 19.151] one can achieve the seed of 621 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

devotional service by the mercy of the guru, the spiritual master, and then by the mercy of Kåñëa. This is the secret of success. First one should try to please the spiritual master, and then one should attempt to please the Supreme Personality of Godhead. Viçvanätha Cakravarté Öhäkura also says, yasya prasädäd bhagavat-prasädo **(20). One should not attempt to please the Supreme Personality of Godhead by concoction. One must first be prepared to serve the spiritual master, and when one is qualified he is automatically offered the platform of direct service to the Lord. Therefore Prahläda Mahäräja proposed that he engage in the service of Närada Muni. He never proposed that he engage directly in the service of the Lord. This is the right conclusion. Therefore he said, so 'haà kathaà nu visåje tava bhåtya-seväm: "How can I give up the service of my spiritual master, who has favored me in such a way that I am now able to see You face to face?" Prahläda Mahäräja prayed to the Lord that he might continue to engage in the service of his spiritual master, Närada Muni. TEXT 29 MaTPa[aavae iNarqh" ) YaaeGaeNa Maqil/Tad*GaaTMaiNaPaqTaiNad]‚ STauYaeR iSQaTaae Na Tau TaMaae Na Gauav" k-ivrTaae_NYadPaXYaMaaNa‚ STva& bqJaMaaTMaiNa TaTa& Sa bihivRicNTYa ) NaaivNddBdXaTaMaPSau iNaMaÂMaaNaae JaaTae_x(ku-re k-QaMauhaePal/>aeTa bqJaMa( )) 34 )) tat-sambhavaù kavir ato 'nyad apaçyamänas tväà béjam ätmani tataà sa bahir vicintya nävindad abda-çatam apsu nimajjamäno jäte 'ìkure katham uhopalabheta béjam SYNONYMS tat-sambhavaù—who was generated from that lotus flower; kaviù—he who can 634 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

understand the subtle cause of creation (Lord Brahmä); ataù—from that (lotus); anyat—anything else; apaçyamänaù—not able to see; tväm—Your Lordship; béjam—the cause of the lotus; ätmani—in himself; tatam—expanded; saù—he (Lord Brahmä); bahiù vicintya—considering to be external; na—not; avindat—understood (You); abda-çatam—for a hundred years according to the demigods*(23); apsu—in the water; nimajjamänaù—diving; jäte aìkure—when the seed fructifies and is manifested as a creeper; katham—how; uha—O my Lord; upalabheta—one can perceive; béjam—the seed that has already fructified. TRANSLATION From that great lotus flower, Brahmä was generated, but Brahmä certainly could see nothing but the lotus. Therefore, thinking You to be outside, Lord Brahmä dove into the water and attempted to find the source of the lotus for one hundred years. He could find no trace of You, however, for when a seed fructifies, the original seed cannot be seen. PURPORT This is the description of the cosmic manifestation. The development of the cosmic manifestation is like the fructification of a seed. When cotton is transformed into thread, the cotton is no longer visible, and when the thread is woven into cloth, the thread is no longer visible. Similarly, it is perfectly correct that when the seed that had generated from the navel of Garbhodakaçäyé Viñëu became manifested as the cosmic creation, one could no longer understand where the cause of the cosmic manifestation is. Modern scientists have tried to explain the origin of creation by a chunk theory, but no one can explain how such a chunk might have burst. The Vedic literature, however, explains clearly that the total material energy was agitated by the three modes of material nature because of the glance of the Supreme Lord. In other words, in terms of the chunk theory, the bursting of the chunk was 635 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

caused by the Supreme Personality of Godhead. Thus one must accept the supreme cause, Lord Viñëu, as the cause of all causes. TEXT 35 Sa TvaTMaYaaeiNariTaiviSMaTa Aaié[Taae_BJa& k-ale/Na Taqv]TaPaSaa PairéuÖ>aav" ) TvaMaaTMaNaqXa >auiv GaNDaiMavaiTaSaU+Ma& >aUTaeiNd]YaaXaYaMaYae ivTaTa& ddXaR )) 35 )) sa tv ätma-yonir ativismita äçrito 'bjaà kälena tévra-tapasä pariçuddha-bhävaù tväm ätmanéça bhuvi gandham ivätisükñmaà bhütendriyäçayamaye vitataà dadarça SYNONYMS saù—he (Lord Brahmä); tu—but; ätma-yoniù—who is born without a mother (directly begotten by the father, Lord Viñëu); ati-vismitaù—very much surprised (not finding the source of his birth); äçritaù—situated on; abjam—the lotus; kälena—in due course of time; tévra-tapasä—by severe austerities; pariçuddha-bhävaù—being completely purified; tväm—You; ätmani—in his body and existence; éça—O my Lord; bhuvi—within the earth; gandham—aroma; iva—like; ati-sükñmam—very subtle; bhüta-indriya—composed of elements and senses; äçaya-maye—and that filled with desires (the mind); vitatam—spread out; dadarça—found. TRANSLATION Lord Brahmä, who is celebrated as ätma-yoni, having been born without a mother, was struck with wonder. Thus he took shelter of the lotus flower, and 636 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

when he had been purified after undergoing severe austerities for many hundreds of years, he could see that the cause of all causes, the Supreme Personality of Godhead, was spread throughout his own body and senses, just as aroma, although very subtle, is perceived in the earth. PURPORT Here the statement of self-realization ahaà brahmäsmi(24), which is interpreted by the Mäyäväda philosophy to mean "I am the Supreme Lord," is explained. The Supreme Lord is the original seed of everything (janmädy asya yataù [SB 1.1.1]. ahaà sarvasya prabhavo mattaù sarvaà pravartate [Bg. 10.8]). Thus the Supreme Lord extends everywhere, even throughout our bodies, because our bodies are made of material energy, which is the Lord's separated energy. One should realize that since the Supreme Lord spreads throughout one's body and since the individual soul is a part of the Supreme Lord, everything is Brahman (sarvaà khalv idaà brahma). This realization was achieved by Lord Brahmä after he was purified, and it is possible for everyone. When one is completely in knowledge of ahaà brahmäsmi(25), he thinks, "I am part of the Supreme Lord, my body is made of His material energy, and therefore I have no separate existence. Yet although the Supreme Lord is spread everywhere, He is different from me." This is the philosophy of acintya-bhedäbheda-tattva(26). An example given in this regard is that of the aroma within the earth. In the earth there are aromas and colors, but one cannot see them. Actually we find that when flowers grow from the earth, they appear with different colors and aromas, which they have certainly gathered from the earth, although in the earth we cannot see them. Similarly, the Supreme Lord, by His different energies, spreads throughout one's body and soul, although we cannot see Him. An intelligent man, however, can see the Supreme Lord existing everywhere. Aëòäntara-stha-paramäëu-cayäntara-stham: [Bs. 5.35] the Lord is within the universe and within the atom by His different energies. This is the real vision of the Supreme Lord for the intelligent man. Brahmä, the first created being, 637 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

became the most intelligent person by his tapasya, austerity, and thus he came to this realization. We must therefore take all knowledge from Brahmä, who became perfect by his tapasya. TEXT 36 Wv& SahóvdNaax(iga]iXar"k-raeå‚ NaaSaaÛk-araviñYauGaae_Qa Sa TvMa( )) 38 )) itthaà nå-tiryag-åñi-deva-jhañävatärair lokän vibhävayasi haàsi jagat pratépän dharmaà mahä-puruña päsi yugänuvåttaà channaù kalau yad abhavas tri-yugo 'tha sa tvam SYNONYMS ittham—in this way; nå—like a human being (such as Lord Kåñëa and Lord Rämacandra); tiryak—like animals (such as the boar); åñi—as a great saint (Paraçuräma); deva—as demigods; jhaña—as an aquatic (such as the fish and tortoise); avatäraiù—by such different incarnations; lokän—all the different planetary systems; vibhävayasi—You protect; haàsi—You (sometimes) kill; jagat pratépän—persons who have simply created trouble in this world; dharmam—the principles of religion; mahä-puruña—O great personality; päsi—You protect; yuga-anuvåttam—according to the different millenniums; channaù—covered; kalau—in the age of Kali; yat—since; abhavaù—have been (and will be in the future); tri-yugaù—named Triyuga; atha—therefore; saù—the same personality; tvam—You. TRANSLATION In this way, my Lord, You appear in various incarnations as a human being, an animal, a great saint, a demigod, a fish or a tortoise, thus maintaining the entire creation in different planetary systems and killing the demoniac principles. According to the age, O my Lord, You protect the principles of religion. In the age of Kali, however, You do not assert Yourself as the Supreme 643 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Personality of Godhead, and therefore You are known as Triyuga, or the Lord who appears in three yugas. PURPORT As the Lord appeared just to maintain Lord Brahmä from the attack of Madhu and Kaiöabha, He also appeared to protect the great devotee Prahläda Mahäräja. Similarly, Lord Caitanya appeared in order to protect the fallen souls of Kali-yuga. There are four yugas, or millenniums—Satya, Tretä, Dväpara and Kali. In all the yugas but Kali-yuga, the Lord appears in various incarnations and asserts Himself as the Supreme Personality of Godhead, but although Lord Çré Caitanya Mahäprabhu, who appears in Kali-yuga, is the Supreme Personality of Godhead, He never asserted Himself as such. On the contrary, whenever Çré Caitanya Mahäprabhu was addressed as being as good as Kåñëa, He blocked His ears with His hands, denying His identity with Kåñëa, because He was playing the part of a devotee. Lord Caitanya knew that in Kali-yuga there would be many bogus incarnations pretending to be God, and therefore He avoided asserting Himself as the Supreme Personality of Godhead. Lord Caitanya Mahäprabhu is accepted as the Supreme Personality of Godhead, however, in many Vedic literatures, especially in Çrémad-Bhägavatam (11.5.32): kåñëa-varëaà tviñäkåñëaà säìgopäìgästra-pärñadam yajïaiù saìkértana-präyair yajanti hi sumedhasaù In Kali-yuga, intelligent men worship the Supreme Personality of Godhead in the form of Çré Caitanya Mahäprabhu, who is always accompanied by His associates such as Nityänanda, Advaita, Gadädhara and Çréväsa. The entire Kåñëa consciousness movement is based on the principles of the saìkértana movement inaugurated by Çré Caitanya Mahäprabhu. Therefore one who tries 644 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

to understand the Supreme Personality of Godhead through the medium of the saìkértana movement knows everything perfectly. He is sumedhas, a person with substantial intelligence. TEXT 39 NaETaNMaNaSTav k-QaaSau ivku-aYaEzaaJa" k-aYa}a ivc+aNTae Tva& YaaeGaeNa viöiMav daåzu NaaNYaTa" SYaaTa( )) 47 )) rüpe ime sad-asaté tava veda-såñöe béjäìkuräv iva na cänyad arüpakasya yuktäù samakñam ubhayatra vicakñante tväà yogena vahnim iva däruñu nänyataù syät

665 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS rüpe—in the forms; ime—these two; sat-asaté—the cause and the effect; tava—Your; veda-såñöe—explained in the Vedas; béja-aìkurau—the seed and the sprout; iva—like; na—never; ca—also; anyat—any other; arüpakasya—of You, who possess no material form; yuktäù—those engaged in Your devotional service; samakñam—before the very eyes; ubhayatra—in both ways (spiritually and materially); vicakñante—can actually see; tväm—You; yogena—simply by the method of devotional service; vahnim—fire; iva—like; däruñu—in wood; na—not; anyataù—from any other means; syät—it is possible. TRANSLATION By authorized Vedic knowledge one can see that the forms of cause and effect in the cosmic manifestation belong to the Supreme Personality of Godhead, for the cosmic manifestation is His energy. Both cause and effect are nothing but energies of the Lord. Therefore, O my Lord, just as a wise man, by considering cause and effect, can see how fire pervades wood, those engaged in devotional service understand how You are both the cause and effect. PURPORT As described in previous verses, many so-called students of spiritual understanding follow the ten different methods known as mauna-vrata-çruta-tapo-'dhyayana-sva-dharma-vyäkhyä-raho japa-samädhayaù [SB 7.9.46]. These may be very attractive, but by following such methods, one cannot actually understand the real cause and effect and the original cause of everything (janmädy asya yataù [SB 1.1.1]). The original source of everything is the Supreme Personality of Godhead Himself (sarva-käraëa-käraëam). This original source of everything is Kåñëa, the supreme ruler. Éçvaraù paramaù kåñëaù sac-cid-änanda-vigrahaù [Bs. 5.1]. He has His eternal spiritual form. 666 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Indeed, He is the root of everything (béjaà mäà sarva-bhütänäm [Bg. 7.10]). Whatever manifestations exist, their cause is the Supreme Personality of Godhead. This cannot be understood by so-called silence or by any other hodgepodge method. The supreme cause can be understood only by devotional service, as stated in Bhagavad-gétä (bhaktyä mäm abhijänäti [Bg. 18.55]). Elsewhere in Çrémad-Bhägavatam (11.14.21), the Supreme Godhead personally says, bhaktyäham ekayä grähyaù: one can understand the original cause of all causes, the Supreme Person, only by devotional service, not by show-bottle exhibitionism. TEXT 48 Tv& vaYauriGanrviNaivRYadMbuMaa}aa" Pa[aaGavaNauvac Pa[had >ad] >ad]& Tae Pa[qTaae_h& Tae_SauraetaMa ) vr& v*aMaTa& k-aMaPaUrae_SMYah& Na*ai¢-YaaeGaSYa TaTa( SavRMaNTaraYaTaYaa>aRk-" ) MaNYaMaaNaae ôzqke-Xa& SMaYaMaaNa ovac h )) 1 )) çré-närada uväca bhakti-yogasya tat sarvam antaräyatayärbhakaù manyamäno håñékeçaà smayamäna uväca ha SYNONYMS çré-näradaù uväca—Närada Muni said; bhakti-yogasya—of the principles of devotional service; tat—those (blessings or benedictions offered by Lord Nåsiàhadeva); sarvam—each and every one of them; antaräyatayä—because of being impediments (on the path of bhakti-yoga); arbhakaù—Prahläda Mahäräja, although only a boy; manyamänaù—considering; håñékeçam—unto Lord Nåsiàhadeva; smayamänaù—smiling; uväca—said; ha—in the past. TRANSLATION The saint Närada Muni continued: Although Prahläda Mahäräja was only a boy, when he heard the benedictions offered by Lord Nåsiàhadeva he considered them impediments on the path of devotional service. Thus he smiled very mildly and spoke as follows. PURPORT Material achievements are not the ultimate goal of devotional service. The 681 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ultimate goal of devotional service is love of Godhead. Therefore although Prahläda Mahäräja, Dhruva Mahäräja, Ambaréña Mahäräja, Yudhiñöhira Mahäräja and many devotee kings were materially very opulent, they accepted their material opulence in the service of the Lord, not for their personal sense gratification. Of course, possessing material opulence is always fearful because under the influence of material opulence one may be misdirected from devotional service. Nonetheless, a pure devotee (anyäbhiläñitä-çünyam [Bhakti-rasämåta-sindhu 1.1.11(28)]) is never misdirected by material opulence. On the contrary, whatever he possesses he engages one hundred percent in the service of the Lord. When one is allured by material possessions, they are considered to be given by mäyä, but when one uses material possessions fully for service, they are considered God's gifts, or facilities offered by Kåñëa for enhancing one's devotional service. TEXT 2 é[qPa[had ovac Maa Maa& Pa[l/ae>aYaaeTPatYaa Sa¢&- k-aMaezu TaEvR„rE" ) TaTSa(r)>aqTaae iNaivRa*TYa" Sa vE via ) 691 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

k-aMaaNaa& ôÛSa&raeh& >avTaSTau v*aaeGaaNa( )) 11 )) çré-bhagavän uväca naikäntino me mayi jätv ihäçiña äçäsate 'mutra ca ye bhavad-vidhäù tathäpi manvantaram etad atra daityeçvaräëäm anubhuìkñva bhogän SYNONYMS çré-bhagavän uväca—the Supreme Personality of Godhead said; na—not; ekäntinaù—unalloyed, without desires except for the one desire for devotional service; me—from Me; mayi—unto Me; jätu—any time; iha—within this material world; äçiñaù—benedictions; äçäsate—intent desire; amutra—in the next life; ca—and; ye—all such devotees who; bhavat-vidhäù—like you; tathäpi—still; manvantaram—the duration of time until the end of the life of one Manu; etat—this; atra—within this material world; daitya-éçvaräëäm—of the opulences of materialistic persons; anubhuìkñva—you can enjoy; bhogän—all material opulences. TRANSLATION The Supreme Personality of Godhead said: My dear Prahläda, a devotee like you never desires any kind of material opulences, either in this life or in the next. Nonetheless, I order you to enjoy the opulences of the demons in this 698 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

material world, acting as their king until the end of the duration of time occupied by Manu. PURPORT One Manu lives for a duration of time calculated to be an aggregate of seventy-one yuga cycles, each of which equals 4,300,000 years. Although atheistic men like to enjoy material opulences and they endeavor with great energy to build big residences, roads, cities and factories, unfortunately they cannot live more than eighty, ninety or at the utmost one hundred years. Although the materialist exerts so much energy to create a kingdom of hallucinations, he is unable to enjoy it for more than a few years. However, because Prahläda Mahäräja was a devotee, the Lord allowed him to enjoy material opulence as the king of the materialists. Prahläda Mahäräja had taken birth in the family of Hiraëyakaçipu, who was the topmost materialist, and since Prahläda was the bona fide heir of his father, the Supreme Lord allowed him to enjoy the kingdom created by his father for so many years that no materialist could calculate them. A devotee does not have to desire material opulence, but if he is a pure devotee, there is ample opportunity for him to enjoy material happiness also, without personal endeavor. Therefore, everyone is advised to take to devotional service under all circumstances. If one desires material opulence, he can also become a pure devotee, and his desires will be fulfilled. It is stated in Çrémad-Bhägavatam (2.3.10): akämaù sarva-kämo vä mokña-käma udära-dhéù tévreëa bhakti-yogena yajeta puruñaà param "Whether one desires everything or nothing, or whether he desires to merge into the existence of the Lord, he is intelligent only if he worships Lord Kåñëa, the Supreme Personality of Godhead, by rendering transcendental loving 699 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

service." TEXT 12 k-Qaa MadqYaa JauzMaaauMa( ) >a]aTa*heiTa Ma*zad*iíSTvÙ¢e- MaiYa cagavaNa( )) 16 )) TaSMaaTa( iPaTaa Mae PaUYaeTa durNTaad( duSTaradgaaTa( )

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PaUTaSTae_Paa(r)Sa&d*íSTada k*-PaaUTaGa]aMaezu ik-ÄNa ) oÀavcezu dETYaeNd] MaÙavivGaTaSPa*ha" )) 20 )) sarvätmanä na hiàsanti bhüta-grämeñu kiïcana uccävaceñu daityendra mad-bhäva-vigata-spåhäù SYNONYMS sarva-ätmanä—in all respects, even in the modes of anger and jealousy; na—never; hiàsanti—they are envious; bhüta-grämeñu—among all species of life; kiïcana—toward any one of them; ucca-avaceñu—the lower and higher living entities; daitya-indra—O my dear Prahläda, King of the Daityas; mat-bhäva—because of devotional service unto Me; vigata—given up; spåhäù—all material modes of anger and greed. TRANSLATION My dear Prahläda, King of the Daityas, because of being attached to devotional service to Me, My devotee does not distinguish between lower and higher living entities. In all respects, he is never jealous of anyone. TEXT 21 >aviNTa Pauåza l/aeke- MaÙ¢-aSTvaMaNauv]Taa" ) >avaNMae %lu/ >a¢-aNaa& SaveRza& Pa[iTaæPaDa*k(- )) 21 )) bhavanti puruñä loke mad-bhaktäs tväm anuvratäù bhavän me khalu bhaktänäà 710 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sarveñäà pratirüpa-dhåk SYNONYMS bhavanti—become; puruñäù—persons; loke—in this world; mat-bhaktäù—My pure devotees; tväm—you; anuvratäù—following in your footsteps; bhavän—you; me—My; khalu—indeed; bhaktänäm—of all devotees; sarveñäm—in different mellows; pratirüpa-dhåk—tangible example. TRANSLATION Those who follow your example will naturally become My pure devotees. You are the best example of My devotee, and others should follow in your footsteps. PURPORT In this connection, Çréla Madhväcärya quotes a verse from the Skanda Puräëa: åte tu tättvikän devän näradädéàs tathaiva ca prahrädäd uttamaù ko nu viñëu-bhaktau jagat-traye There are many, many devotees of the Supreme Personality of Godhead, and they have been enumerated in Çrémad-Bhägavatam (6.3.20) as follows: svayambhür näradaù çambhuù kumäraù kapilo manuù prahlädo janako bhéñmo balir vaiyäsakir vayam

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Of the twelve authorized devotees—Lord Brahmä, Närada, Lord Çiva, Kapila, Manu and so on—Prahläda Mahäräja is understood to be the best example. TEXT 22 ku-å Tv& Pa[eTak*-TYaaiNa iPaTau" PaUTaSYa SavRXa" ) Mad(r)SPaXaRNaeNaa(r) l/aek-aNYaaSYaiTa SauPa[Jaa" )) 22 )) kuru tvaà preta-kåtyäni pituù pütasya sarvaçaù mad-aìga-sparçanenäìga lokän yäsyati suprajäù SYNONYMS kuru—perform; tvam—you; preta-kåtyäni—the ritualistic ceremony performed after death; pituù—of your father; pütasya—already purified; sarvaçaù—in all respects; mat-aìga—My body; sparçanena—by touching; aìga—My dear child; lokän—to planets; yäsyati—he will be elevated; su-prajäù—to become a devotee-citizen. TRANSLATION My dear child, your father has already been purified just by the touch of My body at the time of his death. Nonetheless, the duty of a son is to perform the çräddha ritualistic ceremony after his father's death so that his father may be promoted to a planetary system where he may become a good citizen and devotee. PURPORT

712 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

In this regard, Çréla Viçvanätha Cakravarté Öhäkura says that although Hiraëyakaçipu was already purified, he had to take birth on a higher planetary system to become a devotee again. Prahläda Mahäräja was advised to perform the ritualistic ceremony as a matter of etiquette, for the Supreme Personality of Godhead under no circumstances wants to stop the regulative principles. Madhva Muni also instructs: madhu-kaiöabhau bhakty-abhävä dürau bhagavato måtau tama eva kramäd äptau bhaktyä ced yo harià yayau When the demons Madhu and Kaiöabha were killed by the Supreme Personality of Godhead, their kinsmen also observed the ritualistic ceremonies so that these demons could return home, back to Godhead. TEXT 23 iPa}Ya& c SQaaNaMaaiTaï YaQaae¢&- b]øvaidi>a" ) MaYYaaveXYa MaNaSTaaTa ku-å k-MaaRia" ) TaPaaeYaaeGabl/aeàÖ" SaMaSTaiNaGaMaaNahNa( )) 27 )) yo 'sau labdha-varo matto na vadhyo mama såñöibhiù tapo-yoga-balonnaddhaù samasta-nigamän ahan SYNONYMS yaù—the person who; asau—he (Hiraëyakaçipu); labdha-varaù—being given the extraordinary benediction; mattaù—from me; na vadhyaù—not to be killed; mama såñöibhiù—by any living being created by me; tapaù-yoga-bala—by austerity, mystic power and strength; unnaddhaù—thus being very proud; samasta—all; nigamän—Vedic injunctions; 718 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ahan—disregarded, transgressed. TRANSLATION This demon, Hiraëyakaçipu, received from me the benediction that he would not be killed by any living being within my creation. With this assurance and with strength derived from austerities and mystic power, he became excessively proud and transgressed all the Vedic injunctions. TEXT 28 idíya TataNaYa" SaaDauMaRha>aaGavTaae_>aRk-" ) TvYaa ivMaaeicTaae Ma*TYaaeidRíya Tva& SaiMaTaae_DauNaa )) 28 )) diñöyä tat-tanayaù sädhur mahä-bhägavato 'rbhakaù tvayä vimocito måtyor diñöyä tväà samito 'dhunä SYNONYMS diñöyä—by fortune; tat-tanayaù—his son; sädhuù—who is a great saintly person; mahä-bhägavataù—a great and exalted devotee; arbhakaù—although a child; tvayä—by Your Lordship; vimocitaù—released; måtyoù—from the clutches of death; diñöyä—also by great fortune; tväm samitaù—perfectly under Your shelter; adhunä—now. TRANSLATION By great fortune, Hiraëyakaçipu's son Prahläda Mahäräja has now been released from death, for although he is a child, he is an exalted devotee. Now he 719 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

is fully under the protection of Your lotus feet. TEXT 29 WTad( vPauSTae >aGavNDYaaYaTa" ParMaaTMaNa" ) SavRTaae Gaaeá* SaN}aaSaaNMa*TYaaeriPa iJagaa&SaTa" )) 29 )) etad vapus te bhagavan dhyäyataù paramätmanaù sarvato goptå santräsän måtyor api jighäàsataù SYNONYMS etat—this; vapuù—body; te—Your; bhagavan—O Supreme Personality of Godhead; dhyäyataù—those who meditate upon; parama-ätmanaù—of the Supreme Person; sarvataù—from everywhere; goptå—the protector; santräsät—from all kinds of fear; måtyoù api—even from fear of death; jighäàsataù—if one is envied by an enemy. TRANSLATION My dear Lord, O Supreme Personality of Godhead, You are the Supreme Soul. If one meditates upon Your transcendental body, You naturally protect him from all sources of fear, even the imminent danger of death. PURPORT Everyone is sure to die, for no one is excused from the hands of death, which is but a feature of the Supreme Personality of Godhead (måtyuù sarva-haraç cäham [Bg. 10.34]). When one becomes a devotee, however, he is not destined to die according to a limited duration of life. Everyone has a 720 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

limited duration of life, but a devotee's lifetime can be extended by the mercy of the Supreme Lord, who is able to nullify the results of one's karma. Karmäëi nirdahati kintu ca bhakti-bhäjäà [Bs. 5.54]. This is the statement of Brahma-saàhitä (5.54). A devotee is not under the laws of karma. Therefore even a devotee's scheduled death can be avoided by the causeless mercy of the Supreme Lord. God protects the devotee even from the extreme danger of death. TEXT 30 é[q>aGavaNauvac MaEv& iv>aae_SauraaRàôdYaaE raMaXaaYakE-" ) TaiÀtaaE JahTaudeRh& YaQaa Pa[a¢-NaJaNMaiNa )) 37 )) çayänau yudhi nirbhinnahådayau räma-çäyakaiù tac-cittau jahatur dehaà yathä präktana-janmani SYNONYMS çayänau—being laid down; yudhi—on the battlefield; nirbhinna—being pierced; hådayau—in the core of the heart; räma-çäyakaiù—by the arrows of Lord Rämacandra; tat-cittau—thinking or being conscious of Lord Rämacandra; jahatuù—gave up; deham—body; yathä—even as; präktana-janmani—in their previous births. TRANSLATION Pierced by the arrows of Lord Rämacandra, both Kumbhakarëa and Rävaëa lay on the ground and left their bodies, fully absorbed in thought of the Lord, 727 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

just as they had in their previous births as Hiraëyäkña and Hiraëyakaçipu. TEXT 38 TaaivhaQa PauNaJaaRTaaE iXaéuPaal/k-æzJaaE ) hraE vEraNaubNDaeNa PaXYaTaSTae SaMaqYaTau" )) 38 )) täv ihätha punar jätau çiçupäla-karüña-jau harau vairänubandhena paçyatas te saméyatuù SYNONYMS tau—both of them; iha—in this human society; atha—in this way; punaù—again; jätau—took their births; çiçupäla—Çiçupäla; karüña-jau—Dantavakra; harau—unto the Supreme Personality of Godhead; vaira-anubandhena—by the bondage of considering the Lord an enemy; paçyataù—were looking on; te—while you; saméyatuù—merged or went into the lotus feet of the Lord. TRANSLATION They both took birth again in human society as Çiçupäla and Dantavakra and continued in the same enmity toward the Lord. It is they who merged into the body of the Lord in your presence. PURPORT Vairänubandhena. Acting like the Lord's enemy is also beneficial for the living entity. Kämäd dveñäd bhayät snehäd. Whether in lusty desire, anger, fear or envy of the Lord, somehow or other, as recommended by Çréla Rüpa 728 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Gosvämé (tasmät kenäpy upäyena [SB 7.1.32]), one should become attached to the Supreme Personality of Godhead and ultimately achieve the goal of returning home, back to Godhead. What, then, is to be said of one who is related to the Supreme Personality of Godhead as a servant, friend, father, mother or conjugal lover? TEXT 39 WNa" PaUvRk*-Ta& YaTa( Tad( raJaaNa" k*-ZavPaÚJaaid>aq æPa& iDaYaa vSTauTaYaaePavia¢-yaePaXaMaeNa PaUiJaTa" Pa[SaqdTaaMaez Sa SaaTvTaa& PaiTa" )) 50 )) na yasya säkñäd bhava-padmajädibhé rüpaà dhiyä vastutayopavarëitam maunena bhaktyopaçamena püjitaù prasédatäm eña sa sätvatäà patiù SYNONYMS na—not; yasya—of whom; säkñät—directly; bhava—Lord Çiva; padma-ja—Lord Brahmä (born from the lotus); ädibhiù—by them and others also; rüpam—the form; dhiyä—even by meditation; vastutayä—fundamentally; upavarëitam—described and perceived; maunena—by samädhi, deep meditation; bhaktyä—by devotional service; upaçamena—by renunciation; püjitaù—worshiped; prasédatäm—may He be pleased; eñaù—this; saù—He; 744 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sätvatäm—of the great devotees; patiù—the master. TRANSLATION Exalted persons like Lord Çiva and Lord Brahmä could not properly describe the truth of the Supreme Personality of Godhead, Kåñëa. May the Lord, who is always worshiped as the protector of all devotees by great saints who observe vows of silence, meditation, devotional service and renunciation, be pleased with us. PURPORT The Absolute Truth is sought by different persons in different ways, yet He remains inconceivable. Nonetheless, devotees like the Päëòavas, the gopés, the cowherd boys, Mother Yaçodä, Nanda Mahäräja and all the inhabitants of Våndävana do not need to practice conventional processes of meditation to attain the Supreme Personality of Godhead, for He remains with them through thick and thin. Therefore a saint like Närada, understanding the difference between transcendentalists and pure devotees, always prays that the Lord will be pleased with him. TEXT 51 Sa Wz >aGavaNraJaNVYaTaNaaed( ivhTa& YaXa" ) Paura åd]SYa devSYa MaYaeNaaNaNTaMaaiYaNaa )) 51 )) sa eña bhagavän räjan vyatanod vihataà yaçaù purä rudrasya devasya mayenänanta-mäyinä

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SYNONYMS saù eñaù bhagavän—the same Personality of Godhead, Kåñëa, who is Parabrahman; räjan—my dear King; vyatanot—expanded; vihatam—lost; yaçaù—reputation; purä—formerly in history; rudrasya—of Lord Çiva (the most powerful among the demigods); devasya—the demigod; mayena—by a demon named Maya; ananta—unlimited; mäyinä—possessing technical knowledge. TRANSLATION My dear King Yudhiñöhira, long, long ago in history, a demon known as Maya Dänava, who was very expert in technical knowledge, reduced the reputation of Lord Çiva. In that situation, Kåñëa, the Supreme Personality of Godhead, saved Lord Çiva. PURPORT Lord Çiva is known as Mahädeva, the most exalted demigod. Thus Viçvanätha Cakravarté Öhäkura says that although Lord Brahmä did not know the glories of the Supreme Personality of Godhead, Lord Çiva could have known them. This historical incident proves that Lord Çiva derives power from Lord Kåñëa, the Parabrahman. TEXT 52 raJaaevac k-iSMaNa( k-MaRiaSTae_SaurSaeNaaNYaae l/aek-a&ñqNa( SaeìraNa( Na*Pa ) SMarNTaae NaaXaYaa& c§u-" PaUvRvErMal/i+aTaa" )) 55 )) sa nirmäya puras tisro haimé-raupyäyasér vibhuù durlakñyäpäya-saàyogä durvitarkya-paricchadäù täbhis te 'sura-senänyo lokäàs trén seçvarän nåpa 748 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

smaranto näçayäà cakruù pürva-vairam alakñitäù SYNONYMS saù—that (great demon Maya Dänava); nirmäya—constructing; puraù—big residences; tisraù—three; haimé—made of gold; raupyä—made of silver; äyaséù—made of iron; vibhuù—very great, powerful; durlakñya—immeasurable; apäya-saàyogäù—whose movements in coming and going; durvitarkya—uncommon; paricchadäù—possessing paraphernalia; täbhiù—by all of them (the three residences, which resembled airplanes); te—they; asura-senä-anyaù—the commanders of the asuras; lokän trén—the three worlds; sa-éçvarän—with their chief rulers; nåpa—my dear King Yudhiñöhira; smarantaù—remembering; näçayäm cakruù—began to annihilate; pürva—former; vairam—enmity; alakñitäù—unseen by anyone else. TRANSLATION Maya Dänava, the great leader of the demons, prepared three invisible residences and gave them to the demons. These dwellings resembled airplanes made of gold, silver and iron, and they contained uncommon paraphernalia. My dear King Yudhiñöhira, because of these three dwellings the commanders of the demons remained invisible to the demigods. Taking advantage of this opportunity, the demons, remembering their former enmity, began to vanquish the three worlds—the upper, middle and lower planetary systems. TEXT 56 TaTaSTae Saeìra l/aek-a oPaaSaaÛeìr& NaTaa" ) }aaih NaSTaavk-aNdev ivNaía&iñPaural/YaE" )) 56 ))

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tatas te seçvarä lokä upäsädyeçvaraà natäù trähi nas tävakän deva vinañöäàs tripurälayaiù SYNONYMS tataù—thereafter; te—they (the demigods); sa-éçvaräù—with their rulers; lokäù—the planets; upäsädya—approaching; éçvaram—Lord Çiva; natäù—fell down in surrender; trähi—please save; naù—us; tävakän—near and dear to you and very frightened; deva—O Lord; vinañöän—almost finished; tripura-älayaiù—by the demons dwelling in those three planes. TRANSLATION Thereafter, when the demons had begun to destroy the higher planetary systems, the rulers of those planets went to Lord Çiva, fully surrendered unto him and said: Dear Lord, we demigods living in the three worlds are about to be vanquished. We are your followers. Kindly save us. TEXT 57 AQaaNauGa*ù >aGavaNMaa >aEíeiTa SauraiNv>au" ) Xar& DaNauiz SaNDaaYa PaureZvñ& VYaMauÄTa )) 57 )) athänugåhya bhagavän mä bhaiñöeti surän vibhuù çaraà dhanuñi sandhäya pureñv astraà vyamuïcata SYNONYMS 750 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

atha—thereafter; anugåhya—just to show them favor; bhagavän—the most powerful; mä—do not; bhaiñöa—be afraid; iti—thus; surän—unto the demigods; vibhuù—Lord Çiva; çaram—arrows; dhanuñi—on the bow; sandhäya—fixing; pureñu—at those three residences occupied by the demons; astram—weapons; vyamuïcata—released. TRANSLATION The most powerful and able Lord Çiva reassured them and said, "Do not be afraid." He then fixed his arrows to his bow and released them toward the three residences occupied by the demons. TEXT 58 TaTaae_iGanvaGanSaªLPa& ivMaNaSk&- v*zßJaMa( ) TadaYa& >aGavaiNvZaae" Pa[aDaaiNak&- VYaDaaTa( ) DaMaRjaNaivr¢-y*iÖTaPaaeivÛai§-Yaaidi>a" )) 65 )) rQa& SaUTa& ßJa& vahaNDaNauvRMaRXaraid YaTa( ) SaàÖae rQaMaaSQaaYa Xar& DaNauåPaadde )) 66 )) athäsau çaktibhiù sväbhiù çambhoù prädhänikaà vyadhät dharma-jïäna-virakty-åddhitapo-vidyä-kriyädibhiù rathaà sütaà dhvajaà vähän dhanur varma-çarädi yat sannaddho ratham ästhäya çaraà dhanur upädade SYNONYMS 758 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

atha—thereafter; asau—He (Lord Kåñëa); çaktibhiù—by His potencies; sväbhiù—personal; çambhoù—of Lord Çiva; prädhänikam—ingredients; vyadhät—created; dharma—religion; jïäna—knowledge; virakti—renunciation; åddhi—opulence; tapaù—austerity; vidyä—education; kriyä—activities; ädibhiù—by all these and other transcendental opulences; ratham—chariot; sütam—charioteer; dhvajam—flag; vähän—horses and elephants; dhanuù—bow; varma—shield; çara-ädi—arrows and so on; yat—everything that was required; sannaddhaù—equipped; ratham—on the chariot; ästhäya—seated; çaram—arrow; dhanuù—unto the bow; upädade—joined. TRANSLATION Närada Muni continued: Thereafter, Lord Kåñëa, by His own personal potency, consisting of religion, knowledge, renunciation, opulence, austerity, education and activities, equipped Lord Çiva with all the necessary paraphernalia, such as a chariot, a charioteer, a flag, horses, elephants, a bow, a shield and arrows. When Lord Çiva was fully equipped in this way, he sat down on the chariot with his arrows and bow to fight with the demons. PURPORT As stated in Çrémad-Bhägavatam (12.13.16): vaiñëavänäà yathä çambhuù: Lord Çiva is the best of the Vaiñëavas, the devotees of Lord Kåñëa. Indeed, he is one of the mahäjanas, the twelve authorities on Vaiñëava philosophy (svayambhür näradaù çambhuù kumäraù kapilo manuù, etc. [SB 6.3.20]). Lord Kåñëa is always prepared to help all the mahäjanas and devotees in every respect (kaunteya pratijänéhi na me bhaktaù praëaçyati [Bg. 9.31]). Although Lord Çiva is very powerful, he lost a battle to the asuras, and therefore he was morose and disappointed. However, because he is one of the chief devotees of the Lord, the Lord personally equipped him with all the paraphernalia for war. The devotee, therefore, must serve the Lord sincerely, and Kåñëa is always in 759 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the background to protect him and, if need be, to equip him fully to fight with his enemy. For devotees there is no scarcity of knowledge or material requisites for spreading the Kåñëa consciousness movement. TEXT 67 Xar& DaNauiz SaNDaaYa MauhUTaeR_i>aiJaTaqìr" ) ddah TaeNa du>aeRÛa hrae_Qa i}aPaurae Na*Pa )) 67 )) çaraà dhanuñi sandhäya muhürte 'bhijitéçvaraù dadäha tena durbhedyä haro 'tha tripuro nåpa SYNONYMS çaram—the arrows; dhanuñi—on the bow; sandhäya—joining together; muhürte abhijiti—at noon; éçvaraù—Lord Çiva; dadäha—set afire; tena—by them (the arrows); durbhedyäù—very difficult to pierce; haraù—Lord Çiva; atha—in this way; tri-puraù—the three residences of the demons; nåpa—O King Yudhiñöhira. TRANSLATION My dear King Yudhiñöhira, the most powerful Lord Çiva joined the arrows to his bow, and at noon he set fire to all three residences of the demons and thus destroyed them. TEXT 68 idiv duNdu>aYaae NaeduivRMaaNaXaTaSax(ku-l/a" ) 760 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

devizRiPaTa*iSaÖeXaa JaYaeiTa ku-SauMaaeTk-rE" ) Avaik-rÅGauôRía NaNa*TauêaPSaraeGaaGavNa( é[aeTauiMaC^aiMa Na*aGavaNSavRvedMaYaae hir" ) SMa*Ta& c TaiÜda& raJaNYaeNa caTMaa Pa[SaqdiTa )) 7 )) dharma-mülaà hi bhagavän sarva-vedamayo hariù småtaà ca tad-vidäà räjan yena cätmä prasédati SYNONYMS dharma-mülam—the root of religious principles; hi—indeed; bhagavän—the Supreme Personality of Godhead; sarva-veda-mayaù—the essence of all Vedic knowledge; hariù—the Supreme Being; småtam ca—and the scriptures; tat-vidäm—of those who know the Supreme Lord; räjan—O King; yena—by which (religious principle); ca—also; ätmä—the soul, mind, body and everything; prasédati—become fully satisfied. TRANSLATION The Supreme Being, the Personality of Godhead, is the essence of all Vedic knowledge, the root of all religious principles, and the memory of great authorities. O King Yudhiñöhira, this principle of religion is to be understood as evidence. On the basis of this religious principle, everything is satisfied, 773 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

including one's mind, soul and even one's body. PURPORT As stated by Yamaräja, dharmaà tu säkñäd bhagavat-praëétam [SB 6.3.19]. Yamaräja, the representative of the Lord who takes care of the living beings after their death, gives his verdict as to how and when the living being will change his body. He is the authority, and he says that the religious principles consist of the codes and laws given by God. No one can manufacture religion, and therefore manufactured religious systems are rejected by the followers of the Vedic principles. In Bhagavad-gétä (15.15) it is said, vedaiç ca sarvair aham eva vedyaù: Vedic knowledge means to understand the Supreme Personality of Godhead, Kåñëa. Therefore, whether one speaks of the Vedas, scriptures, religion or the principles of everyone's occupational duty, all of them must aim at understanding Kåñëa, the Supreme Personality of Godhead. Çrémad-Bhägavatam (1.2.6) therefore concludes: sa vai puàsäà paro dharmo yato bhaktir adhokñaje ahaituky apratihatä yayätmä suprasédati In other words, religious principles aim at learning how to render transcendental loving service to the Lord. That service must be unmotivated and unchecked by material conditions. Then human society will be happy in all respects. The småti, the scriptures following the principles of Vedic knowledge, are considered the evidence of Vedic principles. There are twenty different types of scripture for following religious principles, and among them the scriptures of Manu and Yäjïavalkya are considered to be all-pervading authorities. In the Yäjïavalkya-småti it is said: çruti-småti-sadäcäraù 774 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

svasya ca priyam ätmanaù samyak saìkalpajaù kämo dharma-mülam idaà småtam One should learn human behavior from çruti, the Vedas, and from småti, the scriptures following the Vedic principles. Çréla Rüpa Gosvämé in his Bhakti-rasämåta-sindhu says: çruti-småti-puräëädipaïcarätra-vidhià vinä aikäntiké harer bhaktir utpätäyaiva kalpate [Brs. 1.2.101(36)] The purport is that to become a devotee one must follow the principles laid down in çruti and småti. One must follow the codes of the puräëas and the päïcarätriké-vidhi. One cannot be a pure devotee without following the çruti and småti, and the çruti and småti without devotional service cannot lead one to the perfection of life. Therefore, from all the evidence the conclusion is that without bhakti, devotional service, there is no question of religious principles. God is the central figure in the performance of religious principles. Almost everything going on in this world as religion is devoid of any idea of devotional service and is therefore condemned by the verdict of Çrémad-Bhägavatam. Without devotional service, so-called religious principles are only cheating. TEXTS 8-12 SaTYa& dYaa TaPa" XaaEc& iTaiTa+ae+aa XaMaae dMa" ) Aih&Saa b]øcYa| c TYaaGa" SvaDYaaYa AaJaRvMa( )) 8 )) SaNTaaez" SaMad*k(- Saeva Ga]aMYaehaeParMa" XaNaE" ) 775 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Na*ae c YaTavaGa( JaPaNb]ø SaMaaihTa" )) 2 )) säyaà prätar upäséta gurv-agny-arka-surottamän sandhye ubhe ca yata-väg japan brahma samähitaù SYNONYMS säyam—in the evening; prätaù—in the morning; upäséta—he should worship; guru—the spiritual master; agni—the fire (by a fire sacrifice); arka—the sun; sura-uttamän—and Lord Viñëu, Puruñottama, the best of personalities; sandhye—morning and evening; ubhe—both; ca—also; yata-väk—without talking, being silent; japan—murmuring; brahma—the Gäyatré mantra; samähitaù—being fully absorbed. TRANSLATION

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At both junctions of day and night, namely, in the early morning and in the evening, he should be fully absorbed in thoughts of the spiritual master, fire, the sun-god and Lord Viñëu and by chanting the Gäyatré mantra he should worship them. TEXT 3 ^Nda&SYaDaqYaqTa GauraerahUTaêeTa( SauYaiN}aTa" ) oPa§-Mae_vSaaNae c craaSaiMadMaqìr" ) ÜETa& Taavà ivrMaeTa( TaTaae ùSYa ivPaYaRYa" )) 10 )) kalpayitvätmanä yävad äbhäsam idam éçvaraù dvaitaà tävan na viramet tato hy asya viparyayaù

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SYNONYMS kalpayitvä—ascertaining positively; ätmanä—by self-realization; yävat—as long as; äbhäsam—reflection (of the original body and senses); idam—this (the body and senses); éçvaraù—completely independent of illusion; dvaitam—duality; tävat—for that long; na—does not; viramet—see; tataù—by such duality; hi—indeed; asya—of the person; viparyayaù—counteraction. TRANSLATION As long as a living entity is not completely self-realized—as long as he is not independent of the misconception of identifying with his body, which is nothing but a reflection of the original body and senses—he cannot be relieved of the conception of duality, which is epitomized by the duality between man and woman. Thus there is every chance that he will fall down because his intelligence is bewildered. PURPORT Here is another important warning that a man must save himself from attraction to woman. Until one is self-realized, fully independent of the illusory conception of the material body, the duality of man and woman must undoubtedly continue, but when one is actually self-realized this distinction ceases. vidyä-vinaya-sampanne brähmaëe gavi hastini çuni caiva çvapäke ca paëòitäù sama-darçinaù "The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brähmaëa, a cow, an elephant, a dog and a dog-eater [outcaste]." 819 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

(Bg. 5.18) On the spiritual platform, the learned person not only gives up the duality of man and woman, but also gives up the duality of man and animal. This is the test of self-realization. One must realize perfectly that the living being is spirit soul but is tasting various types of material bodies. One may theoretically understand this, but when one has practical realization, then he actually becomes a paëòita, one who knows. Until that time, the duality continues, and the conception of man and woman also continues. In this stage, one should be extremely careful about mixing with women. No one should think himself perfect and forget the çästric instruction that one should be very careful about associating even with his daughter, mother or sister, not to speak of other women. Çréla Madhväcärya cites the following çlokas in this regard: bahutvenaiva vastünäà yathärtha-jïänam ucyate advaita-jïänam ity etad dvaita-jïänaà tad-anyathä yathä jïänaà tathä vastu yathä vastus tathä matiù naiva jïänärthayor bhedas tata ekatva-vedanam Unity in variety is real knowledge, and therefore giving up variety artificially does not reflect perfect knowledge of monism. According to the acintya-bhedäbheda philosophy of Çré Caitanya Mahäprabhu, there are varieties, but all of them constitute one unit. Such knowledge is knowledge of perfect oneness. TEXT 11 WTaTa( Sav| Ga*hSQaSYa SaMaaMNaaTa& YaTaeriPa ) 820 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Gauåv*itaivRk-LPaeNa Ga*hSQaSYaTauRGaaiMaNa" )) 11 )) etat sarvaà gåhasthasya samämnätaà yater api guru-våttir vikalpena gåhasthasyartu-gäminaù SYNONYMS etat—this; sarvam—all; gåhasthasya—of a householder; samämnätam—described; yateù api—even of the person in the renounced order; guru-våttiù vikalpena—to follow the orders of the spiritual master; gåhasthasya—of the householder; åtu-gäminaù—accepting sex only during the period favorable for procreation. TRANSLATION All the rules and regulations apply equally to the householder and the sannyäsé, the member of the renounced order of life. The gåhastha, however, is given permission by the spiritual master to indulge in sex during the period favorable for procreation. PURPORT It is sometimes misunderstood that a gåhastha, a householder, is permitted to indulge in sex at any time. This is a wrong conception of gåhastha life. In spiritual life, whether one is a gåhastha, vänaprastha, sannyäsé or brahmacäré, everyone is under the control of the spiritual master. For brahmacärés and sannyäsés there are strong restrictions on sexual indulgence. Similarly, there are strong restrictions for gåhasthas. Gåhasthas should indulge in sex life only in accordance with the order of the guru. Therefore it is mentioned here that one must follow the orders of the spiritual master (guru-våttir vikalpena). When 821 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the spiritual master orders, the gåhastha may accept sex life. This is confirmed in Bhagavad-gétä (7.11). Dharmäviruddho bhüteñu kämo 'smi: indulgence in sex life without disobedience to the religious rules and regulations constitutes a religious principle. The gåhastha is allowed to indulge in sex life during the period favorable for procreation and in accordance with the spiritual master's order. If the spiritual master's orders allow a gåhastha to engage in sex life at a particular time, then the gåhastha may do so; otherwise, if the spiritual master orders against it, the gåhastha should abstain. The gåhastha must obtain permission from the spiritual master to observe the ritualistic ceremony of garbhädhäna-saàskära. Then he may approach his wife to beget children, otherwise not. A brähmaëa generally remains a brahmacäré throughout his entire life, but although some brähmaëas become gåhasthas and indulge in sex life, they do so under the complete control of the spiritual master. The kñatriya is allowed to marry more than one wife, but this also must be in accordance with the instructions of the spiritual master. It is not that because one is a gåhastha he may marry as many times as he likes and indulge in sex life as he likes. This is not spiritual life. In spiritual life, one must conduct one's whole life under the guidance of the guru. Only one who executes his spiritual life under the direction of the spiritual master can achieve the mercy of Kåñëa. Yasya prasädäd bhagavat-prasädaù **(37). If one desires to advance in spiritual life but he acts whimsically, not following the orders of the spiritual master, he has no shelter. Yasyäprasädän na gatiù kuto 'pi. Without the spiritual master's order, even the gåhastha should not indulge in sex life. TEXT 12 AÅNaa>YaÅNaaeNMadRS}Yavle/%aiMaz& MaDau ) óGGaNDale/Paal/ªara&STYaJaeYauYaeR b*hd(v]Taa" )) 12 )) aïjanäbhyaïjanonmardastry-avalekhämiñaà madhu 822 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

srag-gandha-lepälaìkäräàs tyajeyur ye båhad-vratäù SYNONYMS aïjana—ointment or powder for decorating the eyes; abhyaïjana—massaging the head; unmarda—massaging the body; stré-avalekha—to glance over a woman or to paint a woman's picture; ämiñam—meat-eating; madhu—drinking liquor or honey; srak—decorating the body with garlands of flowers; gandha-lepa—smearing the body with scented ointment; alaìkärän—decorating the body with ornaments; tyajeyuù—must give up; ye—those who; båhat-vratäù—have taken the vow of celibacy. TRANSLATION Brahmacärés or gåhasthas who have taken the vow of celibacy as described above should not indulge in the following: applying powder or ointment to the eyes, massaging the head with oil, massaging the body with the hands, seeing a woman or painting a woman's picture, eating meat, drinking wine, decorating the body with flower garlands, smearing scented ointment on the body, or decorating the body with ornaments. These they should give up. TEXTS 13-14 oizTvEv& Gauåku-le/ iÜJaae_DaqTYaavbuDYa c ) }aYaq& Saa(r)aePaiNazd& YaavdQa| YaQaabl/Ma( )) 13 )) dtva vrMaNaujaTaae Gaurae" k-aMa& Yadqìr" ) Ga*h& vNa& va Pa[ivXaeTa( Pa[v]JaeTa( Ta}a va vSaeTa( )) 14 )) uñitvaivaà guru-kule dvijo 'dhétyävabudhya ca 823 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

trayéà säìgopaniñadaà yävad-arthaà yathä-balam dattvä varam anujïäto guroù kämaà yadéçvaraù gåhaà vanaà vä praviçet pravrajet tatra vä vaset SYNONYMS uñitvä—residing; evam—in this way; guru-kule—under the care of the spiritual master; dvi-jaù—the twice-born, namely the brähmaëas, kñatriyas and vaiçyas; adhétya—studying Vedic literature; avabudhya—understanding it properly; ca—and; trayém—the Vedic literatures; sa-aìga—along with supplementary parts; upaniñadam—as well as the Upaniñads; yävat-artham—as far as possible; yathä-balam—as far as one can, according to one's ability; dattvä—giving; varam—remuneration; anujïätaù—being asked; guroù—of the spiritual master; kämam—desires; yadi—if; éçvaraù—capable; gåham—household life; vanam—retired life; vä—either; praviçet—one should enter; pravrajet—or get out of; tatra—there; vä—either; vaset—should reside. TRANSLATION According to the rules and regulations mentioned above, one who is twice-born, namely a brähmaëa, kñatriya or vaiçya, should reside in the guru-kula under the care of the spiritual master. There he should study and learn all the Vedic literatures along with their supplements and the Upaniñads, according to his ability and power to study. If possible, the student or disciple should reward the spiritual master with the remuneration the spiritual master requests, and then, following the master's order, the disciple should leave and accept one of the other äçramas, namely the gåhastha-äçrama, vänaprastha-äçrama or sannyäsa-äçrama, as he desires. 824 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT To study the Vedas and understand them, of course, requires some special intelligence, but the members of the three higher sections of society—namely the brähmaëas, kñatriyas and vaiçyas—must learn the Vedic literatures according to their capability and power to understand. In other words, studying the Vedic literatures is compulsory for everyone but the çüdras and antyajas. The Vedic literature gives the knowledge that can lead one to understand the Absolute Truth—Brahman, Paramätmä or Bhagavän. Guru-kula, or the reformatory educational institution, should be used only to understand Vedic knowledge. At the present time there are many educational institutions for training and technology, but such knowledge has nothing to do with understanding of the Absolute Truth. Technology, therefore, is meant for the çüdras, whereas the Vedas are meant for the dvijas. Consequently this verse states, dvijo 'dhétyävabudhya ca trayéà säìgopaniñadam. At the present time, in the age of Kali, practically everyone is a çüdra, and no one is a dvija. Therefore the condition of society has very much deteriorated. Another point to be observed from this verse is that from the brahmacäré-äçrama one may accept the sannyäsa-äçrama, vänaprastha-äçrama or gåhastha-äçrama. It is not compulsory for a brahmacäré to become a gåhastha. Because the ultimate aim is to understand the Absolute Truth, there is no necessity of going through all the different äçramas. Thus one may proceed to the sannyäsa-äçrama directly from the brahmacäré-äçrama. Çréla Bhaktisiddhänta Sarasvaté Öhäkura accepted the sannyäsa-äçrama directly from the brahmacäré-äçrama. In other words, His Divine Grace Bhaktisiddhänta Sarasvaté Öhäkura did not think it compulsory to accept the gåhastha-äçrama or vänaprastha-äçrama. TEXT 15

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AGanaE GauravaTMaiNa c SavR>aUTaeZvDaae+aJaMa( ) >aUTaE" SvDaaMai>a" PaXYaedPa[iví& Pa[ivívTa( )) 15 )) agnau guräv ätmani ca sarva-bhüteñv adhokñajam bhütaiù sva-dhämabhiù paçyed apraviñöaà praviñöavat SYNONYMS agnau—in the fire; gurau—in the spiritual master; ätmani—in one's self; ca—also; sarva-bhüteñu—in every living entity; adhokñajam—the Supreme Personality of Godhead, who cannot be seen or perceived with the material eyes or other material senses; bhütaiù—with all living entities; sva-dhämabhiù—along with His Lordship's paraphernalia; paçyet—one should see; apraviñöam—not entered; praviñöa-vat—also entered. TRANSLATION One should realize that in the fire, in the spiritual master, in one's self and in all living entities—in all circumstances and conditions—the Supreme Personality of Godhead, Viñëu, has simultaneously entered and not entered. He is situated externally and internally as the full controller of everything. PURPORT Realization of the Supreme Personality of Godhead's omnipresence is the perfect realization of the Absolute Truth to be attained through the study of the Vedic literatures. As stated in the Brahma-saàhitä (5.35), aëòäntara-stha-paramäëu-cayäntara-stham: the Lord is situated within the universe, within the heart of every living entity and also within the atom. We should understand that whenever the Supreme Personality of Godhead is 826 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

present, He is present with all His paraphernalia, including His name, form, associates and servants. The living entity is part and parcel of the Supreme Personality of Godhead, and thus one should understand that since the Supreme Lord has entered the atom, the living entities are also there. One must accept the inconceivable quality of the Supreme Personality of Godhead, for no one can understand from the material point of view how the Lord is all-pervasive and yet is situated in His own abode, Goloka Våndävana. This realization is possible if one strictly follows the regulative principles of äçrama (brahmacäré, gåhastha, vänaprastha and sannyäsa). Çréla Madhväcärya says in this regard: apraviñöaù sarva-gataù praviñöas tv anurüpavän evaà dvi-rüpo bhagavän harir eko janärdanaù The Supreme Personality of Godhead, in His original form, has not entered everything (apraviñöaù), but in His impersonal form He has entered (praviñöaù). Thus He has entered and not entered simultaneously. This is also explained in Bhagavad-gétä (9.4), wherein the Lord says: mayä tatam idaà sarvaà jagad avyakta-mürtinä mat-sthäni sarva-bhütäni na cähaà teñv avasthitaù "By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." The Lord can defy Himself. Thus there is variety in unity (ekatvaà bahutvam). TEXT 16

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Wv& ivDaae b]øcarq vaNaPa[SQaae YaiTaGa*Rhq ) criNvidTaivjaNa" Par& b]øaiDaGaC^iTa )) 16 )) evaà vidho brahmacäré vänaprastho yatir gåhé caran vidita-vijïänaù paraà brahmädhigacchati SYNONYMS evam vidhaù—in this way; brahmacäré—whether one is a brahmacäré; vänaprasthaù—or one is in the vänaprastha-äçrama; yatiù—or in the sannyäsa-äçrama; gåhé—or in the gåhastha-äçrama; caran—by practice of self-realization and understanding of the Absolute Truth; vidita-vijïänaù—fully conversant with the science of the Absolute Truth; param—the Supreme; brahma—the Absolute Truth; adhigacchati—one can understand. TRANSLATION By practicing in this way, whether one be in the brahmacäré-äçrama, gåhastha-äçrama, vänaprastha-äçrama or sannyäsa-äçrama, one must always realize the all-pervading presence of the Supreme Lord, for in this way it is possible to understand the Absolute Truth. PURPORT This is the beginning of self-realization. One must first understand how Brahman is present everywhere and how He is acting. This education is called brahma jijïäsä and is the real concern of human life. Without such knowledge, one cannot claim to be a human being; rather, he remains in the animal kingdom. As it is said, sa eva go-kharaù: [SB 10.84.13] without such knowledge, 828 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

one is no better than a cow or an ass. TEXT 17 vaNaPa[SQaSYa v+YaaiMa iNaYaMaaNMauiNaSaMMaTaaNa( ) YaaNaaSQaaYa MauiNaGaRC^ed*izl/aek-MauhaÅSaa )) 17 )) vänaprasthasya vakñyämi niyamän muni-sammatän yän ästhäya munir gacched åñi-lokam uhäïjasä SYNONYMS vänaprasthasya—of a person in the vänaprastha-äçrama (retired life); vakñyämi—I shall now explain; niyamän—the rules and regulations; muni-sammatän—which are recognized by great munis, philosophers and saintly persons; yän—which; ästhäya—being situated in, or practicing; muniù—a saintly person; gacchet—is promoted; åñi-lokam—to the planetary system where the seers and munis go (Maharloka); uha—O King; aïjasä—without difficulty. TRANSLATION O King, I shall now describe the qualifications for a vänaprastha, one who has retired from family life. By rigidly following the rules and regulations for the vänaprastha, one can easily be elevated to the upper planetary system known as Maharloka. TEXT 18 829 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Na k*-íPaCYaMaénqYaadk*-í& caPYak-al/Ta" ) AiGanPaKvMaQaaMa& va AkR-PaKvMauTaahreTa( )) 18 )) na kåñöa-pacyam açnéyäd akåñöaà cäpy akälataù agni-pakvam athämaà vä arka-pakvam utäharet SYNONYMS na—not; kåñöa-pacyam—grains grown by tilling of the field; açnéyät—one should eat; akåñöam—grains that have grown without tilling of the field; ca—and; api—also; akälataù—ripened untimely; agni-pakvam—grains prepared by being cooked in fire; atha—as well as; ämam—mango; vä—either; arka-pakvam—food ripened naturally by the sunshine; uta—it is so enjoined; äharet—the vänaprastha should eat. TRANSLATION A person in vänaprastha life should not eat grains grown by tilling of the fields. He should also not eat grains that have grown without tilling of the field but are not fully ripe. Nor should a vänaprastha eat grains cooked in fire. Indeed, he should eat only fruit ripened by the sunshine. TEXT 19 vNYaEêåPaurae@aXaaNa( iNavR„PaeTa( k-al/caeidTaaNa( ) l/BDae Nave Nave_àaÛe PauraaNaNded( Da]uv& Ma*TYauMaDa]uv& vaSYa JaqivTaMa( ) k-al&/ Par& Pa[Taq+aeTa >aUTaaNaa& Pa[>avaPYaYaMa( )) 6 )) näbhinanded dhruvaà måtyum adhruvaà väsya jévitam kälaà paraà pratékñeta bhütänäà prabhaväpyayam SYNONYMS na—not; abhinandet—one should praise; dhruvam—sure; måtyum—death; adhruvam—not sure; vä—either; asya—of this body; jévitam—the duration of life; kälam—eternal time; param—supreme; pratékñeta—one must observe; bhütänäm—of the living entities; prabhava—manifestation; apyayam—disappearance. TRANSLATION Since the material body is sure to be vanquished and the duration of one's life is not fixed, neither death nor life is to be praised. Rather, one should observe the eternal time factor, in which the living entity manifests himself and disappears.

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PURPORT The living entities in the material world, not only at the present but also in the past, have been involved in trying to solve the problem of birth and death. Some stress death and point to the illusory existence of everything material, whereas others stress life, trying to preserve it perpetually and enjoy it to the best of their ability. Both of them are fools and rascals. It is advised that one observe the eternal time factor, which is the cause of the material body's appearance and disappearance, and that one observe the living entity's entanglement in this time factor. Çréla Bhaktivinoda Öhäkura therefore sings in his Gétävalé: anädi karama-phale, paòi' bhavärëava-jale, taribäre nä dekhi upäya One should observe the activities of eternal time, which is the cause of birth and death. Before the creation of the present millennium, the living entities were under the influence of the time factor, and within the time factor the material world comes into existence and is again annihilated. Bhütvä bhütvä praléyate [Bg. 8.19]. Being under the control of the time factor, the living entities appear and die, life after life. This time factor is the impersonal representation of the Supreme Personality of Godhead, who gives the living entities conditioned by material nature a chance to emerge from this nature by surrendering to Him. TEXT 7 NaaSaC^añezu SaÂeTa NaaePaJaqveTa Jaqivk-aMa( ) vadvada&STYaJaeTa( Tak-aRNPa+a& k&- c Na Sa&é[YaeTa( )) 7 )) näsac-chästreñu sajjeta 849 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

nopajéveta jévikäm väda-vädäàs tyajet tarkän pakñaà kaàca na saàçrayet SYNONYMS na—not; asat-çästreñu—literature like newspapers, novels, dramas and fiction; sajjeta—one should be attached or should indulge in reading; na—nor; upajéveta—one should try to live; jévikäm—upon some professional literary career; väda-vädän—unnecessary arguments on different aspects of philosophy; tyajet—one should give up; tarkän—arguments and counterarguments; pakñam—faction; kaàca—any; na—not; saàçrayet—should take shelter of. TRANSLATION Literature that is a useless waste of time—in other words, literature without spiritual benefit—should be rejected. One should not become a professional teacher as a means of earning one's livelihood, nor should one indulge in arguments and counter-arguments. Nor should one take shelter of any cause or faction. PURPORT A person desiring to advance in spiritual understanding should be extremely careful to avoid reading ordinary literature. The world is full of ordinary literature that creates unnecessary agitation in the mind. Such literature, including newspapers, dramas, novels and magazines, is factually not meant for advancement in spiritual knowledge. Indeed, it has been described as a place of enjoyment for crows (tad väyasaà tértham). Anyone advancing in spiritual knowledge must reject such literature. Furthermore, one should not concern oneself with the conclusions of various logicians or philosophers. Of 850 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

course, those who preach sometimes need to argue with the contentions of opponents, but as much as possible one should avoid an argumentative attitude. In this connection, Çréla Madhväcärya says: aprayojana-pakñaà na saàçrayet näprayojana-pakñé syän na våthä çiñya-bandha-kåt na codäsénaù çästräëi na viruddhäni cäbhyaset na vyäkhyayopajéveta na niñiddhän samäcaret evam-bhüto yatir yäti tad-eka-çaraëo harim "There is no need to take shelter of unnecessary literature or concern oneself with many so-called philosophers and thinkers who are useless for spiritual advancement. Nor should one accept a disciple for the sake of fashion or popularity. One should be callous to these so-called çästras, neither opposing nor favoring them, and one should not earn one's livelihood by taking money for explaining çästra. A sannyäsé must always be neutral and seek the means to advance in spiritual life, taking full shelter under the lotus feet of the Lord." TEXT 8 Na iXaZYaaNaNaubDNaqTa Ga]NQaaàEva>YaSaed( bhUNa( ) Na VYaa:YaaMauPaYauÅqTa NaarM>aaNaar>aeTa( KvicTa( )) 8 )) na çiñyän anubadhnéta granthän naiväbhyased bahün na vyäkhyäm upayuïjéta 851 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

närambhän ärabhet kvacit SYNONYMS na—not; çiñyän—disciples; anubadhnéta—one should induce for material benefit; granthän—unnecessary literatures; na—not; eva—certainly; abhyaset—should try to understand or cultivate; bahün—many; na—nor; vyäkhyäm—discourses; upayuïjéta—should make as a means of livelihood; na—nor; ärambhän—unnecessary opulences; ärabhet—should attempt to increase; kvacit—at any time. TRANSLATION A sannyäsé must not present allurements of material benefits to gather many disciples, nor should he unnecessarily read many books or give discourses as a means of livelihood. He must never attempt to increase material opulences unnecessarily. PURPORT So-called svämés and yogés generally make disciples by alluring them with material benefits. There are many so-called gurus who attract disciples by promising to cure their diseases or increase their material opulence by manufacturing gold. These are lucrative allurements for unintelligent men. A sannyäsé is prohibited from making disciples through such material allurements. Sannyäsés sometimes indulge in material opulence by unnecessarily constructing many temples and monasteries, but actually such endeavors should be avoided. Temples and monasteries should be constructed for the preaching of spiritual consciousness or Kåñëa consciousness, not to provide free hotels for persons who are useful for neither material nor spiritual purposes. Temples and monasteries should be strictly off limits to worthless clubs of crazy men. In the Kåñëa consciousness movement we welcome 852 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

everyone who agrees at least to follow the movement's regulative principles—no illicit sex, no intoxication, no meat-eating and no gambling. In the temples and monasteries, gatherings of unnecessary, rejected, lazy fellows should be strictly disallowed. The temples and monasteries should be used exclusively by devotees who are serious about spiritual advancement in Kåñëa consciousness. Çréla Viçvanätha Cakravarté Öhäkura explains the word ärambhän as meaning maöhädi-vyäpärän, which means "attempts to construct temples and monasteries." The first business of the sannyäsé is to preach Kåñëa consciousness, but if, by the grace of Kåñëa, facilities are available, then he may construct temples and monasteries to give shelter to the serious students of Kåñëa consciousness. Otherwise such temples and monasteries are not needed. TEXT 9 Na YaTaeraé[Ma" Pa[aYaae DaMaRheTauMaRhaTMaNa" ) XaaNTaSYa SaMaictaSYa ib>a*YaaduTa va TYaJaeTa( )) 9 )) na yater äçramaù präyo dharma-hetur mahätmanaù çäntasya sama-cittasya bibhåyäd uta vä tyajet SYNONYMS na—not; yateù—of the sannyäsé; äçramaù—the symbolic dress (with daëòa and kamaëòalu); präyaù—almost always; dharma-hetuù—the cause of advancement in spiritual life; mahä-ätmanaù—who is factually exalted and advanced; çäntasya—who is peaceful; sama-cittasya—who has attained the stage of being equipoised; bibhåyät—one may accept (such symbolic signs); uta—indeed; vä—or; tyajet—one may give up. 853 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION A peaceful, equipoised person who is factually advanced in spiritual consciousness does not need to accept the symbols of a sannyäsé, such as the tridaëòa and kamaëòalu. According to necessity, he may sometimes accept those symbols and sometimes reject them. PURPORT There are four stages of the renounced order of life—kuöécaka, bahüdaka, parivräjakäcärya and paramahaàsa. Herein, Çrémad-Bhägavatam considers the paramahaàsas among the sannyäsés. The Mäyävädé impersonalist sannyäsés cannot attain the paramahaàsa stage. This is because of their impersonal conception of the Absolute Truth. Brahmeti paramätmeti bhagavän iti çabdyate [SB 1.2.11]. The Absolute Truth is perceived in three stages, of which bhagavän, or realization of the Supreme Personality of Godhead, is meant for the paramahaàsas. Indeed, Çrémad-Bhägavatam itself is meant for the paramahaàsas (paramo nirmatsaräëäà satäm [SB 1.1.2]). Unless one is in the paramahaàsa stage, he is not eligible to understand the Çrémad-Bhägavatam. For paramahaàsas, or sannyäsés in the Vaiñëava order, preaching is the first duty. To preach, such sannyäsés may accept the symbols of sannyäsa, such as the daëòa and kamaëòalu, or sometimes they may not. Generally the Vaiñëava sannyäsés, being paramahaàsas, are automatically called bäbäjés, and they do not carry a kamaëòalu or daëòa. Such a sannyäsé is free to accept or reject the marks of sannyäsa. His only thought is "Where is there an opportunity to spread Kåñëa consciousness?" Sometimes the Kåñëa consciousness movement sends its representative sannyäsés to foreign countries where the daëòa and kamaëòalu are not very much appreciated. We send our preachers in ordinary dress to introduce our books and philosophy. Our only concern is to attract people to Kåñëa consciousness. We may do this in the dress of sannyäsés or in the regular dress of gentlemen. Our only concern is to spread interest in Kåñëa 854 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

consciousness. TEXT 10 AVYa¢-il/(r)ae VYa¢-aQaaeR MaNaqZYauNMatabal/vTa( ) k-ivMaURk-vdaTMaaNa& Sa d*íya dXaRYaeà*aGaviTPa[Ya" )) 13 )) taà çayänaà dharopasthe käveryäà sahya-sänuni rajas-valais tanü-deçair nigüòhämala-tejasam dadarça lokän vicaran loka-tattva-vivitsayä våto 'mätyaiù katipayaiù prahrädo bhagavat-priyaù SYNONYMS tam—that (saintly person); çayänam—lying down; dharä-upasthe—on the ground; käveryäm—on the bank of the River Käveré; sahya-sänuni—on a ridge of the mountain known as Sahya; rajaù-valaiù—covered with dust and dirt; tanü-deçaiù—with all the parts of the body; nigüòha—very grave and deep; amala—spotless; tejasam—whose spiritual power; dadarça—he saw; lokän—to all the different planets; vicaran—traveling; loka-tattva—the nature of the living beings (especially those who are trying to advance in Kåñëa consciousness); vivitsayä—to try to understand; våtaù—surrounded; amätyaiù—by royal associates; katipayaiù—a few; prahrädaù—Mahäräja Prahläda; bhagavat-priyaù—who is always very, very dear to the Supreme 857 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Personality of Godhead. TRANSLATION Prahläda Mahäräja, the most dear servitor of the Supreme Personality of Godhead, once went out touring the universe with some of his confidential associates just to study the nature of saintly persons. Thus he arrived at the bank of the Käveré, where there was a mountain known as Sahya. There he found a great saintly person who was lying on the ground, covered with dirt and dust, but who was deeply spiritually advanced. TEXT 14 k-MaRavaRca il/(r)EvRa" ) Na ivdiNTa JaNaa Ya& vE Saae_SaaiviTa Na veiTa c )) 14 )) karmaëäkåtibhir väcä liìgair varëäçramädibhiù na vidanti janä yaà vai so 'säv iti na veti ca SYNONYMS karmaëä—by activities; äkåtibhiù—by bodily features; väcä—by words; liìgaiù—by symptoms; varëa-äçrama—pertaining to the particular material and spiritual divisions of varëa and äçrama; ädibhiù—and by other symptoms; na vidanti—could not understand; janäù—people in general; yam—whom; vai—indeed; saù—whether that person; asau—was the same person; iti—thus; na—not; vä—or; iti—thus; ca—also.

858 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Neither by that saintly person's activities, by his bodily features, by his words nor by the symptoms of his varëäçrama status could people understand whether he was the same person they had known. PURPORT The inhabitants of that particular place on the bank of the Käveré in the valley of the mountain known as Sahya were unable to understand whether that saint was the same man they had known. It is therefore said, vaiñëavera kriyä mudrä vijïe nä bhujhaya. A highly advanced Vaiñëava lives in such a way that no one can understand what he is or what he was. Nor should attempts be made to understand the past of a Vaiñëava. Without asking the saintly person about his previous life, Prahläda Mahäräja immediately offered him respectful obeisances. TEXT 15 Ta& NaTva>YaCYaR iviDavTa( PaadYaae" iXarSaa SPa*XaNa( ) ivivTSauirdMaPa[a+aqNMaha>aaGavTaae_Saur" )) 15 )) taà natväbhyarcya vidhivat pädayoù çirasä spåçan vivitsur idam apräkñén mahä-bhägavato 'suraù SYNONYMS tam—him (the saintly person); natvä—after offering obeisances unto; abhyarcya—and worshiping; vidhi-vat—in terms of the rules and regulations of 859 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

etiquette; pädayoù—the lotus feet of the saintly person; çirasä—with the head; spåçan—touching; vivitsuù—desiring to know about him (the saintly person); idam—the following words; apräkñét—inquired; mahä-bhägavataù—the very advanced devotee of the Lord; asuraù—although born in an asura family. TRANSLATION The advanced devotee Prahläda Mahäräja duly worshiped and offered obeisances to the saintly person who had adopted a python's means of livelihood. After thus worshiping the saintly person and touching his own head to the saint's lotus feet, Prahläda Mahäräja, in order to understand him, inquired very submissively as follows. TEXTS 16-17 ib>aizR k-aYa& PaqvaNa& SaaeÛMaae >aaeGavaNYaQaa )) 16 )) ivta& cEvaeÛMavTaa& >aaeGaae ivtavTaaiMah ) >aaeiGaNaa& %lu/ dehae_Ya& Paqva >aviTa NaaNYaQaa )) 17 )) bibharñi käyaà pévänaà sodyamo bhogavän yathä vittaà caivodyamavatäà bhogo vittavatäm iha bhoginäà khalu deho 'yaà pévä bhavati nänyathä SYNONYMS bibharñi—you are maintaining; käyam—a body; pévänam—fat; sa-udyamaù—one who endeavors; bhogavän—one who enjoys; yathä—as; vittam—money; ca—also; eva—certainly; udyama-vatäm—of persons always 860 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

engaged in economic development; bhogaù—sense gratification; vitta-vatäm—for persons who possess considerable wealth; iha—in this world; bhoginäm—of the enjoyers, karmés; khalu—indeed; dehaù—body; ayam—this; pévä—very fat; bhavati—becomes; na—not; anyathä—otherwise. TRANSLATION Seeing the saintly person to be quite fat, Prahläda Mahäräja said: My dear sir, you undergo no endeavor to earn your livelihood, but you have a stout body, exactly like that of a materialistic enjoyer. I know that if one is very rich and has nothing to do, he becomes extremely fat by eating and sleeping and performing no work. PURPORT Çréla Bhaktisiddhänta Sarasvaté Öhäkura did not like his disciples to become very fat in the course of time. He would become very anxious upon seeing his fat disciples becoming bhogés, or enjoyers of the senses. This attitude is herewith confirmed by Prahläda Mahäräja, who was surprised to see a saintly person adopting äjagara-våtti and becoming very fat. In the material world also, we generally see that when a man who is poor and skinny gradually endeavors to earn money through business or some other means and he then gets the money, he enjoys the senses to his satisfaction. By enjoying the senses one becomes fat. Therefore in spiritual advancement becoming fat is not at all satisfactory. TEXT 18 Na Tae XaYaaNaSYa iNaåÛMaSYa b]øNa( Nau haQaaeR YaTa Wv >aaeGa" ) A>aaeiGaNaae_Ya& Tav ivPa[ deh" 861 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Paqva YaTaSTaÜd Na" +aMa& ceTa( )) 18 )) na te çayänasya nirudyamasya brahman nu härtho yata eva bhogaù abhogino 'yaà tava vipra dehaù pévä yatas tad vada naù kñamaà cet SYNONYMS na—not; te—of you; çayänasya—lying down; nirudyamasya—without activities; brahman—O saintly person; nu—indeed; ha—it is evident; arthaù—money; yataù—from which; eva—indeed; bhogaù—sense enjoyment; abhoginaù—of one who is not engaged in sense enjoyment; ayam—this; tava—your; vipra—O learned brähmaëa; dehaù—body; pévä—fat; yataù—how is it; tat—that fact; vada—kindly tell; naù—us; kñamam—excuse; cet—if I have asked an impudent question. TRANSLATION O brähmaëa, fully in knowledge of transcendence, you have nothing to do, and therefore you are lying down. It is also understood that you have no money for sense enjoyment. How then has your body become so fat? Under the circumstances, if you do not consider my question impudent, kindly explain how this has happened. PURPORT Generally those engaged in spiritual advancement take food only once, either in the afternoon or in the evening. If one takes food only once, naturally he does not become fat. The learned sage, however, was quite fat, and therefore Prahläda Mahäräja was very much surprised. Because of being experienced in self-realization, a transcendentalist certainly becomes 862 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bright-faced. And one who is advanced in self-realization must be considered to possess the body of a brähmaëa. Because the bright-faced saintly person was lying down and not working and yet was quite fat, Prahläda Mahäräja was puzzled and wanted to question him about this. TEXT 19 k-iv" k-LPaae iNaPauYaah TaÜaGaMa*TaYaiN}aTa" )) 20 )) çré-närada uväca sa itthaà daitya-patinä paripåñöo mahä-muniù smayamänas tam abhyäha tad-väg-amåta-yantritaù SYNONYMS çré-näradaù uväca—the great saint Närada Muni said; saù—that saintly person (lying down); ittham—in this way; daitya-patinä—by the King of the Daityas (Prahläda Mahäräja); paripåñöaù—being sufficiently questioned; mahä-muniù—the great saintly person; smayamänaù—smiling; tam—unto him (Prahläda Mahäräja); abhyäha—prepared to give answers; tat-väk—of his words; amåta-yantritaù—being captivated by the nectar. TRANSLATION Närada Muni continued: When the saintly person was thus questioned by Prahläda Mahäräja, the King of the Daityas, he was captivated by this shower of nectarean words, and he replied to the inquisitiveness of Prahläda Mahäräja 864 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

with a smiling face. TEXT 21 é[qb]aøavaNa( NaNvaYaRSaMMaTa" ) wRhaeParMaYaaeNa›RaaeGaaNSvPSYaaiMa Sa&ivXaNa( )) 27 )) sukham asyätmano rüpaà sarvehoparatis tanuù manaù-saàsparçajän dåñövä bhogän svapsyämi saàviçan SYNONYMS sukham—happiness; asya—of him; ätmanaù—of the living entity; rüpam—the natural position; sarva—all; éha—material activities; uparatiù—completely stopping; tanuù—the medium of its manifestation; manaù-saàsparça-jän—produced from demands for sense gratification; dåñövä—after seeing; bhogän—sense enjoyment; svapsyämi—I am sitting silently, thinking deeply about these material activities; saàviçan—entering into such activities. TRANSLATION The actual form of life for the living entities is one of spiritual happiness, which is real happiness. This happiness can be achieved only when one stops all 876 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

materialistic activities. Material sense enjoyment is simply imagination. Therefore, considering this subject matter, I have ceased from all material activities and am lying down here. PURPORT The difference between the philosophy of the Mäyävädés and that of the Vaiñëavas is explained herein. Both the Mäyävädés and Vaiñëavas know that in materialistic activities there is no happiness. The Mäyävädé philosophers, therefore, adhering to the slogan brahma satyaà jagan mithyä, want to refrain from false, materialistic activities. They want to stop all activities and merge in the Supreme Brahman. According to the Vaiñëava philosophy, however, if one simply ceases from materialistic activity one cannot remain inactive for very long, and therefore everyone should engage himself in spiritual activities, which will solve the problem of suffering in this material world. It is said, therefore, that although the Mäyävädé philosophers strive to refrain from materialistic activities and merge in Brahman, and although they may actually merge in the Brahman existence, for want of activity they fall down again into materialistic activity (äruhya kåcchreëa paraà padaà tataù patanty adhaù [SB 10.2.32]). Thus the so-called renouncer, unable to remain in meditation upon Brahman, returns to materialistic activities by opening hospitals and schools and so on. Therefore, simply cultivating knowledge that materialistic activities cannot give one happiness, and that one should consequently cease from such activities, is insufficient. One should cease from materialistic activities and take up spiritual activities. Then the solution to the problem will be achieved. Spiritual activities are activities performed according to the order of Kåñëa (änukülyena kåñëänuçélanam [Cc. Madhya 19.167]). If one does whatever Kåñëa says, his activities are not material. For example, when Arjuna fought in response to the order of Kåñëa, his activities were not material. Fighting for sense gratification is a materialistic activity, but fighting by the order of Kåñëa is spiritual. By spiritual activities one becomes eligible to go back home, back to Godhead, and then enjoy blissful life eternally. Here, in the material world, 877 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

everything is but a mental concoction that will never give us real happiness. The practical solution, therefore, is to cease from materialistic activities and engage in spiritual activities. Yajïärthät karmaëo 'nyatra loko 'yaà karma-bandhanaù [Bg. 3.9]). If one works for the sake of pleasing the Supreme Lord—Yajïa, or Viñëu—one is in liberated life. If one fails to do so, however, he remains in a life of bondage. TEXT 28 wTYaeTadaTMaNa" SvaQa| SaNTa& ivSMa*TYa vE PauMaaNa( ) ivic}aaMaSaiTa ÜETae gaaeraMaaPanaeiTa Sa&Sa*iTaMa( )) 28 )) ity etad ätmanaù svärthaà santaà vismåtya vai pumän viciträm asati dvaite ghoräm äpnoti saàsåtim SYNONYMS iti—in this way; etat—a person materially conditioned; ätmanaù—of his self; sva-artham—own interest; santam—existing within oneself; vismåtya—forgetting; vai—indeed; pumän—the living entity; viciträm—attractive false varieties; asati—in the material world; dvaite—other than the self; ghoräm—very fearful (due to continuous acceptance of birth and death); äpnoti—one becomes entangled; saàsåtim—in material existence. TRANSLATION In this way the conditioned soul living within the body forgets his self-interest because he identifies himself with the body. Because the body is material, his natural tendency is to be attracted by the varieties of the material 878 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

world. Thus the living entity suffers the miseries of material existence. PURPORT Everyone is trying to be happy because, as explained in the previous verse, sukham asyätmano rüpaà sarvehoparatis tanuù: when the living entity is in his original spiritual form, he is happy by nature. There is no question of miseries for the spiritual being. As Kåñëa is always happy, the living entities, who are His parts and parcels, are also happy by nature, but because of being put within this material world and forgetting their eternal relationship with Kåñëa, they have forgotten their real nature. Because every one of us is a part of Kåñëa, we have a very affectionate relationship with Him, but because we have forgotten our identities and are considering the body to be the self, we are afflicted by all the troubles of birth, death, old age and disease. This misconception in materialistic life continues unless and until one comes to understand his relationship with Kåñëa. The happiness sought by the conditioned soul is certainly only illusion, as explained in the next verse. TEXT 29 Jal&/ TaduÙvEX^à& ihTvajae Jal/k-aMYaYaa ) Ma*GaTa*Zauk(- TauíDaqrhMa( )) 39 )) kñaumaà dukülam ajinaà céraà valkalam eva vä vase 'nyad api sampräptaà diñöa-bhuk tuñöa-dhér aham SYNONYMS kñaumam—clothing made of linen; dukülam—silk or cotton; ajinam—deerskin; céram—loincloth; valkalam—bark; eva—as it is; vä—either; vase—I put on; anyat—something else; api—although; sampräptam—as available; diñöa-bhuk—because of destiny; tuñöa—satisfied; dhéù—mind; aham—I am.

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TRANSLATION To cover my body I use whatever is available, whether it be linen, silk, cotton, bark or deerskin, according to my destiny, and I am fully satisfied and unagitated. TEXT 40 KvicC^Yae DaraePaSQae Ta*aaìEêre KvaiPa idGvaSaa Ga]hvd( iv>aae )) 41 )) kvacit snäto 'nuliptäìgaù suväsäù sragvy alaìkåtaù 898 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

rathebhäçvaiç care kväpi dig-väsä grahavad vibho SYNONYMS kvacit—sometimes; snätaù—bathing very nicely; anulipta-aìgaù—with sandalwood pulp smeared all over the body; su-väsäù—dressing with very nice garments; sragvé—decorated with garlands of flowers; alaìkåtaù—bedecked with various types of ornaments; ratha—on a chariot; ibha—on an elephant; açvaiù—or on the back of a horse; care—I wander; kväpi—sometimes; dik-väsäù—completely naked; graha-vat—as if haunted by a ghost; vibho—O lord. TRANSLATION O my lord, sometimes I bathe myself very nicely, smear sandalwood pulp all over my body, put on a flower garland, and dress in fine garments and ornaments. Then I travel like a king on the back of an elephant or on a chariot or horse. Sometimes, however, I travel naked, like a person haunted by a ghost. TEXT 42 Naah& iNaNde Na c STaaEiMa Sv>aavivzMa& JaNaMa( ) WTaeza& é[eYa AaXaaSae oTaEk-aTMYa& MahaTMaiNa )) 42 )) nähaà ninde na ca staumi sva-bhäva-viñamaà janam eteñäà çreya äçäse utaikätmyaà mahätmani SYNONYMS 899 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

na—not; aham—I; ninde—blaspheme; na—nor; ca—also; staumi—praise; sva-bhäva—whose nature; viñamam—contradictory; janam—a living entity or human being; eteñäm—of all of them; çreyaù—the ultimate benefit; äçäse—I pray for; uta—indeed; aikätmyam—oneness; mahä-ätmani—in the Supersoul, the Parabrahman (Kåñëa). TRANSLATION Different people are of different mentalities. Therefore it is not my business either to praise them or to blaspheme them. I only desire their welfare, hoping that they will agree to become one with the Supersoul, the Supreme Personality of Godhead, Kåñëa. PURPORT As soon as one comes to the platform of bhakti-yoga, one understands fully the Supreme Personality of Godhead, Väsudeva, is the goal of life (väsudevaù samam iti sa mahätmä sudurlabhaù). This is the instruction of all the Vedic literature (vedaiç ca sarvair aham eva vedyaù [Bg. 15.15], sarva dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]). There is no use in praising someone for material qualifications or blaspheming him for material disqualifications. In the material world, good and bad have no meaning because if one is good he may be elevated to a higher planetary system and if one is bad he may be degraded to the lower planetary systems. People of different mentalities are sometimes elevated and sometimes degraded, but this is not the goal of life. Rather, the goal of life is to become free from elevation and degradation and take to Kåñëa consciousness. Therefore a saintly person does not discriminate between that which is supposedly good and supposedly bad; rather, he desires for everyone to be happy in Kåñëa consciousness, which is the ultimate goal of life.

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TEXT 43 ivk-LPa& JauhuYaaiÀtaaE Taa& MaNaSYaQaRiv>a]Mae ) MaNaae vEk-airke- huTva Ta& MaaYaaYaa& JauhaeTYaNau )) 43 )) vikalpaà juhuyäc cittau täà manasy artha-vibhrame mano vaikärike hutvä taà mäyäyäà juhoty anu SYNONYMS vikalpam—discrimination (between good and bad, one person and another, one nation and another, and all similar discrimination); juhuyät—one should offer as oblations; cittau—in the fire of consciousness; täm—that consciousness; manasi—in the mind; artha-vibhrame—the root of all acceptance and rejection; manaù—that mind; vaikärike—in false ego, identification of oneself with matter; hutvä—offering as oblations; tam—this false ego; mäyäyäm—in the total material energy; juhoti—offers as oblations; anu—following this principle. TRANSLATION The mental concoction of discrimination between good and bad should be accepted as one unit and then invested in the mind, which should then be invested in the false ego. The false ego should be invested in the total material energy. This is the process of fighting false discrimination. PURPORT This verse describes how a yogé can become free from material affection. Because of material attraction, a karmé cannot see himself. Jïänés can 901 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

discriminate between matter and spirit, but the yogés, the best of whom are the bhakti-yogés, want to return home, back to Godhead. The karmés are completely in illusion, the jïänés are neither in illusion nor in positive knowledge, but the yogés, especially the bhakti-yogés, are completely on the spiritual platform. As confirmed in Bhagavad-gétä (14.26): mäà ca yo 'vyabhicäreëa bhakti-yogena sevate sa guëän samatétyaitän brahma-bhüyäya kalpate "One who engages in full devotional service, who does not fall down under any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman." Thus a devotee's position is secure. A devotee is at once elevated to the spiritual platform. Others, such as jïänés and haöha-yogés, can only gradually ascend to the spiritual platform by nullifying their material discrimination on the platform of psychology and nullifying the false ego, by which one thinks, "I am this body, a product of matter." One must merge the false ego into the total material energy and merge the total material energy into the supreme energetic. This is the process of becoming free from material attraction. TEXT 44 AaTMaaNau>aUTaaE Taa& MaaYaa& JauhuYaaTa( SaTYad*x( MauiNa" ) TaTaae iNarqhae ivrMaeTa( SvaNau>aUTYaaTMaiNa iSQaTa" )) 44 )) ätmänubhütau täà mäyäà juhuyät satya-dåì muniù tato nirého viramet svänubhüty-ätmani sthitaù 902 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS ätma-anubhütau—unto self-realization; täm—that; mäyäm—the false ego of material existence; juhuyät—should offer as an oblation; satya-dåk—one who has actually realized the ultimate truth; muniù—such a thoughtful person; tataù—because of this self-realization; niréhaù—without material desires; viramet—one must completely retire from material activities; sva-anubhüti-ätmani—in self-realization; sthitaù—thus being situated. TRANSLATION A learned, thoughtful person must realize that material existence is illusion. This is possible only by self-realization. A self-realized person, who has actually seen the truth, should retire from all material activities, being situated in self-realization. PURPORT By an analytical study of the entire constitution of the body, one can surely come to the conclusion that the soul is different from all the body's material constituents, such as earth, water, fire and air. Thus the difference between the body and soul can be realized by a person who is thoughtful (manéñé or muni), and after this realization of the individual spirit soul one can very easily understand the supreme spirit soul. If one thus realizes that the individual soul is subordinate to the supreme spirit soul, he achieves self-realization. As explained in the Thirteenth Chapter of Bhagavad-gétä, there are two souls within the body. The body is called kñetra, and there are two kñetra jïas, or occupants of the body, namely the Supersoul (Paramätmä) and the individual soul. The Supersoul and the individual soul are like two birds sitting on the same tree (the material body). One bird, the individual, forgetful bird, is eating the fruit of the tree, not caring for the instructions of the other bird, which is 903 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

only a witness to the activities of the first bird, who is his friend. When the forgetful bird comes to understand the supreme friend who is always with him and trying to give him guidance in different bodies, he takes shelter at the lotus feet of that supreme bird. As explained in the yoga process, dhyänävasthita-tad-gatena manasä paçyanti yaà yoginaù [SB 12.13.1]. When one actually becomes a perfect yogé, by meditation he can see the supreme friend and surrender unto Him. This is the beginning of bhakti-yoga, or actual life in Kåñëa consciousness. TEXT 45 SvaTMav*ta& MaYaeTQa& Tae SauGauáMaiPa viYaa& >avaNa( ih >aGavTPar" )) 45 )) svätma-våttaà mayetthaà te suguptam api varëitam vyapetaà loka-çästräbhyäà bhavän hi bhagavat-paraù SYNONYMS sva-ätma-våttam—the information of the history of self-realization; mayä—by me; ittham—in this way; te—unto you; su-guptam—extremely confidential; api—although; varëitam—explained; vyapetam—without; loka-çästräbhyäm—the opinion of the common man or common literatures; bhavän—your good self; hi—indeed; bhagavat-paraù—having fully realized the Personality of Godhead. TRANSLATION Prahläda Mahäräja, you are certainly a self-realized soul and a devotee of the 904 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Supreme Lord. You do not care for public opinion or so-called scriptures. For this reason I have described to you without hesitation the history of my self-realization. PURPORT A person who is actually a devotee of Kåñëa does not care about so-called public opinion and Vedic or philosophical literatures. Prahläda Mahäräja, who is such a devotee, always defied the false instructions of his father and the so-called teachers who were appointed to teach him. Instead, he simply followed the instructions of Närada Muni, his guru, and thus he always remained a stalwart devotee. This is the nature of an intelligent devotee. The Çrémad-Bhägavatam instructs, yajïaiù saìkértana-präyair yajanti hi sumedhasaù [SB 11.5.32]. One who is actually very intelligent must join the Kåñëa consciousness movement, realizing his own self as an eternal servant of Kåñëa, and thus practice constant chanting of the holy name of the Lord—Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. TEXT 46 é[qNaard ovac DaMa| PaarMah&SYa& vE MauNae" é[uTvaSaureìr" ) PaUJaiYaTva TaTa" Pa[qTa AaMaN}Ya Pa[YaYaaE Ga*hMa( )) 46 )) çré-närada uväca dharmaà päramahaàsyaà vai muneù çrutväsureçvaraù püjayitvä tataù préta ämantrya prayayau gåham

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SYNONYMS çré-näradaù uväca—Çré Närada Muni said; dharmam—the occupational duty; päramahaàsyam—of the paramahaàsas, the most perfect human beings; vai—indeed; muneù—from the saintly person; çrutvä—thus hearing; asura-éçvaraù—the King of the asuras, Prahläda Mahäräja; püjayitvä—by worshiping the saintly person; tataù—thereafter; prétaù—being very pleased; ämantrya—taking permission; prayayau—left that place; gåham—for his home. TRANSLATION Närada Muni continued: After Prahläda Mahäräja, the King of the demons, heard these instructions from the saint, he understood the occupational duties of a perfect person [paramahaàsa]. Thus he duly worshiped the saint, took his permission and then left for his own home. PURPORT As quoted in Mahäprabhu said:

Caitanya-caritämåta

(Madhya

8.128),

Çré

Caitanya

kibä vipra, kibä nyäsé, çüdra kene naya yei kåñëa-tattva-vettä sei 'guru' haya A guru, or spiritual master, can be anyone who is well conversant with the science of Kåñëa. Therefore although Prahläda Mahäräja was a gåhastha ruling over the demons, he was a paramahaàsa, the best of human beings, and thus he is our guru. In the list of gurus, or authorities, Prahläda Mahäräja's name is therefore mentioned: svayambhür näradaù çambhuù 906 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

kumäraù kapilo manuù prahlädo janako bhéñmo balir vaiyäsakir vayam The conclusion is that a paramahaàsa is an exalted devotee (bhagavat-priya). Such a paramahaàsa may be in any stage of life—brahmacäri, gåhastha, vänaprastha or sannyäsa—and be equally liberated and exalted. Thus end the Bhaktivedanta purports of the Seventh Canto, Thirteenth Chapter, of the Çrémad-Bhägavatam, entitled "The Behavior of a Perfect Person."

14. Ideal Family Life

This chapter describes the occupational duties of the householder according to the time, the country and the performer. When Yudhiñöhira Mahäräja became very much inquisitive about the occupational duties for the householder, Närada Muni advised him that a gåhastha's first duty is to be fully dependent on Väsudeva, Kåñëa, and to try to satisfy Him in all respects by executing one's prescribed devotional service. This devotional service will depend on the instructions of authorities and the association of devotees who are actually engaged in devotional service. The beginning of devotional service is çravaëam, or hearing. One must hear from the mouths of realized souls. In this way the gåhastha's attraction to his wife and children will gradually be reduced. As for the maintenance of his family, a gåhastha, while earning what he requires for his living, must be very conscientious and must not undergo 907 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

extraordinary endeavor simply to accumulate money and unnecessarily increase in material comforts. Although a gåhastha should externally be very active in earning his livelihood, he should internally be situated as a fully self-realized person, without attachment for material gains. His dealings with family members or friends should be performed simply to fulfill their purpose; one should not be extravagantly engaged in this way. Instructions from family members and society should be accepted superficially, but in essence the gåhastha should be engaged in occupational duties advised by the spiritual master and çästra. Specifically a gåhastha should engage in agricultural activities to earn money. As stated in Bhagavad-gétä (18.44), kåñi-go-rakñya-väëijyam-agriculture, cow protection and trade-are special duties of gåhasthas. If by chance or by the grace of the Lord more money comes, it should be properly engaged for the Kåñëa consciousness movement. One should not be eager to earn more money simply for sensual pleasure. A gåhastha should always remember that one who is endeavoring to accumulate more money than necessary is to be considered a thief and is punishable by the laws of nature. A gåhastha should be very much affectionate toward lower animals, birds and bees, treating them exactly like his own children. A gåhastha should not indulge in killing animals or birds for sense gratification. He should provide the necessities of life even to the dogs and the lowest creatures and should not exploit others for sense gratification. Factually, according to the instructions of Çrémad-Bhägavatam, every gåhastha is a great communist who provides the means of living for everyone. Whatever a gåhastha may possess he should equally distribute to all living entities, without discrimination. The best process is to distribute prasäda. A gåhastha should not be very much attached to his wife; he should engage even his own wife in serving a guest with all attention. Whatever money a gåhastha accumulates by the grace of God he should spend in five activities, namely worshiping the Supreme Personality of Godhead, receiving Vaiñëavas and saintly persons, distributing prasäda to the general public and to all living 908 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

entities, offering prasäda to his forefathers, and also offering prasäda to his own self. Gåhasthas should always be ready to worship everyone as mentioned above. The gåhastha should not eat anything not offered to the Supreme Personality of Godhead. As it is said in the Bhagavad-gétä (3.13), yajïa-çiñöäçinaù santo mucyante sarva-kilbiñaiù: "The devotees of the Lord are released from all kinds of sins because they eat food that is offered first for sacrifice." The gåhastha should also visit the holy places of pilgrimage mentioned in the puräëas. In this way he should fully engage in worshiping the Supreme Personality of Godhead for the benefit of his family, his society, his country, and humanity at large. TEXT 1 é[qYauiDaiïr ovac Ga*hSQa WTaa& Padvq& iviDaNaa YaeNa caÅSaa ) YaaYaaÕev‰ze b]Uih Maad*Xaae Ga*hMaU!Daq" )) 1 )) çré-yudhiñöhira uväca gåhastha etäà padavéà vidhinä yena cäïjasä yäyäd deva-åñe brühi mädåço gåha-müòha-dhéù SYNONYMS çré-yudhiñöhiraù uväca—Yudhiñöhira Mahäräja said; gåhasthaù—a person living with his family; etäm—this (the process mentioned in the previous chapter); padavém—position of liberation; vidhinä—according to the instructions of Vedic scripture; yena—by which; ca—also; aïjasä—easily; yäyät—may get; deva-åñe—O great sage among the demigods; brühi—kindly explain; mädåçaù—such as me; gåha-müòha-dhéù—completely ignorant of the goal of 909 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

life. TRANSLATION Mahäräja Yudhiñöhira inquired from Närada Muni: O my lord, O great sage, kindly explain how we who are staying at home without knowledge of the goal of life may also easily attain liberation, according to the instructions of the Vedas. PURPORT In the previous chapters the great sage Närada has explained how a brahmacäré, a vänaprastha and a sannyäsé should act. He first explained the dealings of a brahmacäré, vänaprastha and sannyäsé because these three äçramas, or statuses of life, are extremely important for fulfillment of the goal of life. One should note that in the brahmacäré-äçrama, vänaprastha-äçrama and sannyäsa-äçrama there is no scope for sex life, whereas sex is allowed in gåhastha life under regulations. Närada Muni, therefore, first described brahmacarya, vänaprastha and sannyäsa because he wanted to stress that sex is not at all necessary, although one who absolutely requires it is allowed to enter gåhastha life, or household life, which is also regulated by the çästras and guru. Yudhiñöhira Mahäräja could understand all this. Therefore, as a gåhastha, he presented himself as gåha-müòha-dhéù, one who is completely ignorant of the goal of life. A person who remains a householder in family life is certainly ignorant of life's goal; he is not very much advanced in intelligence. As soon as possible, one should give up his so-called comfortable life at home and prepare to undergo austerity, or tapasya. Tapo divyaà putrakä [SB 5.5.1]. According to the instructions given by Åñabhadeva to His sons, we should not create a so-called comfortable situation, but must prepare to undergo austerity. This is how a human being should actually live to fulfill life's ultimate goal.

910 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 2 é[qNaard ovac Ga*heZvviSQaTaae raJaiN§-Yaa" ku-vRNYaQaaeicTaa" ) vaSaudevaPaRaq+aGavaNSavRYaj>auk(- ) wJYaeTa hivza raJaNYaQaa ivPa[Mau%e huTaE" )) 17 )) na hy agni-mukhato 'yaà vai bhagavän sarva-yajïa-bhuk ijyeta haviñä räjan yathä vipra-mukhe hutaiù SYNONYMS na—not; hi—indeed; agni—fire; mukhataù—from the mouth or the flames; ayam—this; vai—certainly; bhagavän—Lord Çré Kåñëa; sarva-yajïa-bhuk—the enjoyer of the results of all kinds of sacrifices; ijyeta—is worshiped; haviñä—by offering of clarified butter; räjan—O King; yathä—as much as; vipra-mukhe—through the mouth of a brähmaëa; hutaiù—by offering him first-class food. 938 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION The Supreme Personality of Godhead, Çré Kåñëa, is the enjoyer of sacrificial offerings. Yet although His Lordship eats the oblations offered in the fire, my dear King, He is still more satisfied when nice food made of grains and ghee is offered to Him through the mouths of qualified brähmaëas. PURPORT As stated in Bhagavad-gétä (3.9), yajïärthät karmaëo 'nyatra loko 'yaà karma-bandhanaù: all fruitive activities should be performed for sacrifice, which should be directed toward pleasing Kåñëa. As stated elsewhere in Bhagavad-gétä (5.29), bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram: He is the Supreme Lord and enjoyer of everything. However, although sacrifice may be offered to please Kåñëa, He is more pleased when grains and ghee, instead of being offered in the fire, are prepared as prasäda and distributed, first to the brähmaëas and then to others. This system pleases Kåñëa more than anything else. Furthermore, at the present time there is very little chance to offer sacrifices by pouring oblations of food grains and ghee into the fire. Especially in India, there is practically no ghee; for everything that should be done with ghee, people use a certain type of oil preparation. Oil, however, is never recommended for offering in a sacrificial fire. In Kali-yuga, the available quantity of food grains and ghee is gradually diminishing, and people are embarrassed that they cannot produce sufficient ghee and food grains. Under the circumstances, the çästras enjoin, yajïaiù saìkértana-präyair yajanti hi sumedhasaù: [SB 11.5.32] in this age, those who are intellectual offer yajïa, or perform sacrifices, through the saìkértana movement. Everyone should join the saìkértana movement, offering to the fire of this movement the oblations of his knowledge and riches. In our saìkértana movement, or Hare Kåñëa movement, we offer sumptuous prasäda to the Deity and later distribute the same prasäda to the brähmaëas, the Vaiñëavas and then to the people in 939 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

general. Kåñëa's prasäda is offered to the brähmaëas and Vaiñëavas, and the prasäda of the brähmaëas and Vaiñëavas is offered to the general populace. This kind of sacrifice—chanting of the Hare Kåñëa mantra and distribution of prasäda—is the most perfect and bona fide way of offering sacrifice for the pleasure of Yajïa, or Viñëu. TEXT 18 TaSMaad( b]aøYaTae )) 27 )) ibMb& >aGavTaae Ya}a SavRMaeTaÀracrMa( ) Ya}a h b]aøa" Paa}aivtaMaE" ) hirrevEk- ovsXa YaNMaYa& vE cracrMa( )) 34 )) pätraà tv atra niruktaà vai kavibhiù pätra-vittamaiù harir evaika urvéça yan-mayaà vai caräcaram SYNONYMS pätram—the true person to whom charity must be given; tu—but; atra—in the world; niruktam—decided; vai—indeed; kavibhiù—by learned scholars; pätra-vittamaiù—who are expert in finding the actual person to whom charity must be given; hariù—the Supreme Personality of Godhead; eva—indeed; ekaù—only one; urvé-éça—O King of the earth; yat-mayam—in whom everything is resting; vai—from whom everything is coming; cara-acaram—all that is moving or nonmoving within this universe. TRANSLATION O King of the earth, it has been decided by expert, learned scholars that only the Supreme Personality of Godhead, Kåñëa, in whom all that is moving or 957 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

nonmoving within this universe is resting and from whom everything is coming, is the best person to whom everything must be given. PURPORT Whenever we perform some religious act in terms of dharma, artha, käma and mokña, we must perform it according to the time, place and person (käla, deça, pätra). Närada Muni has already described the deça (place) and käla (time). The käla has been described in verses twenty through twenty-four, beginning with the words ayane viñuve kuryäd vyatépäte dina-kñaye. And the places for giving charity or performing ritualistic ceremonies have been described in verses thirty through thirty-three, beginning with saräàsi puñkarädéni kñeträëy arhäçritäny uta. Now, to whom everything must be given is decided in this verse. Harir evaika urvéça yan-mayaà vai caräcaram. The Supreme Personality of Godhead, Kåñëa, is the root of everything, and therefore He is the best pätra, or person, to whom everything must be given. In Bhagavad-gétä (5.29) it is said: bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram suhådaà sarva-bhütänäà jïätvä mäà çäntim åcchati If one wants to enjoy real peace and prosperity, he should give everything to Kåñëa, who is the real enjoyer, real friend and real proprietor. It is therefore said: yathä taror müla-niñecanena tåpyanti tat-skandha-bhujopaçäkhäù präëopahäräc ca yathendriyäëäà tathaiva sarvärhaëam acyutejyä (SB 4.31.14) 958 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

By worshiping or satisfying Acyuta, the Supreme Personality of Godhead, Kåñëa, one can satisfy everyone, just as one can water the branches, leaves and flowers of a tree simply by watering its root or as one satisfies all the senses of the body by giving food to the stomach. Therefore, a devotee simply offers everything to the Supreme Personality of Godhead to receive the best results of charity, religious performances, sense gratification and even liberation (dharma, artha, käma, mokña [SB 4.8.41, Cc. Ädi 1.90]). TEXT 35 devZYaRhRTSau vE SaTSau Ta}a b]øaTMaJaaidzu ) raJaNYadGa]PaUJaaYaa& MaTa" Paa}aTaYaaCYauTa" )) 35 )) devarñy-arhatsu vai satsu tatra brahmätmajädiñu räjan yad agra-püjäyäà mataù pätratayäcyutaù SYNONYMS deva-åñi—among the demigods and great saintly persons, including Närada Muni; arhatsu—the most venerable and worshipable personalities; vai—indeed; satsu—the great devotees; tatra—there (at the Räjasüya-yajïa); brahma-ätma-jädiñu—and the sons of Lord Brahmä (such as Sanaka, Sanandana, Sanat and Sanätana); räjan—O King; yat—from whom; agra-püjäyäm—the first to be worshiped; mataù—decision; pätratayä—selected as the best person to preside over the Räjasüya-yajïa; acyutaù—Kåñëa. TRANSLATION 959 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

O King Yudhiñöhira, the demigods, many great sages and saints including even the four sons of Lord Brahmä, and I myself were present at your Räjasüya sacrificial ceremony, but when there was a question of who should be the first person worshiped, everyone decided upon Lord Kåñëa, the Supreme Person. PURPORT This is a reference to the Räjasüya sacrifice performed by Mahäräja Yudhiñöhira. In that meeting there was a great turmoil over selecting the best person to be worshiped first. Everyone decided to worship Çré Kåñëa. The only protest came from Çiçupäla, and because of his vehement opposition he was killed by the Supreme Personality of Godhead. TEXT 36 JaqvraiXai>arak-IaaeJaYaeTa( SauSaMa*Öae_iPa é[aÖe ku-YaaRà ivSTarMa( )) 3 )) dvau daive pitå-kärye trén ekaikam ubhayatra vä bhojayet susamåddho 'pi çräddhe kuryän na vistaram SYNONYMS dvau—two; daive—during the period when oblations are offered to the demigods; pitå-kärye—in the çräddha ceremony, in which oblations are offered to the forefathers; trén—three; eka—one; ekam—one; ubhayatra—for both occasions; vä—either; bhojayet—one should feed; su-samåddhaù api—even though one is very rich; çräddhe—when offering oblations to the forefathers; kuryät—one should do; na—not; vistaram—very expensive arrangements. TRANSLATION During the period for offering oblations to the demigods, one should invite only two brähmaëas, and while offering oblations to the forefathers, one may invite three brähmaëas. Or, in either case, only one brähmaëa will suffice. Even though one is very opulent, he should not endeavor to invite more brähmaëas or make various expensive arrangements on those occasions. 980 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT As we have already mentioned, Çréla Advaita Äcärya, during the generally observed ceremony to offer oblations to the forefathers, invited only Haridäsa Öhäkura. Thus He followed this principle: na me'bhaktaç catur-vedé mad-bhaktaù çva-pacaù priyaù. The Lord says, "It is not necessary that one become very expert in Vedic knowledge before he can become My bhakta, or devotee. Even if one is born in a family of dog-eaters, he can become My devotee and be very dear to Me, in spite of having taken birth in such a family. Therefore, offerings should be given to My devotee, and whatever My devotee has offered Me should be accepted." Following this principle, one should invite a first-class brähmaëa or Vaiñëava—a realized soul—and feed him while observing the çräddha ceremony to offer oblations to one's forefathers. TEXT 4 deXak-al/aeicTaé[Öad]VYaPaa}aahRaviNTa NaETaaiNa ivSTaraTa( SvJaNaaPaRaUTae>Ya AaTMaNae SvJaNaaYa c ) Aà& Sa&iv>aJaNPaXYaeTa( Sav| TaTa( PauåzaTMak-Ma( )) 6 )) devarñi-pitå-bhütebhya ätmane sva-janäya ca annaà saàvibhajan paçyet sarvaà tat puruñätmakam SYNONYMS deva—unto the demigods; åñi—saintly persons; pitå—forefathers; bhütebhyaù—the living entities in general; ätmane—relatives; sva-janäya—family members and friends; ca—and; annam—foodstuff (prasäda); saàvibhajan—offering; paçyet—one should see; sarvam—all; tat—them; puruña-ätmakam—related to the Supreme Personality of Godhead.

983 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION One should offer prasäda to the demigods, the saintly persons, one's forefathers, the people in general, one's family members, one's relatives and one's friends, seeing them all as devotees of the Supreme Personality of Godhead. PURPORT As mentioned above, it is recommended that everyone distribute prasäda, considering every living being a part and parcel of the Supreme Lord. Even in feeding the poor, one should distribute prasäda. In Kali-yuga there is a scarcity of food almost every year, and thus philanthropists spend lavishly to feed the poor. For this they invent the term daridra-näräyaëa-sevä. This is prohibited. One should distribute sumptuous prasäda, considering everyone a part of the Supreme Lord, but one should not juggle words to make a poor man Näräyaëa. Everyone is related to the Supreme Lord, but one should not mistakenly think that because one is related to the Supreme Personality of Godhead, he has become the Supreme Personality of Godhead, Näräyaëa. Such a Mäyäväda philosophy is extremely dangerous, especially for a devotee. Çré Caitanya Mahäprabhu has therefore strictly forbidden us to associate with Mäyävädé philosophers. Mäyävädi-bhäñya çunile haya sarva-näça: if one associates with the Mäyäväda philosophy, his devotional life is doomed. TEXT 7 Na dÛadaiMaz& é[aÖe Na caÛad( DaMaRTatvivTa( ) MauNYaàE" SYaaTPara Pa[qiTaYaRQaa Na Paéuih&SaYaa )) 7 )) na dadyäd ämiñaà çräddhe na cädyäd dharma-tattvavit 984 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

muny-annaiù syät parä prétir yathä na paçu-hiàsayä SYNONYMS na—never; dadyät—should offer; ämiñam—meat, fish, eggs and so on; çräddhe—in the performance of the çräddha ceremony; na—nor; ca—also; adyät—one should eat personally; dharma-tattva-vit—one who is actually learned in regard to religious activities; muni-annaiù—by preparations made with ghee for saintly persons; syät—should be; parä—first-class; prétiù—satisfaction; yathä—for the forefathers and the Supreme Personality of Godhead; na—not; paçu-hiàsayä—by killing animals unnecessarily. TRANSLATION A person fully aware of religious principles should never offer anything like meat, eggs or fish in the çräddha ceremony, and even if one is a kñatriya, he himself should not eat such things. When suitable food prepared with ghee is offered to saintly persons, the function is pleasing to the forefathers and the Supreme Lord, who are never pleased when animals are killed in the name of sacrifice. TEXT 8 NaETaad*Xa" Parae DaMaaeR Na*aGavaNSaa+aaTa( Pa[DaaNaPauåzeìr" ) YaaeGaeìrEivRMa*GYaax(iga]l/aeRk-ae Ya& MaNYaTae NarMa( )) 27 )) eña vai bhagavän säkñät pradhäna-puruñeçvaraù yogeçvarair vimågyäìghrir loko yaà manyate naram SYNONYMS eñaù—this; vai—indeed; bhagavän—Supreme Personality of Godhead; säkñät—directly; pradhäna—the chief cause of the material nature; puruña—of all living entities or of the puruñävatära, Lord Viñëu; éçvaraù—the supreme controller; yoga-éçvaraiù—by great saintly persons, yogés; vimågya-aìghriù—Lord Kåñëa's lotus feet, which are sought; lokaù—people in general; yam—Him; manyate—consider; naram—a human being. TRANSLATION The Supreme Personality of Godhead, Lord Kåñëa, is the master of all other living entities and of the material nature. His lotus feet are sought and worshiped by great saintly persons like Vyäsa. Nonetheless, there are fools who consider Lord Kåñëa an ordinary human being. PURPORT The example of Lord Kåñëa's being the Supreme Personality of Godhead is 1010 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

appropriate in regard to understanding the spiritual master. The spiritual master is called sevaka-bhagavän, the servitor Personality of Godhead, and Kåñëa is called sevya-bhagavän, the Supreme Personality of Godhead who is to be worshiped. The spiritual master is the worshiper God, whereas the Supreme Personality of Godhead, Kåñëa, is the worshipable God. This is the difference between the spiritual master and the Supreme Personality of Godhead. Another point: Bhagavad-gétä, which constitutes the instructions of the Supreme Personality of Godhead, is presented by the spiritual master as it is, without deviation. Therefore the Absolute Truth is present in the spiritual master. As clearly stated in Text 26, jïäna-dépa-prade. The Supreme Personality of Godhead gives real knowledge to the entire world, and the spiritual master, as the representative of the Supreme Godhead, carries the message throughout the world. Therefore, on the absolute platform, there is no difference between the spiritual master and the Supreme Personality of Godhead. If someone considers the Supreme Personality—Kåñëa or Lord Rämacandra—to be an ordinary human being, this does not mean that the Lord becomes an ordinary human being. Similarly, if the family members of the spiritual master, who is the bona fide representative of the Supreme Personality of Godhead, consider the spiritual master an ordinary human being, this does not mean that he becomes an ordinary human being. The spiritual master is as good as the Supreme Personality of Godhead, and therefore one who is very serious about spiritual advancement must regard the spiritual master in this way. Even a slight deviation from this understanding can create disaster in the disciple's Vedic studies and austerities. TEXT 28 zÍGaRSa&YaMaEk-aNTaa" SavaR iNaYaMacaedNaa" ) TadNTaa Yaid Naae YaaeGaaNaavheYau" é[Maavha" )) 28 )) ñaò-varga-saàyamaikäntäù 1011 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sarvä niyama-codanäù tad-antä yadi no yogän ävaheyuù çramävahäù SYNONYMS ñaö-varga—the six elements, namely the five working senses and the mind; saàyama-ekäntäù—the ultimate aim of subjugating; sarväù—all such activities; niyama-codanäù—the regulative principles further meant for controlling the senses and mind; tat-antäù—the ultimate goal of such activities; yadi—if; no—not; yogän—the positive link with the Supreme; ävaheyuù—did lead to; çrama-ävahäù—a waste of time and labor. TRANSLATION Ritualistic ceremonies, regulative principles, austerities and the practice of yoga are all meant to control the senses and mind, but even after one is able to control the senses and mind, if he does not come to the point of meditation upon the Supreme Lord, all such activities are simply labor in frustration. PURPORT One may argue that one may achieve the ultimate goal of life—realization of the Supersoul—by practicing the yoga system and ritualistic performances according to the Vedic principles, even without staunch devotion to the spiritual master. The actual fact, however, is that by practicing yoga one must come to the platform of meditating upon the Supreme Personality of Godhead. As stated in the scriptures, dhyänävasthita-tad-gatena manasä paçyanti yaà yoginaù: [SB 12.13.1] a person in meditation achieves the perfection of yoga practice when he can see the Supreme Personality of Godhead. By various practices, one may come to the point of controlling the senses, but simply controlling the senses does not bring one to a substantial conclusion. However, 1012 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

by staunch faith in the spiritual master and the Supreme Personality of Godhead, one not only controls the senses but also realizes the Supreme Lord. yasya deve parä bhaktir yathä deve tathä gurau tasyaite kathitä hy arthäù prakäçante mahätmanaù "Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of the Vedic knowledge automatically revealed." (Çvetäçvatara Upaniñad 6.23) It is further stated, tuñyeyaà sarva-bhütätmä guru-çuçrüñayä and taranty aïjo bhavärëavam. Simply by rendering service to the spiritual master, one crosses the ocean of nescience and returns home, back to Godhead. Thus he gradually sees the Supreme Lord face to face and enjoys life in association with the Lord. The ultimate goal of yoga is to come in contact with the Supreme Personality of Godhead. Unless this point is achieved, one's so-called yoga practice is simply labor without any benefit. TEXT 29 YaQaa vaTaaRdYaae ùQaaR YaaeGaSYaaQa| Na ib>a]iTa ) ANaQaaRYa >aveYau" SMa PaUTaRiMaí& TaQaaSaTa"

)) 29 ))

yathä värtädayo hy arthä yogasyärthaà na bibhrati anarthäya bhaveyuù sma pürtam iñöaà tathäsataù SYNONYMS yathä—as; värtä-ädayaù—activities like occupational or professional duties; 1013 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

hi—certainly; arthäù—income (from such occupational duties); yogasya—of mystic power for self-realization; artham—benefit; na—not; bibhrati—help; anarthäya—without value (binding one to repeated birth and death); bhaveyuù—they are; sma—at all times; pürtam iñöam—ritualistic Vedic ceremonies; tathä—similarly; asataù—of a materialistic nondevotee. TRANSLATION As professional activities or business profits cannot help one in spiritual advancement but are a source of material entanglement, the Vedic ritualistic ceremonies cannot help anyone who is not a devotee of the Supreme Personality of Godhead. PURPORT If one becomes very rich through his professional activities, through trade or through agriculture, this does not mean that he is spiritually advanced. To be spiritually advanced is different from being materially rich. Although the purpose of life is to become spiritually rich, unfortunate men, misguided as they are, are always engaged in trying to become materially rich. Such material engagements, however, do not help one in the actual fulfillment of the human mission. On the contrary, material engagements lead one to be attracted to many unnecessary necessities, which are accompanied by the risk that one may be born in a degraded condition. As confirmed in Bhagavad-gétä (14.18): ürdhvaà gacchanti sattva-sthä madhye tiñöhanti räjasäù jaghanya-guëa-våtti-sthä adho gacchanti tämasäù "Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in 1014 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the mode of ignorance go down to the hellish worlds." Especially in this Kali-yuga, material advancement means degradation and attraction to many unwanted necessities that create a low mentality. Therefore, jaghanya-guëa-våtti-sthä: since people are contaminated by the lower qualities, they will lead their next lives either as animals or in other degraded forms of life. Making a show of religion without Kåñëa consciousness may make one popular in the estimation of unintelligent men, but factually such a materialistic display of spiritual advancement does not help one at all; it will not prevent one from missing the goal of life. TEXT 30 YaiêtaivJaYae Yata" SYaaià"Sa(r)ae_PairGa]h" ) Wk-ae iviv¢-Xara+au>aŒ+YaiMaTaaXaNa" )) 30 )) yaç citta-vijaye yattaù syän niùsaìgo 'parigrahaù eko vivikta-çaraëo bhikñur bhaikñya-mitäçanaù SYNONYMS yaù—one who; citta-vijaye—conquering the mind; yattaù—is engaged; syät—must be; niùsaìgaù—without contaminated association; aparigrahaù—without being dependent (on the family); ekaù—alone; vivikta-çaraëaù—taking shelter of a solitary place; bhikñuù—a renounced person; bhaikñya—by begging alms just to maintain the body; mita-açanaù—frugal in eating. TRANSLATION 1015 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

One who desires to conquer the mind must leave the company of his family and live in a solitary place, free from contaminated association. To maintain the body and soul together, he should beg as much as he needs for the bare necessities of life. PURPORT This is the process for conquering the agitation of the mind. One is recommended to take leave of his family and live alone, maintaining body and soul together by begging alms and eating only as much as needed to keep himself alive. Without such a process, one cannot conquer lusty desires. Sannyäsa means accepting a life of begging, which makes one automatically very humble and meek and free from lusty desires. In this regard, the following verse appears in the Småti literature: dvandvähatasya gärhasthyaà dhyäna-bhaìgädi-käraëam lakñayitvä gåhé spañöaà sannyased avicärayan In this world of duality, family life is the cause that spoils one's spiritual life or meditation. Specifically understanding this fact, one should accept the order of sannyäsa without hesitation. TEXT 31 deXae éucaE SaMae raJaNSa&SQaaPYaaSaNaMaaTMaNa" ) iSQar& Sau%& SaMa& TaiSMaàaSaqTaJvR(r) AaeiMaiTa )) 31 )) deçe çucau same räjan saàsthäpyäsanam ätmanaù sthiraà sukhaà samaà tasminn 1016 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

äsétarjv-aìga om iti SYNONYMS deçe—in a place; çucau—very sacred; same—level; räjan—O King; saàsthäpya—placing; äsanam—on the seat; ätmanaù—one's self; sthiram—very steady; sukham—comfortably; samam—equipoised; tasmin—on that sitting place; äséta—one should sit down; åju-aìgaù—the body perpendicularly straight; oà—The Vedic mantra praëava; iti—in this way. TRANSLATION My dear King, in a sacred and holy place of pilgrimage one should select a place in which to perform yoga. The place must be level and not too high or low. There one should sit very comfortably, being steady and equipoised, keeping his body straight, and thus begin chanting the Vedic praëava. PURPORT Generally the chanting of oà is recommended because in the beginning one cannot understand the Personality of Godhead. As stated in Çrémad-Bhägavatam (1.2.11): vadanti tat tattva-vidas tattvaà yaj jïänam advayam brahmeti paramätmeti bhagavän iti çabdyate "Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramätmä or Bhagavän." Unless one is fully convinced of the Supreme Personality of Godhead, one has the tendency to become an impersonalist yogé searching for the Supreme Lord within the core of his heart (dhyänävasthita-tad-gatena manasä paçyanti yaà yoginaù [SB 12.13.1]). Here the 1017 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

chanting of oàkära is recommended because in the beginning of transcendental realization, instead of chanting the Hare Kåñëa mahä-mantra, one may chant oàkära (praëava). There is no difference between the Hare Kåñëa mahä-mantra and oàkära because both of them are sound representations of the Supreme Personality of Godhead. praëavaù sarva-vedeñu. In all Vedic literatures, the sound vibration oàkära is the beginning. Oà namo bhagavate väsudeväya. The difference between chanting oàkära and chanting the Hare Kåñëa mantra is that the Hare Kåñëa mantra may be chanted without consideration of the place or the sitting arrangements recommended in Bhagavad-gétä (6.11): çucau deçe pratiñöhäpya sthiram äsanam ätmanaù näty-ucchritaà nätinécaà cailäjina-kuçottaram "To practice yoga, one should go to a secluded place and should lay kuça grass on the ground and then cover it with a deerskin and a soft cloth. The seat should neither be too high nor too low and should be situated in a sacred place." The Hare Kåñëa mantra may be chanted by anyone, without consideration of the place or how one sits. Çré Caitanya Mahäprabhu has openly declared, niyamitaù smaraëe na kälaù. In chanting the Hare Kåñëa mahä-mantra there are no particular injunctions regarding one's sitting place. The injunction niyamitaù smaraëe na kälaù includes deça, käla and pätra—place, time and the individual. Therefore anyone may chant the Hare Kåñëa mantra, without consideration of the time and place. Especially in this age, Kali-yuga, it is very difficult to find a suitable place according to the recommendations of Bhagavad-gétä. The Hare Kåñëa mahä-mantra, however, may be chanted at any place and any time, and this will bring results very quickly. Yet even while chanting the Hare Kåñëa mantra one may observe regulative principles. Thus while sitting and chanting one may keep his body straight, and this will help one in the chanting process; otherwise one may feel 1018 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sleepy. TEXTS 32-33 Pa[aak-reckE-" ) YaavNMaNaSTYaJaeTa( k-aMaaNa( SvNaaSaaGa]iNarq+aYaSYaTaiêta& k-ale/NaaLPaqYaSaa YaTae" ) AiNaXa& TaSYa iNavaRarNaaivÖ& Pa[XaaNTaai%l/v*ita YaTa( ) icta& b]øSau%SPa*í& NaEvaeitaïeTa k-ihRicTa( )) 35 )) kämädibhir anäviddhaà praçäntäkhila-våtti yat cittaà brahma-sukha-spåñöaà naivottiñöheta karhicit

1022 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS käma-ädibhiù—by various lusty desires; anäviddham—unaffected; praçänta—calm and peaceful; akhila-våtti—in every respect, or in all activities; yat—that which; cittam—consciousness; brahma-sukha-spåñöam—being situated on the transcendental platform in eternal bliss; na—not; eva—indeed; uttiñöheta—can come out; karhicit—at any time. TRANSLATION When one's consciousness is uncontaminated by material lusty desires, it becomes calm and peaceful in all activities, for one is situated in eternal blissful life. Once situated on that platform, one does not return to materialistic activities. PURPORT Brahma-sukha-spåñöam is also described in Bhagavad-gétä (18.54): brahma-bhütaù prasannätmä na çocati na käìkñati samaù sarveñu bhüteñu mad-bhaktià labhate paräm "One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed toward every living entity. In this situation, he begins transcendental activities, or devotional service to the Lord." Generally, once elevated to the transcendental platform of brahma-sukha, transcendental bliss, one never comes down. But if one does not engage in devotional service, there is a chance of his returning to the material platform. Äruhya kåcchreëa paraà padaà tataù patanty adho 'nädåta-yuñmad-aìghrayaù: [SB 10.2.32] one may rise 1023 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

to the platform of brahma-sukha, transcendental bliss, but even from that platform one may fall down to the material platform if he does not engage himself in devotional service. TEXT 36 Ya" Pa[v]JYa Ga*haTa( PaUv| i}avGaaRvPaNaaTa( PauNa" ) Yaid SaeveTa TaaiN>a+au" Sa vE vaNTaaXYaPa}aPa" )) 36 )) yaù pravrajya gåhät pürvaà tri-vargävapanät punaù yadi seveta tän bhikñuù sa vai väntäçy apatrapaù SYNONYMS yaù—one who; pravrajya—being finished for good and leaving for the forest (being situated in transcendental bliss); gåhät—from home; pürvam—at first; tri-varga—the three principles of religion, economic development and sense gratification; ävapanät—from the field in which they are sown; punaù—again; yadi—if; seveta—should accept; tän—materialistic activities; bhikñuù—a person who has accepted the sannyäsa order; saù—that person; vai—indeed; vänta-äçé—one who eats his own vomit; apatrapaù—without shame. TRANSLATION One who accepts the sannyäsa order gives up the three principles of materialistic activities in which one indulges in the field of household life—namely religion, economic development and sense gratification. One who first accepts sannyäsa but then returns to such materialistic activities is to be called a väntäçé, or one who eats his own vomit. He is indeed a shameless 1024 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

person. PURPORT Materialistic activities are regulated by the institution of varëäçrama-dharma. Without varëäçrama-dharma, materialistic activities constitute animal life. Yet even in human life, while observing the principles of varëa and äçrama-brähmaëa, kñatriya, vaiçya, çüdra, brahmacarya, gåhastha, vänaprastha and sannyäsa—one must ultimately accept sannyäsa, the renounced order, for only by the renounced order can one be situated in brahma-sukha, or transcendental bliss. In brahma-sukha one is no longer attracted by lusty desires. Indeed, when one is no longer disturbed, especially by lusty desires for sexual indulgence, he is fit to become a sannyäsé. Otherwise, one should not accept the sannyäsa order. If one accepts sannyäsa at an immature stage, there is every possibility of his being attracted by women and lusty desires and thus again becoming a so-called gåhastha or a victim of women. Such a person is most shameless, and he is called väntäçé, or one who eats that which he has already vomited. He certainly leads a condemned life. In our Kåñëa consciousness movement it is advised, therefore, that the sannyäsés and brahmacärés keep strictly aloof from the association of women so that there will be no chance of their falling down again as victims of lusty desires. TEXT 37 YaE" Svdeh" SMa*Taae_NaaTMaa MaTYaaeR iv$(k*-iMa>aSMavTa( ) Ta WNaMaaTMaSaaTk*-Tva ëagaYaiNTa ùSataMaa" )) 37 )) yaiù sva-dehaù småto 'nätmä martyo viö-kåmi-bhasmavat ta enam ätmasät kåtvä 1025 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

çläghayanti hy asattamäù SYNONYMS yaiù—by sannyäsés who; sva-dehaù—own body; småtaù—consider; anätmä—different from the soul; martyaù—subjected to death; viö—becoming stool; kåmi—worms; bhasma-vat—or ashes; te—such persons; enam—this body; ätmasät kåtvä—again identifying with the self; çläghayanti—glorify as very important; hi—indeed; asat-tamäù—the greatest rascals. TRANSLATION Sannyäsés who first consider that the body is subject to death, when it will be transformed into stool, worms or ashes, but who again give importance to the body and glorify it as the self, are to be considered the greatest rascals. PURPORT A sannyäsé is one who has clearly understood, through advancement in knowledge, that Brahman—he, the person himself—is the soul, not the body. One who has this understanding may take sannyäsa, for he is situated in the "ahaà brahmäsmi(44)" position. Brahma-bhütaù prasannätmä na çocati na käìkñati [Bg. 18.54]. Such a person, who no longer laments or hankers to maintain his body and who can accept all living entities as spirit souls, can then enter the devotional service of the Lord. If one does not enter the devotional service of the Lord but artificially considers himself Brahman or Näräyaëa, not perfectly understanding that the soul and body are different, one certainly falls down (patanty adhaù). Such a person again gives importance to the body. There are many sannyäsés in India who stress the importance of the body. Some of them give special importance to the body of the poor man, accepting him as daridra-näräyaëa, as if Näräyaëa had a material body. Many other sannyäsés stress the importance of the social position of the body as a 1026 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

brähmaëa, kñatriya, vaiçya or çüdra. Such sannyäsés are considered the greatest rascals (asattamäù). They are shameless because they have not yet understood the difference between the body and the soul and instead have accepted the body of a brähmaëa to be a brähmaëa. Brahmanism (brähmaëya) consists of the knowledge of Brahman. But actually the body of a brähmaëa is not Brahman. Similarly, the body is neither rich nor poor. If the body of a poor man were daridra-näräyaëa, this would mean that the body of a rich man, on the contrary, must be dhané-näräyaëa. Therefore sannyäsés who do not know the meaning of Näräyaëa, those who regard the body as Brahman or as Näräyaëa, are described here as asattamäù, the most abominable rascals. Following the bodily concept of life, such sannyäsés make various programs to serve the body. They conduct farcical missions consisting of so-called religious activities meant to mislead all of human society. These sannyäsés have been described herein as apatrapaù and asattamäù—shameless and fallen from spiritual life. TEXTS 38-39 Ga*hSQaSYa i§-YaaTYaaGaae v]TaTYaaGaae v$=aeriPa ) TaPaiSvNaae Ga]aMaSaeva i>a+aaeiriNd]Yal/ael/Taa )) 38 )) Aaé[MaaPaSada ùeTae %Lvaé[Maiv@MbNaa" ) devMaaYaaivMaU!a&STaaNauPae+aeTaaNauk-MPaYaa )) 39 )) gåhasthasya kriyä-tyägo vrata-tyägo vaöorapi tapasvino gräma-sevä bhikñor indriya-lolatä äçramäpasadä hy ete khalv äçrama-viòambanäù deva-mäyä-vimüòhäàs tän 1027 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

upekñetänukampayä SYNONYMS gåhasthasya—for a person situated in householder life; kriyä-tyägaù—to give up the duty of a householder; vrata-tyägaù—to give up vows and austerity; vaöoù—for a brahmacäré; api—also; tapasvinaù—for a vänaprastha, one who has adopted a life of austerities; gräma-sevä—to live in a village and serve the people therein; bhikñoù—for a sannyäsé who lived by begging alms; indriya-lolatä—addicted to sense enjoyment; äçrama—of the spiritual orders of life; apasadäù—the most abominable; hi—indeed; ete—all these; khalu—indeed; äçrama-viòambanäù—imitating and therefore cheating the different spiritual orders; deva-mäyä-vimüòhän—who are bewildered by the external energy of the Supreme Lord; tän—them; upekñeta—one should reject and not accept as genuine; anukampayä—or by compassion (teach them real life). TRANSLATION It is abominable for a person living in the gåhastha-äçrama to give up the regulative principles, for a brahmacäré not to follow the brahmacäré vows while living under the care of the guru, for a vänaprastha to live in the village and engage in so-called social activities, or for a sannyäsé to be addicted to sense gratification. One who acts in this way is to be considered the lowest renegade. Such a pretender is bewildered by the external energy of the Supreme Personality of Godhead, and one should either reject him from any position, or taking compassion upon him, teach him, if possible, to resume his original position. PURPORT We have repeatedly stressed that human culture does not begin unless one 1028 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

takes to the principles of varëäçrama-dharma. Although gåhastha life is a concession for the enjoyment of sex, one cannot enjoy sex without following the rules and regulations of householder life. Furthermore, as already instructed, a brahmacäré must live under the care of the guru: brahmacäré guru-kule vasan dänto guror hitam [SB 7.12.1]. If a brahmacäré does not live under the care of the guru, if a vänaprastha engages in ordinary activities, or if a sannyäsé is greedy and eats meat, eggs and all kinds of nonsense for the satisfaction of his tongue, he is a cheater and should immediately be rejected as unimportant. Such persons should be shown compassion, and if one has sufficient strength one should teach them to stop them from following the wrong path in life. Otherwise one should reject them and pay them no attention. TEXT 40 AaTMaaNa& ced( ivJaaNaqYaaTa( Par& jaNaDauTaaXaYa" ) ik-iMaC^Nk-SYa va heTaaedeRh& PauZaURTva >aUTvaNauPaUvRXa" ) 1056 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

AaTMaYaaJYauPaXaaNTaaTMaa ùaTMaSQaae Na iNavTaRTae )) 55 )) deva-yänam idaà prähur bhütvä bhütvänupürvaçaù ätma-yäjy upaçäntätmä hy ätma-stho na nivartate SYNONYMS deva-yänam—the process of elevation known as deva-yäna; idam—on this (path); prähuù—it is said; bhütvä bhütvä—having repeated birth; anupürvaçaù—consecutively; ätma-yäjé—one who is eager for self-realization; upaçänta-ätmä—completely free from all material desires; hi—indeed; ätma-sthaù—situated in his own self; na—not; nivartate—does return. TRANSLATION This gradual process of elevation for self-realization is meant for those who are truly aware of the Absolute Truth. After repeated birth on this path, which is known as deva-yäna, one attains these consecutive stages. One who is completely free from all material desires, being situated in the self, need not traverse the path of repeated birth and death. TEXT 56 Ya WTae iPaTa*devaNaaMaYaNae vediNaiMaRTae ) XaañeaavaÜETa& i§-YaaÜETa& d]VYaaÜETa& TaQaaTMaNa" ) vTaRYaNSvaNau>aUTYaeh }aqNSvPanaNDauNauTae MauiNa" )) 62 )) bhävädvaitaà kriyädvaitaà 1067 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

dravyädvaitaà tathätmanaù vartayan svänubhütyeha trén svapnän dhunute muniù SYNONYMS bhäva-advaitam—oneness in one's conception of life; kriyä-advaitam—oneness in activities; dravya-advaitam—oneness in different paraphernalia; tathä—as well as; ätmanaù—of the soul; vartayan—considering; sva—one's own; anubhütyä—according to realization; iha—in this material world; trén—the three; svapnän—living conditions (wakefulness, dreaming and sleep); dhunute—gives up; muniù—the philosopher or speculator. TRANSLATION After considering the oneness of existence, activity and paraphernalia and after realizing the self to be different from all actions and reactions, the mental speculator [muni], according to his own realization, gives up the three states of wakefulness, dreaming and sleep. PURPORT The three words bhävädvaita, kriyädvaita and dravyädvaita are explained in the following verses. However, one has to give up all the nonduality of philosophical life in the material world and come to the actual life of reality in the spiritual world in order to attain perfection. TEXT 63 k-aYaRk-araavaÜETa& TaduCYaTae )) 63 )) 1068 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

kärya-käraëa-vastv-aikyadarçanaà paöa-tantuvat avastutväd vikalpasya bhävädvaitaà tad ucyate SYNONYMS kärya—the result or effect; käraëa—the cause; vastu—substance; aikya—oneness; darçanam—observation; paöa—the cloth; tantu—the thread; vat—like; avastutvät—because of being ultimately unreality; vikalpasya—of differentiation; bhäva-advaitam—the conception of oneness; tat ucyate—that is called. TRANSLATION When one understands that result and cause are one and that duality is ultimately unreal, like the idea that the threads of a cloth are different from the cloth itself, one reaches the conception of oneness called bhävädvaita. TEXT 64 Yad( b]øia" ) Ga*he_PYaSYa GaiTa& YaaYaad( raJa&STaÙi¢->aax( Nar" )) 67 )) etair anyaiç ca vedoktair vartamänaù sva-karmabhiù gåhe 'py asya gatià yäyäd räjaàs tad-bhakti-bhäì naraù

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SYNONYMS etaiù—by these ways; anyaiù—by other ways; ca—and; veda-uktaiù—as directed in the Vedic literatures; vartamänaù—abiding; sva-karmabhiù—by one's occupational duties; gåhe api—even at home; asya—of Lord Kåñëa; gatim—destination; yäyät—can reach; räjan—O King; tat-bhakti-bhäk—who renders devotional service unto the Supreme Personality of Godhead; naraù—any person. TRANSLATION O King, one should perform his occupational duties according to these instructions, as well as other instructions given in the Vedic literature, just to remain a devotee of Lord Kåñëa. Thus, even while at home, one will be able to reach the destination. PURPORT The ultimate goal of life is Viñëu, Kåñëa. Therefore, either by Vedic regulative principles or by materialistic activities, if one tries to reach the destination of Kåñëa, that is the perfection of life. Kåñëa should be the target; everyone should try to reach Kåñëa, from any position of life. Kåñëa accepts service from anyone. The Lord says in Bhagavad-gétä (9.32): mäà hi pärtha vyapäçritya ye 'pi syuù päpa-yonayaù striyo vaiçyäs tathä çüdräs te 'pi yänti paräà gatim "O son of Påthä, those who take shelter in Me, though they be of lower birth—women, vaiçyas [merchants], as well as çüdras [workers]—can approach the supreme destination." It does not matter what one's position is; if one aims 1074 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

at reaching Kåñëa by performing his occupational duty under the direction of the spiritual master, his life is successful. It is not that only sannyäsés, vänaprasthas and brahmacärés can reach Kåñëa. A gåhastha, a householder, can also reach Kåñëa, provided he becomes a pure devotee without material desires. An example of this is cited in the next verse. TEXT 68 YaQaa ih YaUYa& Na*Padev duSTYaJaa‚ daPaÓava‚ NaharzqiàiJaRTaidGGaJa" §-TaUNa( )) 68 )) yathä hi yüyaà nåpa-deva dustyajäd äpad-gaëäd uttaratätmanaù prabhoù yat-päda-paìkeruha-sevayä bhavän ahärañén nirjita-dig-gajaù kratün SYNONYMS yathä—as; hi—indeed; yüyam—all of you (Päëòavas); nåpa-deva—O lord of the kings, human beings and demigods; dustyajät—insurmountable; äpat—dangerous conditions; gaëät—from all; uttarata—escaped; ätmanaù—own; prabhoù—of the Lord; yat-päda-paìkeruha—whose lotus feet; sevayä—by serving; bhavän—yourself; ahärañét—performed; nirjita—defeating; dik-gajaù—the most powerful enemies, who were like elephants; kratün—ritualistic ceremonies. TRANSLATION O King Yudhiñöhira, because of your service to the Supreme Lord, all of you 1075 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Päëòavas defeated the greatest dangers posed by numerous kings and demigods. By serving the lotus feet of Kåñëa, you conquered great enemies, who were like elephants, and thus you collected ingredients for sacrifice. By His grace, may you be delivered from material involvement. PURPORT Placing himself as an ordinary householder, Mahäräja Yudhiñöhira inquired from Närada Muni how a gåha-müòha-dhé, a person who is entangled in household life and who thus continues to remain a fool, can be delivered. Närada Muni encouraged Mahäräja Yudhiñöhira by saying, "You are already on the safe side because you, along with your entire family, have become a pure devotee of Kåñëa." By Kåñëa's grace, the Päëòavas conquered in the Battle of Kurukñetra and were saved from many dangers posed not only by kings but sometimes even by the demigods. Thus they are a practical example of how to live in security and safety by the grace of Kåñëa. Everyone should follow the example of the Päëòavas, who showed how to be saved by the grace of Kåñëa. Our Kåñëa consciousness movement is intended to teach how everyone can live peacefully in this material world and at the end of life return home, back to Godhead. In the material world there are always dangers at every step (padaà padaà yad vipadäà na teñäm [SB 10.14.58]). Nonetheless, if one takes shelter of Kåñëa without hesitation and keeps under the shelter of Kåñëa, he can easily cross the ocean of nescience. Samäçritä ye pada-pallava-plavaà mahat-padaà puëya-yaço muräreù. To the devotee, this great ocean of nescience becomes like a puddle of water in the hoofprint of a cow. A pure devotee, without embarrassing himself by trying for elevation in so many ways, stays in the safest position as a servant of Kåñëa, and thus his life is eternally safe without a doubt. TEXT 69

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Ah& Paura>av& k-iêd( GaNDavR oPabhRa" Pairv*Taae GaTa" ) jaTva ivìSa*JaSTaNMae hel/Na& XaePauraeJaSaa ) Yaaih Tv& éUd]TaaMaaéu Naíé[q" k*-Tahel/Na" )) 72 )) ahaà ca gäyaàs tad-vidvän strébhiù parivåto gataù jïätvä viçva-såjas tan me helanaà çepur ojasä yähi tvaà çüdratäm äçu nañöa-çréù kåta-helanaù SYNONYMS aham—I myself; ca—and; gäyan—singing the glories of other demigods rather than those of the Lord; tat-vidvän—knowing very well the art of singing; strébhiù—by women; parivåtaù—being surrounded; gataù—went there; jïätvä—knowing well; viçva-såjaù—the prajäpatis, to whom the management of universal affairs was entrusted; tat—the attitude of my singing; me—my; helanam—negligence; çepuù—cursed; ojasä—with great force; yähi—become; tvam—you; çüdratäm—a çüdra; äçu—immediately; nañöa—devoid of; çréù—beauty; kåta-helanaù—because of transgressing the etiquette.

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TRANSLATION Närada Muni continued: Being invited to that festival, I also joined, and, surrounded by women, I began musically singing the glories of the demigods. Because of this, the prajäpatis, the great demigods in charge of the affairs of the universe, forcefully cursed me with these words: "Because you have committed an offense, may you immediately become a çüdra, devoid of beauty." PURPORT As far as kértana is concerned, the çästras say, çravaëaà kértanaà viñëoù: [SB 7.5.23] one should chant the glories of the Supreme Lord and the holy name of the Supreme Lord. This is clearly stated. Çravaëaà kértanaà viñëoù: one should chant about and glorify Lord Viñëu, not any demigod. Unfortunately, there are foolish persons who invent some process of kértana on the basis of a demigod's name. This is an offense. Kértana means glorifying the Supreme Lord, not any demigod. Sometimes people invent kälé-kértana or çiva-kértana, and even big sannyäsés in the Mäyäväda school say that one may chant any name and still get the same result. But here we find that millions and millions of years ago, when Närada Muni was a Gandharva, he neglected the order to glorify the Lord, and being mad in the association of women, he began to chant otherwise. Thus he was cursed to become a çüdra. His first offense was that he went to join the saìkértana party in the company of lusty women, and another offense was that he considered ordinary songs, like cinema songs and other such songs, to be equal to saìkértana. For this offense he was punished with becoming a çüdra. TEXT 73 TaavÕaSYaaMah& Jaje Ta}aaiPa b]øvaidNaaMa( ) 1082 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

éué[UzYaaNauz(r)eaaGaa l/aek&- PauNaaNaa MauNaYaae_i>aYaiNTa ) Yaeza& Ga*haNaavSaTaqiTa Saa+aad( GaU!& Par& b]ø MaNauZYail/(r)Ma( )) 75 )) yüyaà nå-loke bata bhüri-bhägä lokaà punänä munayo 'bhiyanti yeñäà gåhän ävasatéti säkñäd 1085 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

güòhaà paraà brahma manuñya-liìgam SYNONYMS yüyam—all of you Päëòavas; nå-loke—in this material world; bata—indeed; bhüri-bhägäù—extremely fortunate; lokam—all the planets of the universe; punänäù—who can purify; munayaù—great saintly persons; abhiyanti—come to visit (just like ordinary persons); yeñäm—of whom; gåhän—the house of the Päëòavas; ävasati—resides; iti—thus; säkñät—directly; güòham—very confidential; param—transcendental; brahma—the Parabrahman, Kåñëa; manuñya-liìgam—as if an ordinary human being. TRANSLATION My dear Mahäräja Yudhiñöhira, you Päëòavas are so very fortunate in this world that many, many great saints, who can purify all the planets of the universe, come to your house just like ordinary visitors. Furthermore, the Supreme Personality of Godhead, Kåñëa, is living confidentially with you in your house, just like your brother. PURPORT Here is a statement exalting a Vaiñëava. In human society, a brähmaëa is the most respected person. A brähmaëa is one who can understand Brahman, the impersonal Brahman, but hardly ever can one understand the Supreme Personality of Godhead, who is described by Arjuna in Bhagavad-gétä as paraà brahma. A brähmaëa may be extremely fortunate in having achieved brahma jïäna, but the Päëòavas were so exalted that the Parabrahman, the Supreme Personality of Godhead, was living in their house like an ordinary human being. The word bhüri-bhägäù indicates that the Päëòavas were in a still higher position than brahmacärés and brähmaëas. In the following verses, Närada Muni repeatedly glorifies the position of the Päëòavas. 1086 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 76 Sa va AYa& b]ø MahiÜMa*GYa‚ kE-vLYaiNavaRaUiTa" ) iPa[Ya" Sauôd( v" %lu/ MaaTaule/Ya AaTMaahRa" ) PaUJaYaaMaaSa SauPa[qTa" k*-ZauvSYaeh Gaurae v&Xaae_Ya& ivSTaraC^]uTa" ) Ya}a ivìSa*Jaa& SaGaaeR MaNaUNaNYaaNvdSv Na" )) 1 )) çré-räjoväca sväyambhuvasyeha guro vaàço 'yaà vistaräc chrutaù yatra viçva-såjäà sargo manün anyän vadasva naù SYNONYMS çré-räjä uväca—the King (Mahäräja Parékñit) said; sväyambhuvasya—of the great personality Sväyambhuva Manu; iha—in this connection; guro—O my spiritual master; vaàçaù—dynasty; ayam—this; vistarät—extensively; çrutaù—I have heard (from you); yatra—wherein; viçva-såjäm—of the great personalities known as the prajäpatis, such as Maréci; sargaù—creation, 5 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

involving the birth of many sons and grandsons from the daughters of Manu; manün—Manus; anyän—other; vadasva—kindly describe; naù—to us. TRANSLATION King Parékñit said: O my lord, my spiritual master, now I have fully heard from Your Grace about the dynasty of Sväyambhuva Manu. But there are also other Manus, and I want to hear about their dynasties. Kindly describe them to us. TEXT 2 MaNvNTare hreJaRNMa k-MaaRiauÅqQaa Maa Ga*Da" k-SYaiSvÖNaMa( )) 10 )) ätmäväsyam idaà viçvaà yat kiïcij jagatyäà jagat tena tyaktena bhuïjéthä 15 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

mä gådhaù kasya svid dhanam SYNONYMS ätma—the Supersoul; äväsyam—living everywhere; idam—this universe; viçvam—all universes, all places; yat—whatever; kiïcit—everything that exists; jagatyäm—in this world, everywhere; jagat—everything, animate and inanimate; tena—by Him; tyaktena—allotted; bhuïjéthäù—you may enjoy; mä—do not; gådhaù—accept; kasya svit—of anyone else; dhanam—the property. TRANSLATION Within this universe, the Supreme Personality of Godhead in His Supersoul feature is present everywhere, wherever there are animate or inanimate beings. Therefore, one should accept only that which is allotted to him; one should not desire to infringe upon the property of others. PURPORT Having described the situation of the Supreme Personality of Godhead as transcendental, Sväyambhuva Manu, for the instruction of the sons and grandsons in his dynasty, is now describing all the property of the universe as belonging to the Supreme Personality of Godhead. Manu's instructions are not only for his own sons and grandsons, but for all of human society. The word "man"—or, in Sanskrit, manuñya—has been derived from the name Manu, for all the members of human society are descendants of the original Manu. Manu is also mentioned in Bhagavad-gétä (4.1), where the Lord says: imaà vivasvate yogaà proktavän aham avyayam vivasvän manave präha 16 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

manur ikñväkave 'bravét "I instructed this imperishable science of yoga to the sun-god, Vivasvän, and Vivasvän instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikñväku." Sväyambhuva Manu and Vaivasvata Manu have similar duties. Vaivasvata Manu was born of the sun-god, Vivasvän, and his son was Ikñväku, the King of the earth. Since Manu is understood to be the original father of humanity, human society should follow his instructions. Sväyambhuva Manu instructs that whatever exists, not only in the spiritual world but even within this material world, is the property of the Supreme Personality of Godhead, who is present everywhere as the Superconsciousness. As confirmed in Bhagavad-gétä (13.3), kñetra-jïam cäpi mäà viddhi sarva-kñetreñu bhärata: in every field—in other words, in every body—the Supreme Lord is existing as the Supersoul. The individual soul is given a body in which to live and act according to the instructions of the Supreme Person, and therefore the Supreme Person also exists within every body. We should not think that we are independent; rather, we should understand that we are allotted a certain portion of the total property of the Supreme Personality of Godhead. This understanding will lead to perfect communism. Communists think in terms of their own nations, but the spiritual communism instructed here is not only nationwide but universal. Nothing belongs to any nation or any individual person; everything belongs to the Supreme Personality of Godhead. That is the meaning of this verse. Ätmäväsyam idaà viçvam: whatever exists within this universe is the property of the Supreme Personality of Godhead. The modern communistic theory, and also the idea of the United Nations, can be reformed—indeed, rectified—by the understanding that everything belongs to the Supreme Personality of Godhead. The Lord is not a creation of our intelligence; rather, He has created us. Ätmäväsyam idaà viçvam. Éçäväsyam idaà sarvam [Éço mantra 1]. This universal communism can solve all the problems of the world. 17 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

One should learn from the Vedic literature that one's body is also not the property of the individual soul, but is given to the individual soul according to his karma. Karmaëä daiva-netreëa jantur dehopapattaye [SB 3.31.1]. The 8,400,000 different bodily forms are machines given to the individual soul. This is confirmed in Bhagavad-gétä (18.61): éçvaraù sarva-bhütänäà håd-deçe 'rjuna tiñöhati bhrämayan sarva-bhütäni yanträrüòhäni mäyayä "The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." The Lord, as the Supersoul, sits in everyone's heart and observes the various desires of the individual soul. The Lord is so merciful that He gives the living entity the opportunity to enjoy varieties of desires in suitable bodies, which are nothing but machines (yanträrüòhäni mäyayä [Bg. 18.61]). These machines are manufactured by the material ingredients of the external energy, and thus the living entity enjoys or suffers according to his desires. This opportunity is given by the Supersoul. Everything belongs to the Supreme, and therefore one should not usurp another's property. We have a tendency to manufacture many things. Especially nowadays, we are building skyscrapers and developing other material facilities. We should know, however, that the ingredients of the skyscrapers and machines cannot be manufactured by anyone but the Supreme Personality of Godhead. The whole world is nothing but a combination of the five material elements (tejo-väri-mådäà yathä vinimayaù). A skyscraper is a transformation of earth, water and fire. Earth and water are combined and burnt into bricks by fire, and a skyscraper is essentially a tall construction of bricks. Although the bricks may be manufactured by man, the ingredients of the bricks are not. Of course, man, as a manufacturer, may accept a salary from the Supreme Personality of Godhead. That is stated here: tena tyaktena 18 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bhuïjéthäù [Éço mantra 1]. One may construct a big skyscraper, but neither the constructor, the merchant nor the worker can claim proprietorship. Proprietorship belongs to the person who has spent for the building. The Supreme Personality of Godhead has manufactured water, earth, air, fire and the sky, and one can use these and take a salary (tena tyaktena bhuïjéthäù). However, one cannot claim proprietorship. This is perfect communism. Our tendency to construct great buildings should be used only for constructing large and valuable temples in which to install the Deity of the Supreme Personality of Godhead. Then our desire for construction will be fulfilled. Since all property belongs to the Supreme Personality of Godhead, everything should be offered to the Lord, and we should take only prasäda (tena tyaktena bhuïjéthäù). We should not fight among ourselves to take more than we need. As Närada said to Mahäräja Yudhiñöhira: yävad bhriyeta jaöharaà tävat svatvaà hi dehinäm adhikaà yo 'bhimanyeta sa steno daëòam arhati "One may claim proprietorship to as much wealth as required to maintain body and soul together, but one who desires proprietorship over more than that must be considered a thief, and he deserves to be punished by the laws of nature." (SB 7.14.8) Of course, we need to be maintained in eating, sleeping, mating and defending (ähära-nidra-bhaya-maithuna), but since the Supreme Lord, the Personality of Godhead, has provided these necessities of life for the birds and bees, why not for mankind? There is no need for economic development; everything is provided. Therefore one should understand that everything belongs to Kåñëa, and with this idea, one may take prasäda. However, if one interferes with the allotments of others, he is a thief. We should not accept more than what we actually need. Therefore, if by chance we get an abundance of money, we should always consider that it belongs to the Supreme Personality of Godhead. In Kåñëa consciousness we are getting 19 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sufficient money, but we should never think that the money belongs to us; it belongs to the Supreme Personality of Godhead and should be equally distributed to the workers, the devotees. No devotee should claim that any money or property belongs to him. If one thinks that any portion of property of this huge universe belongs to anyone, he is to be considered a thief and is punishable by the laws of nature. Daivé hy eñä guëa-mayé mama mäyä duratyayä: [Bg. 7.14] no one can surpass the vigilance of material nature or hide his intentions from material nature. If human society unlawfully claims that the property of the universe, either partially or wholly, belongs to mankind, all of human society will be cursed as a society of thieves and will be punished by the laws of nature. TEXT 11 Ya& PaXYaiTa Na PaXYaNTa& c+auYaRSYa Na irZYaiTa ) Ta& >aUTaiNal/Ya& dev& SauPaa]aTaa MaNauNaaRMana c TaaMaSa" ) Pa*Qau" :YaaiTaNaRr" ke-TauirTYaaÛa dXa TaTSauTaa" )) 27 )) caturtha uttama-bhrätä manur nämnä ca tämasaù påthuù khyätir naraù ketur ity ädyä daça tat-sutäù SYNONYMS caturtha—the fourth Manu; uttama-bhrätä—the brother of Uttama; manuù—became the Manu; nämnä—celebrated by the name; ca—also; tämasaù—Tämasa; påthuù—Påthu; khyätiù—Khyäti; naraù—Nara; ketuù—Ketu; iti—thus; ädyäù—headed by; daça—ten; tat-sutäù—sons of

44 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Tämasa Manu. TRANSLATION The brother of the third Manu, Uttama, was celebrated by the name Tämasa, and he became the fourth Manu. Tämasa had ten sons, headed by Påthu, Khyäti, Nara and Ketu. TEXT 28 SaTYak-a hrYaae vqra devaiñiXa% wRìr" ) JYaaeiTaDaaRMaadYa" Saá ‰zYaSTaaMaSae_NTare )) 28 )) satyakä harayo vérä deväs triçikha éçvaraù jyotirdhämädayaù sapta åñayas tämase 'ntare SYNONYMS satyakäù—the Satyakas; harayaù—the Haris; véräù—the Véras; deväù—the demigods; triçikhaù—Triçikha; éçvaraù—the King of heaven; jyotirdhäma-ädayaù—headed by the celebrated Jyotirdhäma; sapta—seven; åñayaù—sages; tämase—the reign of Tämasa Manu; antare—within. TRANSLATION During the reign of Tämasa Manu, among the demigods were the Satyakas, Haris and Véras. The heavenly King, Indra, was Triçikha. The sages in saptarñi-dhäma were headed by Jyotirdhäma.

45 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 29 deva vEDa*TaYaae NaaMa ivDa*TaeSTaNaYaa Na*Pa ) Naía" k-ale/Na YaEveRda ivDa*Taa" SveNa TaeJaSaa )) 29 )) devä vaidhåtayo näma vidhåtes tanayä nåpa nañöäù kälena yair vedä vidhåtäù svena tejasä SYNONYMS deväù—the demigods; vaidhåtayaù—the Vaidhåtis; näma—by the name; vidhåteù—of Vidhåti; tanayäù—who were the sons; nåpa—O King; nañöäù—were lost; kälena—by the influence of time; yaiù—by whom; vedäù—the Vedas; vidhåtäù—were protected; svena—by their own; tejasä—power. TRANSLATION O King, in the Tämasa manvantara the sons of Vidhåti, who were known as the Vaidhåtis, also became demigods. Since in course of time the Vedic authority was lost, these demigods, by their own powers, protected the Vedic authority. PURPORT In the Tämasa manvantara there were two kinds of demigods, and one of them was known as the Vaidhåtis. The duty of the demigods is to protect the authority of the Vedas. The word devatä refers to one who carries the authority of the Vedas, whereas Räkñasas are those who defy the Vedic authority. If the authority of the Vedas is lost, the entire universe becomes chaotic. Therefore, 46 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

it is the duty of the demigods, as well as kings and aides of governments, to give full protection to the Vedic authority; otherwise human society will be in a chaotic condition in which there cannot be peace or prosperity. TEXT 30 Ta}aaiPa Jaje >aGavaNhira" ) k-raeiTa XYaaMal/a& >aUiMa& hirNMark-TaaXMai>a" )) 4 )) sa cävanijyamänäìghriù samantät paya-ürmibhiù karoti çyämaläà bhümià harin-marakatäçmabhiù SYNONYMS saù—that mountain; ca—also; avanijyamäna-aìghriù—whose foot is always washed; samantät—all around; payaù-ürmibhiù—by waves of milk; karoti—makes; çyämaläm—dark green; bhümim—ground; harit—green; marakata—with emerald; açmabhiù—stones. TRANSLATION The ground at the foot of the mountain is always washed by waves of milk that produce emeralds all around in the eight directions [north, south, east, west and the directions midway between them]. PURPORT From Çrémad-Bhägavatam we understand that there are various oceans. Somewhere there is an ocean filled with milk, somewhere an ocean of liquor, an ocean of ghee, an ocean of oil, and an ocean of sweet water. Thus there are different varieties of oceans within this universe. The modern scientists, who have only limited experience, cannot defy these statements; they cannot give 54 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

us full information about any planet, even the planet on which we live. From this verse, however, we can understand that if the valleys of some mountains are washed with milk, this produces emeralds. No one has the ability to imitate the activities of material nature as conducted by the Supreme Personality of Godhead. TEXT 5 iSaÖcaraGaJaRiNTa hrYa" ëaigaNa" ParXaªYaa )) 6 )) yatra saìgéta-sannädair nadad-guham amarñayä abhigarjanti harayaù çläghinaù para-çaìkayä SYNONYMS yatra—in that mountain (Triküöa); saìgéta—of singing; sannädaiù—with the vibrations; nadat—resounding; guham—the caves; amarñayä—because of unbearable anger or envy; abhigarjanti—roar; harayaù—the lions; çläghinaù—being very proud of their strength; para-çaìkayä—because of suspecting another lion. TRANSLATION Because of the resounding vibrations of the denizens of heaven singing in the caves, the lions there, being very proud of their strength, roar with unbearable envy, thinking that another lion is roaring in that way.

56 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT In the higher planetary systems, there are not only different types of human beings, but also animals like lions and elephants. There are trees, and the land is made of emeralds. Such is the creation of the Supreme Personality of Godhead. Çréla Bhaktivinoda Öhäkura has sung in this regard, keçava! tuyä jagata vicitra: "My Lord Keçava, Your creation is colorful and full of varieties." Geologists, botanists and other so-called scientists speculate about other planetary systems, but being unable to estimate the varieties on other planets, they falsely imagine that all planets but this one are vacant, uninhabited, and full of dust. Although they cannot even estimate the varieties existing throughout the universe, they are very proud of their knowledge, and they are accepted as learned by persons of a similar caliber. As described in Çrémad-Bhägavatam (2.3.19), çva-vid-varähoñöra-kharaiù saàstutaù puruñaù paçuù: materialistic leaders are praised by dogs, hogs, camels and asses, and they themselves are also big animals. One should not be satisfied with the knowledge imparted by a big animal. Rather, one must take knowledge from a perfect person like Çukadeva Gosvämé. Mahäjano yena gataù sa panthäù: [Cc. Madhya 17.186] our duty is to follow the instructions of the mahäjanas. There are twelve mahäjanas, and Çukadeva Gosvämé is one of them. svayambhür näradaù çambhuù kumäraù kapilo manuù prahlädo janako bhéñmo balir vaiyäsakir vayam (SB 6.3.20) Vaiyäsaki is Çukadeva Gosvämé. Whatever he says we consider to be factual. That is perfect knowledge. TEXT 7 57 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

NaaNaaraaMBviNalE/YauRTa" )) 8 )) sarit-sarobhir acchodaiù pulinair maëi-välukaiù deva-stré-majjanämoda58 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

saurabhämbv-anilair yutaù SYNONYMS sarit—with rivers; sarobhiù—and lakes; acchodaiù—filled with crystal-clear water; pulinaiù—beaches; maëi—with small gems; välukaiù—resembling grains of sand; deva-stré—of the damsels of the demigods; majjana—by bathing (in that water); ämoda—bodily fragrance; saurabha—very fragrant; ambu—with the water; anilaiù—and the air; yutaù—enriched (the atmosphere of Triküöa Mountain). TRANSLATION Triküöa Mountain has many lakes and rivers, with beaches covered by small gems resembling grains of sand. The water is as clear as crystal, and when the demigod damsels bathe in it, their bodies lend fragrance to the water and the breeze, thus enriching the atmosphere. PURPORT Even in the material world, there are many grades of living entities. The human beings on earth generally cover themselves with external fragrances to stop their bad bodily odors, but here we find that because of the bodily fragrance of the demigod damsels, the rivers, the lakes, the breeze and the entire atmosphere of Triküöa Mountain also become fragrant. Since the bodies of the damsels in the upper planetary systems are so beautiful, we can just imagine how beautifully formed are the bodies of the Vaikuëöha damsels or the damsels in Våndävana, the gopés. TEXTS 9-13 TaSYa d]aeaGavTaae våa" ) d]a+ae+aurM>aaJaMbui>abRdYaR+aa>aYaaMalE/" )) 13 )) tasya droëyäà bhagavato varuëasya mahätmanaù udyänam åtuman näma äkréòaà sura-yoñitäm sarvato 'laìkåtaà divyair nitya-puñpa-phala-drumaiù mandäraiù pärijätaiç ca päöaläçoka-campakaiù cütaiù piyälaiù panasair ämrair ämrätakair api kramukair närikelaiç ca kharjürair béjapürakaiù madhukaiù çäla-tälaiç ca tamälair asanärjunaiù ariñöoòumbara-plakñair vaöaiù kiàçuka-candanaiù picumardaiù kovidäraiù 60 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

saralaiù sura-därubhiù dräkñekñu-rambhä-jambubhir badary-akñäbhayämalaiù SYNONYMS tasya—of that mountain (Triküöa); droëyäm—in a valley; bhagavataù—of the great personality; varuëasya—the demigod Varuëa; mahä-ätmanaù—who is a great devotee of the Lord; udyänam—a garden; åtumat—Åtumat; näma—of the name; äkréòam—a place of sporting pastimes; sura-yoñitäm—of the damsels of the demigods; sarvataù—everywhere; alaìkåtam—beautifully decorated; divyaiù—pertaining to the demigods; nitya—always; puñpa—of flowers; phala—and fruits; drumaiù—by trees; mandäraiù—mandära; pärijätaiù-pärijäta; ca—also; päöala—päöala; açoka-açoka; campakaiù-campaka; cütaiù-cüta fruits; piyälaiù—piyäla fruits; panasaiù—panasa fruits; ämraiù—mangoes; ämrätakaiù—sour fruits called ämrätaka; api—also; kramukaiù—kramuka fruits; närikelaiù—coconut trees; ca—and; kharjüraiù—date trees; béjapürakaiù—pomegranates; madhukaiù—madhuka fruits; çäla-tälaiù—palm fruits; ca—and; tamälaiù—tamäla trees; asana—asana trees; arjunaiù—arjuna trees; ariñöa—ariñöa fruits; uòumbara—big udumbara trees; plakñaiù—plakña trees; vaöaiù—banyan trees; kiàçuka—red flowers with no scent; candanaiù—sandalwood trees; picumardaiù—picumarda flowers; kovidäraiù—kovidära fruits; saralaiù—sarala trees; sura-därubhiù—sura-däru trees; dräkñä—grapes; ikñuù—sugarcane; rambhä—bananas; jambubhiù—jambu fruits; badaré—badaré fruits; akña—akña fruits; abhaya—abhaya fruits; ämalaiù—ämalaké, a sour fruit. TRANSLATION In a valley of Triküöa Mountain there was a garden called Åtumat. This garden belonged to the great devotee Varuëa and was a sporting place for the damsels of the demigods. Flowers and fruits grew there in all seasons. Among 61 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

them were mandäras, pärijätas, päöalas, açokas, campakas, cütas, piyälas, panasas, mangoes, ämrätakas, kramukas, coconut trees, date trees and pomegranates. There were madhukas, palm trees, tamälas, asanas, arjunas, ariñöas, uòumbaras, plakñas, banyan trees, kiàçukas and sandalwood trees. There were also picumardas, kovidäras, saralas, sura-därus, grapes, sugarcane, bananas, jambu, badarés, akñas, abhayas and ämalakés. TEXTS 14-19 ibLvE" k-iPaTQaEJaRMbqrEv*RTaae >açaTak-aidi>a" ) TaiSMaNSar" SauivPaul&/ l/SaTk-aÄNaPaªJaMa( )) 14 )) ku-MaudaeTPal/k-úarXaTaPa}aié[YaaeiJaRTaMa( ) Mataz$(PadiNagauRí& Xaku-NTaEê k-l/SvNaE" )) 15 )) h&Sak-araTa& TaqrJaEêaNYaEiNaRTYaTauRi>arl&/ d]uMaE" )) 19 )) bilvaiù kapitthair jambérair våto bhallätakädibhiù tasmin saraù suvipulaà lasat-käïcana-paìkajam kumudotpala-kahläraçatapatra-çriyorjitam 62 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

matta-ñaö-pada-nirghuñöaà çakuntaiç ca kala-svanaiù haàsa-käraëòaväkérëaà cakrähvaiù särasair api jalakukkuöa-koyañöidätyüha-kula-küjitam matsya-kacchapa-saïcäracalat-padma-rajaù-payaù kadamba-vetasa-nalanépa-vaïjulakair våtam kundaiù kurubakäçokaiù çiréñaiù küöajeìgudaiù kubjakaiù svarëa-yüthébhir näga-punnäga-jätibhiù mallikä-çatapatraiç ca mädhavé-jälakädibhiù çobhitaà téra-jaiç cänyair nityartubhir alaà drumaiù SYNONYMS bilvaiù—bilva trees; kapitthaiù—kapittha trees; jambéraiù—jambéra trees; våtaù—surrounded by; bhallätaka-ädibhiù—bhallätaka and other trees; tasmin—in that garden; saraù—a lake; su-vipulam—which was very large; lasat—shining; käïcana—golden; paìka-jam—filled with lotus flowers; kumuda—of kumuda flowers; utpala—utpala flowers; kahlära—kahlära flowers; çatapatra—and çatapatra flowers; çriyä—with the beauty; ürjitam—excellent; matta—intoxicated; ñaö-pada—bees; nirghuñöam—hummed; çakuntaiù—with the chirping of birds; ca—and; kala-svanaiù—whose songs were very melodious; haàsa—swans; 63 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

käraëòava—käraëòavas; äkérëam—crowded with; cakrähvaiù—cakrävakas; särasaiù—cranes; api—as well as; jalakukkuöa—water chickens; koyañöi—koyañöis; dätyüha-dätyühas; kula—flocks of; küjitam—murmured; matsya—of the fish; kacchapa—and tortoises; saïcära—because of the movements; calat—agitating; padma—of the lotuses; rajaù—by the pollen; payaù—the water (was decorated); kadamba—kadambas; vetasa-vetasas; nala-nalas; népa-népas; vaïjulakaiù-vaïjulakas; våtam—surrounded by; kundaiù—kundas; kurubaka-kurubakas; açokaiù-açokas; çiréñaiù-çiréñas; küöaja-küöajas; iìgudaiù-iìgudas; kubjakaiù-kubjakas; svarëa-yüthébhiù-svarëa-yüthés; näga-nägas; punnäga-punnägas; jätibhiù-jätés; mallikä-mallikäs; çatapatraiù-çatapatras; ca—also; mädhavé—mädhavés; jälakädibhiù-jälakäs; çobhitam—adorned; térajaiù—growing on the banks; ca—and; anyaiù—others; nitya-åtubhiù—in all seasons; alam—abundantly; drumaiù—with trees (bearing flowers and fruits). TRANSLATION In that garden there was a very large lake filled with shining golden lotus flowers and the flowers known as kumuda, kahlära, utpala and çatapatra, which added excellent beauty to the mountain. There were also bilva, kapittha, jambéra and bhallätaka trees. Intoxicated bumblebees drank honey and hummed with the chirping of the birds, whose songs were very melodious. The lake was crowded with swans, käraëòavas, cakrävakas, cranes, and flocks of water chickens, dätyühas, koyañöis and other murmuring birds. Because of the agitating movements of the fish and tortoises, the water was decorated with pollen that had fallen from the lotus flowers. The lake was surrounded by kadamba flowers, vetasa flowers, nalas, népas, vaïjulakas, kundas, kurubakas, açokas, çiréñas, küöajas, iìgudas, kubjakas, svarëa-yüthés, nägas, punnägas, jätés, mallikäs, çatapatras, jälakäs and mädhavé-latäs. The banks were also abundantly adorned with varieties of trees that yielded flowers and fruits in all seasons. Thus the entire mountain stood gloriously decorated. 64 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT Judging from the exhaustive description of the lakes and rivers on Triküöa Mountain, on earth there is no comparison to their super-excellence. On other planets, however, there are many such wonders. For instance, we understand that there are two million different types of trees, and not all of them are exhibited on earth. Çrémad-Bhägavatam presents the total knowledge of the affairs of the universe. It not only describes this universe, but also takes into account the spiritual world beyond the universe. No one can challenge the Çrémad-Bhägavatam's descriptions of the material and spiritual worlds. The attempts to go from the earth to the moon have failed, but the people of earth can understand what exists on other planets. There is no need of imagination; one may take actual knowledge from Çrémad-Bhägavatam and be satisfied. TEXT 20 Ta}aEk-da TaiÓirk-aNaNaaé[Ya" k-reavaRraviNTa MaaeicTauMa( ) 78 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Ga]aheauvMa( )) 3 )) yasminn idaà yataç cedaà yenedaà ya idaà svayam yo 'smät parasmäc ca paras taà prapadye svayambhuvam SYNONYMS yasmin—the basic platform on which; idam—the universe rests; yataù—the ingredients from which; ca—and; idam—the cosmic manifestation is produced; yena—by whom; idam—this cosmic manifestation is created and maintained; yaù—He who; idam—this material world; svayam—is Himself; yaù—He who; asmät—from the effect (this material world); parasmät—from the cause; ca—and; paraù—transcendental or different; tam—unto Him; prapadye—I surrender; svayambhuvam—unto the supreme self-sufficient. TRANSLATION The Supreme Godhead is the supreme platform on which everything rests, the ingredient by which everything has been produced, and the person who has created and is the only cause of this cosmic manifestation. Nonetheless, He is different from the cause and the result. I surrender unto Him, the Supreme Personality of Godhead, who is self-sufficient in everything. PURPORT In Bhagavad-gétä (9.4) the Lord says, mayä tatam idaà sarvaà jagad avyakta-mürtinä: "I am the Supreme Personality of Godhead, but everything rests upon My energy, just as an earthen pot rests on the earth." The place where an earthen pot rests is also earth. Then again, the earthen pot is 91 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

manufactured by a potter, whose body is a product of earth. The potter's wheel with which the pot is made is an expansion of earth, and the ingredients from which the pot are made are also earth. As confirmed in the çruti-mantra, yato vä imäni bhütäni jäyante. yena jätäni jévanti yat prayanty abhisaàviçanti. The original cause of everything is the Supreme Personality of Godhead, and after being annihilated, everything enters into Him (prakåtià yänti mämikäm). Thus the Supreme Lord, the Personality of Godhead—Lord Rämacandra or Lord Kåñëa—is the original cause of everything. éçvaraù paramaù kåñëaù sac-cid-änanda-vigrahaù anädir ädir govindaù sarva-käraëa-käraëam "Kåñëa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes." (Bs. 5.1) The Lord is the cause for everything, but there is no cause for Him. Sarvaà khalv idaà brahma. Mat-sthäni sarva-bhütäni na cähaà teñv avasthitaù [Bg. 9.4]. Although He is everything, His personality is different from the cosmic manifestation. TEXT 4 Ya" SvaTMaNaqd& iNaJaMaaYaYaaiPaRTa& Kvicd( iv>aaTa& Kv c TaTa( iTaraeihTaMa( ) AivÖd*k(- Saa+Yau>aYa& Tadq+aTae Sa AaTMaMaUl/ae_vTau Maa& ParaTPar" )) 4 )) yaù svätmanédaà nija-mäyayärpitaà kvacid vibhätaà kva ca tat tirohitam aviddha-dåk säkñy ubhayaà tad ékñate 92 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sa ätma-mülo 'vatu mäà parät-paraù SYNONYMS yaù—the Supreme Personality of Godhead who; sva-ätmani—in Him; idam—this cosmic manifestation; nija-mäyayä—by His own potency; arpitam—invested; kvacit—sometimes, at the beginning of a kalpa; vibhätam—it is manifested; kva ca—sometimes, during dissolution; tat—that (manifestation); tirohitam—not visible; aviddha-dåk—He sees everything (in all these circumstances); säkñé—the witness; ubhayam—both (manifestation and annihilation); tat ékñate—sees everything, without loss of sight; saù—that Supreme Personality of Godhead; ätma-mülaù—self-sufficient, having no other cause; avatu—please give protection; mäm—unto me; parät-paraù—He is transcendental to transcendental, or above all transcendence. TRANSLATION The Supreme Personality of Godhead, by expanding His own energy, keeps this cosmic manifestation visible and again sometimes renders it invisible. He is both the supreme cause and the supreme result, the observer and the witness, in all circumstances. Thus He is transcendental to everything. May that Supreme Personality of Godhead give me protection. PURPORT The Supreme Personality of Godhead has multipotencies (paräsya çaktir vividhaiva çrüyate [Cc. Madhya 13.65, purport]). Therefore, as soon as He likes, He uses one of His potencies, and by that expansion He creates this cosmic manifestation. Again, when the cosmic manifestation is annihilated, it rests in Him. Nonetheless, He is infallibly the supreme observer. Under any circumstances, the Supreme Lord is changeless. He is simply a witness and is aloof from all creation and annihilation. 93 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 5 k-ale/Na PaÄTviMaTaezu k*-TòXaae l/aeke-zu Paale/zu c SavRheTauzu ) TaMaSTadaSaqd( GahNa& Ga>aqr& YaSTaSYa Paare_i>aivraJaTae iv>au" )) 5 )) kälena païcatvam iteñu kåtsnaço lokeñu päleñu ca sarva-hetuñu tamas tadäséd gahanaà gabhéraà yas tasya päre 'bhiviräjate vibhuù SYNONYMS kälena—in due course of time (after millions and millions of years); païcatvam—when everything illusory is annihilated; iteñu—all transformations; kåtsnaçaù—with everything within this cosmic manifestation; lokeñu—all the planets, or everything that exists; päleñu—maintainers like Lord Brahmä; ca—also; sarva-hetuñu—all causative existences; tamaù—great darkness; tadä—then; äsét—was; gahanam—very dense; gabhéram—very deep; yaù—the Supreme Personality of Godhead who; tasya—this dark situation; päre—over and above; abhiviräjate—exists or shines; vibhuù—the Supreme. TRANSLATION In due course of time, when all the causative and effective manifestations of the universe, including the planets and their directors and maintainers, are annihilated, there is a situation of dense darkness. Above this darkness, however, is the Supreme Personality of Godhead. I take shelter of His lotus feet. 94 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT From the Vedic mantras we understand that the Supreme Personality of Godhead is above everything. He is supreme, above all the demigods, including Lord Brahmä and Lord Çiva. He is the supreme controller. When everything disappears by the influence of His energy, the cosmic situation is one of dense darkness. The Supreme Lord, however, is the sunshine, as confirmed in the Vedic mantras: äditya-varëaà tamasaù parastät. In our daily experience, when we on earth are in the darkness of night, the sun is always luminous somewhere in the sky. Similarly, the Supreme Personality of Godhead, the supreme sun, always remains luminous, even when the entire cosmic manifestation is annihilated in due course of time. TEXT 6 Na YaSYa deva ‰zYa" Pad& ivdu‚ JaRNTau" PauNa" k-ae_hRiTa GaNTauMaqirTauMa( ) YaQaa Na$=SYaak*-iTai>aivRceíTaae durTYaYaaNau§-MaauTa& TaÀirTa& SauMa(r)l&/ GaaYaNTa AaNaNdSaMaud]MaGana" )) 20 )) TaMa+ar& b]ø Par& PareXa‚ 123 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

MaVYa¢-MaaDYaaiTMak-YaaeGaGaMYaMa( ) ATaqiNd]Ya& SaU+MaiMavaiTadUr‚ MaNaNTaMaaÛ& PairPaUaUd( raJaa PaaaGavTaa b]øNMaiQaTa" +aqrSaaGar" ) YadQa| va YaTaêaid]& dDaaraMbucraTMaNaa )) 11 )) 180 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

YaQaaMa*Ta& SaurE" Pa[aá& ik&- caNYad>avTa( TaTa" ) WTad( >aGavTa" k-MaR vdSv ParMaad(>auTaMa( )) 12 )) çré-räjoväca yathä bhagavatä brahman mathitaù kñéra-sägaraù yad-arthaà vä yataç cädrià dadhärämbucarätmanä yathämåtaà suraiù präptaà kià cänyad abhavat tataù etad bhagavataù karma vadasva paramädbhutam SYNONYMS çré-räjä uväca—King Parékñit inquired; yathä—as; bhagavatä—by the Supreme Personality of Godhead; brahman—O learned brähmaëa; mathitaù—churned; kñéra-sägaraù—the ocean of milk; yat-artham—what was the purpose; vä—either; yataù—wherefrom, for what reason; ca—and; adrim—the mountain (Mandara); dadhära—was staying; ambucara-ätmanä—in the form of a tortoise; yathä—as; amåtam—nectar; suraiù—by the demigods; präptam—was achieved; kim—what; ca—and; anyat—other; abhavat—became; tataù—thereafter; etat—all these; bhagavataù—of the Supreme Personality of Godhead; karma—pastimes, activities; vadasva—kindly describe; parama-adbhutam—because they are so wonderful. TRANSLATION King Parékñit inquired: O great brähmaëa, Çukadeva Gosvämé, why and how did Lord Viñëu churn the ocean of milk? For what reason did He stay in the water as a tortoise and hold up Mandara Mountain? How did the demigods 181 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

obtain the nectar, and what other things were produced from the churning of the ocean? Kindly describe all these wonderful activities of the Lord. TEXT 13 TvYaa SaªQYaMaaNaeNa MaihMana SaaTvTaa& PaTae" ) NaaiTaTa*PYaiTa Mae icta& Sauicr& TaaPaTaaiPaTaMa( )) 13 )) tvayä saìkathyamänena mahimnä sätvatäà pateù nätitåpyati me cittaà suciraà täpa-täpitam SYNONYMS tvayä—by Your Holiness; saìkathyamänena—being described; mahimnä—by all the glories; sätvatäm pateù—of the Supreme Personality of Godhead, the master of the devotees; na—not; ati-tåpyati—is sufficiently satisfied; me—my; cittam—heart; suciram—for such a long time; täpa—by miseries; täpitam—being distressed. TRANSLATION My heart, which is disturbed by the three miserable conditions of material life, is not yet sated with hearing you describe the glorious activities of the Lord, the Supreme Personality of Godhead, who is the master of the devotees. TEXT 14 é[qSaUTa ovac SaMPa*íae >aGavaNaev& ÜEPaaYaNaSauTaae iÜJaa" ) 182 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Ai>aNaNÛ hrevsYaRMa>Yaacíu& Pa[c§-Mae )) 14 )) çré-süta uväca sampåñöo bhagavän evaà dvaipäyana-suto dvijäù abhinandya harer véryam abhyäcañöuà pracakrame SYNONYMS çré-sütaù uväca—Çré Süta Gosvämé said; sampåñöaù—being questioned; bhagavän—Çukadeva Gosvämé; evam—thus; dvaipäyana-sutaù—the son of Vyäsadeva; dvi-jäù—O brähmaëas assembled here; abhinandya—congratulating Mahäräja Parékñit; hareù véryam—the glories of the Supreme Personality of Godhead; abhyäcañöum—to describe; pracakrame—endeavored. TRANSLATION Çré Süta Gosvämé said: O learned brähmaëas assembled here at Naimiñäraëya, when Çukadeva Gosvämé, the son of Dvaipäyana, was thus questioned by the King, he congratulated the King and then endeavored to describe further the glories of the Supreme Personality of Godhead. TEXTS 15-16 é[qéuk- ovac Yada YauÖe_SaurEdeRva bDYaMaaNaa" iXaTaaYauDaE" ) GaTaaSavae iNaPaiTaTaa NaaeitaïerNSMa >aUirXa" )) 15 )) Yada duvaRSa" XaaPaeNa SaeNd]a l/aek-añYaae Na*Pa ) 183 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

iNa"é[qk-aêa>av&STa}a NaeéuirJYaadYa" i§-Yaa" )) 16 )) çré-çuka uväca yadä yuddhe 'surair devä badhyamänäù çitäyudhaiù gatäsavo nipatitä nottiñöheran sma bhüriçaù yadä durväsaù çäpena sendrä lokäs trayo nåpa niùçrékäç cäbhavaàs tatra neçur ijyädayaù kriyäù SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; yadä—when; yuddhe—in the fighting; asuraiù—by the demons; deväù—the demigods; badhyamänäù—besieged; çita-äyudhaiù—by serpent weapons; gata-äsavaù—almost dead; nipatitäù—some of them having fallen; na—not; uttiñöheran—got up again; sma—so became; bhüriçaù—the majority of them; yadä—when; durväsaù—of Durväsä Muni; çäpena—with the curse; sa-indräù—with Indra; lokäù trayaù—the three worlds; nåpa—O King; niùçrékäù—without any material opulence; ca—also; abhavan—became; tatra—at that time; neçuù—could not be performed; ijya-ädayaù—sacrifices; kriyäù—ritualistic ceremonies. TRANSLATION Çukadeva Gosvämé said: When the asuras, with their serpent weapons, severely attacked the demigods in a fight, many of the demigods fell and lost their lives. Indeed, they could not be revived. At that time, O King, the demigods had been cursed by Durväsä Muni, the three worlds were 184 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

poverty-stricken, and therefore ritualistic ceremonies could not be performed. The effects of this were very serious. PURPORT It is described that while Durväsä Muni was passing on the road, he saw Indra on the back of his elephant and was pleased to offer Indra a garland from his own neck. Indra, however, being too puffed up, took the garland, and without respect for Durväsä Muni, he placed it on the trunk of his carrier elephant. The elephant, being an animal, could not understand the value of the garland, and thus the elephant threw the garland between its legs and smashed it. Seeing this insulting behavior, Durväsä Muni immediately cursed Indra to be poverty-stricken, bereft of all material opulence. Thus the demigods, afflicted on one side by the fighting demons and on the other by the curse of Durväsä Muni, lost all the material opulences in the three worlds. To be extremely opulent in materialistic advancement is sometimes very risky. The materially opulent person does not care about anyone, and thus he commits offenses to great personalities, such as devotees and great saints. This is the way of material opulence. As described by Çukadeva Gosvämé, dhana-durmadändha: too much wealth makes one blind. This happens even to Indra in his heavenly kingdom, and what to speak of others in this material world? When one is materially opulent, he should learn to be sober and well-behaved toward Vaiñëavas and saintly persons; otherwise he will fall down. TEXTS 17-18 iNaXaaMYaETaTa( SaurGaaGavaNPar" )) 20 )) sa vilokyendra-väyv-ädén niùsattvän vigata-prabhän lokän amaìgala-präyän asurän ayathä vibhuù samähitena manasä saàsmaran puruñaà param uväcotphulla-vadano devän sa bhagavän paraù SYNONYMS saù—Lord Brahmä; vilokya—looking over; indra-väyu-ädén—all the demigods, headed by Lord Indra and Väyu; niùsattvän—bereft of all spiritual potency; vigata-prabhän—bereft of all effulgence; lokän—all the three worlds; amaìgala-präyän—merged into misfortune; asurän—all the demons; ayathäù—flourishing; vibhuù—Lord Brahmä, the supreme within this material world; samähitena—by full adjustment; manasä—of the mind; saàsmaran—remembering again and again; puruñam—the Supreme Person; param—transcendental; uväca—said; utphulla-vadanaù—bright-faced; devän—unto the demigods; saù—he; bhagavän—the most powerful; paraù—of the demigods. TRANSLATION 187 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Upon seeing that the demigods were bereft of all influence and strength and that the three worlds were consequently devoid of auspiciousness, and upon seeing that the demigods were in an awkward position whereas all the demons were flourishing, Lord Brahmä, who is above all the demigods and who is most powerful, concentrated his mind on the Supreme Personality of Godhead. Thus being encouraged, he became bright-faced and spoke to the demigods as follows. PURPORT After hearing from the demigods the real situation, Lord Brahmä was very much concerned because the demons were unnecessarily so powerful. When demons become powerful, the entire world is placed in an awkward position because demons are simply interested in their own sense gratification and not in the welfare of the world. Demigods or devotees, however, are concerned with the welfare of all living beings. Çréla Rüpa Gosvämé, for example, left his ministership and went to Våndävana for the benefit of the entire world (lokänäà hita-käriëau). This is the nature of a saintly person or demigod. Even impersonalists think of the welfare of all people. Thus Brahmä was very much concerned at seeing the demons in power. TEXT 21 Ah& >avae YaUYaMaQaae_SauradYaae MaNauZYaiTaYaRGd]uMagaMaRJaaTaYa" ) YaSYaavTaara&Xak-l/aivSaiJaRTaa v]JaaMa SaveR XaraUiTa" )) 32 )) pädau mahéyaà sva-kåtaiva yasya catur-vidho yatra hi bhüta-sargaù sa vai mahä-püruña ätma-tantraù prasédatäà brahma mahä-vibhütiù SYNONYMS pädau—His lotus feet; mahé—the earth; iyam—this; sva-kåta—created by Himself; eva—indeed; yasya—of whom; catuù-vidhaù—of four kinds of living entities; yatra—wherein; hi—indeed; bhüta-sargaù—material creation; saù—He; vai—indeed; mahä-püruñaù—the Supreme Person; ätma-tantraù—self-sufficient; prasédatäm—may He be merciful to us; brahma—the greatest; mahä-vibhütiù—with unlimited potency.

215 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION On this earth there are four kinds of living entities, who are all created by Him. The material creation rests on His lotus feet. He is the great Supreme Person, full of opulence and power. May He be pleased with us. PURPORT The word mahé refers to the five material elements—earth, water, air, fire and sky—which rest upon the lotus feet of the Supreme Personality of Godhead. Mahat-padaà puëya-yaço muräreù. The mahat-tattva, the total material energy, rests on His lotus feet, for the cosmic manifestation is but another opulence of the Lord. In this cosmic manifestation there are four kinds of living entities—jaräyu ja (those born from embryos), aëòa ja (those born from eggs), sveda ja (those born from perspiration), and udbhijja (those born from seeds). Everything is generated from the Lord, as confirmed in the Vedänta-sütra (janmädy asya yataù [SB 1.1.1]). No one is independent, but the Supreme Soul is completely independent. Janmädy asya yato 'nvayäd itarataç cärtheñv abhijïaù sva-räö. The word sva-räö means "independent." We are dependent, whereas the Supreme Lord is completely independent. Therefore the Supreme Lord is the greatest of all. Even Lord Brahmä, who created the cosmic manifestation, is but another opulence of the Supreme Personality of Godhead. The material creation is activated by the Lord, and therefore the Lord is not a part of the material creation. The Lord exists in His original, spiritual position. The universal form of the Lord, vairäja-mürti, is another feature of the Supreme Personality of Godhead. TEXT 33 AM>aSTau Yad]eTa odarvqYa| iSaDYaiNTa JaqvNTYauTa vDaRMaaNaa" ) 216 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

l/aek-a YaTaae_Qaai%l/l/aek-Paal/a" Pa[SaqdTaa& Na" Sa Mahaiv>aUiTa" )) 33 )) ambhas tu yad-reta udära-véryaà sidhyanti jévanty uta vardhamänäù lokä yato 'thäkhila-loka-päläù prasédatäà naù sa mahä-vibhütiù SYNONYMS ambhaù—the masses of water seen on this planet or on others; tu—but; yat-retaù—His semen; udära-véryam—so powerful; sidhyanti—are generated; jévanti—live; uta—indeed; vardhamänäù—flourish; lokäù—all the three worlds; yataù—from which; atha—also; akhila-loka-päläù—all the demigods throughout the universe; prasédatäm—may be pleased; naù—upon us; saù—He; mahä-vibhütiù—a person with unlimited potency. TRANSLATION The entire cosmic manifestation has emerged from water, and it is because of water that all living entities endure, live and develop. This water is nothing but the semen of the Supreme Personality of Godhead. Therefore, may the Supreme Personality of Godhead, who has such great potency, be pleased with us. PURPORT Despite the theories of so-called scientists, the vast quantities of water on this planet and on other planets are not created by a mixture of hydrogen and oxygen. Rather, the water is sometimes explained to be the perspiration and sometimes the semen of the Supreme Personality of Godhead. It is from water that all living entities emerge, and because of water they live and grow. If there were no water, all life would cease. Water is the source of life for everyone. 217 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Therefore, by the grace of the Supreme Personality of Godhead, we have so much water all over the world. TEXT 34 SaaeMa& MaNaae YaSYa SaMaaMaNaiNTa idvaEk-Saa& Yaae bl/MaNDa AaYau" ) wRXaae NaGaaNaa& Pa[JaNa" Pa[JaaNaa& Pa[SaqdTaa& Na" Sa Mahaiv>aUiTa" )) 34 )) somaà mano yasya samämananti divaukasäà yo balam andha äyuù éço nagänäà prajanaù prajänäà prasédatäà naù sa mahä-vibhütiù SYNONYMS somam—the moon; manaù—the mind; yasya—of whom (of the Supreme Personality of Godhead); samämananti—they say; divaukasäm—of the denizens of the upper planetary systems; yaù—who; balam—the strength; andhaù—the food grains; äyuù—the duration of life; éçaù—the Supreme Lord; nagänäm—of the trees; prajanaù—the source of breeding; prajänäm—of all living entities; prasédatäm—may He be pleased; naù—upon us; saù—that Supreme Personality of Godhead; mahä-vibhütiù—the source of all opulences. TRANSLATION Soma, the moon, is the source of food grains, strength and longevity for all the demigods. He is also the master of all vegetation and the source of generation for all living entities. As stated by learned scholars, the moon is the mind of the Supreme Personality of Godhead. May that Supreme Personality of 218 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Godhead, the source of all opulences, be pleased with us. PURPORT Soma, the predominating deity of the moon, is the source of food grains and therefore the source of strength even for the celestial beings, the demigods. He is the vital force for all vegetation. Unfortunately, modern so-called scientists, who do not fully understand the moon, describe the moon as being full of deserts. Since the moon is the source for our vegetation, how can the moon be a desert? The moonshine is the vital force for all vegetation, and therefore we cannot possibly accept that the moon is a desert. TEXT 35 AiGanMauR%& YaSYa Tau JaaTaveda JaaTa" i§-Yaak-aaUiTa" )) 35 )) agnir mukhaà yasya tu jäta-vedä jätaù kriyä-käëòa-nimitta-janmä antaù-samudre 'nupacan sva-dhätün prasédatäà naù sa mahä-vibhütiù SYNONYMS agniù—fire; mukham—the mouth through which the Supreme Personality of Godhead eats; yasya—of whom; tu—but; jäta-vedäù—the producer of wealth or of all necessities of life; jätaù—produced; kriyä-käëòa—ritualistic ceremonies; nimitta—for the sake of; janmä—formed for this reason; antaù-samudre—within the depths of the ocean; anupacan—always digesting; 219 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sva-dhätün—all elements; prasédatäm—may be pleased; naù—upon us; saù—He; mahä-vibhütiù—the supremely powerful. TRANSLATION Fire, which is born for the sake of accepting oblations in ritualistic ceremonies, is the mouth of the Supreme Personality of Godhead. Fire exists within the depths of the ocean to produce wealth, and fire is also present in the abdomen to digest food and produce various secretions for the maintenance of the body. May that supremely powerful Personality of Godhead be pleased with us. TEXT 36 YaÀ+auraSaqTa( TariaUiTa" )) 37 )) präëäd abhüd yasya caräcaräëäà präëaù saho balam ojaç ca väyuù anväsma samräjam ivänugä vayaà prasédatäà naù sa mahä-vibhütiù SYNONYMS präëät—from the vital force; abhüt—generated; yasya—of whom; cara-acaräëäm—of all living entities, moving and nonmoving; präëaù—the vital force; sahaù—the basic principle of life; balam—strength; ojaù—the vital force; ca—and; väyuù—the air; anväsma—follow; samräjam—an emperor; iva—like; anugäù—followers; vayam—all of us; prasédatäm—may be pleased; naù—upon us; saù—He; mahä-vibhütiù—the supremely powerful. TRANSLATION All living entities, moving and nonmoving, receive their vital force, their bodily strength and their very lives from the air. All of us follow the air for our vital force, exactly as servants follow an emperor. The vital force of air is generated from the original vital force of the Supreme Personality of Godhead. May that Supreme Lord be pleased with us. 222 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 38 é[ae}aad( idXaae YaSYa ôdê %aiNa Pa[Jaijre %& PauåzSYa Naa>Yaa" ) Pa[aaUiTa" )) 38 )) çroträd diço yasya hådaç ca khäni prajajïire khaà puruñasya näbhyäù präëendriyätmäsu-çaréra-ketaù prasédatäà naù sa mahä-vibhütiù SYNONYMS çroträt—from the ears; diçaù—different directions; yasya—of whom; hådaù—from the heart; ca—also; khäni—the holes of the body; prajajïire—generated; kham—the sky; puruñasya—of the Supreme Person; näbhyäù—from the navel; präëa—of the life force; indriya—senses; ätmä—mind; asu—vital force; çaréra—and body; ketaù—the shelter; prasédatäm—may be pleased; naù—upon us; saù—He; mahä-vibhütiù—the supremely powerful. TRANSLATION May the supremely powerful Personality of Godhead be pleased with us. The different directions are generated from His ears, the holes of the body come from His heart, and the vital force, the senses, the mind, the air within the body, and the ether, which is the shelter of the body, come from His navel. TEXT 39 223 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bl/aNMaheNd]iñdXaa" Pa[Saada‚ NMaNYaaeiGaRrqXaae iDazaUiTa" )) 39 )) balän mahendras tri-daçäù prasädän manyor giréço dhiñaëäd viriïcaù khebhyas tu chandäàsy åñayo meòhrataù kaù prasédatäà naù sa mahä-vibhütiù SYNONYMS balät—by His strength; mahä-indraù—King Indra became possible; tri-daçäù—as well as the demigods; prasädät—by satisfaction; manyoù—by anger; giri-éçaù—Lord Çiva; dhiñaëät—from sober intelligence; viriïcaù—Lord Brahmä; khebhyaù—from the bodily holes; tu—as well as; chandäàsi—Vedic mantras; åñayaù—great saintly persons; meòhrataù—from the genitals; kaù—the prajäpatis; prasédatäm—may be pleased; naù—upon us; saù—He; mahä-vibhütiù—the Supreme Personality of Godhead, who has extraordinary power. TRANSLATION Mahendra, the King of Heaven, was generated from the prowess of the Lord, the demigods were generated from the mercy of the Lord, Lord Çiva was generated from the anger of the Lord, and Lord Brahmä from His sober intelligence. The Vedic mantras were generated from the bodily holes of the Lord, and the great saints and prajäpatis were generated from His genitals. May that supremely powerful Lord be pleased with us. TEXT 40 224 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

é[qvR+aSa" iPaTarX^aYaYaaSaNa( DaMaR" STaNaaidTar" Pa*ïTaae_>aUTa( ) ÛaEYaRSYa XaqZauJaYaaebRl&/ c ) OvaeRivR@aeJaae_x(iga]rvedéUd]aE Pa[SaqdTaa& Na" Sa Mahaiv>aUiTa" )) 41 )) vipro mukhäd brahma ca yasya guhyaà räjanya äséd bhujayor balaà ca ürvor viò ojo 'ìghrir aveda-çüdrau prasédatäà naù sa mahä-vibhütiù SYNONYMS vipraù—the brähmaëas; mukhät—from His mouth; brahma—the Vedic literatures; ca—also; yasya—of whom; guhyam—from His confidential knowledge; räjanyaù—the kñatriyas; äsét—became possible; bhujayoù—from His arms; balam ca—as well as bodily strength; ürvoù—from the thighs; viö—vaiçyas; ojaù—and their expert productive knowledge; aìghriù—from His feet; aveda—those who are beyond the jurisdiction of Vedic knowledge; çüdrau—the worker class; prasédatäm—may be pleased; naù—upon us; saù—He; mahä-vibhütiù—the supremely powerful Personality of Godhead. TRANSLATION The brähmaëas and Vedic knowledge come from the mouth of the Supreme Personality of Godhead, the kñatriyas and bodily strength come from His arms, the vaiçyas and their expert knowledge in productivity and wealth come from His thighs, and the çüdras, who are outside of Vedic knowledge, come from His feet. May that Supreme Personality of Godhead, who is full in prowess, be pleased with us. 226 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 42 l/ae>aae_DaraTa( Pa[qiTaåPaYaR>aUd( ÛuiTa‚ NaRSTa" PaXaVYa" SPaXaeRNa k-aMa" ) >a]uvaeYaRMa" Pa+Ma>avSTau k-al/" Pa[SaqdTaa& Na" Sa Mahaiv>aUiTa" )) 42 )) lobho 'dharät prétir upary abhüd dyutir nastaù paçavyaù sparçena kämaù bhruvor yamaù pakñma-bhavas tu kälaù prasédatäà naù sa mahä-vibhütiù SYNONYMS lobhaù—greed; adharät—from the lower lip; prétiù—affection; upari—from the upper lip; abhüt—became possible; dyutiù—bodily luster; nastaù—from the nose; paçavyaù—fit for the animals; sparçena—by the touch; kämaù—lusty desires; bhruvoù—from the eyebrows; yamaù—Yamaräja became possible; pakñma-bhavaù—from the eyelashes; tu—but; kälaù—eternal time, which brings death; prasédatäm—be pleased; naù—upon us; saù—He; mahä-vibhütiù—the Supreme Personality of Godhead, who has great prowess. TRANSLATION Greed is generated from His lower lip, affection from His upper lip, bodily luster from His nose, animalistic lusty desires from His sense of touch, Yamaräja from His eyebrows, and eternal time from His eyelashes. May that Supreme Lord be pleased with us. TEXT 43 227 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

d]VYa& vYa" k-MaR GauaaVYa& Pa[buDaaPabaDa& Pa[SaqdTaa& Na" Sa Mahaiv>aUiTa" )) 43 )) dravyaà vayaù karma guëän viçeñaà yad-yogamäyä-vihitän vadanti yad durvibhävyaà prabudhäpabädhaà prasédatäà naù sa mahä-vibhütiù SYNONYMS dravyam—the five elements of the material world; vayaù—time; karma—fruitive activities; guëän—the three modes of material nature; viçeñam—the varieties caused by combinations of the twenty-three elements; yat—that which; yoga-mäyä—by the Lord's creative potency; vihitän—all done; vadanti—all learned men say; yat durvibhävyam—which is actually extremely difficult to understand; prabudha-apabädham—rejected by the learned, by those who are fully aware; prasédatäm—may be pleased; naù—upon us; saù—He; mahä-vibhütiù—the controller of everything. TRANSLATION All learned men say that the five elements, eternal time, fruitive activity, the three modes of material nature, and the varieties produced by these modes are all creations of yogamäyä. This material world is therefore extremely difficult to understand, but those who are highly learned have rejected it. May the Supreme Personality of Godhead, who is the controller of everything, be pleased with us.

228 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT The word durvibhävyam is very important in this verse. No one can understand how everything is happening in this material world by the arrangement of the Supreme Personality of Godhead through His material energies. As stated in Bhagavad-gétä (9.10), mayädhyakñeëa prakåtiù süyate sacaräcaram: everything is actually happening under the direction of the Supreme Personality of Godhead. This much we can learn, but how it is happening is extremely difficult to understand. We cannot even understand how the affairs within our body are systematically taking place. The body is a small universe, and since we cannot understand how things are happening in this small universe, how can we understand the affairs of the bigger universe? Actually this universe is very difficult to understand, yet learned sages have advised, as Kåñëa has also advised, that this material world is duùkhälayam açäçvatam; [Bg. 8.15] in other words, it is a place of misery and temporality. One must give up this world and go back home, back to the Personality of Godhead. Materialists may argue, "If this material world and its affairs are impossible to understand, how can we reject it?" The answer is provided by the word prabudhäpabädham. We have to reject this material world because it is rejected by those who are learned in Vedic wisdom. Even though we cannot understand what this material world is, we should be ready to reject it in accordance with the advice of learned persons, especially the advice of Kåñëa. Kåñëa says: mäm upetya punar janma duùkhälayam açäçvatam näpnuvanti mahätmänaù saàsiddhià paramäà gatäù "After attaining Me, the great souls, who are yogés in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection." (Bg. 8.15) One has to return home, back to Godhead, for 229 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

this is the highest perfection of life. To go back to Godhead means to reject this material world. Although we cannot understand the functions of this material world and whether it is good for us or bad for us, in accordance with the advice of the supreme authority we must reject it and go back home, back to Godhead. TEXT 44 NaMaae_STau TaSMaa oPaXaaNTaXa¢-Yae SvaraJYal/a>aPa[iTaPaUirTaaTMaNae ) Gaua‚ NaR SaÂMaaNaaYa Na>aSvdUTaYae )) 44 )) namo 'stu tasmä upaçänta-çaktaye sväräjya-läbha-pratipüritätmane guëeñu mäyä-raciteñu våttibhir na sajjamänäya nabhasvad-ütaye SYNONYMS namaù—our respectful obeisances; astu—let there be; tasmai—unto Him; upaçänta-çaktaye—who does not endeavor to achieve anything else, who is free from restlessness; sväräjya—completely independent; läbha—of all gains; pratipürita—fully achieved; ätmane—unto the Supreme Personality of Godhead; guëeñu—of the material world, which is moving because of the three modes of nature; mäyä-raciteñu—things created by the external energy; våttibhiù—by such activities of the senses; na sajjamänäya—one who does not become attached, or one who is above material pains and pleasures; nabhasvat—the air; ütaye—unto the Lord, who has created this material world as His pastime. 230 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Let us offer our respectful obeisances unto the Supreme Personality of Godhead, who is completely silent, free from endeavor, and completely satisfied by His own achievements. He is not attached to the activities of the material world through His senses. Indeed, in performing His pastimes in this material world, He is just like the unattached air. PURPORT We can simply understand that behind the activities of material nature is the Supreme Lord, by whose indications everything takes place, although we cannot see Him. Even without seeing Him, we should offer Him our respectful obeisances. We should know that He is complete. Everything is done systematically by His energies (paräsya çaktir vividhaiva çrüyate [Cc. Madhya 13.65, purport]), and therefore He has nothing to do (na tasya käryaà karaëaà ca vidyate). As indicated here by the word upaçänta-çaktaye, His different energies act, but although He sets these energies in action, He Himself has nothing to do. He is not attached to anything, for He is the Supreme Personality of Godhead. Therefore, let us offer our respectful obeisances unto Him. TEXT 45 Sa Tv& Naae dXaRYaaTMaaNaMaSMaTk-raUd( raJaNSahóak-aeRdYaÛuiTa" )) 1 )) çré-çuka uväca evaà stutaù sura-gaëair bhagavän harir éçvaraù teñäm ävirabhüd räjan sahasrärkodaya-dyutiù

243 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; evam—in this way; stutaù—being worshiped by prayers; sura-gaëaiù—by the demigods; bhagavän—the Supreme Personality of Godhead; hariù—the vanquisher of all inauspiciousness; éçvaraù—the supreme controller; teñäm—in front of Lord Brahmä and all the demigods; ävirabhüt—appeared there; räjan—O King (Parékñit); sahasra—of thousands; arka—of suns; udaya—like the rising; dyutiù—His effulgence. TRANSLATION Çré Çukadeva Gosvämé said: O King Parékñit, the Supreme Personality of Godhead, Hari, being thus worshiped with prayers by the demigods and Lord Brahmä, appeared before them. His bodily effulgence resembled the simultaneous rising of thousands of suns. TEXT 2 TaeNaEv SahSaa SaveR deva" Pa[iTahTae+aav AaTMaNa" )) 19 )) yäta dänava-daiteyais tävat sandhir vidhéyatäm kälenänugåhétais tair yävad vo bhava ätmanaù SYNONYMS yäta—just execute; dänava—with the demons; daiteyaiù—and the asuras; tävat—so long; sandhiù—a truce; vidhéyatäm—execute; kälena—by a favorable 266 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

time (or kävyena—by Çukräcärya); anugåhétaiù—receiving benedictions; taiù—with them; yävat—as long as; vaù—of you; bhavaù—good fortune; ätmanaù—of yourselves. TRANSLATION As long as you are not flourishing, you should make a truce with the demons and asuras, who are now being favored by time. PURPORT One word in this verse has two readings—kälena and kävyena. Kälena means "favored by time," and kävyena means "favored by Çukräcärya," Çukräcärya being the spiritual master of the Daityas. The demons and Daityas were favored in both ways, and therefore the demigods were advised by the Supreme Lord to execute a truce for the time being, until time favored them. TEXT 20 ArYaae_iPa ih SaNDaeYaa" SaiTa k-aYaaRQaRGaaErve ) AihMaUizk-vd( deva ùQaRSYa Padvq& GaTaE" )) 20 )) arayo 'pi hi sandheyäù sati käryärtha-gaurave ahi-müñikavad devä hy arthasya padavéà gataiù SYNONYMS arayaù—enemies; api—although; hi—indeed; sandheyäù—eligible for a truce; sati—being so; kärya-artha-gaurave—in the matter of an important duty; ahi—snake; müñika—mouse; vat—like; deväù—O demigods; hi—indeed; 267 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

arthasya—of interest; padavém—position; gataiù—so being. TRANSLATION O demigods, fulfilling one's own interests is so important that one may even have to make a truce with one's enemies. For the sake of one's self-interest, one has to act according to the logic of the snake and the mouse. PURPORT A snake and a mouse were once caught in a basket. Now, since the mouse is food for the snake, this was a good opportunity for the snake. However, since both of them were caught in the basket, even if the snake ate the mouse, the snake would not be able to get out. Therefore, the snake thought it wise to make a truce with the mouse and ask the mouse to make a hole in the basket so that both of them could get out. The snake's intention was that after the mouse made the hole, the snake would eat the mouse and escape from the basket through the hole. This is called the logic of the snake and the mouse. TEXT 21 AMa*TaaeTPaadNae YaÒ" i§-YaTaaMaivl/iMbTaMa( ) YaSYa PaqTaSYa vE JaNTauMa*RTYauGa]STaae_Marae >aveTa( )) 21 )) amåtotpädane yatnaù kriyatäm avilambitam yasya pétasya vai jantur måtyu-grasto 'maro bhavet SYNONYMS amåta-utpädane—in generating nectar; yatnaù—endeavor; kriyatäm—do; 268 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

avilambitam—without delay; yasya—of which nectar; pétasya—anyone who drinks; vai—indeed; jantuù—living entity; måtyu-grastaù—although in imminent danger of death; amaraù—immortal; bhavet—can become. TRANSLATION Immediately endeavor to produce nectar, which a person who is about to die may drink to become immortal. TEXTS 22-23 i+aPTva +aqraedDaaE SavaR vqåta*aaJaae >aivZYaiNTa dETYaa YaUYa& f-l/Ga]ha" )) 23 )) kñiptvä kñérodadhau sarvä vérut-tåëa-latauñadhéù manthänaà mandaraà kåtvä netraà kåtvä tu väsukim sahäyena mayä devä nirmanthadhvam atandritäù kleça-bhäjo bhaviñyanti daityä yüyaà phala-grahäù SYNONYMS kñiptvä—putting; kñéra-udadhau—in the ocean of milk; sarväù—all kinds of; vérut—creepers; tåëa—grass; latä—vegetables; auñadhéù—and drugs; manthänam—the churning rod; mandaram—Mandara Mountain; 269 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

kåtvä—making; netram—the churning rope; kåtvä—making; tu—but; väsukim—the snake Väsuki; sahäyena—with a helper; mayä—by Me; deväù—all the demigods; nirmanthadhvam—go on churning; atandritäù—very carefully, without diversion; kleça-bhäjaù—sharetakers of sufferings; bhaviñyanti—will be; daityäù—the demons; yüyam—but all of you; phala-grahäù—gainers of the actual result. TRANSLATION O demigods, cast into the ocean of milk all kinds of vegetables, grass, creepers and drugs. Then, with My help, making Mandara Mountain the churning rod and Väsuki the rope for churning, churn the ocean of milk with undiverted attention. Thus the demons will be engaged in labor, but you, the demigods, will gain the actual result, the nectar produced from the ocean. PURPORT It appears that when different kinds of drugs, creepers, grass and vegetables are put into this milk and the milk is churned, as milk is churned for butter, the active principles of the vegetables and drugs mix with the milk, and the result is nectar. TEXT 24 YaUYa& TadNauMaaedß& YaidC^NTYaSaura" Saura" ) Na Sa&rM>aeavê JaGMaTau" Sv& Sv& DaaMaaePaeYaubRil&/ Saura" )) 27 )) atha tasmai bhagavate namaskåtya pitämahaù bhavaç ca jagmatuù svaà svaà dhämopeyur balià suräù SYNONYMS atha—after this; tasmai—unto Him; bhagavate—unto the Supreme Personality of Godhead; namaskåtya—offering obeisances; pitä-mahaù—Lord Brahmä; bhavaù ca—as well as Lord Çiva; jagmatuù—returned; svam svam—to their own; dhäma—abodes; upeyuù—approached; balim—King Bali; suräù—all the other demigods. TRANSLATION Then Lord Brahmä and Lord Çiva, after offering their respectful obeisances 273 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

to the Lord, returned to their abodes. All the demigods then approached Mahäräja Bali. TEXT 28 d*îarqNaPYaSa&YataaÅaTa+aae>aaNSvNaaYak-aNa( ) NYazeDad( dETYara$( ëaeKYa" SaiNDaivGa]hk-al/ivTa( )) 28 )) dåñövärén apy asaàyattäï jäta-kñobhän sva-näyakän nyañedhad daitya-räö çlokyaù sandhi-vigraha-kälavit SYNONYMS dåñövä—observing; arén—the enemies; api—although; asaàyattän—without any endeavor to fight; jäta-kñobhän—who became agitated; sva-näyakän—his own captains and commanders; nyañedhat—prevented; daitya-räö—the Emperor of the Daityas, Mahäräja Bali; çlokyaù—very respectable and prominent; sandhi—for making negotiations; vigraha—as well as for fighting; käla—the time; vit—completely aware of. TRANSLATION Mahäräja Bali, a most celebrated king of the demons, knew very well when to make peace and when to fight. Thus although his commanders and captains were agitated and were about to kill the demigods, Mahäräja Bali, seeing that the demigods were coming to him without a militant attitude, forbade his commanders to kill them. PURPORT 274 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Vedic etiquette enjoins: gåhe çatrum api präptaà viçvastam akutobhayam. When enemies come to their opponent's place, they should be received in such a way that they will forget that there is animosity between the two parties. Bali Mahäräja was well conversant with the arts of peacemaking and fighting. Thus he received the demigods very well, although his commanders and captains were agitated. This kind of treatment was prevalent even during the fight between the Päëòavas and the Kurus. During the day, the Päëòavas and Kurus would fight with the utmost strength, and when the day was over they would go to each other's camps as friends and be received as such. During such friendly meetings, one enemy would offer anything the other enemy wanted. That was the system. TEXT 29 Tae vEraeciNaMaaSaqNa& Gauá& caSaurYaUQaPaE" ) ié[Yaa ParMaYaa Jauí& iJaTaaXaezMauPaaGaMaNa( )) 29 )) te vairocanim äsénaà guptaà cäsura-yütha-paiù çriyä paramayä juñöaà jitäçeñam upägaman SYNONYMS te—all the demigods; vairocanim—unto Baliräja, the son of Virocana; äsénam—sitting down; guptam—well protected; ca—and; asura-yütha-paiù—by the commanders of the asuras; çriyä—by opulence; paramayä—supreme; juñöam—blessed; jita-açeñam—who became the proprietor of all the worlds; upägaman—approached.

275 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION The demigods approached Bali Mahäräja, the son of Virocana, and sat down near him. Bali Mahäräja was protected by the commanders of the demons and was most opulent, having conquered all the universes. TEXT 30 MaheNd]" ë+avNa( )) 14 )) ahéndra-sähasra-kaöhora-dåì-mukhaçväsägni-dhümähata-varcaso 'suräù pauloma-käleya-balélvalädayo davägni-dagdhäù saralä iväbhavan SYNONYMS ahéndra—of the King of serpents; sähasra—by thousands; kaöhora—very, very hard; dåk—all directions; mukha—by the mouth; çväsa—breathing; agni—fire coming out; dhüma—smoke; ähata—being affected; varcasaù—by the rays; asuräù—the demons; pauloma—Pauloma; käleya—Käleya; bali—Bali; ilvala—Ilvala; ädayaù—headed by; dava-agni—by a forest fire; dagdhäù—burned; saraläù—sarala trees; iva—like; abhavan—all of them 302 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

became. TRANSLATION Väsuki had thousands of eyes and mouths. From his mouths he breathed smoke and blazing fire, which affected the demons, headed by Pauloma, Käleya, Bali and Ilvala. Thus the demons, who appeared like sarala trees burned by a forest fire, gradually became powerless. TEXT 15 deva&ê TaC^(vaSaiXa%ahTaPa[>aaNa( DaUMa]aMbróGvrk-Äuk-aNaNaaNa( ) SaMa>YavzRN>aGavÜXaa gaNaa vvu" SaMaud]aeMYauRPaGaU!vaYav" )) 15 )) deväàç ca tac-chväsa-çikhä-hata-prabhän dhümrämbara-srag-vara-kaïcukänanän samabhyavarñan bhagavad-vaçä ghanä vavuù samudrormy-upagüòha-väyavaù SYNONYMS devän—all the demigods; ca—also; tat—of Väsuki; çväsa—from the breathing; çikhä—by the flames; hata—being affected; prabhän—their bodily luster; dhümra—smoky; ambara—dress; srak-vara—excellent garlands; kaïcuka—armaments; änanän—and faces; samabhyavarñan—sufficiently rained; bhagavat-vaçäù—under the control of the Supreme Personality of Godhead; ghanäù—clouds; vavuù—blew; samudra—of the ocean of milk; ürmi—from the waves; upagüòha—bearing fragments of water;

303 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

väyavaù—breezes. TRANSLATION Because the demigods were also affected by the blazing breath of Väsuki, their bodily lusters diminished, and their garments, garlands, weapons and faces were blackened by smoke. However, by the grace of the Supreme Personality of Godhead, clouds appeared on the sea, pouring torrents of rain, and breezes blew, carrying particles of water from the sea waves, to give the demigods relief. TEXT 16 MaQYaMaaNaaTa( TaQaa iSaNDaaedeRvaSaurvæQaPaE" ) Yada SauDaa Na JaaYaeTa iNaMaRMaNQaaiJaTa" SvYaMa( )) 16 )) mathyamänät tathä sindhor deväsura-varütha-paiù yadä sudhä na jäyeta nirmamanthäjitaù svayam SYNONYMS mathyamänät—sufficiently being churned; tathä—in this way; sindhoù—from the ocean of milk; deva—of the demigods; asura—and the demons; varütha-paiù—by the best; yadä—when; sudhä—nectar; na jäyeta—did not come out; nirmamantha—churned; ajitaù—the Supreme Personality of Godhead, Ajita; svayam—personally. TRANSLATION When nectar did not come from the ocean of milk, despite so much endeavor 304 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

by the best of the demigods and demons, the Supreme Personality of Godhead, Ajita, personally began to churn the ocean. TEXT 17 MaegaXYaaMa" k-Nak-PairiDa" k-a]aJaiÜlu/il/Tak-c" óGDarae r¢-Nae}a" ) JaE}aEdaeRi>aRJaRGad>aYadEdRNdéUk&- Ga*hqTva MaQNaNa( MaQNaa Pa[iTaiGairirvaXaae>aTaaQaae Da*Taaid]" )) 17 )) megha-çyämaù kanaka-paridhiù karëa-vidyota-vidyun mürdhni bhräjad-vilulita-kacaù srag-dharo rakta-netraù jaitrair dorbhir jagad-abhaya-dair dandaçükaà gåhétvä mathnan mathnä pratigirir iväçobhatätho dhåtädriù SYNONYMS megha-çyämaù—blackish like a cloud; kanaka-paridhiù—wearing yellow garments; karëa—on the ears; vidyota-vidyut—whose earrings shone like lightning; mürdhni—on the head; bhräjat—gleaming; vilulita—disheveled; kacaù—whose hair; srak-dharaù—wearing a flower garland; rakta-netraù—with red eyes; jaitraiù—with victorious; dorbhiù—with arms; jagat—to the universe; abhaya-daiù—which give fearlessness; dandaçükam—the snake (Väsuki); gåhétvä—after taking; mathnan—churning; mathnä—by the churning rod (Mandara Mountain); pratigiriù—another mountain; iva—like; açobhata—He appeared; atho—then; dhåta-adriù—having taken the mountain. TRANSLATION The Lord appeared like a blackish cloud. He was dressed with yellow 305 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

garments, His earrings shone on His ears like lightning, and His hair spread over His shoulders. He wore a garland of flowers, and His eyes were pinkish. With His strong, glorious arms, which award fearlessness throughout the universe, He took hold of Väsuki and began churning the ocean, using Mandara Mountain as a churning rod. When engaged in this way, the Lord appeared like a beautifully situated mountain named Indranéla. TEXT 18 iNaMaRQYaMaaNaadudDaer>aUiÜz& MahaeLbaUTa>aavNa ) }aaih Na" XaraSTae ìSaNa& Na>aSvaNa( SaUYaRê c+aU&iz Jal&/ SMa reTa" ) ParavraTMaaé[YaaRGavNa( iXarSTae )) 27 )) näbhir nabhas te çvasanaà nabhasvän süryaç ca cakñüàñi jalaà sma retaù parävarätmäçrayaëaà tavätmä somo mano dyaur bhagavan çiras te SYNONYMS näbhiù—navel; nabhaù—the sky; te—of Your Lordship; çvasanam—breathing; nabhasvän—the air; süryaù ca—and the sun globe; cakñüàñi—your eyes; jalam—the water; sma—indeed; retaù—semen; para-avara-ätma-äçrayaëam—the shelter of all living entities, low and high; tava—your; ätmä—self; somaù—the moon; manaù—mind; dyauù—the higher 316 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

planetary systems; bhagavan—O Your Lordship; çiraù—head; te—of you. TRANSLATION O lord, the sky is your navel, the air is your breathing, the sun is your eyes, and the water is your semen. You are the shelter of all kinds of living entities, high and low. The god of the moon is your mind, and the upper planetary system is your head. TEXT 28 ku-i+a" SaMaud]a iGarYaae_iSQaSaºa raeMaaiaUTaSauôd( dev wdMaah SaTaq& iPa[YaaMa( )) 36 )) çré-çuka uväca tad-vékñya vyasanaà täsäà kåpayä bhåça-péòitaù sarva-bhüta-suhåd deva idam äha satéà priyäm SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; tat—this situation; vékñya—seeing; vyasanam—dangerous; täsäm—of all the demigods; kåpayä—out of compassion; bhåça-péòitaù—greatly aggrieved; sarva-bhüta-suhåt—the friend of all living entities; devaù—Mahädeva; idam—this; äha—said; satém—unto Satédevé; priyäm—his very dear wife. TRANSLATION Çréla Çukadeva Gosvämé continued: Lord Çiva is always benevolent toward all living entities. When he saw that the living entities were very much disturbed by the poison, which was spreading everywhere, he was very compassionate. Thus he spoke to his eternal consort, Saté, as follows. TEXT 37 é[qiXav ovac Ahae bTa >avaNYaeTaTa( Pa[JaaNaa& PaXYa vEXaSaMa( ) 328 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

+aqraedMaQaNaaed(>aUTaaTa( k-al/kU-$=aduPaiSQaTaMa( )) 37 )) çré-çiva uväca aho bata bhaväny etat prajänäà paçya vaiçasam kñéroda-mathanodbhütät kälaküöäd upasthitam SYNONYMS çré-çivaù uväca—Çré Çiva said; aho bata—how pitiable; bhaväni—my dear wife, Bhaväné; etat—this situation; prajänäm—of all living entities; paçya—just see; vaiçasam—very dangerous; kñéra-uda—of the ocean of milk; mathana-udbhütät—produced by the churning; kälaküöät—because of the production of poison; upasthitam—the present situation. TRANSLATION Lord Çiva said: My dear Bhaväné, just see how all these living entities have been placed in danger because of the poison produced from the churning of the ocean of milk. TEXT 38 AaSaa& Pa[aaYa& ih Mae ) WTaavaiNh Pa[>aaerQaaeR Yad( dqNaPairPaal/NaMa( )) 38 )) äsäà präëa-parépsünäà vidheyam abhayaà hi me etävän hi prabhor artho yad déna-paripälanam 329 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS äsäm—all of these living entities; präëa-parépsünäm—very strongly desiring to protect their lives; vidheyam—something must be done; abhayam—safety; hi—indeed; me—by me; etävän—this much; hi—indeed; prabhoù—of the master; arthaù—duty; yat—that which; déna-paripälanam—to give protection to suffering humanity. TRANSLATION It is my duty to give protection and safety to all living entities struggling for existence. Certainly it is the duty of the master to protect his suffering dependents. TEXT 39 Pa[aad]e SavaRTMaa Pa[qYaTae hir" ) Pa[qTae hraE >aGaviTa Pa[qYae_h& Sacracr" ) TaSMaaidd& Gar& >auÅe Pa[JaaNaa& SviSTarSTau Mae )) 40 )) puàsaù kåpayato bhadre sarvätmä préyate hariù 331 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

préte harau bhagavati préye 'haà sacaräcaraù tasmäd idaà garaà bhuïje prajänäà svastir astu me SYNONYMS puàsaù—with a person; kåpayataù—engaged in benevolent activities; bhadre—O most gentle Bhaväné; sarva-ätmä—the Supersoul; préyate—becomes pleased; hariù—the Supreme Personality of Godhead; préte—because of His pleasure; harau—the Supreme Lord, Hari; bhagavati—the Personality of Godhead; préye—also become pleased; aham—I; sa-cara-acaraù—with all others, moving and nonmoving; tasmät—therefore; idam—this; garam—poison; bhuïje—let me drink; prajänäm—of the living entities; svastiù—welfare; astu—let there be; me—by me. TRANSLATION My dear gentle wife Bhaväné, when one performs benevolent activities for others, the Supreme Personality of Godhead, Hari, is very pleased. And when the Lord is pleased, I am also pleased, along with all other living creatures. Therefore, let me drink this poison, for all the living entities may thus become happy because of me. TEXT 41 é[qéuk- ovac WvMaaMaN}Ya >aGavaN>avaNaq& ivì>aavNa" ) Tad( ivz& JaGDauMaare>ae Pa[>aavjaNvMaaedTa )) 41 )) çré-çuka uväca 332 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

evam ämantrya bhagavän bhavänéà viçva-bhävanaù tad viñaà jagdhum ärebhe prabhäva-jïänvamodata SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; evam—in this way; ämantrya—addressing; bhagavän—Lord Çiva; bhaväném—Bhaväné; viçva-bhävanaù—the well-wisher of all the universe; tat viñam—that poison; jagdhum—to drink; ärebhe—began; prabhäva-jïä—mother Bhaväné, who perfectly knew the capability of Lord Çiva; anvamodata—gave her permission. TRANSLATION Çréla Çukadeva Gosvämé continued: After informing Bhaväné in this way, Lord Çiva began to drink the poison, and Bhaväné, who knew perfectly well the capabilities of Lord Çiva, gave him her permission to do so. TEXT 42 TaTa" k-rTal/Ik*-TYa VYaaiPa hal/ahl&/ ivzMa( ) A>a+aYaNMahadev" k*-PaYaa >aUTa>aavNa" )) 42 )) tataù karatalé-kåtya vyäpi hälähalaà viñam abhakñayan mahä-devaù kåpayä bhüta-bhävanaù SYNONYMS tataù—thereafter; karatalé-kåtya—taking in his hand; vyäpi—widespread; 333 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

hälähalam—called hälahala; viñam—poison; abhakñayat—drank; mahä-devaù—Lord Çiva; kåpayä—out of compassion; bhüta-bhävanaù—for the welfare of all living entities. TRANSLATION Thereafter, Lord Çiva, who is dedicated to auspicious, benevolent work for humanity, compassionately took the whole quantity of poison in his palm and drank it. PURPORT Although there was such a great quantity of poison that it spread all over the universe, Lord Çiva had such great power that he reduced the poison to a small quantity so that he could hold it in his palm. One should not try to imitate Lord Çiva. Lord Çiva can do whatever he likes, but those who try to imitate Lord Çiva by smoking ganja and other poisonous things will certainly be killed because of such activities. TEXT 43 TaSYaaiPa dXaRYaaMaaSa SvvqYa| Jal/k-LMaz" ) YaÀk-ar Gale/ Naql&/ TaÀ SaaDaaeivR>aUzaaedeRvdevSYa Maq!uz" ) Pa[Jaa da+aaYaaUÀNd]Paaaa:YaMa>aUd( rÒ& PaÚraGaae MahaedDae" ) TaiSMaNa( MaaUzaEJaRl&/ éuic )) 10 )) tasyä äsanam äninye mahendro mahad-adbhutam mürtimatyaù saric-chreñöhä hema-kumbhair jalaà çuci SYNONYMS tasyäù—for her; äsanam—a sitting place; äninye—brought; mahä-indraù—the King of heaven, Indra; mahat—glorious; adbhutam—wonderful; mürti-matyaù—accepting forms; sarit-çreñöhäù—the best of various sacred waters; hema—golden; kumbhaiù—with waterpots; jalam—water; çuci—pure. TRANSLATION The King of heaven, Indra, brought a suitable sitting place for the goddess of fortune. All the rivers of sacred water, such as the Ganges and Yamunä, personified themselves, and each of them brought pure water in golden waterpots for mother Lakñmé, the goddess of fortune. TEXT 11 Aai>azeciNak-a >aUiMarahrTa( Sak-l/aEzDaq" ) 351 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Gaav" PaÄ Paiv}aaiauMa( ) wRi@re_ivTaQaEMaRN}aESTaiç(r)E" PauZPavizRaGa" iSa&hiv§-Ma" ) AMa*TaaPaUa]d( vl/Ya>aUizTa" )) 33 )) péta-väsä mahoraskaù sumåñöa-maëi-kuëòalaù snigdha-kuïcita-keçäntasubhagaù siàha-vikramaù amåtäpürëa-kalasaà bibhrad valaya-bhüñitaù SYNONYMS péta-väsäù—wearing yellow garments; mahä-uraskaù—his chest very broad; su-måñöa-maëi-kuëòalaù—whose earrings were well polished and made of pearls; snigdha—polished; kuïcita-keça—curling hair; anta—at the end; su-bhagaù—separated and beautiful; siàha-vikramaù—strong like a lion; amåta—with nectar; äpürëa—filled to the top; kalasam—a jar; bibhrat—moving; valaya—with bangles; bhüñitaù—decorated. TRANSLATION He was dressed in yellow garments and wore brightly polished earrings made of pearls. The tips of his hair were anointed with oil, and his chest was very broad. His body had all good features, he was stout and strong like a lion, and he was decorated with bangles. In his hand he carried a jug filled to the top with 375 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

nectar. TEXT 34 Sa vE >aGavTa" Saa+aaiÜZav" ) DaNvNTaiririTa :YaaTa AaYauveRdd*iGaJYa>aak(- )) 34 )) sa vai bhagavataù säkñäd viñëor aàçäàça-sambhavaù dhanvantarir iti khyäta äyur-veda-dåg ijya-bhäk SYNONYMS saù—he; vai—indeed; bhagavataù—of the Supreme Personality of Godhead; säkñät—directly; viñëoù—of Lord Viñëu; aàça-aàça-sambhavaù—incarnation of the plenary portion of a plenary portion; dhanvantariù—Dhanvantari; iti—thus; khyätaù—celebrated; äyuù-veda-dåk—fully conversant in the medical science; ijya-bhäk—one of the demigods eligible to share the benefits of sacrifices. TRANSLATION This person was Dhanvantari, a plenary portion of a plenary portion of Lord Viñëu. He was very conversant with the science of medicine, and as one of the demigods he was permitted to take a share in sacrifices. PURPORT Çréla Madhväcärya remarks: teñäà satyäc cälanärthaà 376 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

harir dhanvantarir vibhuù samartho 'py asuräëäà tu sva-hastäd amucat sudhäm Dhanvantari, who was carrying the jug containing nectar, was a plenary incarnation of the Supreme Personality of Godhead, but although he was very strong, the asuras were able to take the jug of nectar from his hands. TEXT 35 TaMaal/aeKYaaSaura" SaveR k-l/Sa& caMa*Taa>a*TaMa( ) il/PSaNTa" SavRvSTaUiNa k-l/Sa& TarSaahrNa( )) 35 )) tam älokyäsuräù sarve kalasaà cämåtäbhåtam lipsantaù sarva-vastüni kalasaà tarasäharan SYNONYMS tam—him; älokya—seeing; asuräù—the demons; sarve—all of them; kalasam—the container of nectar; ca—also; amåta-äbhåtam—filled with nectar; lipsantaù—desiring strongly; sarva-vastüni—all objects; kalasam—the jug; tarasä—immediately; aharan—snatched away. TRANSLATION Upon seeing Dhanvantari carrying the jug of nectar, the demons, desiring the jug and its contents, immediately snatched it away by force. TEXT 36 377 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

NaqYaMaaNae_SaurESTaiSMaNk-l/Sae_Ma*Ta>aaJaNae ) ivzaaJaNa& hir‚ bR>aaz wRziTSMaTaXaae>aYaa iGara ) YaÛ>YauPaeTa& Kv c SaaßSaaDau va k*-Ta& MaYaa vae iv>aJae SauDaaiMaMaaMa( )) 12 ))

397 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tato gåhétvämåta-bhäjanaà harir babhäña éñat-smita-çobhayä girä yady abhyupetaà kva ca sädhv asädhu vä kåtaà mayä vo vibhaje sudhäm imäm SYNONYMS tataù—thereafter; gåhétvä—taking possession of; amåta-bhäjanam—the pot containing the nectar; hariù—the Supreme Personality of Godhead, Hari, in the form of Mohiné; babhäña—spoke; éñat—slightly; smita-çobhayä girä—with smiling beauty and by words; yadi—if; abhyupetam—promised to be accepted; kva ca—whatever it may be; sädhu asädhu vä—whether honest or dishonest; kåtam mayä—is done by Me; vaù—unto you; vibhaje—I shall give you the proper share; sudhäm—nectar; imäm—this. TRANSLATION Thereafter, the Supreme Personality of Godhead, having taken possession of the container of nectar, smiled slightly and spoke in attractive words. She said: My dear demons, if you accept whatever I may do, whether honest or dishonest, then I can take responsibility for dividing the nectar among you. PURPORT The Supreme Personality of Godhead cannot abide by anyone's dictation. Whatever He does is absolute. The demons, of course, were deluded by the illusory potency of the Supreme Personality of Godhead, and thus Mohiné-mürti got them to promise that whatever She would do they would accept. TEXT 13 398 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

wTYai>aVYaaôTa& TaSYaa Aak-aSTa}a Paitai>a" Sah PataYa" ) hYaa hYaEir>aaêe>aE" SaMaSaÂNTa Sa&YauGae )) 8 )) rathino rathibhis tatra 424 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

pattibhiù saha pattayaù hayä hayair ibhäç cebhaiù samasajjanta saàyuge SYNONYMS rathinaù—fighters on chariots; rathibhiù—with the charioteers of the enemy; tatra—in the battlefield; pattibhiù—with the infantry soldiers; saha—with; pattayaù—the infantry of the enemy soldiers; hayäù—the horses; hayaiù—with the enemy's soldiers; ibhäù—the soldiers fighting on the backs of elephants; ca—and; ibhaiù—with the enemy's soldiers on the backs of elephants; samasajjanta—began to fight together on an equal level; saàyuge—on the battlefield. TRANSLATION On that battlefield, the charioteers fought with the opposing charioteers, the infantry soldiers with the opposing infantry, the soldiers on horseback with the opposing soldiers on horseback, and the soldiers on the backs of elephants with the enemy soldiers on elephants. In this way, the fighting took place between equals. TEXT 9 oí\E" ke-icid>aE" ke-icdPare YauYauDau" %rE" ) ke-icd( GaaErMau%E‰R+aEÜs„iPai>ahRiri>a>aR$=a" )) 9 )) uñöraiù kecid ibhaiù kecid apare yuyudhuù kharaiù kecid gaura-mukhair åkñair dvépibhir haribhir bhaöäù 425 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS uñöraiù—on the backs of camels; kecit—some persons; ibhaiù—on the backs of elephants; kecit—some persons; apare—others; yuyudhuù—engaged in fighting; kharaiù—on the backs of asses; kecit—some persons; gaura-mukhaiù—on white-faced monkeys; åkñaiù—on red-faced monkeys; dvépibhiù—on the backs of tigers; haribhiù—on the backs of lions; bhaöäù—all the soldiers engaged in this way. TRANSLATION Some soldiers fought on the backs of camels, some on the backs of elephants, some on asses, some on white-faced and red-faced monkeys, some on tigers and some on lions. In this way, they all engaged in fighting. TEXTS 10-12 Ga*Da]E" k-ªEbRkE-rNYae XYaeNa>aaSaEiSTaiMai(r)lE/" ) Xar>aEMaRihzE" %ÉEGaaeRv*zEGaRvYaaåa" )) 14 )) devdaNavvqraaae ) APa[TaKYaRMaiNadeRXYa& d*XYaMaaNaMadXaRNaMa( )) 17 )) AaiSQaTaSTad( ivMaaNaaGY[a& SavaRNaqk-aiDaPaEv*RTa" ) bal/VYaJaNa^}aaGY[aE reJae cNd] wvaedYae )) 18 )) vairocano baliù saìkhye so 'suräëäà camü-patiù yänaà vaihäyasaà näma käma-gaà maya-nirmitam sarva-säìgrämikopetaà sarväçcaryamayaà prabho apratarkyam anirdeçyaà dåçyamänam adarçanam ästhitas tad vimänägryaà sarvänékädhipair våtaù bäla-vyajana-chaträgryai reje candra ivodaye SYNONYMS vairocanaù—the son of Virocana; baliù—Mahäräja Bali; saìkhye—in the battle; saù—he, so celebrated; asuräëäm—of the demons; camü-patiù—commander in chief; yänam—airplane; vaihäyasam—called Vaihäyasa; näma—by the name; käma-gam—able to fly anywhere he desired; maya-nirmitam—made by the demon Maya; sarva—all; säìgrämika-upetam—equipped with all kinds of weapons required for fighting with all different types of enemies; sarva-äçcarya-mayam—wonderful in every respect; prabho—O King; apratarkyam—inexplicable; anirdeçyam—indescribable; dåçyamänam—sometimes visible; adarçanam—sometimes not visible; ästhitaù—being seated on such; tat—that; 430 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

vimäna-agryam—excellent airplane; sarva—all; anéka-adhipaiù—by the commanders of soldiers; våtaù—surrounded; bäla-vyajana-chatra-agryaiù—protected by beautifully decorated umbrellas and the best of cämaras; reje—brilliantly situated; candraù—the moon; iva—like; udaye—at the time of rising in the evening. TRANSLATION For that battle the most celebrated commander in chief, Mahäräja Bali, son of Virocana, was seated on a wonderful airplane named Vaihäyasa. O King, this beautifully decorated airplane had been manufactured by the demon Maya and was equipped with weapons for all types of combat. It was inconceivable and indescribable. Indeed, it was sometimes visible and sometimes not. Seated in this airplane under a beautiful protective umbrella and being fanned by the best of cämaras, Mahäräja Bali, surrounded by his captains and commanders, appeared just like the moon rising in the evening, illuminating all directions. TEXTS 19-24 TaSYaaSaNSavRTaae YaaNaEYaURQaaNaa& PaTaYaae_Saura" ) NaMauic" XaMbrae baaURTaSaNTaaPaae vJa]d&í\ae ivraecNa" )) 20 )) hYaGa]qv" Xax(ku-iXara" k-iPal/ae MaegaduNdui>a" ) Taark-ê§-d*k(- éuM>aae iNaéuM>aae JaM>a oTk-l/" )) 21 )) Airíae_iríNaeiMaê MaYaê i}aPauraiDaPa" ) ANYae PaaEl/aeMak-ale/Yaa iNavaTak-vcadYa" )) 22 )) Al/BDa>aaGaa" SaaeMaSYa ke-vl&/ (c)e-Xa>aaiGaNa" ) SavR WTae raTa( ku-iPaTaae >a*XaMa( )) 24 )) tasyäsan sarvato yänair yüthänäà patayo 'suräù namuciù çambaro bäëo vipracittir ayomukhaù dvimürdhä kälanäbho 'tha prahetir hetir ilvalaù çakunir bhütasantäpo vajradaàñöro virocanaù hayagrévaù çaìkuçiräù kapilo meghadundubhiù tärakaç cakradåk çumbho niçumbho jambha utkalaù ariñöo 'riñöanemiç ca mayaç ca tripurädhipaù anye pauloma-käleyä nivätakavacädayaù alabdha-bhägäù somasya kevalaà kleça-bhäginaù sarva ete raëa-mukhe bahuço nirjitämaräù siàha-nädän vimuïcantaù çaìkhän dadhmur mahä-ravän dåñövä sapatnän utsiktän balabhit kupito bhåçam

432 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS tasya—of him (Mahäräja Bali); äsan—situated; sarvataù—all around; yänaiù—by different vehicles; yüthänäm—of the soldiers; patayaù—the commanders; asuräù—demons; namuciù—Namuci; çambaraù—Çambara; bäëaù—Bäëa; vipracittiù—Vipracitti; ayomukhaù—Ayomukha; dvimürdhä—Dvimürdhä; kälanäbhaù—Kälanäbha; atha—also; prahetiù—Praheti; hetiù—Heti; ilvalaù—Ilvala; çakuniù—Çakuni; bhütasantäpaù—Bhütasantäpa; vajra-daàñöraù—Vajradaàñöra; virocanaù—Virocana; hayagrévaù—Hayagréva; çaìkuçiräù—Çaìkuçirä; kapilaù—Kapila; megha-dundubhiù—Meghadundubhi; tärakaù—Täraka; cakradåk—Cakradåk; çumbhaù—Çumbha; niçumbhaù—Niçumbha; jambhaù—Jambha; utkalaù—Utkala; ariñöaù—Ariñöa; ariñöanemiù—Ariñöanemi; ca—and; mayaù ca—and Maya; tripurädhipaù—Tripurädhipa; anye—others; pauloma-käleyäù—the sons of Puloma and the Käleyas; nivätakavaca-ädayaù—Nivätakavaca and other demons; alabdha-bhägäù—all unable to take a share; somasya—of the nectar; kevalam—merely; kleça-bhäginaù—the demons took a share of the labor; sarve—all of them; ete—the demons; raëa-mukhe—in the front of the battle; bahuçaù—by excessive strength; nirjita-amaräù—being very troublesome to the demigods; siàha-nädän—vibrations like those of lions; vimuïcantaù—uttering; çaìkhän—conchshells; dadhmuù—blew; mahä-ravän—making a tumultuous sound; dåñövä—after seeing; sapatnän—their rivals; utsiktän—ferocious; balabhit—(Lord Indra) being afraid of the strength; kupitaù—having become angry; bhåçam—extremely. TRANSLATION Surrounding Mahäräja Bali on all sides were the commanders and captains of the demons, sitting on their respective chariots. Among them were the following demons: Namuci, Çambara, Bäëa, Vipracitti, Ayomukha, Dvimürdhä, 433 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Kälanäbha, Praheti, Heti, Ilvala, Çakuni, Bhütasantäpa, Vajradaàñöra, Virocana, Hayagréva, Çaìkuçirä, Kapila, Meghadundubhi, Täraka, Cakradåk, Çumbha, Niçumbha, Jambha, Utkala, Ariñöa, Ariñöanemi, Tripurädhipa, Maya, the sons of Puloma, the Käleyas and Nivätakavaca. All of these demons had been deprived of their share of the nectar and had shared merely in the labor of churning the ocean. Now, they fought against the demigods, and to encourage their armies, they made a tumultuous sound like the roaring of lions and blew loudly on conchshells. Balabhit, Lord Indra, upon seeing this situation of his ferocious rivals, became extremely angry. TEXT 25 WeravTa& id¡-iraeNa ivìk-MaaR MaYaeNa vE ) XaMbrae YauYauDae Tví\a Saiv}aa Tau ivraecNa" )) 29 )) yamas tu kälanäbhena viçvakarmä mayena vai çambaro yuyudhe tvañörä saviträ tu virocanaù SYNONYMS 437 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

yamaù—Yamaräja; tu—indeed; kälanäbhena—with Kälanäbha; viçvakarmä—Viçvakarmä; mayena—with Maya; vai—indeed; çambaraù—Çambara; yuyudhe—fought; tvañörä—with Tvañöä; saviträ—with the sun-god; tu—indeed; virocanaù—the demon Virocana. TRANSLATION Yamaräja fought with Kälanäbha, Viçvakarmä with Maya Dänava, Tvañöä with Çambara, and the sun-god with Virocana. TEXTS 30-31 AParaiJaTaeNa NaMauicriìNaaE v*zPavRaçE/" PairgaE" SaMauÓrE" Sai>aiNdPaalE/ê iXara&iSa iciC^du" )) 36 )) bhuçuëòibhiç cakra-gadarñöi-paööiçaiù çakty-ulmukaiù präsa-paraçvadhair api nistriàça-bhallaiù parighaiù samudgaraiù sabhindipälaiç ca çiräàsi cicchiduù SYNONYMS bhuçuëòibhiù—with weapons called bhuçuëòi; cakra—with discs; gadä—with clubs; åñöi—with the weapons called åñöi; paööiçaiù—with the weapons called paööiça; çakti—with the çakti weapons; ulmukaiù—with the weapons called ulmukas; präsa—with the präsa weapons; paraçvadhaiù—with the weapons called paraçvadha; api—also; nistriàça—with nistriàças; bhallaiù—with lances; parighaiù—with the weapons named parighas; sa-mudgaraiù—with the weapons known as mudgara; sa-bhindipälaiù—with the bhindipäla weapons; ca—also; çiräàsi—heads; cicchiduù—cut off. TRANSLATION They severed one another's heads, using weapons like bhuçuëòis, cakras, clubs, åñöis, paööiças, çaktis, ulmukas, präsas, paraçvadhas, nistriàças, lances, parighas, mudgaras and bhindipälas. 442 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 37 GaJaaSTaur(r)a" SarQaa" PadaTaYa" Saaraehvaha ivivDaa iv%iaraU" k-r>aaeåi>abR>aaE )) 39 )) çirobhir uddhüta-kiréöa-kuëòalaiù saàrambha-dågbhiù paridañöa-dacchadaiù mahä-bhujaiù säbharaëaiù sahäyudhaiù sä präståtä bhüù karabhorubhir babhau SYNONYMS çirobhiù—by the heads; uddhüta—separated, scattered from; kiréöa—having their helmets; kuëòalaiù—and earrings; saàrambha-dågbhiù—eyes staring in anger (although the heads were severed from their bodies); paridañöa—having been bitten by the teeth; dacchadaiù—the lips; mahä-bhujaiù—with big arms; sa-äbharaëaiù—decorated with ornaments; saha-äyudhaiù—and with weapons in their hands, although the hands were severed; sä—that battlefield; präståtä—scattered; bhüù—the warfield; karabha-ürubhiù—and with thighs and legs resembling the trunks of elephants; babhau—it so became. TRANSLATION In the course of the battle, the warfield became strewn with the severed heads of heroes, their eyes still staring and their teeth still pressed against their lips in anger. Helmets and earrings were scattered from these severed heads. Similarly, many arms, decorated with ornaments and clutching various weapons, were strewn here and there, as were many legs and thighs, which resembled the trunks of elephants. TEXT 40 445 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

k-bNDaaSTa}a caeTPaeTau" PaiTaTaSviXarae_i+ai>a" ) oÛTaaYauDadaedRa$=aNa( Ma*Dae )) 40 )) kabandhäs tatra cotpetuù patita-sva-çiro-'kñibhiù udyatäyudha-dordaëòair ädhävanto bhaöän mådhe SYNONYMS kabandhäù—trunks (bodies without heads); tatra—there (on the battlefield); ca—also; utpetuù—generated; patita—fallen; sva-çiraù-akñibhiù—by the eyes in one's head; udyata—raised; äyudha—equipped with weapons; dordaëòaiù—the arms of whom; ädhävantaù—rushing toward; bhaöän—the soldiers; mådhe—on the battlefield. TRANSLATION Many headless trunks were generated on that battlefield. With weapons in their arms, those ghostly trunks, which could see with the eyes in the fallen heads, attacked the enemy soldiers. PURPORT It appears that the heroes who died on the battlefield immediately became ghosts, and although their heads had been severed from their bodies, new trunks were generated, and these new trunks, seeing with the eyes in the severed heads, began to attack the enemy. In other words, many ghosts were generated to join the fight, and thus new trunks appeared on the battlefield. TEXT 41 446 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bil/MaRheNd]& dXai>aiñi>arEravTa& XarE" ) cTaui>aRêTaurae vahaNaeke-NaaraehMaaC^RYaTa( )) 41 )) balir mahendraà daçabhis tribhir airävataà çaraiù caturbhiç caturo vähän ekenäroham ärcchayat SYNONYMS baliù—Mahäräja Bali; mahä-indram—the King of heaven; daçabhiù—with ten; tribhiù—with three; airävatam—Airävata, carrying Indra; çaraiù—by arrows; caturbhiù—by four arrows; caturaù—the four; vähän—mounted soldiers; ekena—by one; äroham—the driver of the elephants; ärcchayat—attacked. TRANSLATION Mahäräja Bali then attacked Indra with ten arrows and attacked Airävata, Indra's carrier elephant, with three arrows. With four arrows he attacked the four horsemen guarding Airävata's legs, and with one arrow he attacked the driver of the elephant. PURPORT The word vähän refers to the soldiers on horseback who protected the legs of the carrier elephants. According to the system of military arrangement, the legs of the elephant bearing the commander were also protected. TEXT 42 Sa TaaNaaPaTaTa" Xa§-STaaviÙ" Xaqga]iv§-Ma" ) 447 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

icC^ed iNaiXaTaE>aRçErSaMPa[aáaNhSaiàv )) 42 )) sa tän äpatataù çakras tävadbhiù çéghra-vikramaù ciccheda niçitair bhallair asampräptän hasann iva SYNONYMS saù—he (Indra); tän—arrows; äpatataù—while moving toward him and falling down; çakraù—Indra; tävadbhiù—immediately; çéghra-vikramaù—was practiced to oppress very soon; ciccheda—cut to pieces; niçitaiù—very sharp; bhallaiù—with another type of arrow; asampräptän—the enemy's arrows not being received; hasan iva—as if smiling. TRANSLATION Before Bali Mahäräja's arrows could reach him, Indra, King of heaven, who is expert in dealing with arrows, smiled and counteracted the arrows with arrows of another type, known as bhalla, which were extremely sharp. TEXT 43 TaSYa k-MaaeRtaMa& vq+Ya duMaRzR" Xai¢-Maadde ) Taa& Jvl/NTaq& MahaeLk-a>aa& hSTaSQaaMaiC^NaÖir" )) 43 )) tasya karmottamaà vékñya durmarñaù çaktim ädade täà jvalantéà maholkäbhäà hasta-sthäm acchinad dhariù

448 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS tasya—of King Indra; karma-uttamam—the very expert service in military art; vékñya—after observing; durmarñaù—being in a very angry mood; çaktim—the çakti weapon; ädade—took up; täm—that weapon; jvalantém—blazing fire; mahä-ulkä-äbhäm—appearing like a great firebrand; hasta-sthäm—while still in the hand of Bali; acchinat—cut to pieces; hariù—Indra. TRANSLATION When Bali Mahäräja saw the expert military activities of Indra, he could not restrain his anger. Thus he took up another weapon, known as çakti, which blazed like a great firebrand. But Indra cut that weapon to pieces while it was still in Bali's hand. TEXT 44 TaTa" éUl&/ TaTa" Pa[aSa& TaTaSTaaeMarMa*íYa" ) Yad( YaC^ñ& SaMaadÛaTSav| TadiC^Nad( iv>au" )) 44 )) tataù çülaà tataù präsaà tatas tomaram åñöayaù yad yac chastraà samädadyät sarvaà tad acchinad vibhuù SYNONYMS tataù—thereafter; çülam—lance; tataù—thereafter; präsam—the präsa weapon; tataù—thereafter; tomaram—the tomara weapon; åñöayaù—the åñöi weapons; yat yat—whatever and whichever; çastram—weapon; samädadyät—Bali Mahäräja tried to use; sarvam—all of them; tat—those same 449 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

weapons; acchinat—cut to pieces; vibhuù—the great Indra. TRANSLATION Thereafter, one by one, Bali Mahäräja used a lance, präsa, tomara, åñöis and other weapons, but whatever weapons he took up, Indra immediately cut them to pieces. TEXT 45 SaSaJaaRQaaSaurq& MaaYaaMaNTaDaaRNaGaTaae_Saur" ) TaTa" Pa[adur>aUC^El/" SauraNaqk-aePair Pa[>aae )) 45 )) sasarjäthäsuréà mäyäm antardhäna-gato 'suraù tataù prädurabhüc chailaù suränékopari prabho SYNONYMS sasarja—released; atha—now; äsurém—demoniac; mäyäm—illusion; antardhäna—out of vision; gataù—having gone; asuraù—Bali Mahäräja; tataù—thereafter; prädurabhüt—there appeared; çailaù—a big mountain; sura-anéka-upari—above the heads of the soldiers of the demigods; prabho—O my lord. TRANSLATION My dear King, Bali Mahäräja then disappeared and resorted to demoniac illusions. A giant mountain, generated from illusion, then appeared above the heads of the demigod soldiers. 450 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 46 TaTaae iNaPaeTauSTarvae dùMaaNaa dvaiGanNaa ) iXal/a" Sa$=ªiXa%raêUaNDaqiTa vaidNYaSTaQaa r+aaeGaaqraairvah AaivDYa éUl/MaihNaaedQa k-al/NaeiMa" ) TaçIl/Yaa Gaå@MaUiDNaR PaTad( Ga*hqTva TaeNaahNaà*Pa SavahMair& }YaDaqXa" )) 56 )) dåñövä mådhe garuòa-väham ibhäri-väha ävidhya çülam ahinod atha kälanemiù tal lélayä garuòa-mürdhni patad gåhétvä tenähanan nåpa saväham arià tryadhéçaù SYNONYMS dåñövä—seeing; mådhe—on the battlefield; garuòa-väham—the Supreme Personality of Godhead, carried by Garuòa; ibhäri-vähaù—the demon, who was carried by a big lion; ävidhya—whirling around; çülam—trident; ahinot—discharged at him; atha—thus; kälanemiù—the demon Kälanemi; tat—such an attack by the demon against the Supreme Lord; lélayä—very easily; garuòa-mürdhni—on the head of His carrier, Garuòa; patat—while falling down; gåhétvä—after taking it immediately, without difficulty; tena—and by the same weapon; ahanat—killed; nåpa—O King; sa-väham—with his carrier; arim—the enemy; tri-adhéçaù—the Supreme Personality of Godhead, the proprietor of the three worlds. TRANSLATION O King, when the demon Kälanemi, who was carried by a lion, saw that the 459 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Supreme Personality of Godhead, carried by Garuòa, was on the battlefield, the demon immediately took his trident, whirled it and discharged it at Garuòa's head. The Supreme Personality of Godhead, Hari, the master of the three worlds, immediately caught the trident, and with the very same weapon he killed the enemy Kälanemi, along with his carrier, the lion. PURPORT In this regard, Çréla Madhväcärya says: kälanemy-ädayaù sarve kariëä nihatä api çukreëojjévitäù santaù punas tenaiva pätitäù "Kälanemi and all the other demons were killed by the Supreme Personality of Godhead, Hari, and when Çukräcärya, their spiritual master, brought them back to life, they were again killed by the Supreme Personality of Godhead." TEXT 57 Maal/I SauMaaLYaiTabl/aE YauiDa PaeTaTauYaR‚ À§e-aåiTSaSa*PSaiNTa Yae idvMa( ) TaaNdSYaUiNvDauNaaeMYajaNPaUvRSMaaÀ PadadDa" )) 5 )) ärurukñanti mäyäbhir utsisåpsanti ye divam tän dasyün vidhunomy ajïän pürvasmäc ca padäd adhaù SYNONYMS ärurukñanti—persons who desire to come to the upper planetary systems; mäyäbhiù—by so-called mystic power or material advancement of science; utsisåpsanti—or want to be liberated by such false attempts; ye—such persons who; divam—the higher planetary system known as Svargaloka; tän—such rogues and ruffians; dasyün—such thieves; vidhunomi—I force to go down; ajïän—rascals; pürvasmät—previous; ca—also; padät—from the position; adhaù—downward. TRANSLATION Those fools and rascals who want to ascend to the upper planetary system by mystic power or mechanical means, or who endeavor to cross even the upper 466 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

planets and achieve the spiritual world or liberation, I cause to be sent to the lowest region of the universe. PURPORT There are undoubtedly different planetary systems for different persons. As stated in Bhagavad-gétä (14.18), ürdhvaà gacchanti sattva-sthäù: persons in the mode of goodness can go to the upper planets. Those in the modes of darkness and passion, however, are not allowed to enter the higher planets. The word divam refers to the higher planetary system known as Svargaloka. Indra, King of the higher planetary system, has the power to push down any conditioned soul attempting to go from the lower to the higher planets without proper qualifications. The modern attempt to go to the moon is also an attempt by inferior men to go to Svargaloka by artificial, mechanical means. This attempt cannot be successful. From this statement of Indra it appears that anyone attempting to go to the higher planetary systems by mechanical means, which are here called mäyä, is condemned to go the hellish planets in the lower portion of the universe. To go to the higher planetary system, one needs sufficient good qualities. A sinful person situated in the mode of ignorance and addicted to drinking, meat-eating and illicit sex will never enter the higher planets by mechanical means. TEXT 6 Saae_h& duMaaRiYaNaSTae_Û vJa]ea*Xa& ivûil/Taae GaJa" ) JaaNau>Yaa& Dara" PaåzEirNd]MadRYaNTaae_SYa MaMaRSau ) XarErvaik-rNa( Maegaa Daarai>airv PavRTaMa( )) 20 )) vacobhiù paruñair indram ardayanto 'sya marmasu çarair aväkiran meghä dhäräbhir iva parvatam SYNONYMS vacobhiù—with harsh words; paruñaiù—very rough and cruel; indram—King Indra; ardayantaù—chastising, piercing; asya—of Indra; marmasu—in the 480 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

heart, etc.; çaraiù—with arrows; aväkiran—covered all around; meghäù—clouds; dhäräbhiù—with showers of rain; iva—just as; parvatam—a mountain. TRANSLATION Rebuking Indra with harsh, cruel words that were piercing to the heart, these demons showered him with arrows, just as torrents of rain wash a great mountain. TEXT 21 hrqNdXaXaTaaNYaaJaaE hYaRìSYa bl/" XarE" ) TaaviÙrdRYaaMaaSa YauGaPaçgauhSTavaNa( )) 21 )) harén daça-çatäny äjau haryaçvasya balaù çaraiù tävadbhir ardayäm äsa yugapal laghu-hastavän SYNONYMS harén—horses; daça-çatäni—ten times one hundred (one thousand); äjau—on the battlefield; haryaçvasya—of King Indra; balaù—the demon Bala; çaraiù—with arrows; tävadbhiù—with so many; ardayäm äsa—put into tribulation; yugapat—simultaneously; laghu-hastavän—with quick handling. TRANSLATION Quickly handling the situation on the battlefield, the demon Bala put all of Indra's one thousand horses into tribulation by simultaneously piercing them all 481 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

with an equal number of arrows. TEXT 22 XaTaa>Yaa& MaaTail&/ Paak-ae rQa& SaavYav& Pa*Qak(- ) Sak*-TSaNDaaNaMaae+aeauTaMa>aUd( rYaidRTaa& raavaNaa& TvMaaTMaa heTaurqìr" )) 4 )) çré-mahädeva uväca deva-deva jagad-vyäpiï jagad-éça jagan-maya sarveñäm api bhävänäà tvam ätmä hetur éçvaraù SYNONYMS çré-mahädevaù uväca—Lord Çiva (Mahädeva) said; deva-deva—O best demigod among the demigods; jagat-vyäpin—O all-pervading Lord; jagat-éça—O master of the universe; jagat-maya—O my Lord, who are transformed by Your energy 508 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

into this creation; sarveñäm api—all kinds of; bhävänäm—situations; tvam—You; ätmä—the moving force; hetuù—because of this; éçvaraù—the Supreme Lord, Parameçvara. TRANSLATION Lord Mahädeva said: O chief demigod among the demigods, O all-pervading Lord, master of the universe, by Your energy You are transformed into the creation. You are the root and efficient cause of everything. You are not material. Indeed, You are the Supersoul or supreme living force of everything. Therefore, You are Parameçvara, the supreme controller of all controllers. PURPORT The Supreme Personality of Godhead, Viñëu, resides within the material world as the sattva-guëa-avatära. Lord Çiva is the tamo-guëa-avatära, and Lord Brahmä is the rajo-guëa-avatära, but although Lord Viñëu is among them, He is not in the same category. Lord Viñëu is deva-deva, the chief of all the demigods. Since Lord Çiva is in this material world, the energy of the Supreme Lord, Viñëu, includes Lord Çiva. Lord Viñëu is therefore called jagad-vyäpé, "the all-pervading Lord." Lord Çiva is sometimes called Maheçvara, and so people think that Lord Çiva is everything. But here Lord Çiva addresses Lord Viñëu as Jagad-éça, "the master of the universe." Lord Çiva is sometimes called Viçveçvara, but here he addresses Lord Viñëu as Jagan-maya, indicating that even Viçveçvara is under Lord Viñëu's control. Lord Viñëu is the master of the spiritual world, yet He controls the material world also, as stated in Bhagavad-gétä (mayädhyakñeëa prakåtiù süyate sacaräcaram [Bg. 9.10]). Lord Brahmä and Lord Çiva are also sometimes called éçvara, but the supreme éçvara is Lord Viñëu, Lord Kåñëa. As stated in Brahma-saàhitä, éçvaraù paramaù kåñëaù: [Bs. 5.1] the Supreme Lord is Kåñëa, Lord Viñëu. Everything in existence works in proper order because of Lord Viñëu. Aëòäntara-stha-paramäëu-cayäntara-stham [Bs. 5.35]. Even paramäëu, the 509 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

small atoms, work because of Lord Viñëu's presence within them. TEXT 5 AaÛNTaavSYa YaNMaDYaiMadMaNYadh& bih" ) YaTaae_VYaYaSYa NaETaaiNa TaTa( SaTYa& b]ø icd( >avaNa( )) 5 )) ädy-antäv asya yan madhyam idam anyad ahaà bahiù yato 'vyayasya naitäni tat satyaà brahma cid bhavän SYNONYMS ädi—the beginning; antau—and the end; asya—of this manifested cosmos or of anything material or visible; yat—that which; madhyam—between the beginning and the end, the sustenance; idam—this cosmic manifestation; anyat—anything other than You; aham—the wrong mental conception; bahiù—outside of You; yataù—because of; avyayasya—the inexhaustible; na—not; etäni—all these differences; tat—that; satyam—the Absolute Truth; brahma—the Supreme; cit—spiritual; bhavän—Your Lordship. TRANSLATION The manifest, the unmanifest, false ego and the beginning, maintenance and annihilation of this cosmic manifestation all come from You, the Supreme Personality of Godhead. But because You are the Absolute Truth, the supreme absolute spirit soul, the Supreme Brahman, such changes as birth, death and sustenance do not exist in You. PURPORT 510 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

According to the Vedic mantras, yato vä imäni bhütäni jäyante: everything is an emanation of the Supreme Personality of Godhead. As stated by the Lord Himself in Bhagavad-gétä (7.4): bhümir äpo 'nalo väyuù khaà mano buddhir eva ca ahaìkära itéyaà me bhinnä prakåtir añöadhä "Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight comprise My separated material energies." In other words, the ingredients of the cosmic manifestation also consist of the energy of the Supreme Personality of Godhead. This does not mean, however, that because the ingredients come from Him, He is no longer complete. pürëasya pürëam ädäya pürëam evävaçiñyate: [Éço Invocation] "Because He is the complete whole, even though so many complete units emanate from Him, He remains the complete balance." Thus the Lord is called avyaya, inexhaustible. Unless we accept the Absolute Truth as acintya-bhedäbheda, simultaneously one and different, we cannot have a clear conception of the Absolute Truth. The Lord is the root of everything. Aham ädir hi devänäm: [Bg 10.2] He is the original cause of all the devas, or demigods. Ahaà sarvasya prabhavaù: [Bg. 10.8] everything emanates from Him. In all cases—nominative, objective, positive, negative and so on—whatever we may conceive of in this entire cosmic manifestation is in fact the Supreme Lord. For Him there are no such distinctions as "this is mine, and this belongs to someone else," because He is everything. He is therefore called avyaya—changeless and inexhaustible. Because the Supreme Lord is avyaya, He is the Absolute Truth, the fully spiritual Supreme Brahman. TEXT 6 TavEv craaeJa& é[eYaSk-aMaa iNaraiXaz" ) 511 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ivSa*JYaae>aYaTa" Sa(r)& MauNaYa" SaMauPaaSaTae )) 6 )) tavaiva caraëämbhojaà çreyas-kämä niräçiñaù visåjyobhayataù saìgaà munayaù samupäsate SYNONYMS tava—Your; eva—indeed; caraëa-ambhojam—lotus feet; çreyaù-kämäù—persons desiring the ultimate auspiciousness, the ultimate goal of life; niräçiñaù—without material desire; visåjya—giving up; ubhayataù—in this life and the next; saìgam—attachment; munayaù—great sages; samupäsate—worship. TRANSLATION Pure devotees or great saintly persons who desire to achieve the highest goal in life and who are completely free from all material desires for sense gratification engage constantly in the transcendental service of Your lotus feet. PURPORT One is in the material world when he thinks, "I am this body, and everything with reference to my body is mine." Ato gåha-kñetra-sutäpta-vittair janasya moho 'yam ahaà mameti [SB 5.5.8]. This is the symptom of material life. In the materialistic conception of life, one thinks, "This is my house, this is my land, this is my family, this is my state," and so on. But those who are munayaù, saintly persons following in the footsteps of Närada Muni, simply engage in the transcendental loving service of the Lord without any personal desire for sense gratification. Anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam [Bhakti-rasämåta-sindhu 1.1.11(76)]. Either in this life or in the next, the only 512 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

concern of such saintly devotees is to serve the Supreme Personality of Godhead. Thus they are also absolute because they have no other desires. Being freed from the dualities of material desire, they are called çreyas-kämäù. In other words, they are not concerned with dharma (religiosity), artha (economic development), or käma (sense gratification). The only concern of such devotees is mokña, liberation. This mokña does not refer to becoming one with the Supreme like the Mäyävädé philosophers. Caitanya Mahäprabhu explained that real mokña means taking shelter of the lotus feet of the Personality of Godhead. The Lord clearly explained this fact while instructing Särvabhauma Bhaööäcärya. Särvabhauma Bhaööäcärya wanted to correct the word mukti-pade in Çrémad-Bhägavatam, but Caitanya Mahäprabhu informed him that there is no need to correct any word in Çrémad-Bhägavatam. He explained that mukti-pade refers to the lotus feet of the Supreme Personality of Godhead, Viñëu, who offers mukti and is therefore called Mukunda. A pure devotee is not concerned with material things. He is not concerned with religiosity, economic development or sense gratification. He is interested only in serving the lotus feet of the Lord. TEXT 7 Tv& b]ø PaUaRv AaSTae SahaeMaYaa )) 17 )) çré-çuka uväca iti bruväëo bhagaväàs tatraiväntaradhéyata sarvataç cärayaàç cakñur bhava äste sahomayä SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; iti—thus; bruväëaù—while speaking; bhagavän—Lord Viñëu, the Supreme Personality of Godhead; tatra—there; eva—immediately; antaradhéyata—disappeared from the vision of Lord Çiva and his associates; sarvataù—everywhere; cärayan—moving; cakñuù—the eyes; bhavaù—Lord Çiva; äste—remained; saha-umayä—with his wife, Umä.

533 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Çukadeva Gosvämé continued: After speaking in this way, the Supreme Personality of Godhead, Viñëu, immediately disappeared, and Lord Çiva remained there with Umä, looking for Him all around with moving eyes. TEXT 18 TaTaae ddXaaeRPavNae vriñYa& ivic}aPauZPaaåarE" Pade Pade ) Pa[>aJYaMaaNaaiMav MaDYaTaêl/Ta(‚ PadPa[val&/ NaYaTaq& TaTaSTaTa" )) 19 )) ävartanodvartana-kampita-stanaprakåñöa-häroru-bharaiù pade pade prabhajyamänäm iva madhyataç calatpada-pravälaà nayatéà tatas tataù SYNONYMS ävartana—by the falling down; udvartana—and springing up; kampita—trembling; stana—of the two breasts; prakåñöa—beautiful; hära—and of garlands; uru-bharaiù—because of the heavy load; pade pade—at every step; prabhajyamänäm iva—as if breaking; madhyataù—in the middle portion of the body; calat—moving like that; pada-pravälam—feet reddish like coral; nayatém—moving; tataù tataù—here and there. TRANSLATION Because the ball was falling down and bouncing up, as She played with it Her breasts trembled, and because of the weight of those breasts and Her heavy flower garlands, Her waist appeared to be all but breaking at every step, as Her two soft feet, which were reddish like coral, moved here and there.

535 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 20 id+au >a]MaTk-Nduk-caPalE/>a*RXa& Pa[aeiÜGanTaaraYaTal/ael/l/aecNaaMa( ) Svk-a]aiJaTaku-auJaaNTaraTa( ) Pa[ad]vTSaa Pa*Qaué[aea]TSva& PaaEåzq& TaNauMa( )) 37 )) tam aviklavam avréòam älakñya madhusüdanaù uväca parama-préto 552 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bibhrat sväà pauruñéà tanum SYNONYMS tam—him (Lord Çiva); aviklavam—without being agitated by the incident that had taken place; avréòam—without being ashamed; älakñya—seeing; madhu-südanaù—the Supreme Personality of Godhead, who is known as Madhusüdana, the killer of the demon Madhu; uväca—said; parama-prétaù—being very pleased; bibhrat—assuming; sväm—His own; pauruñém—original; tanum—form. TRANSLATION Seeing Lord Çiva unagitated and unashamed, Lord Viñëu [Madhusüdana] was very pleased. Thus He resumed His original form and spoke as follows. PURPORT Although Lord Çiva was aghast at the potency of Lord Viñëu, he did not feel ashamed. Rather, he was proud to be defeated by Lord Viñëu. Nothing is hidden from the Supreme Personality of Godhead, for He is in everyone's heart. Indeed, the Lord says in Bhagavad-gétä (15.15), sarvasya cähaà hådi sanniviñöo mattaù småtir jïänam apohanaà ca: "I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." Whatever happened had taken place under the direction of the Supreme Personality of Godhead, and therefore there was no cause to be sorry or ashamed. Although Lord Çiva is never defeated by anyone, when defeated by Lord Viñëu he felt proud that he had such an exalted and powerful master. TEXT 38 é[q>aGavaNauvac 553 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

idíya Tv& ivbuDaé[eï Sva& iNaïaMaaTMaNaa iSQaTa" ) YaNMae ñqæPaYaa SvEr& MaaeihTaae_PYa(r) MaaYaYaa )) 38 )) çré-bhagavän uväca diñöyä tvaà vibudha-çreñöha sväà niñöhäm ätmanä sthitaù yan me stré-rüpayä svairaà mohito 'py aìga mäyayä SYNONYMS çré-bhagavän uväca—the Supreme Personality of Godhead said; diñöyä—all auspiciousness; tvam—unto you; vibudha-çreñöha—O best of all the demigods; sväm—in your own; niñöhäm—fixed situation; ätmanä—of your own self; sthitaù—you are situated; yat—as; me—Mine; stré-rüpayä—appearance like a woman; svairam—sufficiently; mohitaù—enchanted; api—in spite of; aìga—O Lord Çiva; mäyayä—by My potency. TRANSLATION The Supreme Personality of Godhead said: O best of the demigods, although you have been amply harassed because of My potency in assuming the form of a woman, you are established in your position. Therefore, may all good fortune be upon you. PURPORT Since Lord Çiva is the best of the demigods, he is the best of all devotees (vaiñëavänäà yathä çambhuù). His exemplary character was therefore praised by the Supreme Personality of Godhead, who gave His benediction by saying, "May all good fortune be upon you." When a devotee becomes a little proud, the Supreme Lord sometimes exhibits His supreme power to dissipate the 554 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

devotee's misunderstanding. After being amply harassed by Lord Viñëu's potency, Lord Çiva resumed his normal, unagitated condition. This is the position of a devotee. A devotee should not be agitated under any circumstances, even in the worst reverses. As confirmed in Bhagavad-gétä (6.22), yasmin sthito na duùkhena guruëäpi vicälyate: because of his full faith in the Supreme Personality of Godhead, a devotee is never agitated, even in the greatest trials. This pridelessness is possible only for the first-class devotees, of whom Lord Çambhu is one. TEXT 39 k-ae Nau Mae_iTaTareNMaaYaa& ivz¢-STvd*Tae PauMaaNa( ) Taa&STaaiNvSa*JaTaq& >aavaNduSTaraMak*-TaaTMai>a" )) 39 )) ko nu me 'titaren mäyäà viñaktas tvad-åte pumän täàs tän visåjatéà bhävän dustaräm akåtätmabhiù SYNONYMS kaù—what; nu—indeed; me—My; atitaret—can surpass; mäyäm—illusory energy; viñaktaù—attached to material sense enjoyment; tvat-åte—except for you; pumän—person; tän—such conditions; tän—unto the materially attached persons; visåjatém—in surpassing; bhävän—reactions of material activities; dustaräm—very difficult to surmount; akåta-ätmabhiù—by persons unable to control their senses. TRANSLATION My dear Lord Çambhu, who within this material world but you can surpass 555 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

My illusory energy? People are generally attached to sense enjoyment and conquered by its influence. Indeed, the influence of material nature is very difficult for them to surmount. PURPORT Of the three chief demigods—Brahmä, Viñëu and Maheçvara—all but Viñëu are under the influence of mäyä. In Caitanya-caritämåta, they are described as mäyé, which means "under mäyä's influence." But even though Lord Çiva associates with mäyä, he is not influenced. The living entities are affected by mäyä, but although Lord Çiva apparently associates with mäyä, he is not affected. In other words, all living entities within this material world except for Lord Çiva are swayed by mäyä. Lord Çiva is therefore neither viñëu-tattva nor jéva-tattva. He is between the two. TEXT 40 SaeYa& Gaua>aivZYaiTa ) MaYaa SaMaeTaa k-ale/Na k-al/æPaeaaGaXa" )) 40 )) seyaà guëa-mayé mäyä na tväm abhibhaviñyati mayä sametä kälena käla-rüpeëa bhägaçaù SYNONYMS sä—that insurmountable; iyam—this; guëa-mayé—consisting of the three modes of material nature; mäyä—illusory energy; na—not; tväm—you; abhibhaviñyati—will be able to bewilder in the future; mayä—with Me; sametä—joined; kälena—eternal time; käla-rüpeëa—in the form of time; 556 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bhägaçaù—with her different parts. TRANSLATION The material, external energy [mäyä], who cooperates with Me in creation and who is manifested in the three modes of nature, will not be able to bewilder you any longer. PURPORT When Lord Çiva was present, his wife, Durgä, was also there. Durgä works in cooperation with the Supreme Personality of Godhead in creating the cosmic manifestation. The Lord says in Bhagavad-gétä (9.10), mayädhyakñeëa prakåtiù süyate sacaräcaram: "The material energy [prakåti] works under My direction, O son of Kunté, and is producing all moving and unmoving beings." Prakåti is Durgä. såñöi-sthiti-pralaya-sädhana-çaktir ekä chäyeva yasya bhuvanäni bibharti durgä [Bs. 5.44] The entire cosmos is created by Durgä in cooperation with Lord Viñëu in the form of käla, time. Sa ékñata lokän nu såjä. Sa imäû lokän asåjata. This is the version of the Vedas (Aitareya Upaniñad 1.1.1-2). Mäyä happens to be the wife of Lord Çiva, and thus Lord Çiva is in association with mäyä, but Lord Viñëu here assures Lord Çiva that this mäyä will no longer be able to captivate him. TEXT 41 é[qéuk- ovac Wv& >aGavTaa raJaNa( é[qvTSaaªeNa SaTk*-Ta" ) 557 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

AaMaN}Ya Ta& Pair§-MYa SaGaaarTa )) 42 )) ätmäàça-bhütäà täà mäyäà bhavänéà bhagavän bhavaù sammatäm åñi-mukhyänäà prétyäcañöätha bhärata SYNONYMS ätma-aàça-bhütäm—a potency of the Supreme Soul; täm—unto her; mäyäm—the illusory energy; bhaväném—who is the wife of Lord Çiva; bhagavän—the powerful; bhavaù—Lord Çiva; sammatäm—accepted; åñi-mukhyänäm—by the great sages; prétyä—in jubilation; äcañöa—began to address; atha—then; bhärata—O Mahäräja Parékñit, descendant of Bharata. TRANSLATION O descendant of Bharata Mahäräja, Lord Çiva, in jubilation, then addressed his wife, Bhaväné, who is accepted by all authorities as the potency of Lord Viñëu. TEXT 43 AiYa VYaPaXYaSTvMaJaSYa MaaYaa& ParSYa Pau&Sa" PardevTaaYaa" ) Ah& k-l/aNaaMa*z>aae_iPa Mauùe YaYaavXaae_NYae ik-MauTaaSvTaN}aa" )) 43 )) 559 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ayi vyapaçyas tvam ajasya mäyäà parasya puàsaù para-devatäyäù ahaà kalänäm åñabho 'pi muhye yayävaço 'nye kim utäsvatanträù SYNONYMS ayi—oh; vyapaçyaù—have seen; tvam—you; ajasya—of the unborn; mäyäm—the illusory energy; parasya puàsaù—of the Supreme Person; para-devatäyäù—the Absolute Truth; aham—myself; kalänäm—of plenary portions; åñabhaù—the chief; api—although; muhye—became bewildered; yayä—by her; avaçaù—imperceptibly; anye—others; kim uta—what to speak of; asvatanträù—fully dependent on mäyä. TRANSLATION Lord Çiva said: O Goddess, you have now seen the illusory energy of the Supreme Personality of Godhead, who is the unborn master of everyone. Although I am one of the principal expansions of His Lordship, even I was illusioned by His energy. What then is to be said of others, who are fully dependent on mäyä? TEXT 44 Ya& MaaMaPa*C^STvMauPaeTYa YaaeGaaTa( SaMaaSahóaNTa oPaarTa& vE ) Sa Wz Saa+aaTa( Pauåz" Pauraae ) Sa&ja ^aYaa c raJaeNd] Yae Pa[aGai>aihTae Tav )) 8 )) vivasvataç ca dve jäye viçvakarma-sute ubhe saàjïä chäyä ca räjendra ye präg abhihite tava SYNONYMS vivasvataù—of Vivasvän; ca—also; dve—two; jäye—wives; viçvakarma-sute—the two daughters of Viçvakarmä; ubhe—both of them; saàjïä—Saàjïä; chäyä—Chäyä; ca—and; räja-indra—O King; ye—both of whom; präk—before; abhihite—described; tava—unto you. TRANSLATION O King, I have previously described [in the Sixth Canto] the two daughters of Viçvakarmä, named Saàjïä and Chäyä, who were the first two wives of Vivasvän. TEXT 9 Ta*TaqYaa& v@vaMaeke- TaaSaa& Sa&jaSauTaañYa" ) YaMaae YaMaq é[aÖdevX^aYaaYaaê SauTaaH^*aivZYaiTa )) 12 )) tatra deväù sutapaso virajä amåtaprabhäù teñäà virocana-suto balir indro bhaviñyati SYNONYMS tatra—in that period of Manu; deväù—the demigods; sutapasaù—the Sutapäs; virajäù—the Virajas; amåtaprabhäù—the Amåtaprabhas; teñäm—of them; virocana-sutaù—the son of Virocana; baliù—Mahäräja Bali; indraù—the king of heaven; bhaviñyati—will become. TRANSLATION 575 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

In the period of the eighth Manu, among the demigods will be the Sutapäs, the Virajas and the Amåtaprabhas. The king of the demigods, Indra, will be Bali Mahäräja, the son of Virocana. TEXT 13 dtveMaa& YaacMaaNaaYa ivZaae >aGavTk-l/a ) >aivTaa YaeNa Sa&raÖa& i}al/aek-I& >aae+YaTae_d(>auTa" )) 20 )) äyuñmato 'mbudhäräyäm åñabho bhagavat-kalä bhavitä yena saàräddhäà tri-lokéà bhokñyate 'dbhutaù SYNONYMS äyuñmataù—of the father, Äyuñmän; ambudhäräyäm—in the womb of the mother, Ambudhärä; åñabhaù—Åñabha; bhagavat-kalä—a partial incarnation of the Supreme Personality of Godhead; bhavitä—will be; yena—by whom; saàräddhäm—all-opulent; tri-lokém—the three worlds; bhokñyate—will enjoy; adbhutaù—the Indra of the name Adbhuta.

581 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Åñabhadeva, a partial incarnation of the Supreme Personality of Godhead, will take birth from his father, Äyuñmän, and his mother, Ambudhärä. He will enable the Indra named Adbhuta to enjoy the opulence of the three worlds. TEXT 21 dXaMaae b]øSaaviau" )) 29 )) svadhämäkhyo harer aàçaù sädhayiñyati tan-manoù antaraà satyasahasaù sunåtäyäù suto vibhuù SYNONYMS svadhämä-äkhyaù—Svadhämä; hareù aàçaù—a partial incarnation of the Supreme Personality of Godhead; sädhayiñyati—will rule; tat-manoù—of that Manu; antaram—the manvantara; satyasahasaù—of Satyasahä; sunåtäyäù—of Sunåtä; sutaù—the son; vibhuù—most powerful. TRANSLATION From the mother named Sunåtä and the father named Satyasahä will come Svadhämä, a partial incarnation of the Supreme Personality of Godhead. He will rule that manvantara. TEXT 30 MaNauñYaaedXaae >aaVYaae devSaaviaivZYaiTa )) 32 )) devahotrasya tanaya upahartä divaspateù yogeçvaro harer aàço båhatyäà sambhaviñyati SYNONYMS devahotrasya—of Devahotra; tanayaù—the son; upahartä—the benefactor; divaspateù—of Divaspati, the Indra at that time; yoga-éçvaraù—Yogeçvara, the master of mystic powers; hareù aàçaù—a partial representation of the Supreme Personality of Godhead; båhatyäm—in the womb of his mother, Båhaté; sambhaviñyati—will appear. TRANSLATION The son of Devahotra known as Yogeçvara will appear as a partial 590 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

incarnation of the Supreme Personality of Godhead. His mother's name will be Båhaté. He will perform activities for the welfare of Divaspati. TEXT 33 MaNauvaR wNd]SaaviaqrbuDaaÛa wNd]SaaviaivZYaiTa ) AiGanbaRhu" éuic" éuÖae MaaGaDaaÛaSTaPaiSvNa" )) 34 )) paviträç cäkñuñä deväù 591 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

çucir indro bhaviñyati agnir bähuù çuciù çuddho mägadhädyäs tapasvinaù SYNONYMS paviträù—the Pavitras; cäkñuñäù—the Cäkñuñas; deväù—the demigods; çuciù—Çuci; indraù—the king of heaven; bhaviñyati—will become; agniù—Agni; bähuù—Bähu; çuciù—Çuci; çuddhaù—Çuddha; mägadha—Mägadha; ädyäù—and so on; tapasvinaù—the sages. TRANSLATION The Pavitras and Cäkñuñas will be among the demigods, and Çuci will be Indra, the king of heaven. Agni, Bähu, Çuci, Çuddha, Mägadha and others of great austerity will be the seven sages. TEXT 35 Sa}aaYaaaGa>auJaae deva Yae c Ta}aaiNvTaaê TaE" )) 6 )) pälayanti prajä-pälä yävad antaà vibhägaçaù yajïa-bhäga-bhujo devä ye ca tatränvitäç ca taiù SYNONYMS pälayanti—execute the order; prajä-päläù—the rulers of the world, namely the sons and grandsons of Manu; yävat antam—unto the end of Manu's reign; vibhägaçaù—in divisions; yajïa-bhäga-bhujaù—the enjoyers of the result of yajïas; deväù—the demigods; ye—others; ca—also; tatra anvitäù—engaged in that business; ca—also; taiù—by them. TRANSLATION To enjoy the results of sacrifices [yajïas], the rulers of the world, namely the sons and grandsons of Manu, discharge the orders of the Supreme Personality of Godhead until the end of Manu's reign. The demigods also share the results of these sacrifices. PURPORT As stated in Bhagavad-gétä (4.2): evaà paramparä-präptam imaà räjarñayo viduù "This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way." This paramparä 601 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

system extends from Manu to Ikñväku and from Ikñväku to his sons and grandsons. The rulers of the world in the line of hierarchy execute the order of the Supreme Personality of Godhead in the paramparä system. Anyone interested in peaceful life must participate in this paramparä system and perform yajïas. As Gauòéya Vaiñëavas in the paramparä system of Çré Caitanya Mahäprabhu, we must perform saìkértana-yajïa all over the world (yajïaiù saìkértana-präyair yajanti hi sumedhasaù [SB 11.5.32]). Çré Caitanya Mahäprabhu is the incarnation of the Supreme Personality of Godhead in this age of Kali, and He will be easily satisfied if the saìkértana movement is spread vigorously all over the world. This will also make people happy without a doubt. TEXT 7 wNd]ae >aGavTaa dtaa& }aEl/aeKYaié[YaMaUiJaRTaaMa( ) >auÅaNa" PaaiTa l/aek-a&ñqNa( k-aMa& l/aeke- Pa[vzRiTa )) 7 )) indro bhagavatä dattäà trailokya-çriyam ürjitäm bhuïjänaù päti lokäàs trén kämaà loke pravarñati SYNONYMS indraù—the King of heaven; bhagavatä—by the Supreme Personality of Godhead; dattäm—given; trailokya—of the three worlds; çriyam ürjitäm—the great opulences; bhuïjänaù—enjoying; päti—maintains; lokän—all the planets; trén—within the three worlds; kämam—as much as necessary; loke—within the world; pravarñati—pours rain.

602 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Indra, King of heaven, receiving benedictions from the Supreme Personality of Godhead and thus enjoying highly developed opulences, maintains the living entities all over the three worlds by pouring sufficient rain on all the planets. TEXT 8 jaNa& caNauYauGa& b]UTae hir" iSaÖSvæPaDa*k(- ) ‰izæPaDar" k-MaR YaaeGa& YaaeGaeXaæPaDa*k(- )) 8 )) jïänaà cänuyugaà brüte hariù siddha-svarüpa-dhåk åñi-rüpa-dharaù karma yogaà yogeça-rüpa-dhåk SYNONYMS jïänam—transcendental knowledge; ca—and; anuyugam—according to the age; brüte—explains; hariù—the Supreme Personality of Godhead; siddha-svarüpa-dhåk—assuming the form of liberated persons like Sanaka and Sanätana; åñi-rüpa-dharaù—assuming the form of great saintly persons like Yäjïavalkya; karma—karma; yogam—the mystic yoga system; yoga-éça-rüpa-dhåk—by assuming the form of a great yogé like Dattätreya. TRANSLATION In every yuga, the Supreme Personality of Godhead, Hari, assumes the form of Siddhas such as Sanaka to preach transcendental knowledge, He assumes the form of great saintly persons such as Yäjïavalkya to teach the way of karma, and He assumes the form of great yogés such as Dattätreya to teach the system 603 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

of mystic yoga. PURPORT For the benefit of all human society, not only does the Lord assume the form of Manu as an incarnation to rule the universe properly, but He also assumes the forms of a teacher, yogé, jïäné and so on, for the benefit of human society. The duty of human society, therefore, is to accept the path of action enunciated by the Supreme Lord. In the present age, the sum and substance of all Vedic knowledge is to be found in Bhagavad-gétä, which is personally taught by the Supreme Personality of Godhead, and the same Supreme Godhead, assuming the form of Çré Caitanya Mahäprabhu, expands the teachings of Bhagavad-gétä all over the world. In other words, the Supreme Personality of Godhead, Hari, is so kind and merciful to human society that He is always anxious to take the fallen souls back home, back to Godhead. TEXT 9 SaGa| Pa[JaeXaæPaeaMaaRYaYaa NaaMaæPaYaa ) ivMaaeihTaaTMai>aNaaRNaadXaRNaENaR c d*XYaTae )) 10 )) stüyamäno janair ebhir mäyayä näma-rüpayä vimohitätmabhir nänädarçanair na ca dåçyate SYNONYMS stüyamänaù—being sought; janaiù—by people in general; ebhiù—by all of them; mäyayä—under the influence of mäyä; näma-rüpayä—possessing different names and forms; vimohita—bewildered; ätmabhiù—by illusion; nänä—various; darçanaiù—by philosophical approaches; na—not; ca—and; dåçyate—the Supreme Personality of Godhead can be found. TRANSLATION People in general are bewildered by the illusory energy, and therefore they try to find the Absolute Truth, the Supreme Personality of Godhead, through 605 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

various types of research and philosophical speculation. Nonetheless, they are unable to see the Supreme Lord. PURPORT Whatever actions and reactions take place for the creation, maintenance and annihilation of this material world are actually brought about by the one Supreme Person. There are many varieties of philosophers trying to search for the ultimate cause under different names and forms, but they are unable to find the Supreme Personality of Godhead, Kåñëa, who explains in Bhagavad-gétä that He is the origin of everything and the cause of all causes (ahaà sarvasya prabhavaù [Bg. 10.8]). This inability is due to the illusory energy of the Supreme Lord. Devotees, therefore, accept the Supreme Personality of Godhead as He is and remain happy simply by chanting the glories of the Lord. TEXT 11 WTaTa( k-LPaivk-LPaSYa Pa[Maaa" SvYaUQaEdŒTYaYaUQaPaE" ) iPabiÙirv %& d*iG>adRhiÙ" PairDaqiNav )) 10 )) v*Taae ivk-zRNa( MahTaqMaaSaurq& ßiJaNaq& iv>au" ) 615 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

YaYaaivNd]Paurq& Sv*Öa& k-MPaYaiàv raedSaq )) 11 )) tulyaiçvarya-bala-çrébhiù sva-yüthair daitya-yüthapaiù pibadbhir iva khaà dågbhir dahadbhiù paridhén iva våto vikarñan mahatém äsuréà dhvajinéà vibhuù yayäv indra-puréà svåddhäà kampayann iva rodasé SYNONYMS tulya-aiçvarya—equal in opulence; bala—strength; çrébhiù—and in beauty; sva-yüthaiù—by his own men; daitya-yütha-paiù—and by the chiefs of the demons; pibadbhiù—drinking; iva—as if; kham—the sky; dågbhiù—with the sight; dahadbhiù—burning; paridhén—all directions; iva—as if; våtaù—surrounded; vikarñan—attracting; mahatém—very great; äsurém—demoniac; dhvajiném—soldiers; vibhuù—most powerful; yayau—went; indra-purém—to the capital of King Indra; su-åddhäm—very opulent; kampayan—causing to tremble; iva—as if; rodasé—the complete surface of the world. TRANSLATION When he assembled with his own soldiers and the demon chiefs, who were equal to him in strength, opulence and beauty, they appeared as if they would swallow the sky and burn all directions with their vision. After thus gathering the demoniac soldiers, Bali Mahäräja departed for the opulent capital of Indra. Indeed, he seemed to make the entire surface of the world tremble.

616 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 12 rMYaaMauPavNaaeÛaNaE" é[qMaiÙNaRNdNaaidi>a" ) kU-JaiÜh(r)iMaQauNaEGaaRYaNMataMaDauv]TaE" ) Pa[val/f-l/PauZPaaeå>aarXaa%aMard]uMaE" )) 12 )) ramyäm upavanodyänaiù çrémadbhir nandanädibhiù küjad-vihaìga-mithunair gäyan-matta-madhuvrataiù praväla-phala-puñporubhära-çäkhämara-drumaiù SYNONYMS ramyäm—very pleasing; upavana—with orchards; udyänaiù—and gardens; çrémadbhiù—very beautiful to see; nandana-ädibhiù—such as Nandana; küjat—chirping; vihaìga—birds; mithunaiù—with pairs; gäyat—singing; matta—mad; madhu-vrataiù—with bees; praväla—of leaves; phala-puñpa—fruits and flowers; uru—very great; bhära—bearing the weight; çäkhä—whose branches; amara-drumaiù—with eternal trees. TRANSLATION King Indra's city was full of pleasing orchards and gardens, such as the Nandana garden. Because of the weight of the flowers, leaves and fruit, the branches of the eternally existing trees were bending down. The gardens were visited by pairs of chirping birds and singing bees. The entire atmosphere was celestial. TEXT 13 617 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

h&SaSaarSac§-aûk-ara]aJaNTae æPavàaYaaeR ùicRi>aRirv vöYa" )) 17 )) yatra nitya-vayo-rüpäù çyämä viraja-väsasaù bhräjante rüpavan-näryo hy arcirbhir iva vahnayaù SYNONYMS yatra—in that city; nitya-vayaù-rüpäù—who were ever beautiful and young; çyämäù—possessing the quality of çyämä; viraja-väsasaù—always dressed with clean garments; bhräjante—glitter; rüpa-vat—well decorated; näryaù—women; hi—certainly; arcirbhiù—with many flames; iva—like; vahnayaù—fires. TRANSLATION Everlastingly beautiful and youthful women, who were dressed with clean garments, glittered in the city like fires with flames. They all possessed the quality of çyämä. PURPORT Çréla Viçvanätha Cakravarté Öhäkura gives a hint of the quality of the çyämä woman. çéta-käle bhaved uñëä uñma-käle suçétaläù stanau sukaöhinau yäsäà täù çyämäù parikértitäù 621 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

A woman whose body is very warm during the winter and cool during the summer and who generally has very firm breasts is called çyämä. TEXT 18 Saurñqke-Xaiv>a]íNavSaaEGaiNDak-óJaaMa( ) Ya}aaMaaedMauPaadaYa MaaGaR AavaiTa MaaåTa" )) 18 )) sura-stré-keça-vibhrañöanava-saugandhika-srajäm yaträmodam upädäya märga äväti märutaù SYNONYMS sura-stré—of the women of the demigods; keça—from the hair; vibhrañöa—fallen; nava-saugandhika—made of fresh, fragrant flowers; srajäm—of the flower garlands; yatra—wherein; ämodam—the fragrance; upädäya—carrying; märge—on the roads; äväti—blows; märutaù—the breeze. TRANSLATION The breezes blowing in the streets of the city bore the fragrance of the flowers falling from the hair of the women of the demigods. TEXT 19 heMaJaal/a+aiNaGaRC^d(DaUMaeNaaGauåGaiNDaNaa ) PaaaaMa( )) 21 )) mådaìga-çaìkhänaka-dundubhi-svanaiù satäla-véëä-murajeñöa-veëubhiù nåtyaiù savädyair upadeva-gétakair manoramäà sva-prabhayä jita-prabhäm SYNONYMS mådaìga—of drums; çaìkha—conchshells; änaka-dundubhi—and kettledrums; 624 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

svanaiù—by the sounds; sa-täla—in perfect tune; véëä—a stringed instrument; muraja—a kind of drum; iñöa-veëubhiù—accompanied by the very nice sound of the flute; nåtyaiù—with dancing; sa-vädyaiù—with concert instruments; upadeva-gétakaiù—with singing by the secondary demigods like the Gandharvas; manoramäm—beautiful and pleasing; sva-prabhayä—by its own brilliance; jita-prabhäm—the personification of beauty was conquered. TRANSLATION The city was filled with the sounds of mådaìgas, conchshells, kettledrums, flutes and well-tuned stringed instruments all playing in concert. There was constant dancing and the Gandharvas sang. The combined beauty of Indrapuré defeated beauty personified. TEXT 22 Yaa& Na v]JaNTYaDaiMaRïa" %l/a >aUTad]uh" Xa#=a" ) MaaiNaNa" k-aiMaNaae lu/BDaa Wi>ahsNaa v]JaiNTa YaTa( )) 22 )) yäà na vrajanty adharmiñöhäù khalä bhüta-druhaù çaöhäù mäninaù kämino lubdhä ebhir hénä vrajanti yat SYNONYMS yäm—in the streets of the city; na—not; vrajanti—pass; adharmiñöhäù—irreligious persons; khaläù—envious persons; bhüta-druhaù—persons violent toward other living entities; çaöhäù—cheaters; mäninaù—falsely prestigious; käminaù—lusty; lubdhäù—greedy; ebhiù—these; hénäù—completely devoid of; vrajanti—walk; yat—on the street. 625 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION No one who was sinful, envious, violent toward other living entities, cunning, falsely proud, lusty or greedy could enter that city. The people who lived there were all devoid of these faults. TEXT 23 Taa& devDaaNaq& Sa væiQaNaqPaiTa‚ bRih" SaMaNTaad( ååDae Pa*TaNYaYaa ) AacaYaRdta& Jal/Ja& MahaSvNa& dDMaaE Pa[YauÅN>aYaiMaNd]YaaeizTaaMa( )) 23 )) täà deva-dhänéà sa varüthiné-patir bahiù samantäd rurudhe påtanyayä äcärya-dattaà jalajaà mahä-svanaà dadhmau prayuïjan bhayam indra-yoñitäm SYNONYMS täm—that; deva-dhäném—place where Indra lived; saù—he (Bali Mahäräja); varüthiné-patiù—the commander of the soldiers; bahiù—outside; samantät—in all directions; rurudhe—attacked; påtanyayä—by soldiers; äcärya-dattam—given by Çukräcärya; jala-jam—the conchshell; mahä-svanam—a loud sound; dadhmau—resounded; prayuïjan—creating; bhayam—fear; indra-yoñitäm—of all the ladies protected by Indra. TRANSLATION Bali Mahäräja, who was the commander of numberless soldiers, gathered his 626 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

soldiers outside this abode of Indra and attacked it from all directions. He sounded the conchshell given him by his spiritual master, Çukräcärya, thus creating a fearful situation for the women protected by Indra. TEXT 24 Magava&STaMai>aPa[eTYa ble/" ParMaMauÛMaMa( ) SavRdevGaaviÜDaae >avaNvaiPa vJaRiYaTveìr& hirMa( ) ivJaeZYaiTa Na k-ae_PYaeNa& b]øTaeJa"SaMaeiDaTaMa( )

631 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

NaaSYa Xa¢-" Paur" SQaaTau& k*-TaaNTaSYa YaQaa JaNaa" )) 29 )) ojasvinaà balià jetuà na samartho 'sti kaçcana bhavad-vidho bhavän väpi varjayitveçvaraà harim vijeñyati na ko 'py enaà brahma-tejaù-samedhitam näsya çaktaù puraù sthätuà kåtäntasya yathä janäù SYNONYMS ojasvinam—so powerful; balim—Bali Mahäräja; jetum—to conquer; na—not; samarthaù—able; asti—is; kaçcana—anyone; bhavat-vidhaù—like you; bhavän—you yourself; vä api—either; varjayitvä—excepting; éçvaram—the supreme controller; harim—the Supreme Personality of Godhead; vijeñyati—will conquer; na—not; kaù api—anyone; enam—him (Bali Mahäräja); brahma-tejaù-samedhitam—now empowered with brahma-tejas, extraordinary spiritual power; na—not; asya—of him; çaktaù—is able; puraù—in front; sthätum—to stay; kåta-antasya—of Yamaräja; yathä—as; janäù—people. TRANSLATION Neither you nor your men can conquer the most powerful Bali. Indeed, no one but the Supreme Personality of Godhead can conquer him, for he is now equipped with the supreme spiritual power [brahma-tejas]. As no one can stand before Yamaräja, no one can now stand before Bali Mahäräja. TEXT 30 632 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TaSMaaiàl/YaMauTSa*JYa YaUYa& SaveR i}aivíPaMa( ) YaaTa k-al&/ Pa[Taq+aNTaae YaTa" Xa}aaeivRPaYaRYa" )) 30 )) tasmän nilayam utsåjya yüyaà sarve tri-viñöapam yäta kälaà pratékñanto yataù çatror viparyayaù SYNONYMS tasmät—therefore; nilayam—not visible; utsåjya—giving up; yüyam—you; sarve—all; tri-viñöapam—the heavenly kingdom; yäta—go somewhere else; kälam—time; pratékñantaù—waiting for; yataù—whereof; çatroù—of your enemy; viparyayaù—the reverse condition arrives. TRANSLATION Therefore, waiting until the situation of your enemies is reversed, you should all leave this heavenly planet and go elsewhere, where you will not be seen. TEXT 31 Wz ivPa[bl/aedkR-" SaMPa[TYaUiJaRTaiv§-Ma" ) TaezaMaevaPaMaaNaeNa SaaNaubNDaae ivNax(+YaiTa )) 31 )) eña vipra-balodarkaù sampraty ürjita-vikramaù teñäm eväpamänena sänubandho vinaìkñyati

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SYNONYMS eñaù—this (Bali Mahäräja); vipra-bala-udarkaù—flourishing because of the brahminical power invested in him; samprati—at the present moment; ürjita-vikramaù—extremely powerful; teñäm—of the same brähmaëas; eva—indeed; apamänena—by insult; sa-anubandhaù—with friends and assistants; vinaìkñyati—will be vanquished. TRANSLATION Bali Mahäräja has now become extremely powerful because of the benedictions given him by the brähmaëas, but when he later insults the brähmaëas, he will be vanquished, along with his friends and assistants. PURPORT Bali Mahäräja and Indra were enemies. Therefore, when Båhaspati, the spiritual master of the demigods, predicted that Bali Mahäräja would be vanquished when he insulted the brähmaëas by whose grace he had become so powerful, Bali Mahäräja's enemies were naturally anxious to know when that opportune moment would come. To pacify King Indra, Båhaspati assured him that the time would certainly come, for Båhaspati could see that in the future Bali Mahäräja would defy the orders of Çukräcärya in order to pacify Lord Viñëu, Vämanadeva. Of course, to advance in Kåñëa consciousness, one can take all risks. To please Vämanadeva, Bali Mahäräja risked defying the orders of his spiritual master, Çukräcärya. Because of this, he would lose all his property, yet because of devotional service to the Lord, he would get more than he expected, and in the future, in the eighth manvantara, he would occupy the throne of Indra again. TEXT 32 634 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Wv& SauMaiN}aTaaQaaRSTae GauåauJae c ié[Ya& Sv*Öa& iÜJadevaePal/iM>aTaaMa( ) k*-Tak*-TYaiMavaTMaaNa& MaNYaMaaNaae MahaMaNaa" )) 36 )) bubhuje ca çriyaà svåddhäà dvija-devopalambhitäm kåta-kåtyam ivätmänaà manyamäno mahämanäù SYNONYMS 638 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bubhuje—enjoyed; ca—also; çriyam—opulence; su-åddhäm—prosperity; dvija—of the brähmaëas; deva—as good as the demigods; upalambhitäm—achieved because of the favor; kåta-kåtyam—very satisfied by his activities; iva—like that; ätmänam—himself; manyamänaù—thinking; mahä-manäù—the great-minded. TRANSLATION Because of the favor of the brähmaëas, the great soul Bali Mahäräja, thinking himself very satisfied, became very opulent and prosperous and began to enjoy the kingdom. PURPORT The brähmaëas are called dvija-deva, and kñatriyas are generally called nara-deva. The word deva actually refers to the Supreme Personality of Godhead. The brähmaëas guide human society in becoming happy by satisfying Lord Viñëu, and according to their advice, the kñatriyas, who are called nara-deva, keep law and order so that other people, namely the vaiçyas and çüdras, may properly follow regulative principles. In this way, people are gradually elevated to Kåñëa consciousness. Thus end the Bhaktivedanta purports of the Eighth Canto, Fifteenth Chapter, of the Çrémad-Bhägavatam, entitled "Bali Mahäräja Conquers the Heavenly Planets."

16. Executing the Payo-vrata Process of Worship

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As described in this chapter, because Aditi, the mother of the demigods, was very afflicted, her husband, Kaçyapa Muni, told her how to observe vows in austerities for the benefit of her sons. Since the demigods were not visible in the heavenly kingdom, their mother, Aditi, because of separation from them, was very much aggrieved. One day after many, many years, the great sage Kaçyapa emerged from a trance of meditation and returned to his äçrama. He saw that the äçrama was no longer beautiful and that his wife was very morose. Everywhere in the äçrama, he saw signs of lamentation. The great sage therefore inquired from his wife about the well-being of the äçrama and asked her why she looked so morose. After Aditi informed Kaçyapa Muni about the äçrama's well-being, she told him that she was lamenting for the absence of her sons. She then requested him to tell her how her sons could return and reoccupy their positions. She wanted all good fortune for her sons. Moved by Aditi's request, Kaçyapa Muni instructed her in the philosophy of self-realization, the difference between matter and spirit, and how to be unaffected by material loss. But when he saw that Aditi was not satisfied even after he had given these instructions, he advised her to worship Väsudeva, Janärdana. He assured her that only Lord Väsudeva could satisfy her and fulfill all her desires. When Aditi then expressed her desire to worship Lord Väsudeva, Prajäpati Kaçyapa told her about a process of worship known as payo-vrata, which is executed in twelve days. Lord Brahmä had instructed him how to satisfy Lord Kåñëa by this process, and thus he advised his wife to observe this vow and its regulative principles. TEXT 1 é[qéuk- ovac Wv& Pau}aezu Naíezu devMaaTaaidiTaSTada )

640 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ôTae i}aivíPae dETYaE" PaYaRTaPYadNaaQavTa( )) 1 )) çré-çuka uväca evaà putreñu nañöeñu deva-mätäditis tadä håte tri-viñöape daityaiù paryatapyad anäthavat SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; evam—in this way; putreñu—when her sons; nañöeñu—disappearing from their position; deva-mätä—the mother of the demigods; aditiù—Aditi; tadä—at that time; håte—because of being lost; tri-viñöape—the kingdom of heaven; daityaiù—by the influence of the demons; paryatapyat—began to lament; anätha-vat—as if she had no protector. TRANSLATION Çukadeva Gosvämé said: O King, when Aditi's sons, the demigods, had thus disappeared from heaven and the demons had occupied their places, Aditi began lamenting, as if she had no protector. TEXT 2 Wk-da k-XYaPaSTaSYaa Aaé[Ma& >aGavaNaGaaTa( ) iNaåTSav& iNaraNaNd& SaMaaDaeivRrTaiêraTa( )) 2 )) ekadä kaçyapas tasyä äçramaà bhagavän agät nirutsavaà niränandaà 641 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

samädher virataç cirät SYNONYMS ekadä—one day; kaçyapaù—the great sage Kaçyapa Muni; tasyäù—of Aditi; äçramam—to the shelter; bhagavän—greatly powerful; agät—went; nirutsavam—without enthusiasm; niränandam—without jubilation; samädheù—his trance; virataù—stopping; cirät—after a long time. TRANSLATION After many, many days, the great powerful sage Kaçyapa Muni arose from a trance of meditation and returned home to see the äçrama of Aditi neither jubilant nor festive. TEXT 3 Sa PaÒq& dqNavdNaa& k*-TaaSaNaPairGa]h" ) Sa>aaiJaTaae YaQaaNYaaYaiMadMaah ku-æÜh )) 3 )) sa patnéà déna-vadanäà kåtäsana-parigrahaù sabhäjito yathä-nyäyam idam äha kurüdvaha SYNONYMS saù—Kaçyapa Muni; patném—unto his wife; déna-vadanäm—having a dry face; kåta-äsana-parigrahaù—after accepting a sitting place; sabhäjitaù—being honored by Aditi; yathä-nyäyam—according to time and place; idam äha—spoke as follows; kuru-udvaha—O Mahäräja Parékñit, the best of the

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Kurus. TRANSLATION O best of the Kurus, when Kaçyapa Muni had been properly received and welcomed, he took his seat and then spoke as follows to his wife, Aditi, who was very morose. TEXT 4 APYa>ad]& Na ivPa[aad]e l/aeke-_DauNaaGaTaMa( ) Na DaMaRSYa Na l/aek-SYa Ma*TYaaeX^NdaNauviTaRNa" )) 4 )) apy abhadraà na vipräëäà bhadre loke 'dhunägatam na dharmasya na lokasya måtyoç chandänuvartinaù SYNONYMS api—whether; abhadram—ill fortune; na—not; vipräëäm—of the brähmaëas; bhadre—O most gentle Aditi; loke—in this world; adhunä—at the present moment; ägatam—has come; na—not; dharmasya—of religious principles; na—not; lokasya—of the people in general; måtyoù—death; chanda-anuvartinaù—who are followers of the whims of death. TRANSLATION O most gentle one, I wonder whether anything inauspicious has now taken place in regard to religious principles, the brähmaëas or the people in general, who are subject to the whims of death. 643 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT There are prescribed duties for all the inhabitants of this material world, especially for the brähmaëas but also for the people in general, who are subject to the whims of death. Kaçyapa Muni wondered whether the regulative principles, which are meant for the well-being of everyone, had been disobeyed. He accordingly continued his inquiries for seven verses. TEXT 5 AiPa vaku-Xal&/ ik-iÄd( Ga*hezu Ga*hMaeiDaiNa ) DaMaRSYaaQaRSYa k-aMaSYa Ya}a YaaeGaae ùYaaeiGaNaaMa( )) 5 )) api väkuçalaà kiïcid gåheñu gåha-medhini dharmasyärthasya kämasya yatra yogo hy ayoginäm SYNONYMS api—I am wondering; vä—either; akuçalam—inauspiciousness; kiïcit—some; gåheñu—at home; gåha-medhini—O my wife, who are attached to household life; dharmasya—of the principles of religion; arthasya—of the economic condition; kämasya—of satisfaction of desires; yatra—at home; yogaù—the result of meditation; hi—indeed; ayoginäm—even of those who are not transcendentalists. TRANSLATION O my wife, who are very much attached to household life, if the principles of religion, economic development and satisfaction of the senses are properly 644 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

followed in household life, one's activities are as good as those of a transcendentalist. I wonder whether there have been any discrepancies in following these principles. PURPORT In this verse, Aditi has been addressed by her husband, Kaçyapa Muni, as gåha-medhini, which means "one who is satisfied in household life for sense gratification." Generally, those who are in household life pursue sense gratification in the field of activities performed for material results. Such gåhamedhés have only one aim in life—sense gratification. Therefore it is said, yan maithunädi-gåhamedhi-sukhaà hi tuccham: [SB 7.9.45] the householder's life is based on sense gratification, and therefore the happiness derived from it is very meager. Nonetheless, the Vedic process is so comprehensive that even in householder life one can adjust his activities according to the regulative principles of dharma, artha, käma and mokña. One's aim should be to achieve liberation, but because one cannot at once give up sense gratification, in the çästras there are injunctions prescribing how to follow the principles of religion, economic development and sense gratification. As explained in Çrémad-Bhägavatam (1.2.9), dharmasya hy äpavargyasya närtho 'rthäyopakalpate: "All occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain." Those who are in household life should not think that religion is meant to improve the process of the householder's sense gratification. Household life is also meant for advancement in spiritual understanding, by which one can ultimately gain liberation from the material clutches. One should remain in household life with the aim of understanding the ultimate goal of life (tattva jijïäsä). Then household life is as good as the life of a yogi. Kaçyapa Muni therefore inquired from his wife whether the principles of religion, economic development and sense gratification were being properly followed in terms of the çästric injunctions. As soon as one deviates from the injunctions of the çästra, the purpose of household life is immediately lost in confusion. 645 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 6 AiPa vaiTaQaYaae_>YaeTYa ku-$u=MbaSa¢-Yaa TvYaa ) Ga*hadPaUiJaTaa YaaTaa" Pa[TYauTQaaNaeNa va KvicTa( )) 6 )) api vätithayo 'bhyetya kuöumbäsaktayä tvayä gåhäd apüjitä yätäù pratyutthänena vä kvacit SYNONYMS api—whether; vä—either; atithayaù—guests who come without an invitation; abhyetya—coming to the home; kuöumba-äsaktayä—who were too attached to the family members; tvayä—by you; gåhät—from the house; apüjitäù—without being properly welcomed; yätäù—went away; pratyutthänena—by standing up; vä—either; kvacit—sometimes. TRANSLATION I wonder whether because of being too attached to the members of your family, you failed to properly receive uninvited guests, who therefore were not welcomed and went away. PURPORT It is the duty of a householder to receive guests, even if a guest be an enemy. When a guest comes to one's home, one should properly receive him by standing up and offering him a seat. It is enjoined, gåhe çatrum api präptaà viçvastam akutobhayam: if even an enemy comes to one's home, one should receive him in such a way that the guest will forget that his host is an enemy. 646 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

According to one's position, one should properly receive anyone who comes to one's home. At least a seat and a glass of water should be offered, so that the guest will not be displeased. Kaçyapa Muni inquired from Aditi whether disrespect had been shown to such guests, or atithis. The word atithi refers to one who comes without an invitation. TEXT 7 Ga*hezu YaeZviTaQaYaae NaaicRTaa" Sail/lE/riPa ) Yaid iNaYaaRiNTa Tae NaUNa& fe-åraJaGa*haePaMaa" )) 7 )) gåheñu yeñv atithayo närcitäù salilair api yadi niryänti te nünaà pheruräja-gåhopamäù SYNONYMS gåheñu—at home; yeñu—which; atithayaù—uninvited guests; na—not; arcitäù—welcomed; salilaiù api—even by offering a glass of water; yadi—if; niryänti—they go away; te—such household life; nünam—indeed; pheru-räja—of jackals; gåha—the homes; upamäù—like. TRANSLATION Homes from which guests go away without having been received even with an offering of a little water are like those holes in the field which are the homes of jackals. PURPORT In a field there may be holes made by snakes and mice, but when there are 647 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

very big holes, it may be supposed that jackals live there. Certainly no one goes to take shelter in such homes. Thus the homes of human beings where atithis, uninvited guests, are not properly received are like the homes of jackals. TEXT 8 APYaGanYaSTau vel/aYaa& Na huTaa hivza SaiTa ) TvYaaeiÜGaniDaYaa >ad]e Pa[aeizTae MaiYa k-ihRicTa( )) 8 )) apy agnayas tu veläyäà na hutä haviñä sati tvayodvigna-dhiyä bhadre proñite mayi karhicit SYNONYMS api—whether; agnayaù—fires; tu—indeed; veläyäm—in the fire sacrifice; na—not; hutäù—offered; haviñä—by ghee; sati—O chaste woman; tvayä—by you; udvigna-dhiyä—because of some anxiety; bhadre—O auspicious woman; proñite—was away from home; mayi—when I; karhicit—sometimes. TRANSLATION O chaste and auspicious woman, when I left home for other places, were you in so much anxiety that you did not offer oblations of ghee into the fire? TEXT 9 YaTPaUJaYaa k-aMadugaaNYaaiTa l/aek-aNGa*haiNvTa" ) b]aøaGavTaae b]øàNauDYaaNaaà irZYaiTa )) 12 )) agnayo 'tithayo bhåtyä bhikñavo ye ca lipsavaù sarvaà bhagavato brahmann anudhyänän na riñyati SYNONYMS agnayaù—worshiping the fires; atithayaù—receiving the guests; bhåtyäù—satisfying the servants; bhikñavaù—pleasing the beggars; ye—all of them who; ca—and; lipsavaù—as they desire (are taken care of); sarvam—all of them; bhagavataù—of you, my lord; brahman—O brähmaëa; anudhyänät—from always thinking; na riñyati—nothing is missed (everything is properly done). TRANSLATION O beloved husband, the fires, guests, servants and beggars are all being 652 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

properly cared for by me. Because I always think of you, there is no possibility that any of the religious principles will be neglected. TEXT 13 k-ae Nau Mae >aGavNk-aMaae Na SaMPaÛeTa MaaNaSa" ) YaSYaa >avaNPa[JaaDYa+a Wv& DaMaaRNPa[>aazTae )) 13 )) ko nu me bhagavan kämo na sampadyeta mänasaù yasyä bhavän prajädhyakña evaà dharmän prabhäñate SYNONYMS kaù—what; nu—indeed; me—my; bhagavan—O lord; kämaù—desire; na—not; sampadyeta—can be fulfilled; mänasaù—within my mind; yasyäù—of me; bhavän—your good self; prajä-adhyakñaù—Prajäpati; evam—thus; dharmän—religious principles; prabhäñate—talks. TRANSLATION O my lord, since you are a Prajäpati and are personally my instructor in the principles of religion, where is the possibility that all my desires will not be fulfilled? TEXT 14 TavEv Maarqc MaNa"XarqrJaa" Pa[Jaa wMaa" SatvrJaSTaMaaeJauz" ) SaMaae >ava&STaaSvSauraidzu Pa[>aae 653 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TaQaaiPa >a¢&- >aJaTae Maheìr" )) 14 )) tavaiva märéca manaù-çarérajäù prajä imäù sattva-rajas-tamo-juñaù samo bhaväàs täsv asurädiñu prabho tathäpi bhaktaà bhajate maheçvaraù SYNONYMS tava—your; eva—indeed; märéca—O son of Maréci; manaù-çaréra-jäù—born either of your body or of your mind (all the demons and demigods); prajäù—born of you; imäù—all of them; sattva-rajaù-tamaù-juñaù—infected with sattva-guëa, rajo-guëa or tamo-guëa; samaù—equal; bhavän—your good self; täsu—to every one of them; asura-ädiñu—beginning with the asuras; prabho—O my lord; tathä api—still; bhaktam—unto the devotees; bhajate—takes care of; mahä-éçvaraù—the Supreme Personality of Godhead, the supreme controller. TRANSLATION O son of Maréci, because you are a great personality you are equal toward all the demons and demigods, who are born either from your body or from your mind and who possess one or another of the three qualities—sattva-guëa, rajo-guëa or tamo-guëa. But although the Supreme Personality of Godhead, the supreme controller, is equal toward all living entities, He is especially favorable to the devotees. PURPORT In Bhagavad-gétä (9.29) the Lord says: samo 'haà sarva-bhüteñu 654 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

na me dveñyo 'sti na priyaù ye bhajanti tu mäà bhaktyä mayi te teñu cäpy aham Although the Supreme Personality of Godhead is equal toward everyone, He is especially inclined toward those who engage in His devotional service. The Lord says, kaunteya pratijänéhi na me bhaktaù praëaçyati: [Bg. 9.31] "My dear son of Kunté, please declare that My devotee will never be vanquished." Elsewhere, Kåñëa also says: ye yathä mäà prapadyante täàs tathaiva bhajämy aham mama vartmänuvartante manuñyäù pärtha sarvaçaù (Bg. 4.11) Actually, everyone is trying to please the Supreme Personality of Godhead in various ways, but according to their methods of approach, the Supreme Lord endows them with different benedictions. Thus Aditi appealed to her husband by saying that since even the supreme controller favors His devotees and since Indra, Kaçyapa's devoted son, was in difficulty, Kaçyapa should bestow his favor upon Indra. TEXT 15 TaSMaadqXa >aJaNTYaa Mae é[eYaiêNTaYa Sauv]Ta ) ôTaié[Yaae ôTaSQaaNaaNSaPaÒE" Paaih Na" Pa[>aae )) 15 )) tasmäd éça bhajantyä me çreyaç cintaya suvrata håta-çriyo håta-sthänän sapatnaiù pähi naù prabho 655 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS tasmät—therefore; éça—O powerful controller; bhajantyäù—of your servitor; me—me; çreyaù—auspiciousness; cintaya—just consider; su-vrata—O most gentle one; håta-çriyaù—bereft of all opulence; håta-sthänän—bereft of a residence; sapatnaiù—by the competitors; pähi—please protect; naù—us; prabho—O my lord. TRANSLATION Therefore, most gentle lord, kindly favor your maidservant. We have now been deprived of our opulence and residence by our competitors, the demons. Kindly give us protection. PURPORT Aditi, the mother of the demigods, appealed to Kaçyapa Muni to give the demigods protection. When we speak of the demigods, this also includes their mother. TEXT 16 ParEivRvaiSaTaa Saah& MaGana VYaSaNaSaaGare ) WeìYa| é[qYaRXa" SQaaNa& ôTaaiNa Pa[blE/MaRMa )) 16 )) parair viväsitä sähaà magnä vyasana-sägare aiçvaryaà çrér yaçaù sthänaà håtäni prabalair mama

656 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS paraiù—by our enemies; viväsitä—taken away from our residential quarters; sä—the same; aham—I; magnä—drowned; vyasana-sägare—in an ocean of trouble; aiçvaryam—opulence; çréù—beauty; yaçaù—reputation; sthänam—place; håtäni—all taken away; prabalaiù—very powerful; mama—my. TRANSLATION The demons, our formidably powerful enemies, have taken away our opulence, our beauty, our fame and even our residence. Indeed, we have now been exiled, and we are drowning in an ocean of trouble. TEXT 17 YaQaa TaaiNa PauNa" SaaDaae Pa[PaÛerNa( MaMaaTMaJaa" ) TaQaa ivDaeih k-LYaaaGavaNPa*í" Pa[Jaak-aMaSYa PaÚJa" ) Yadah Tae Pa[v+YaaiMa v]Ta& ke-XavTaaeza¢-ya ParMaYaaiNvTa" )) 25 )) phälgunasyämale pakñe dvädaçähaà payo-vratam arcayed aravindäkñaà bhaktyä paramayänvitaù 671 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS phälgunasya—of the month of Phälguna (February and March); amale—during the bright; pakñe—fortnight; dvädaça-aham—for twelve days, ending with Dvädaçé, the day after Ekädaçé; payaù-vratam—accepting the vow of taking only milk; arcayet—one should worship; aravinda-akñam—the lotus-eyed Supreme Personality of Godhead; bhaktyä—with devotion; paramayä—unalloyed; anvitaù—surcharged. TRANSLATION In the bright fortnight of the month of Phälguna [February and March], for twelve days ending with Dvädaçé, one should observe the vow of subsisting only on milk and should worship the lotus-eyed Supreme Personality of Godhead with all devotion. PURPORT Worshiping the Supreme Lord Viñëu with devotion means following arcana-märga. çravaëaà kértanaà viñëoù smaraëaà päda-sevanam arcanaà vandanaà däsyaà sakhyam ätma-nivedanam [SB 7.5.23] One should install the Deity of Lord Viñëu or Kåñëa and worship Him nicely by dressing Him, decorating Him with flower garlands, and offering Him all kinds of fruits, flowers and cooked food, nicely prepared with ghee, sugar and grains. One should also offer a flame, incense and so on, while ringing a bell, as prescribed. This is called worship of the Lord. Here it is recommended that one 672 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

observe the vow of subsisting only by drinking milk. This is called payo-vrata. As we generally perform devotional service on Ekädaçé by not eating grains, it is generally recommended that on Dvädaçé one not consume anything but milk. Payo-vrata and arcana devotional service to the Supreme Lord should be performed with a pure devotional attitude (bhaktyä). Without bhakti, one cannot worship the Supreme Personality of Godhead. Bhaktyä mäm abhijänäti yävän yaç cäsmi tattvataù [Bg. 18.55]. If one wants to know the Supreme Personality of Godhead and be directly connected with Him, knowing what He wants to eat and how He is satisfied, one must take to the process of bhakti. As recommended here also, bhaktyä paramayänvitaù: one should be surcharged with unalloyed devotional service. TEXT 26 iSaNaqvaLYaa& Ma*dail/PYa òaYaaTa( §-ae@ivdqYaeTa vE óaeTaSYaeTa& MaN}aMaudqrYaeTa( )) 26 )) sinévälyäà mådälipya snäyät kroòa-vidérëayä yadi labhyeta vai srotasy etaà mantram udérayet SYNONYMS sinévälyäm—on the dark-moon day; mådä—with dirt; älipya—smearing the body; snäyät—one should bathe; kroòa-vidérëayä—dug up by the tusk of a boar; yadi—if; labhyeta—it is available; vai—indeed; srotasi—in a flowing river; etam mantram—this mantra; udérayet—one should chant. TRANSLATION 673 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

If dirt dug up by a boar is available, on the day of the dark moon one should smear this dirt on his body and then bathe in a flowing river. While bathing, one should chant the following mantra. TEXT 27 Tv& deVYaaidvrahea" )) 38 )) etair mantrair håñékeçam ävähana-puraskåtam arcayec chraddhayä yuktaù pädyopasparçanädibhiù SYNONYMS etaiù mantraiù—by chanting all these mantras; håñékeçam—unto the Supreme Personality of Godhead, the master of all senses; ävähana—calling; puraskåtam—honoring Him in all respects; arcayet—one should worship; çraddhayä—with faith and devotion; yuktaù—engaged; 683 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

pädya-upasparçana-ädibhiù—with the paraphernalia of worship (pädya, arghya, etc.). TRANSLATION Kaçyapa Muni continued: By chanting all these mantras, welcoming the Supreme Personality of Godhead with faith and devotion, and offering Him items of worship [such as pädya and arghya], one should worship Keçava, Håñékeça, Kåñëa, the Supreme Personality of Godhead. TEXT 39 AicRTva GaNDaMaaLYaaÛE" PaYaSaa òPaYaed( iv>auMa( ) vñaePavqTaa>ara¢-aYa dÛad( >auÅqTa va SvYaMa( ) dtvacMaNaMaicRTva TaaMbUl&/ c iNavedYaeTa( )) 41 )) niveditaà tad-bhaktäya dadyäd bhuïjéta vä svayam dattväcamanam arcitvä tämbülaà ca nivedayet SYNONYMS niveditam—this offering of prasäda; tat-bhaktäya—unto His devotee; dadyät—should be offered; bhuïjéta—one should take; vä—either; svayam—personally; dattvä äcamanam—giving water to wash the hands and mouth; arcitvä—in this way worshiping the Deity; tämbülam—betel nuts with spices; ca—also; nivedayet—one should offer. TRANSLATION

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One should offer all the prasäda to a Vaiñëava or offer him some of the prasäda and then take some oneself. After this, one should offer the Deity äcamana and then betel nut and then again worship the Lord. TEXT 42 JaPaedíaetarXaTa& STauvqTa STauiTai>a" Pa[>auMa( ) k*-Tva Pa[di+aaUMaaE Pa[aUTae Pa[QaMae_hiNa )) 44 )) òaTa" éuicYaRQaae¢e-Na iviDaNaa SauSaMaaihTa" ) PaYaSaa òaPaiYaTvaceRd( Yaavd(v]TaSaMaaPaNaMa( )) 45 )) bhuïjéta tair anujïätaù señöaù çeñaà sabhäjitaiù 688 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

brahmacäry atha tad-rätryäà çvo bhüte prathame 'hani snätaù çucir yathoktena vidhinä susamähitaù payasä snäpayitvärced yävad vrata-samäpanam SYNONYMS bhuïjéta—should take the prasäda; taiù—by the brähmaëas; anujïätaù—being permitted; sa-iñöaù—with friends and relatives; çeñam—the remnants; sabhäjitaiù—properly honored; brahmacäré—observance of celibacy; atha—of course; tat-rätryäm—at night; çvaù bhüte—at the end of the night, when the morning comes; prathame ahani—on the first day; snätaù—bathing; çuciù—becoming purified; yathä-uktena—as stated before; vidhinä—by following the regulative principles; su-samähitaù—with great attention; payasä—with milk; snäpayitvä—bathing the Deity; arcet—should offer worship; yävat—as long as; vrata-samäpanam—the period of worship is not over. TRANSLATION One should perfectly honor the respectable brähmaëas one has fed, and then, after taking their permission, one should take prasäda with his friends and relatives. For that night, one should observe strict celibacy, and the next morning, after bathing again, with purity and attention one should bathe the Deity of Viñëu with milk and worship Him according to the methods formerly stated in detail. TEXT 46

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PaYaae>a+aae v]TaiMad& cred( ivZaUTaaNaa& vaSaudevParaYaaae" ) k-arYaeC^añd*íeNa iviDaNaa iviDak-aeivdE" )) 50 )) trayodaçyäm atho viñëoù snapanaà païcakair vibhoù kärayec chästra-dåñöena vidhinä vidhi-kovidaiù SYNONYMS trayodaçyäm—on the thirteenth day of the moon; atho—thereafter; viñëoù—of Lord Viñëu; snapanam—bathing; païcakaiù—by païcämåta, five substances; vibhoù—the Lord; kärayet—one should execute; çästra-dåñöena—enjoined in the scripture; vidhinä—under regulative principles; vidhi-kovidaiù—assisted by the priests who know the regulative principles. TRANSLATION Thereafter, following the directions of the çästra with help from brähmaëas who know the çästra, on the thirteenth day of the moon one should bathe Lord Viñëu with five substances [milk, yogurt, ghee, sugar and honey]. TEXTS 51-52, PaUJaa& c MahTaq& ku-YaaRd( ivtaXaa#yivviJaRTa" ) 693 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

cå& iNaæPYa PaYaiSa iXaiPaivíaYa ivZaihTa& MaYaa Tae SaMaudaôTaMa( )) 58 )) etat payo-vrataà näma puruñärädhanaà param pitämahenäbhihitaà 699 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

mayä te samudähåtam SYNONYMS etat—this; payaù-vratam—ceremony known as payo-vrata; näma—by that name; puruña-ärädhanam—the process of worshiping the Supreme Personality of Godhead; param—the best; pitämahena—by my grandfather, Lord Brahmä; abhihitam—stated; mayä—by me; te—unto you; samudähåtam—described in all details. TRANSLATION This is the religious ritualistic ceremony known as payo-vrata, by which one may worship the Supreme Personality of Godhead. I received this information from Brahmä, my grandfather, and now I have described it to you in all details. TEXT 59 Tv& caNaeNa Maha>aaGae SaMYak(- cqaaveNa iNaYaTaaTMaa >aJaaVYaYaMa( )) 59 )) tvaà cänena mahä-bhäge samyak cérëena keçavam ätmanä çuddha-bhävena niyatätmä bhajävyayam SYNONYMS tvam ca—you also; anena—by this process; mahä-bhäge—O greatly fortunate one; samyak cérëena—executed properly; keçavam—unto Lord Keçava; ätmanä—by oneself; çuddha-bhävena—in a pure state of mind; niyata-ätmä—controlling oneself; bhaja—go on worshiping; avyayam—the 700 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Supreme Personality of Godhead, who is inexhaustible. TRANSLATION O most fortunate lady, establishing your mind in a good spirit, execute this process of payo-vrata and thus worship the Supreme Personality of Godhead, Keçava, who is inexhaustible. TEXT 60 AYa& vE SavRYaja:Ya" SavRv]TaiMaiTa SMa*TaMa( ) TaPa"SaariMad& >ad]e daNa& ceìrTaPaRaGavTYai%l/aTMaiNa ) vaSaudeve SaMaaDaaYa ccar h PaYaaev]TaMa( )) 3 )) cintayanty ekayä buddhyä mahä-puruñam éçvaram pragåhyendriya-duñöäçvän manasä buddhi-särathiù manaç caikägrayä buddhyä bhagavaty akhilätmani väsudeve samädhäya cacära ha payo-vratam SYNONYMS cintayanti—constantly thinking; ekayä—with one attention; buddhyä—and intelligence; mahä-puruñam—upon the Supreme Personality of Godhead; éçvaram—the supreme controller, Lord Viñëu; pragåhya—completely controlling; indriya—the senses; duñöa—formidable, powerful; açvän—horses; manasä—by the mind; buddhi-särathiù—with the help of intelligence, the chariot driver; manaù—the mind; ca—also; eka-agrayä—with full attention; 708 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

buddhyä—with the intelligence; bhagavati—unto the Supreme Personality of Godhead; akhila-ätmani—the Supreme Soul, the Supersoul of all living entities; väsudeve—unto Lord Väsudeva; samädhäya—keeping full attention; cacära—executed; ha—thus; payaù-vratam—the ritualistic ceremony known as payo-vrata. TRANSLATION With full, undiverted attention, Aditi thought of the Supreme Personality of Godhead and in this way brought under full control her mind and senses, which resembled forceful horses. She concentrated her mind upon the Supreme Lord, Väsudeva. Thus she performed the ritualistic ceremony known as payo-vrata. PURPORT This is the process of bhakti-yoga. anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam änukülyena kåñëänuçélanaà bhaktir uttamä [Cc. Madhya 19.167] "One should render transcendental loving service to the Supreme Lord Kåñëa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." One simply has to concentrate upon the lotus feet of Väsudeva, Kåñëa (sa vai manaù kåñëa-padäravindayoù [SB 9.4.18]). Then the mind and senses will be controlled, and one can engage himself fully in the devotional service of the Lord. The devotee does not need to practice the haöha-yoga system to control the mind and senses; his mind and senses are automatically controlled because of unalloyed devotional service to the Lord. 709 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 4 TaSYaa" Pa[adur>aUtaaTa >aGavaNaaidPauåz" ) PaqTavaSaaêTaubaRhu" Xa«c§-GadaDar" )) 4 )) tasyäù prädurabhüt täta bhagavän ädi-puruñaù péta-väsäç catur-bähuù çaìkha-cakra-gadä-dharaù SYNONYMS tasyäù—before her; prädurabhüt—appeared; täta—my dear King; bhagavän—the Supreme Personality of Godhead; ädi-puruñaù—the original person; péta-väsäù—dressed in yellow garments; catuù-bähuù—with four arms; çaìkha-cakra-gadä-dharaù—bearing the conchshell, disc, club and lotus flower. TRANSLATION My dear King, the original Supreme Personality of Godhead, dressed in yellow garments and bearing a conchshell, disc, club and lotus in His four hands, then appeared before Aditi. TEXT 5 Ta& Nae}aGaaecr& vq+Ya SahSaaeTQaaYa SaadrMa( ) NaNaaMa >auiv k-aYaeNa davNaiSQaiTaSa&YaMaaYa SvEr& Ga*hqTaPauåXai¢-GauaUMane ) 715 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SvSQaaYa XaìduPab*&ihTaPaUaGavaNPauZk-re+aaUTaaNaaiMaiTa haevac >aarTa )) 11 )) çré-çuka uväca adityaivaà stuto räjan bhagavän puñkarekñaëaù kñetra-jïaù sarva-bhütänäm iti hoväca bhärata

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SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; adityä—by Aditi; evam—thus; stutaù—being worshiped; räjan—O King (Mahäräja Parékñit); bhagavän—the Supreme Personality of Godhead; puñkara-ékñaëaù—whose eyes are like lotus flowers; kñetra-jïaù—the Supersoul; sarva-bhütänäm—of all living entities; iti—thus; ha—indeed; uväca—replied; bhärata—O best of the Bharata dynasty. TRANSLATION Çukadeva Gosvämé said: O King Parékñit, best of the Bharata dynasty, when the lotus-eyed Lord, the Supersoul of all living entities, was thus worshiped by Aditi, He replied as follows. TEXT 12 é[q>aGavaNauvac devMaaTa>aRvTYaa Mae ivjaTa& icrk-ai¿TaMa( ) YaTa( SaPaÒEôRTaé[qa¢-ya ParYaa k*-Tak*-TYavTa( )) 21 )) çré-çuka uväca etävad uktvä bhagaväàs tatraiväntaradhéyata aditir durlabhaà labdhvä harer janmätmani prabhoù upädhävat patià bhaktyä parayä kåta-kåtyavat SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; etävat—in this way; uktvä—saying (to her); bhagavän—the Supreme Personality of Godhead; tatra eva—in that very spot; antaù-adhéyata—disappeared; aditiù—Aditi; durlabham—a very rare achievement; labdhvä—getting; hareù—of the Supreme Personality of Godhead; janma—birth; ätmani—in herself; prabhoù—of the Lord; upädhävat—immediately went; patim—unto her husband; bhaktyä—with devotion; parayä—great; kåta-kåtya-vat—thinking 727 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

herself very successful. TRANSLATION Çukadeva Gosvämé said: After speaking in this way, the Supreme Personality of Godhead disappeared from that very spot. Aditi, having received the extremely valuable benediction that the Lord would appear as her son, considered herself very successful, and with great devotion she approached her husband. TEXT 22 Sa vE SaMaaiDaYaaeGaeNa k-XYaPaSTadbuDYaTa ) Pa[ivíMaaTMaiNa hrer&Xa& ùivTaQae+aaaRYa vedGa>aaRYa veDaSae ) i}aNaa>aaYa i}aPa*ïaYa iXaiPaivíaYa ivZauvNaSYa MaDYa‚ MaNaNTaXai¢&- Pauåz& YaMaahu" ) k-al/ae >avaNaai+aPaTaqXa ivì& óaeTaae YaQaaNTa" PaiTaTa& Ga>aqrMa( )) 27 )) tvam ädir anto bhuvanasya madhyam ananta-çaktià puruñaà yam ähuù kälo bhavän äkñipatéça viçvaà sroto yathäntaù patitaà gabhéram SYNONYMS tvam—Your Lordship; ädiù—the original cause; antaù—the cause of dissolution; bhuvanasya—of the universe; madhyam—maintenance of the present manifestation; ananta-çaktim—the reservoir of unlimited potencies; puruñam—the Supreme Person; yam—whom; ähuù—they say; kälaù—the principle of eternal time; bhavän—Your Lordship; äkñipati—attracting; éça—the Supreme Lord; viçvam—the whole universe; srotaù—waves; yathä—as; antaù patitam—fallen within the water; gabhéram—very deep.

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TRANSLATION O my Lord, You are the beginning, the manifestation and the ultimate dissolution of the three worlds, and You are celebrated in the Vedas as the reservoir of unlimited potencies, the Supreme Person. O my Lord, as waves attract branches and leaves that have fallen into deep water, You, the supreme eternal time factor, attract everything in this universe. PURPORT The time factor is sometimes described as käla-strota, waves of time. Everything in this material world is within the time factor and is being carried away by waves of attraction, which represent the Supreme Personality of Godhead. TEXT 28 Tv& vE Pa[JaaNaa& iSQarJa(r)MaaNaa& Pa[JaaPaTaqNaaMaiSa SaM>aivZaYaae NaeduMa*Rd(r)PaaaRiTa iv>aUzavaNaacirTaaNDaMaaRNaaiSQaTaae Ga*hMaeiDai>a" ) b]aøa" )) 15 )) bhavän äcaritän dharmän ästhito gåhamedhibhiù brähmaëaiù pürvajaiù çürair anyaiç coddäma-kértibhiù SYNONYMS bhavän—your good self; äcaritän—executed; dharmän—religious principles; ästhitaù—being situated; gåhamedhibhiù—by persons in household life; brähmaëaiù—by the brähmaëas; pürva-jaiù—by your forefathers; çüraiù—by great heroes; anyaiù ca—and others also; uddäma-kértibhiù—very highly elevated and famous. TRANSLATION You also have observed the principles followed by great personalities who are householder brähmaëas, by your forefathers and by great heroes who are extremely famous for their exalted activities. TEXT 16 TaSMaaTa( Tvtaae MahqMaqzd( v*aaTa( )

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PadaiNa }aqiaUYaae YaaicTauMahRiTa ) TaSMaad( v*itak-rq& >aUiMa& v$=ae k-aMa& Pa[TaqC^ Mae )) 20 )) na pumän mäm upavrajya 788 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bhüyo yäcitum arhati tasmäd våttikaréà bhümià vaöo kämaà pratéccha me SYNONYMS na—not; pumän—any person; mäm—unto me; upavrajya—after approaching; bhüyaù—again; yäcitum—to beg; arhati—deserves; tasmät—therefore; våtti-karém—suitable to maintain Yourself; bhümim—such land; vaöo—O small brahmacäré; kämam—according to the necessities of life; pratéccha—take; me—from me. TRANSLATION O small boy, one who approaches me to beg something should not have to ask anything more, anywhere. Therefore, if You wish, You may ask from me as much land as will suffice to maintain You according to Your needs. TEXT 21 é[q>aGavaNauvac YaavNTaae ivzYaa" Pa[eïaiñl/aeKYaaMaiJaTaeiNd]YaMa( ) Na Xa¥u-viNTa Tae SaveR Pa[iTaPaUriYaTau& Na*Pa )) 21 )) çré-bhagavän uväca yävanto viñayäù preñöhäs tri-lokyäm ajitendriyam na çaknuvanti te sarve pratipürayituà nåpa SYNONYMS 789 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

çré-bhagavän uväca—the Supreme Personality of Godhead said; yävantaù—as far as possible; viñayäù—the objects of sense enjoyment; preñöhäù—pleasing to anyone; tri-lokyäm—within these three worlds; ajita-indriyam—a person who is not self-controlled; na çaknuvanti—are unable; te—all those; sarve—taken together; pratipürayitum—to satisfy; nåpa—O King. TRANSLATION The Personality of Godhead said: O my dear King, even the entirety of whatever there may be within the three worlds to satisfy one's senses cannot satisfy a person whose senses are uncontrolled. PURPORT The material world is an illusory energy to deviate the living entities from the path of self-realization. Anyone who is in this material world is extremely anxious to get more and more things for sense gratification. Actually, however, the purpose of life is not sense gratification but self-realization. Therefore, those who are too addicted to sense gratification are advised to practice the mystic yoga system, or añöäìga-yoga system, consisting of yama, niyama, äsana, präëäyäma, pratyähära and so on. In this way, one can control the senses. The purpose of controlling the senses is to stop one's implication in the cycle of birth and death. As stated by Åñabhadeva: nünaà pramattaù kurute vikarma yad indriya-prétaya äpåëoti na sädhu manye yata ätmano 'yam asann api kleçada äsa dehaù "When a person considers sense gratification the aim of life, he certainly becomes mad after materialistic living and engages in all kinds of sinful activity. He does not know that due to his past misdeeds he has already 790 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

received a body which, although temporary, is the cause of his misery. Actually the living entity should not have taken on a material body, but he has been awarded the material body for sense gratification. Therefore I think it not befitting an intelligent man to involve himself again in the activities of sense gratification, by which he perpetually gets material bodies one after another." (SB 5.5.4) Thus according to Åñabhadeva the human beings in this material world are just like madmen engaged in activities which they should not perform but which they do perform only for sense gratification. Such activities are not good because in this way one creates another body for his next life, as punishment for his nefarious activities. And as soon as he gets another material body, he is put into repeated suffering in material existence. Therefore the Vedic culture or brahminical culture teaches one how to be satisfied with possessing the minimum necessities in life. To teach this highest culture, varëäçrama-dharma is recommended. The aim of the varëäçrama divisions—brähmaëa, kñatriya, vaiçya, çüdra, brahmacarya, gåhastha, vänaprastha and sannyäsa—is to train one to control the senses and be content with the bare necessities. Here Lord Vämanadeva, as an ideal brahmacäré, refuses Bali Mahäräja's offer to give Him anything He might want. He says that without contentment one could not be happy even if he possessed the property of the entire world or the entire universe. In human society, therefore, the brahminical culture, kñatriya culture and vaiçya culture must be maintained, and people must be taught how to be satisfied with only what they need. In modern civilization there is no such education; everyone tries to possess more and more, and everyone is dissatisfied and unhappy. The Kåñëa consciousness movement is therefore establishing various farms, especially in America, to show how to be happy and content with minimum necessities of life and to save time for self-realization, which one can very easily achieve by chanting the mahä-mantra—Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. 791 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 22 i}ai>a" §-MaErSaNTauíae ÜqPaeNaaiPa Na PaUYaRTae ) NavvzRSaMaeTaeNa SaáÜqPavreC^Yaa )) 22 )) tribhiù kramair asantuñöo dvépenäpi na püryate nava-varña-sametena sapta-dvépa-varecchayä SYNONYMS tribhiù—three; kramaiù—by steps; asantuñöaù—one who is dissatisfied; dvépena—by a complete island; api—although; na püryate—cannot be satisfied; nava-varña-sametena—even by possessing nine varñas; sapta-dvépa-vara-icchayä—by the desire to take possession of seven islands. TRANSLATION If I were not satisfied with three paces of land, then surely I would not be satisfied even with possessing one of the seven islands, consisting of nine varñas. Even if I possessed one island, I would hope to get others. TEXT 23 SaáÜqPaaiDaPaTaYaae Na*Paa vEaGavaiNvZaUirYaMa( ) Sav| Saae!uMal&/ MaNYae ‰Tae_l/Ik-Par& NarMa( )) 4 )) na hy asatyät paro 'dharma iti hoväca bhür iyam sarvaà soòhum alaà manye åte 'léka-paraà naram 824 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS na—not; hi—indeed; asatyät—than compulsion to untruthfulness; paraù—more; adharmaù—irreligion; iti—thus; ha uväca—indeed had spoken; bhüù—mother earth; iyam—this; sarvam—everything; soòhum—to bear; alam—I am able; manye—although I think; åte—except; aléka-param—the most heinous liar; naram—a human being. TRANSLATION There is nothing more sinful than untruthfulness. Because of this, mother earth once said, "I can bear any heavy thing except a person who is a liar." PURPORT On the surface of the earth there are many great mountains and oceans that are very heavy, and mother earth has no difficulty carrying them. But she feels very much overburdened when she carries even one person who is a liar. It is said that in Kali-yuga lying is a common affair: mäyaiva vyävahärike (SB 12.2.3). Even in the most common dealings, people are accustomed to speaking so many lies. No one is free from the sinful reactions of speaking lies. Under the circumstances, one can just imagine how this has overburdened the earth, and indeed the entire universe. TEXT 5 Naah& ib>aeiMa iNarYaaàaDaNYaadSau%aaNaaTa( )) 5 )) nähaà bibhemi nirayän nädhanyäd asukhärëavät 825 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

na sthäna-cyavanän måtyor yathä vipra-pralambhanät SYNONYMS na—not; aham—I; bibhemi—am afraid of; nirayät—from a hellish condition of life; na—nor; adhanyät—from a poverty-stricken condition; asukha-arëavät—nor from an ocean of distresses; na—nor; sthäna-cyavanät—from falling from a position; måtyoù—nor from death; yathä—as; vipra-pralambhanät—from the cheating of a brähmaëa. TRANSLATION I do not fear hell, poverty, an ocean of distress, falldown from my position or even death itself as much as I fear cheating a brähmaëa. TEXT 6 Yad( YaÖaSYaiTa l/aeke-_iSMaNSaMPareTa& DaNaaidk-Ma( ) TaSYa TYaaGae iNaiMata& ik&- ivPa[STauZYaeà TaeNa ceTa( )) 6 )) yad yad dhäsyati loke 'smin samparetaà dhanädikam tasya tyäge nimittaà kià vipras tuñyen na tena cet SYNONYMS yat yat—whatsoever; häsyati—will leave; loke—in the world; asmin—in this; samparetam—one who is already dead; dhana-ädikam—his wealth and riches; tasya—of such wealth; tyäge—in renunciation; nimittam—the purpose; kim—what is; vipraù—the brähmaëa who is confidentially Lord Viñëu; 826 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tuñyet—must be pleased; na—is not; tena—by such (riches); cet—if there is a possibility. TRANSLATION My lord, you can also see that all the material opulences of this world are certainly separated from their possessor at death. Therefore, if the brähmaëa Vämanadeva is not satisfied by whatever gifts one has given, why not please Him with the riches one is destined to lose at death? PURPORT The word vipra means brähmaëa, and at the same time "confidential." Bali Mahäräja had confidentially decided to give the gift to Lord Vämanadeva without discussion, but because such a decision would hurt the hearts of the asuras and his spiritual master, Çukräcärya, he spoke equivocally. Bali Mahäräja, as a pure devotee, had already decided to give all the land to Lord Viñëu. TEXT 7 é[eYa" ku-vRiNTa >aUTaaNaa& SaaDavae duSTYaJaaSaui>a" ) dDYax(iXaibPa[>a*TaYa" k-ae ivk-LPaae Daraidzu )) 7 )) çreyaù kurvanti bhütänäà sädhavo dustyajäsubhiù dadhyaì-çibi-prabhåtayaù ko vikalpo dharädiñu SYNONYMS çreyaù—activities of the utmost importance; kurvanti—execute; bhütänäm—of 827 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the general mass of people; sädhavaù—the saintly persons; dustyaja—which are extremely hard to give up; asubhiù—by their lives; dadhyaì—Mahäräja Dadhéci; çibi—Mahäräja Çibi; prabhåtayaù—and similar great personalities; kaù—what; vikalpaù—consideration; dharä-ädiñu—in giving the land to the brähmaëa. TRANSLATION Dadhéci, Çibi and many other great personalities were willing to sacrifice even their lives for the benefit of the people in general. This is the evidence of history. So why not give up this insignificant land? What is the serious consideration against it? PURPORT Bali Mahäräja was prepared to give everything to Lord Viñëu, and Çukräcärya, being a professional priest, might have been anxiously waiting, doubting whether there had been any such instance in history in which one had given everything in charity. Bali Mahäräja, however, cited the tangible examples of Mahäräja Çibi and Mahäräja Dadhéci, who had given up their lives for the benefit of the general public. Certainly one has attachment for everything material, especially one's land, but land and other possessions are forcibly taken away at the time of death, as stated in Bhagavad-gétä (måtyuù sarva-haraç cäham [Bg. 10.34]). The Lord personally appeared to Bali Mahäräja to take away everything he had, and thus he was so fortunate that he could see the Lord face to face. Nondevotees, however, cannot see the Lord face to face; to such persons the Lord appears as death and takes away all their possessions by force. Under the circumstances, why should we not part with our possessions and deliver them to Lord Viñëu for His satisfaction? Çré Cäëakya Paëòita says in this regard, san-nimitte varaà tyägo vinäçe niyate sati (Cäëakya-çloka 36). Since our money and possessions do not last but will somehow or other be taken away, as long as they are in our possession it is 828 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

better to use them for charity to a noble cause. Therefore Bali Mahäräja defied the order of his so-called spiritual master. TEXT 8 YaEirYa& bu>auJae b]øNdETYaeNd]EriNaviTaRi>a" ) Taeza& k-al/ae_Ga]Saqçaek-aNa( Na YaXaae_iDaGaTa& >auiv )) 8 )) yair iyaà bubhuje brahman daityendrair anivartibhiù teñäà kälo 'grasél lokän na yaço 'dhigataà bhuvi SYNONYMS yaiù—by whom; iyam—this world; bubhuje—was enjoyed; brahman—O best of the brähmaëas; daitya-indraiù—by great heroes and kings born in demoniac families; anivartibhiù—by those who were determined to fight, either to lay down their lives or to win victory; teñäm—of such persons; kälaù—the time factor; agrasét—took away; lokän—all possessions, all objects of enjoyment; na—not; yaçaù—the reputation; adhigatam—achieved; bhuvi—in this world. TRANSLATION O best of the brähmaëas, certainly the great demoniac kings who were never reluctant to fight enjoyed this world, but in due course of time everything they had was taken away, except their reputation, by which they continue to exist. In other words, one should try to achieve a good reputation instead of anything else. PURPORT 829 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

In this regard, Cäëakya Paëòita (Cäëakya-çloka 34) also says, äyuñaù kñaëa eko 'pi na labhya svarëa-koöibhiù. The duration of one's life is extremely short, but if in that short lifetime one can do something that enhances his good reputation, that may continue to exist for many millions of years. Bali Mahäräja therefore decided not to follow his spiritual master's instruction that he deny his promise to Vämanadeva; instead, he decided to give the land according to the promise and be everlastingly celebrated as one of the twelve mahäjanas (balir vaiyäsakir vayam). TEXT 9 Saul/>aa YauiDa ivPa[zeR ùiNav*taaSTaNauTYaJa" ) Na TaQaa TaqQaR AaYaaTae é[ÖYaa Yae DaNaTYaJa" )) 9 )) sulabhä yudhi viprarñe hy anivåttäs tanu-tyajaù na tathä tértha äyäte çraddhayä ye dhana-tyajaù SYNONYMS su-labhäù—very easily obtained; yudhi—in the battlefield; vipra-åñe—O best of the brähmaëas; hi—indeed; anivåttäù—not being afraid of fighting; tanu-tyajaù—and thus lay down their lives; na—not; tathä—as; térthe äyäte—on the arrival of a saintly person who creates holy places; çraddhayä—with faith and devotion; ye—those who; dhana-tyajaù—can give up their accumulated wealth. TRANSLATION O best of the brähmaëas, many men have laid down their lives on the 830 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

battlefield, being unafraid of fighting, but rarely has one gotten the chance to give his accumulated wealth faithfully to a saintly person who creates holy places. PURPORT Many kñatriyas have laid down their lives on the battlefield for their nations, but hardly a person can be found who has given up all his property and his accumulated wealth in charity to a person worthy of the gift. As stated in Bhagavad-gétä (17.20): dätavyam iti yad dänaà déyate 'nupakäriëe deçe käle ca pätre ca tad dänaà sättvikaà småtam "That gift which is given out of duty, at the proper time and place, to a worthy person, and without expectation of return is considered to be charity in the mode of goodness." Thus charity given in the proper place is called sättvika. And above this charity in goodness is transcendental charity, in which everything is sacrificed for the sake of the Supreme Personality of Godhead. Vämanadeva, the Supreme Personality of Godhead, had come to Bali Mahäräja for alms. How could one get such an opportunity to give charity? Therefore, Bali Mahäräja decided without hesitation to give the Lord whatever He wanted. One may get various opportunities to lay down his life on the battlefield, but such an opportunity as this is hardly ever obtained. TEXT 10 MaNaiSvNa" k-aåiaNa& YadiQaRk-aMaaePaNaYaeNa duGaRiTa" ) ku-Ta" PauNab]Røivda& >avad*Xaa& 831 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TaTaae v$=aerSYa ddaiMa vaiH^TaMa( )) 10 )) manasvinaù käruëikasya çobhanaà yad arthi-kämopanayena durgatiù kutaù punar brahma-vidäà bhavädåçäà tato vaöor asya dadämi väïchitam SYNONYMS manasvinaù—of persons who are greatly munificent; käruëikasya—of persons celebrated as very merciful; çobhanam—very auspicious; yat—that; arthi—of persons in need of money; käma-upanayena—by satisfying; durgatiù—becoming poverty-stricken; kutaù—what; punaù—again (is to be said); brahma-vidäm—of persons well versed in transcendental science (brahma-vidyä); bhavädåçäm—like your good self; tataù—therefore; vaöoù—of the brahmacäré; asya—of this Vämanadeva; dadämi—I shall give; väïchitam—whatever He wants. TRANSLATION By giving charity, a benevolent and merciful person undoubtedly becomes even more auspicious, especially when he gives charity to a person like your good self. Under the circumstances, I must give this little brahmacäré whatever charity He wants from me. PURPORT If one accepts a poverty-stricken position because of losing money in business, gambling, prostitution or intoxication, no one will praise him, but if one becomes poverty-stricken by giving all of his possessions in charity, he becomes adored all over the world. Aside from this, if a benevolent and merciful person exhibits his pride in becoming poverty-stricken by giving his 832 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

possessions in charity for good causes, his poverty is a welcome and auspicious sign of a great personality. Bali Mahäräja decided that even though he would become poverty-stricken by giving everything to Vämanadeva, this is what he would prefer. TEXT 11 YaJaiNTa Yaj&§-Taui>aYaRMaad*Taa >avNTa AaManaYaivDaaNak-aeivda" ) Sa Wv ivZauvNa& iNarq+Ya SaveR_Saura" k-XMal/MaaPaur(r) ) SaudXaRNa& c§-MaSaùTaeJaae DaNauê Xaa(r)| STaNaiYaÒugaaezMa( )) 30 ))

854 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sarvätmanédaà bhuvanaà nirékñya sarve 'suräù kaçmalam äpur aìga sudarçanaà cakram asahya-tejo dhanuç ca çärìgaà stanayitnu-ghoñam SYNONYMS sarva-ätmani—in the supreme whole, the Supreme Personality of Godhead; idam—this universe; bhuvanam—the three worlds; nirékñya—by observing; sarve—all; asuräù—the demons, the associates of Bali Mahäräja; kaçmalam—lamentation; äpuù—received; aìga—O King; sudarçanam—named Sudarçana; cakram—the disc; asahya—unbearable; tejaù—the heat of which; dhanuù ca—and the bow; çärìgam—named Çärìga; stanayitnu—the resounding of assembled clouds; ghoñam—sounding like. TRANSLATION O King, when all the demons, the followers of Mahäräja Bali, saw the universal form of the Supreme Personality of Godhead, who held everything within His body, when they saw in the Lord's hand His disc, known as the Sudarçana cakra, which generates intolerable heat, and when they heard the tumultuous sound of His bow, all of these caused lamentation within their hearts. TEXT 31 PaJaRNYagaaezae Jal/Ja" PaaÄJaNYa" k-aEMaaedk-I ivZa" Xarqrea" )) 33 )) sunanda-mukhyä upatasthur éçaà pärñada-mukhyäù saha-loka-päläù sphurat-kiréöäìgada-ména-kuëòalaù çrévatsa-ratnottama-mekhalämbaraiù madhuvrata-srag-vanamälayävåto raräja räjan bhagavän urukramaù kñitià padaikena baler vicakrame nabhaù çaréreëa diçaç ca bähubhiù SYNONYMS sunanda-mukhyäù—the associates of the Lord headed by Sunanda; upatasthuù—began to offer prayers; éçam—unto the Supreme Personality of Godhead; pärñada-mukhyäù—other chiefs of the associates; saha-loka-päläù—with the predominant deities of all the planets; sphurat-kiréöa—with a brilliant helmet; aìgada—bracelets; ména-kuëòalaù—and earrings in the shape of fish; çrévatsa—the hair named Çrévatsa on His bosom; ratna-uttama—the best of jewels (Kaustubha); mekhalä—belt; ambaraiù—with yellow garments; madhu-vrata—of bees; srak—in which there was a garland; vanamälayä—by a flower garland; ävåtaù—covered; raräja—predominantly manifested; räjan—O King; bhagavän—the Supreme Personality of Godhead; urukramaù—who is prominent by His wonderful activities; kñitim—the whole surface of the world; padä ekena—by one footstep; baleù—of Bali Mahäräja; vicakrame—covered; nabhaù—the sky; çaréreëa—by His body; diçaù ca—and all directions; bähubhiù—by His arms. 857 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION These associates, headed by Sunanda and other chief associates and accompanied by all the predominating deities of the various planets, offered prayers to the Lord, who wore a brilliant helmet, bracelets, and glittering earrings that resembled fish. On the Lord's bosom were the lock of hair called Çrévatsa and the transcendental jewel named Kaustubha. He wore a yellow garment, covered by a belt, and He was decorated by a flower garland, surrounded by bees. Manifesting Himself in this way, O King, the Supreme Personality of Godhead, whose activities are wonderful, covered the entire surface of the earth with one footstep, the sky with His body, and all directions with His arms. PURPORT One might argue, "Since Bali Mahäräja promised Vämanadeva only the land occupied by His steps, why did Lord Vämanadeva occupy the sky also?" In this regard, Çréla Jéva Gosvämé says that the steps include everything, downward and upward. When one stands up, he certainly occupies certain parts of the sky and certain portions of the earth below his feet. Thus there was nothing uncommon for the Supreme Personality of Godhead when He occupied the entire sky with His body. TEXT 34 Pad& iÜTaqYa& §-MaTaiñivíPa& Na vE Ta*TaqYaaYa TadqYaMaYaa& TaPaSa" Par& GaTa" )) 34 ))

858 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

padaà dvitéyaà kramatas triviñöapaà na vai tåtéyäya tadéyam aëv api urukramasyäìghrir upary upary atho mahar-janäbhyäà tapasaù paraà gataù SYNONYMS padam—step; dvitéyam—second; kramataù—advancing; tri-viñöapam—all of the heavenly planets; na—not; vai—indeed; tåtéyäya—for the third step; tadéyam—of the Lord; aëu api—only a spot of land remained; urukramasya—of the Supreme Personality of Godhead, who performs uncommon activities; aìghriù—steps occupying above and below; upari upari—higher and higher; atho—now; mahaù-janäbhyäm—than Maharloka and Janaloka; tapasaù—that Tapoloka; param—beyond that; gataù—approached. TRANSLATION As the Lord took His second step, He covered the heavenly planets. And not even a spot remained for the third step, for the Lord's foot extended higher and higher, beyond Maharloka, Janaloka, Tapoloka and even Satyaloka. PURPORT When the Lord's footstep exceeded the height of all the lokas, including Maharloka, Janaloka, Tapoloka and Satyaloka, His nails certainly pierced the covering of the universe. The universe is covered by the five material elements (bhümir äpo 'nalo väyuù kham [Bg. 7.4]). As stated in the çästra, these elements are in layers, each ten times thicker than the previous one. Nonetheless, the nails of the Lord pierced through all these layers and made a hole penetrating into the spiritual world. From this hole, the water of the Ganges infiltrated into this material world, and therefore it is said, pada-nakha-néra janita 859 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

jana-pävana (Daçävatära-stotra 5). Because the Lord kicked a hole in the covering of the universe, the water of the Ganges came into this material world to deliver all the fallen souls. Thus end the Bhaktivedanta purports of the Eighth Canto, Twentieth Chapter, of the Çrémad-Bhägavatam, entitled "Bali Mahäräja Surrenders the Universe."

21. Bali Mahäräja Arrested by the Lord

This chapter describes how Lord Viñëu, desiring to advertise the glories of Bali Mahäräja, arrested him for not fulfilling his promise in regard to the Lord's third step. With the second step the Supreme Personality of Godhead reached the topmost planet of the universe, Brahmaloka, which He diminished in beauty by the effulgence of His toenails. Thus Lord Brahmä, accompanied by great sages like Maréci and the predominating deities of all the higher planets, offered humble prayers and worship to the Lord. They washed the Lord's feet and worshiped Him with all paraphernalia. Åkñaräja, Jämbavän, played his bugle to vibrate the glories of the Lord. When Bali Mahäräja was deprived of all his possessions, the demons were very angry. Although Bali Mahäräja warned them not to do so, they took up weapons against Lord Viñëu. All of them were defeated, however, by Lord Viñëu's eternal associates, and, in accordance with Bali Mahäräja's order, they all entered the lower planets of the universe. Understanding Lord Viñëu's purpose, Garuòa, the carrier of Lord Viñëu, immediately arrested Bali Mahäräja with the ropes of Varuëa. When Bali Mahäräja was thus reduced to a helpless position, Lord Viñëu asked him for the third step of land. Because Lord Viñëu appreciated Bali Mahäräja's 860 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

determination and integrity, when Bali Mahäräja was unable to fulfill his promise, Lord Viñëu ascertained that the place for him would be the planet Sutala, which is better than the planets of heaven. TEXT 1 é[qéuk- ovac SaTYa& SaMaq+YaaBJa>avae Na%eNdui>a‚ hRTaSvDaaMaÛuiTarav*Taae_>YaGaaTa( ) MarqiciMaé[a ‰zYaae b*hd(v]Taa" SaNaNdNaaÛa Nardev YaaeiGaNa" )) 1 )) çré-çuka uväca satyaà samékñyäbja-bhavo nakhendubhir hata-svadhäma-dyutir ävåto 'bhyagät maréci-miçrä åñayo båhad-vratäù sanandanädyä nara-deva yoginaù SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; satyam—the planet Satyaloka; samékñya—by observing; abja-bhavaù—Lord Brahmä, who appeared on the lotus flower; nakha-indubhiù—by the effulgence of the nails; hata—having been reduced; sva-dhäma-dyutiù—the illumination of his own residence; ävåtaù—being covered; abhyagät—came; maréci-miçräù—with sages like Maréci; åñayaù—great saintly persons; båhat-vratäù—all of them absolutely brahmacäré; sanandana-ädyäù—like Sanaka, Sanätana, Sanandana and Sanat-kumära; nara-deva—O King; yoginaù—greatly powerful mystics. TRANSLATION 861 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Çukadeva Gosvämé continued: When Lord Brahmä, who was born of a lotus flower, saw that the effulgence of his residence, Brahmaloka, had been reduced by the glaring effulgence from the toenails of Lord Vämanadeva, he approached the Supreme Personality of Godhead. Lord Brahmä was accompanied by all the great sages, headed by Maréci, and by yogés like Sanandana, but in the presence of that glaring effulgence, O King, even Lord Brahmä and his associates seemed insignificant. TEXTS 2-3 vedaePaveda iNaYaMaa YaMaaiNvTaa‚ STakeR-iTahaSaa(r)PauraavaYa Pa[aGaaSaqd>avaYa idvaEk-SaaMa( ) 877 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Sa Wv >aGavaNaÛ vTaRTae TaiÜPaYaRYaMa( )) 21 )) yo no bhaväya präg äséd abhaväya divaukasäm sa eva bhagavän adya vartate tad-viparyayam SYNONYMS yaù—the time factor, which represents the Supreme Personality of Godhead; naù—of us; bhaväya—for the improvement; präk—formerly; äsét—was situated; abhaväya—for the defeat; diva-okasäm—of the demigods; saù—that time factor; eva—indeed; bhagavän—the representative of the Supreme Person; adya—today; vartate—is existing; tat-viparyayam—just the opposite of our favor. TRANSLATION The supreme time factor, which represents the Supreme Person, was previously in our favor and not in favor of the demigods, but now that same time factor is against us. TEXT 22 ble/Na SaicvEbuRÖya duGaŒMaRN}aaEzDaaidi>a" ) SaaMaaidi>aåPaaYaEê k-al&/ NaaTYaeiTa vE JaNa" )) 22 )) balena sacivair buddhyä durgair mantrauñadhädibhiù sämädibhir upäyaiç ca kälaà nätyeti vai janaù 878 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS balena—by material power; sacivaiù—by the counsel of ministers; buddhyä—by intelligence; durgaiù—by fortresses; mantra-auñadha-ädibhiù—by mystic chanting or the influence of drugs and herbs; säma-ädibhiù—by diplomacy and other such means; upäyaiù ca—by similar other attempts; kälam—the time factor, representing the Supreme Lord; na—never; atyeti—can overcome; vai—indeed; janaù—any person. TRANSLATION No one can surpass the time representation of the Supreme Personality of Godhead by material power, by the counsel of ministers, by intelligence, by diplomacy, by fortresses, by mystic mantras, by drugs, by herbs or by any other means. TEXT 23 >aviÙiNaRiJaRTaa ùeTae bhuXaae_Naucra hre" ) dEveNaÖŒSTa WvaÛ YauiDa iJaTva NadiNTa Na" )) 23 )) bhavadbhir nirjitä hy ete bahuço 'nucarä hareù daivenarddhais ta evädya yudhi jitvä nadanti naù SYNONYMS bhavadbhiù—by all of you demons; nirjitäù—have been defeated; hi—indeed; ete—all these soldiers of the demigods; bahuçaù—in great number; anucaräù—followers; hareù—of Lord Viñëu; daivena—by providence; 879 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

åddhaiù—whose opulence was increased; te—they (the demigods); eva—indeed; adya—today; yudhi—in the fight; jitvä—defeating; nadanti—are vibrating in jubilation; naù—us. TRANSLATION Previously, being empowered by providence, you defeated a great number of such followers of Lord Viñëu. But today those same followers, having defeated us, are roaring in jubilation like lions. PURPORT Bhagavad-gétä mentions five causes of defeat or victory. Of these five, daiva (providence) is the most powerful (na ca daivät paraà balam). Bali Mahäräja knew the secret of how he had formerly been victorious because providence was in his favor. Now, since that same providence was not in his favor, there was no possibility of his victory. Thus he very intelligently forbade his associates to fight. TEXT 24 WTaaNa( vYa& ivJaeZYaaMaae Yaid dEv& Pa[SaqdiTa ) TaSMaaTa( k-al&/ Pa[Taq+aß& Yaae Naae_QaRTvaYa k-LPaTae )) 24 )) etän vayaà vijeñyämo yadi daivaà prasédati tasmät kälaà pratékñadhvaà yo no 'rthatväya kalpate SYNONYMS etän—all these soldiers of the demigods; vayam—we; vijeñyämaù—shall gain 880 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

victory over them; yadi—if; daivam—providence; prasédati—is in favor; tasmät—therefore; kälam—that favorable time; pratékñadhvam—wait until; yaù—which; naù—our; arthatväya kalpate—should be considered in our favor. TRANSLATION Unless providence is in our favor, we shall not be able to gain victory. Therefore we must wait for that favorable time when our defeating them will be possible. TEXT 25 é[qéuk- ovac PaTYauiNaRGaidTa& é[uTva dETYadaNavYaUQaPaa" ) rSaa& iNaivRivéU raJaNa( ivZaRGavaNaah vaMaNa" ) Naíié[Ya& iSQarPa[jMaudarYaXaSa& Na*Pa )) 28 )) taà baddhaà väruëaiù päçair bhagavän äha vämanaù nañöa-çriyaà sthira-prajïam udära-yaçasaà nåpa SYNONYMS tam—unto him; baddham—who was so arrested; väruëaiù päçaiù—by the ropes of Varuëa; bhagavän—the Supreme Personality of Godhead; äha—said; vämanaù—Vämanadeva; nañöa-çriyam—unto Bali Mahäräja, who had lost his bodily luster; sthira-prajïam—but was all the same determined in his decision; udära-yaçasam—the most magnanimous and celebrated; nåpa—O King. TRANSLATION O King, the Supreme Personality of Godhead, Vämanadeva, then spoke to Bali Mahäräja, the most liberal and celebrated personality whom He had arrested with the ropes of Varuëa. Bali Mahäräja had lost all bodily luster, but he was nonetheless fixed in his determination. PURPORT When one is bereft of all his possessions, he is certainly reduced in bodily luster. But although Bali Mahäräja had lost everything, he was fixed in his determination to satisfy Vämanadeva, the Supreme Personality of Godhead. In Bhagavad-gétä, such a person is called sthita-prajïa. A pure devotee is never 884 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

deviated from the service of the Lord, despite all difficulties and impediments offered by the illusory energy. Generally men who have wealth and opulence are famous, but Bali Mahäräja became famous for all time by being deprived of all his possessions. This is the special mercy of the Supreme Personality of Godhead toward His devotees. The Lord says, yasyäham anugåhëämi hariñye tad-dhanaà çanaiù [SB 10.88.8]. As the first installment of His special favor, the Lord takes away all the possessions of His devotee. A devotee, however, is never disturbed by such a loss. He continues his service, and the Lord amply rewards him, beyond the expectations of any common man. TEXT 29 PadaiNa }aqiaUMaeMaRù& TvYaaSaur ) Üa>Yaa& §-aNTaa Mahq SavaR Ta*TaqYaMauPak-LPaYa )) 29 )) padäni tréëi dattäni bhümer mahyaà tvayäsura dväbhyäà kräntä mahé sarvä tåtéyam upakalpaya SYNONYMS padäni—footsteps; tréëi—three; dattäni—have been given; bhümeù—of land; mahyam—unto Me; tvayä—by you; asura—O King of the demons; dväbhyäm—by two steps; kräntä—have been occupied; mahé—all the land; sarvä—completely; tåtéyam—for the third step; upakalpaya—now find the means. TRANSLATION O King of the demons, you have promised to give Me three steps of land, but 885 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

I have occupied the entire universe with two steps. Now think about where I should put My third. TEXT 30 YaavTa( TaPaTYaSaaE Gaaei>aYaaRvidNdu" Sahae@ui>a" ) Yaavd( vzRiTa PaJaRNYaSTaavTaq >aUirYa& Tav )) 30 )) yävat tapaty asau gobhir yävad induù sahoòubhiù yävad varñati parjanyas tävaté bhür iyaà tava SYNONYMS yävat—as far as; tapati—is shining; asau—the sun; gobhiù—by the sunshine; yävat—as long or as far as; induù—the moon; saha-uòubhiù—with the luminaries or stars; yävat—as far as; varñati—are pouring rain; parjanyaù—the clouds; tävaté—to that much distance; bhüù—land; iyam—this; tava—in your possession. TRANSLATION As far as the sun and moon shine with the stars and as far as the clouds pour rain, all the land throughout the universe is in your possession. TEXT 31 PadEke-Na MaYaa§-aNTaae >aUl/aeRk-" %& idXaSTaNaae" ) Svl/aeRk-STae iÜTaqYaeNa PaXYaTaSTae SvMaaTMaNaa )) 31 )) 886 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

padaikena mayäkränto bhürlokaù khaà diças tanoù svarlokas te dvitéyena paçyatas te svam ätmanä SYNONYMS padä ekena—by one step only; mayä—by Me; äkräntaù—have been covered; bhürlokaù—the entire planetary system known as Bhürloka; kham—the sky; diçaù—and all directions; tanoù—by My body; svarlokaù—the upper planetary system; te—in your possession; dvitéyena—by the second step; paçyataù te—while you were seeing; svam—your own; ätmanä—by Myself. TRANSLATION Of these possessions, with one step I have occupied Bhürloka, and with My body I have occupied the entire sky and all directions. And in your presence, with My second step, I have occupied the upper planetary system. PURPORT According to the Vedic description of the planetary system, all the planets move from east to west. The sun, the moon and five other planets, such as Mars and Jupiter, orbit one above another. Vämanadeva, however, expanding His body and extending His steps, occupied the entire planetary system. TEXT 32 Pa[iTaé[uTaMadaTauSTae iNarYae vaSa wZYaTae ) ivXa Tv& iNarYa& TaSMaad( GauåaTae )) 33 )) våthä manorathas tasya düraù svargaù pataty adhaù pratiçrutasyädänena yo 'rthinaà vipralambhate SYNONYMS våthä—without any good result; manorathaù—mental concoction; tasya—of him; düraù—far away; svargaù—elevation to the higher planetary system; patati—falls down; adhaù—to a hellish condition of life; pratiçrutasya—things promised; adänena—being unable to give; yaù—anyone who; arthinam—a beggar; vipralambhate—cheats.

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TRANSLATION Far from being elevated to the heavenly planets or fulfilling one's desire, one who does not properly give a beggar what he has promised falls down to a hellish condition of life. TEXT 34 ivPa[l/BDaae ddaMaqiTa TvYaah& ca!yMaaiNaNaa ) Tad( VYal/Ik-f-l&/ >au&+v iNarYa& k-iTaicTa( SaMaa" )) 34 )) vipralabdho dadäméti tvayähaà cäòhya-mäninä tad vyaléka-phalaà bhuìkñva nirayaà katicit samäù SYNONYMS vipralabdhaù—now I am cheated; dadämi—I promise I shall give you; iti—thus; tvayä—by you; aham—I am; ca—also; äòhya-mäninä—by being very proud of your opulence; tat—therefore; vyaléka-phalam—as a result of cheating; bhuìkñva—you enjoy; nirayam—in hellish life; katicit—a few; samäù—years. TRANSLATION Being falsely proud of your possessions, you promised to give Me land, but you could not fulfill your promise. Therefore, because your promise was false, you must live for a few years in hellish life. PURPORT 890 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

The false prestige of thinking "I am very rich, and I possess such vast property" is another side of material life. Everything belongs to the Supreme Personality of Godhead, and no one else possesses anything. This is the real fact. Éçäväsyam idaà samaà yat kiïca jagatyäà jagat. Bali Mahäräja was undoubtedly the most exalted devotee, whereas previously he had maintained a misunderstanding due to false prestige. By the supreme will of the Lord, he now had to go to the hellish planets, but because he went there by the order of the Supreme Personality of Godhead, he lived there more opulently than one could expect to live in the planets of heaven. A devotee always lives with the Supreme Personality of Godhead, engaging in His service, and therefore he is always transcendental to hellish or heavenly residences. Thus end the Bhaktivedanta purports of the Eighth Canto, Twenty-first Chapter, of the Çrémad-Bhägavatam, entitled "Bali Mahäräja Arrested by the Lord"

22. Bali Mahäräja Surrenders His Life

The summary of this Twenty-second Chapter is as follows. The Supreme Personality of Godhead was pleased by the behavior of Bali Mahäräja. Thus the Lord placed him on the planet Sutala, and there, after bestowing benedictions upon him, the Lord agreed to become his doorman. Bali Mahäräja was extremely truthful. Being unable to keep his promise, he was very much afraid, for he knew that one who has deviated from truthfulness is insignificant in the eyes of society. An exalted person can suffer the consequences of hellish life, but he is very much afraid of being defamed for deviation from the truth. Bali Mahäräja agreed with great pleasure to accept the punishment awarded him by the Supreme Personality of Godhead. 891 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

In Bali Mahäräja's dynasty there were many asuras who because of their enmity toward Viñëu had achieved a destination more exalted than that of many mystic yogés. Bali Mahäräja specifically remembered the determination of Prahläda Mahäräja in devotional service. Considering all these points, he decided to give his head in charity as the place for Viñëu's third step. Bali Mahäräja also considered how great personalities give up their family relationships and material possessions to satisfy the Supreme Personality of Godhead. Indeed, they sometimes even sacrifice their lives for the satisfaction of the Lord, just to become His personal servants. Accordingly, by following in the footsteps of previous äcäryas and devotees, Bali Mahäräja perceived himself successful. While Bali Mahäräja, having been arrested by the ropes of Varuëa, was offering prayers to the Lord, his grandfather Prahläda Mahäräja appeared there and described how the Supreme Personality of Godhead had delivered Bali Mahäräja by taking his possessions in a tricky way. While Prahläda Mahäräja was present, Lord Brahmä and Bali's wife, Vindhyävali, described the supremacy of the Supreme Lord. Since Bali Mahäräja had given everything to the Lord, they prayed for his release. The Lord then described how a nondevotee's possession of wealth is a danger whereas a devotee's opulence is a benediction from the Lord. Then, being pleased with Bali Mahäräja, the Supreme Lord offered His disc to protect Bali Mahäräja and promised to remain with him. TEXT 1 é[qéuk- ovac Wv& ivPa[k*-Taae raJaNa( bil/>aRGavTaaSaur" ) i>aÛMaaNaae_PYai>aàaTMaa Pa[TYaahaiv(c)-v& vc" )) 1 )) çré-çuka uväca 892 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

evaà viprakåto räjan balir bhagavatäsuraù bhidyamäno 'py abhinnätmä pratyähäviklavaà vacaù SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; evam—thus, as aforementioned; viprakåtaù—having been put into difficulty; räjan—O King; baliù—Mahäräja Bali; bhagavatä—by the Personality of Godhead Vämanadeva; asuraù—the King of the asuras; bhidyamänaù api—although situated in this uncomfortable position; abhinna-ätmä—without being disturbed in body or mind; pratyäha—replied; aviklavam—undisturbed; vacaù—the following words. TRANSLATION Çukadeva Gosvämé said: O King, although the Supreme Personality of Godhead was superficially seen to have acted mischievously toward Bali Mahäräja, Bali Mahäräja was fixed in his determination. Considering himself not to have fulfilled his promise, he spoke as follows. TEXT 2 é[qbil/åvac YaÛutaMaëaek- >avaNa( MaMaeirTa& vcae VYal/Ik&- SaurvYaR MaNYaTae ) k-raeMYa*Ta& Taà >aveTa( Pa[l/M>aNa& Pad& Ta*TaqYa& ku-å XaqiZaeiMa Naah& iNarYaaTa( PadCYauTaae Na PaaXabNDaad( VYaSaNaad( durTYaYaaTa( ) NaEvaQaRk*-C^\ad( >avTaae iviNaGa]ha‚ dSaaDauvadad( >a*XaMauiÜJae YaQaa )) 3 )) bibhemi nähaà nirayät pada-cyuto na päça-bandhäd vyasanäd duratyayät naivärtha-kåcchräd bhavato vinigrahäd asädhu-vädäd bhåçam udvije yathä SYNONYMS bibhemi—I do fear; na—not; aham—I; nirayät—from a position in hell; pada-cyutaù—nor do I fear being deprived of my position; na—nor; päça-bandhät—from being arrested by the ropes of Varuëa; vyasanät—nor 895 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

from the distress; duratyayät—which was unbearable for me; na—nor; eva—certainly; artha-kåcchrät—because of poverty, or scarcity of money; bhavataù—of Your Lordship; vinigrahät—from the punishment I am now suffering; asädhu-vädät—from defamation; bhåçam—very much; udvije—I become anxious; yathä—as. TRANSLATION I do not fear being deprived of all my possessions, living in hellish life, being arrested for poverty by the ropes of Varuëa or being punished by You as much as I fear defamation. PURPORT Although Bali Mahäräja fully surrendered to the Supreme Personality of Godhead, he could not tolerate being defamed for cheating a brähmaëa-brahmacäré. Being quite alert in regard to his reputation, he thought deeply about how to prevent being defamed. The Lord, therefore, gave him the good counsel to prevent defamation by offering his head. A Vaiñëava does not fear any punishment. Näräyaëa-paräù sarve na kutaçcana bibhyati (SB 6.17.28). TEXT 4 Pau&Saa& ëagYaTaMa& MaNYae da]aTaa SauôdêaidXaiNTa ih )) 4 )) puàsäà çläghyatamaà manye daëòam arhattamärpitam yaà na mätä pitä bhrätä suhådaç cädiçanti hi

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SYNONYMS puàsäm—of men; çläghya-tamam—the most exalted; manye—I consider; daëòam—punishment; arhattama-arpitam—given by You, the supreme worshipable Lord; yam—which; na—neither; mätä—mother; pitä—father; bhrätä—brother; suhådaù—friends; ca—also; ädiçanti—offer; hi—indeed. TRANSLATION Although a father, mother, brother or friend may sometimes punish one as a well-wisher, they never punish their subordinate like this. But because You are the most worshipable Lord, I regard the punishment You have given me as most exalted. PURPORT Punishment meted out by the Supreme Personality of Godhead is accepted by the devotee as the greatest mercy. tat te 'nukampäà susamékñamäëo bhuïjäna evätma-kåtaà vipäkam håd-väg-vapurbhir vidadhan namas te jéveta yo mukti-pade sa däya-bhäk "One who seeks Your compassion and thus tolerates all kinds of adverse conditions due to the karma of his past deeds, who engages always in Your devotional service with his mind, words and body, and who always offers obeisances to You is certainly a bona fide candidate for liberation." (SB 10.14.8) A devotee knows that so-called punishment by the Supreme Personality of Godhead is only His favor to correct His devotee and bring him to the right path. Therefore the punishment awarded by the Supreme Personality of Godhead cannot be compared to even the greatest benefit awarded by one's 897 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

material father, mother, brother or friend. TEXT 5 Tv& NaUNaMaSauraare iSaiÖ& YaaMauhEk-aNTaYaaeiGaNa" )) 6 )) TaeNaah& iNaGa*hqTaae_iSMa >avTaa >aUirk-MaRaYa& JaNaad( >aqTa" SvPa+a+aPaaUl/aeRk-a" k-MaaRiJaRTaaê Yae )

920 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

iNaveidTa& c SavRSvMaaTMaaiv(c)-vYaa iDaYaa )) 22 )) kåtsnä te 'nena dattä bhür lokäù karmärjitäç ca ye niveditaà ca sarvasvam ätmäviklavayä dhiyä SYNONYMS kåtsnäù—all; te—unto You; anena—by Bali Mahäräja; dattäù—have been given or returned; bhüù lokäù—all land and all planets; karma-arjitäù ca—whatever he achieved by his pious activities; ye—all of which; niveditam ca—have been offered to You; sarvasvam—everything he possessed; ätmä—even his body; aviklavayä—without hesitation; dhiyä—by such intelligence. TRANSLATION Bali Mahäräja had already offered everything to Your Lordship. Without hesitation, he has offered his land, the planets and whatever else he earned by his pious activities, including even his own body. TEXT 23 YaTPaadYaaerXa#=Daq" Sail/l&/ Pa[daYa dUvaRx(ku-rEriPa ivDaaYa SaTaq& SaPaYaaRMa( ) APYautaMaa& GaiTaMaSaaE >aJaTae i}al/aek-I& daìaNaiv(c)-vMaNaa" k-QaMaaiTaRMa*C^eTa( )) 23 )) yat-pädayor açaöha-dhéù salilaà pradäya dürväìkurair api vidhäya satéà saparyäm 921 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

apy uttamäà gatim asau bhajate tri-lokéà däçvän aviklava-manäù katham ärtim åcchet SYNONYMS yat-pädayoù—at the lotus feet of Your Lordship; açaöha-dhéù—a great-minded person who is without duplicity; salilam—water; pradäya—offering; dürvä—with fully grown grass; aìkuraiù—and with buds of flowers; api—although; vidhäya—offering; satém—most exalted; saparyäm—with worship; api—although; uttamäm—the most highly elevated; gatim—destination; asau—such a worshiper; bhajate—deserves; tri-lokém—the three worlds; däçvän—giving to You; aviklava-manäù—without mental duplicity; katham—how; ärtim—the distressed condition of being arrested; åcchet—he deserves. TRANSLATION By offering even water, newly grown grass, or flower buds at Your lotus feet, those who maintain no mental duplicity can achieve the most exalted position within the spiritual world. This Bali Mahäräja, without duplicity, has now offered everything in the three worlds. How then can he deserve to suffer from arrest? PURPORT In Bhagavad-gétä (9.26) it is stated: patraà puñpaà phalaà toyaà yo me bhaktyä prayacchati tad ahaà bhakty-upahåtam açnämi prayatätmanaù The Supreme Personality of Godhead is so kind that if an unsophisticated 922 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

person, with devotion and without duplicity, offers at the lotus feet of the Lord a little water, a flower, a fruit or a leaf, the Lord accepts it. Then the devotee is promoted to Vaikuëöha, the spiritual world. Brahmä drew the Lord's attention to this subject and requested that He release Bali Mahäräja, who was suffering, being bound by the ropes of Varuëa, and who had already given everything, including the three worlds and whatever he possessed. TEXT 24 é[q>aGavaNauvac b]øNa( YaMaNauGa*õaiMa TaiÜXaae ivDauNaaeMYahMa( ) YaNMad" Pauåz" STaBDaae l/aek&- Maa& cavMaNYaTae )) 24 )) çré-bhagavän uväca brahman yam anugåhëämi tad-viço vidhunomy aham yan-madaù puruñaù stabdho lokaà mäà cävamanyate SYNONYMS çré-bhagavän uväca—the Supreme Personality of Godhead said; brahman—O Lord Brahmä; yam—unto anyone to whom; anugåhëämi—I show My mercy; tat—his; viçaù—material opulence or riches; vidhunomi—take away; aham—I; yat-madaù—having false prestige due to this money; puruñaù—such a person; stabdhaù—being dull-minded; lokam—the three worlds; mäm ca—unto Me also; avamanyate—derides. TRANSLATION The Supreme Personality of Godhead said: My dear Lord Brahmä, because 923 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

of material opulence a foolish person becomes dull-witted and mad. Thus he has no respect for anyone within the three worlds and defies even My authority. To such a person I show special favor by first taking away all his possessions. PURPORT A civilization that has become godless because of material advancement in opulence is extremely dangerous. Because of great opulence, a materialist becomes so proud that he has no regard for anyone and even refuses to accept the authority of the Supreme Personality of Godhead. The result of such a mentality is certainly very dangerous. To show special favor, the Lord sometimes makes an example of someone like Bali Mahäräja, who was now bereft of all his possessions. TEXT 25 Yada k-daicÂqvaTMaa Sa&SarNa( iNaJak-MaRi>a" ) NaaNaaYaaeiNaZvNaqXaae_Ya& PaaEåzq& GaiTaMaav]JaeTa( )) 25 )) yadä kadäcij jévätmä saàsaran nija-karmabhiù nänä-yoniñv anéço 'yaà pauruñéà gatim ävrajet SYNONYMS yadä—when; kadäcit—sometimes; jéva-ätmä—the living entity; saàsaran—rotating in the cycle of birth and death; nija-karmabhiù—because of his own fruitive activities; nänä-yoniñu—in different species of life; anéçaù—not independent (completely under the control of material nature); ayam—this living entity; pauruñém gatim—the situation of being human; 924 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ävrajet—wants to obtain. TRANSLATION While rotating in the cycle of birth and death again and again in different species because of his own fruitive activities, the dependent living entity, by good fortune, may happen to become a human being. This human birth is very rarely obtained. PURPORT The Supreme Personality of Godhead is fully independent. Thus it is not always a fact that a living being's loss of all opulence is a sign of the Supreme Lord's mercy upon him. The Lord can act any way He likes. He may take away one's opulence, or He may not. There are varieties of forms of life, and the Lord treats them according to the circumstances, as He chooses. Generally it is to be understood that the human form of life is one of great responsibility. puruñaù prakåti-stho hi bhuìkte prakåtijän guëän käraëaà guëa-saìgo 'sya sad-asad-yoni-janmasu "The living entity in material nature follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil amongst various species." (Bg. 13.22) After thus rotating through many, many forms of life in the cycle of birth and death, the living being gets a chance for a human form. Therefore every human being, especially one belonging to a civilized nation or culture, must be extremely responsible in his activities. He should not risk degradation in the next life. Because the body will change (tathä dehäntara-präptir), we should be extremely careful. To see to the proper use of life is the purpose of Kåñëa 925 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

consciousness. The foolish living entity declares freedom from all control, but factually he is not free; he is fully under the control of material nature. He must therefore be most careful and responsible in the activities of his life. TEXT 26 JaNMak-MaRvYaaeæPaivÛEìYaRDaNaaidi>a" ) YaÛSYa Na >aveTa( STaM>aSTa}aaYa& MadNauGa]h" )) 26 )) janma-karma-vayo-rüpavidyaiçvarya-dhanädibhiù yady asya na bhavet stambhas taträyaà mad-anugrahaù SYNONYMS janma—by birth in an aristocratic family; karma—by wonderful activities, pious activities; vayaù—by age, especially youth, when one is capable of doing many things; rüpa—by personal beauty, which attracts everyone; vidyä—by education; aiçvarya—by opulence; dhana—by wealth; ädibhiù—by other opulences also; yadi—if; asya—of the possessor; na—not; bhavet—there is; stambhaù—pride; tatra—in such a condition; ayam—a person; mat-anugrahaù—should be considered to have received My special mercy. TRANSLATION If a human being is born in an aristocratic family or a higher status of life, if he performs wonderful activities, if he is youthful, if he has personal beauty, a good education and good wealth, and if he is nonetheless not proud of his opulences, it is to be understood that he is especially favored by the Supreme Personality of Godhead. 926 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT When in spite of possessing all these opulences a person is not proud, this means that he is fully aware that all his opulences are due to the mercy of the Supreme Personality of Godhead. He therefore engages all his possessions in the service of the Lord. A devotee knows very well that everything, even his body, belongs to the Supreme Lord. If one lives perfectly in such Kåñëa consciousness, it is to be understood that he is especially favored by the Supreme Personality of Godhead. The conclusion is that one's being deprived of his wealth is not to be considered the special mercy of the Lord. If one continues in his opulent position but does not become unnecessarily proud, falsely thinking that he is the proprietor of everything, this is the Lord's special mercy. TEXT 27 MaaNaSTaM>aiNaiMataaNaa& JaNMaadqNaa& SaMaNTaTa" ) SavRé[eYa"Pa[TaqPaaNaa& hNTa Mauùeà MaTPar" )) 27 )) mäna-stambha-nimittänäà janmädénäà samantataù sarva-çreyaù-pratépänäà hanta muhyen na mat-paraù SYNONYMS mäna—of false prestige; stambha—because of this impudence; nimittänäm—which are the causes; janma-ädénäm—such as birth in a high family; samantataù—taken together; sarva-çreyaù—for the supreme benefit of life; pratépänäm—which are impediments; hanta—also; muhyet—becomes 927 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bewildered; na—not; mat-paraù—My pure devotee. TRANSLATION Although aristocratic birth and other such opulences are impediments to advancement in devotional service because they are causes of false prestige and pride, these opulences never disturb a pure devotee of the Supreme Personality of Godhead. PURPORT Devotees like Dhruva Mahäräja, who was given unlimited material opulence, have the special mercy of the Supreme Personality of Godhead. Once Kuvera wanted to give Dhruva Mahäräja a benediction, but although Dhruva Mahäräja could have asked him for any amount of material opulence, he instead begged Kuvera that he might continue his devotional service to the Supreme Personality of Godhead. When a devotee is fixed in his devotional service, there is no need for the Lord to deprive him of his material opulences. The Supreme Personality of Godhead never takes away material opulences achieved because of devotional service, although He sometimes takes away opulences achieved by pious activities. He does this to make a devotee prideless or put him in a better position in devotional service. If a special devotee is meant for preaching but does not give up his family life or material opulences to take to the service of the Lord, the Lord surely takes away his material opulences and establishes him in devotional service. Thus the pure devotee becomes fully engaged in propagating Kåñëa consciousness. TEXT 28 Wz daNavdETYaaNaaMaGa]Naq" k-IiTaRvDaRNa" )

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AJaEzqdJaYaa& MaaYaa& SaqdàiPa Na MauùiTa )) 28 )) eña dänava-daityänäm agranéù kérti-vardhanaù ajaiñéd ajayäà mäyäà sédann api na muhyati SYNONYMS eñaù—this Bali Mahäräja; dänava-daityänäm—among the demons and unbelievers; agranéù—the foremost devotee; kérti-vardhanaù—the most famous; ajaiñét—has already surpassed; ajayäm—the insurmountable; mäyäm—material energy; sédan—being bereft (of all material opulences); api—although; na—not; muhyati—is bewildered. TRANSLATION Bali Mahäräja has become the most famous among the demons and nonbelievers, for in spite of being bereft of all material opulences, he is fixed in his devotional service. PURPORT In this verse, the words sédann api na muhyati are very important. A devotee is sometimes put into adversity while executing devotional service. In adversity, everyone laments and becomes aggrieved, but by the grace of the Supreme Personality of Godhead, a devotee, even in the worst condition, can understand that he is going through a severe examination by the Personality of Godhead. Bali Mahäräja passed all such examinations, as explained in the following verses. TEXTS 29-30 929 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

+aqaê PairTYa¢-ae YaaTaNaaMaNauYaaiPaTa" )) 29 )) GauåaiTSaRTa" Xaáae JahaE SaTYa& Na Sauv]Ta" ) ^lE/å¢-ae MaYaa DaMaaeR NaaYa& TYaJaiTa SaTYavak(- )) 30 )) kñéëa-rikthaç cyutaù sthänät kñipto baddhaç ca çatrubhiù jïätibhiç ca parityakto yätanäm anuyäpitaù guruëä bhartsitaù çapto jahau satyaà na suvrataù chalair ukto mayä dharmo näyaà tyajati satya-väk SYNONYMS kñéëa-rikthaù—although bereft of all riches; cyutaù—fallen; sthänät—from his superior position; kñiptaù—forcefully thrown away; baddhaù ca—and forcefully bound; çatrubhiù—by his enemies; jïätibhiù ca—and by his family members or relatives; parityaktaù—deserted; yätanäm—all kinds of suffering; anuyäpitaù—unusually severely suffered; guruëä—by his spiritual master; bhartsitaù—rebuked; çaptaù—and cursed; jahau—gave up; satyam—truthfulness; na—not; su-vrataù—being fixed in his vow; chalaiù—pretentiously; uktaù—spoken; mayä—by Me; dharmaù—the religious principles; na—not; ayam—this Bali Mahäräja; tyajati—does give up; satya-väk—being true to his word. TRANSLATION Although bereft of his riches, fallen from his original position, defeated and 930 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

arrested by his enemies, rebuked and deserted by his relatives and friends, although suffering the pain of being bound and although rebuked and cursed by his spiritual master, Bali Mahäräja, being fixed in his vow, did not give up his truthfulness. It was certainly with pretension that I spoke about religious principles, but he did not give up religious principles, for he is true to his word. PURPORT Bali Mahäräja passed the severe test put before him by the Supreme Personality of Godhead. This is further proof of the Lord's mercy toward His devotee. The Supreme Personality of Godhead sometimes puts a devotee to severe tests that are almost unbearable. One could hardly even live under the conditions forced upon Bali Mahäräja. That Bali Mahäräja endured all these severe tests and austerities is the mercy of the Supreme Lord. The Lord certainly appreciates the devotee's forbearance, and it is recorded for the future glorification of the devotee. This was not an ordinary test. As described in this verse, hardly anyone could survive such a test, but for the future glorification of Bali Mahäräja, one of the mahäjanas, the Supreme Personality of Godhead not only tested him but also gave him the strength to tolerate such adversity. The Lord is so kind to His devotee that when severely testing him the Lord gives him the necessary strength to be tolerant and continue to remain a glorious devotee. TEXT 31 Wz Mae Pa[aiPaTa" SQaaNa& duZPa[aPaMaMarEriPa ) SaavaivTaeNd]ae Madaé[Ya" )) 31 )) eña me präpitaù sthänaà duñpräpam amarair api sävarëer antarasyäyaà 931 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bhavitendro mad-äçrayaù SYNONYMS eñaù—Bali Mahäräja; me—by Me; präpitaù—has achieved; sthänam—a place; duñpräpam—extremely difficult to obtain; amaraiù api—even by the demigods; sävarëeù antarasya—during the period of the Manu known as Sävarëi; ayam—this Bali Mahäräja; bhavitä—will become; indraù—the lord of the heavenly planet; mat-äçrayaù—completely under My protection. TRANSLATION The Lord continued: Because of his great tolerance, I have given him a place not obtainable even by the demigods. He will become King of the heavenly planets during the period of the Manu known as Sävarëi. PURPORT This is the mercy of the Supreme Personality of Godhead. Even if the Lord takes away a devotee's material opulences, the Lord immediately offers him a position of which the demigods cannot even dream. There are many examples of this in the history of devotional service. One of them is the opulence of Sudämä Vipra. Sudämä Vipra suffered severe material scarcity, but he was not disturbed and did not deviate from devotional service. Thus he was ultimately given an exalted position by the mercy of Lord Kåñëa. Here the word mad-äçrayaù is very significant. Because the Lord wanted to give Bali Mahäräja the exalted position of Indra, the demigods might naturally have been envious of him and might have fought to disturb his position. But the Supreme Personality of Godhead assured Bali Mahäräja that he would always remain under the Lord's protection (mad-äçrayaù). TEXT 32 932 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TaavTa( SauTal/MaDYaaSTaa& ivìk-MaRiviNaiMaRTaMa( ) YadaDaYaae VYaaDaYaê (c)-MaSTaNd]a Para>av" ) NaaePaSaGaaR iNavSaTaa& SaM>aviNTa MaMae+aYaa )) 32 )) tävat sutalam adhyästäà viçvakarma-vinirmitam yad ädhayo vyädhayaç ca klamas tandrä paräbhavaù nopasargä nivasatäà sambhavanti mamekñayä SYNONYMS tävat—as long as you are not in the post of Lord Indra; sutalam—in the planet known as Sutala; adhyästäm—go live there and occupy the place; viçvakarma-vinirmitam—which is especially created by Viçvakarmä; yat—wherein; ädhayaù—miseries pertaining to the mind; vyädhayaù—miseries pertaining to the body; ca—also; klamaù—fatigue; tandrä—dizziness or laziness; paräbhavaù—becoming defeated; na—not; upasargäù—symptoms of other disturbances; nivasatäm—of those who live there; sambhavanti—become possible; mama—of Me; ékñayä—by the special vigilance. TRANSLATION Until Bali Mahäräja achieves the position of King of heaven, he shall live on the planet Sutala, which was made by Viçvakarmä according to My order. Because it is especially protected by Me, it is free from mental and bodily miseries, fatigue, dizziness, defeat and all other disturbances. Bali Mahäräja, you may now go live there peacefully.

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PURPORT Viçvakarmä is the engineer or architect for the palatial buildings in the heavenly planets. Therefore, since he was engaged to construct the residential quarters of Bali Mahäräja, the buildings and palaces on the planet Sutala must at least equal those on the heavenly planets. A further advantage of this place designed for Bali Mahäräja was that he would not be disturbed by any outward calamity. Moreover, he would not be disturbed by mental or bodily miseries. These are all extraordinary features of the planet Sutala, where Bali Mahäräja would live. In the Vedic literatures we find descriptions of many different planets where there are many, many palaces, hundreds and thousands of times better than those of which we have experience on this planet earth. When we speak of palaces, this naturally includes the idea of great cities and towns. Unfortunately, when modern scientists try to explore other planets they see nothing but rocks and sand. Of course, they may go on their frivolous excursions, but the students of the Vedic literature will never believe them or give them any credit for exploring other planets. TEXT 33 wNd]SaeNa MaharaJa Yaaih >aae >ad]MaSTau Tae ) SauTal&/ SviGaRi>a" Pa[aQYa| jaiTai>a" PairvairTa" )) 33 )) indrasena mahäräja yähi bho bhadram astu te sutalaà svargibhiù prärthyaà jïätibhiù pariväritaù SYNONYMS 934 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

indrasena—O Mahäräja Bali; mahäräja—O King; yähi—better go; bhoù—O King; bhadram—all auspiciousness; astu—let there be; te—unto you; sutalam—in the planet known as Sutala; svargibhiù—by the demigods; prärthyam—desirable; jïätibhiù—by your family members; pariväritaù—surrounded. TRANSLATION O Bali Mahäräja [Indrasena], now you may go to the planet Sutala, which is desired even by the demigods. Live there peacefully, surrounded by your friends and relatives. All good fortune unto you. PURPORT Bali Mahäräja was transferred from the heavenly planet to the planet Sutala, which is hundreds of times better than heaven, as indicated by the words svargibhiù prärthyam. When the Supreme Personality of Godhead deprives His devotee of material opulences, this does not mean that the Lord puts him into poverty; rather, the Lord promotes him to a higher position. The Supreme Personality of Godhead did not ask Bali Mahäräja to separate from his family; instead, the Lord allowed him to stay with his family members (jïätibhiù pariväritaù). TEXT 34 Na TvaMai>a>aivZYaiNTa l/aeke-Xaa" ik-MauTaaPare ) TvC^aSaNaaiTaGaaNa( dETYaa&ê§&- Mae SaUdiYaZYaiTa )) 34 )) na tväm abhibhaviñyanti lokeçäù kim utäpare tvac-chäsanätigän daityäàç 935 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

cakraà me südayiñyati SYNONYMS na—not; tväm—unto you; abhibhaviñyanti—will be able to conquer; loka-éçäù—the predominating deities of the various planets; kim uta apare—what to speak of ordinary people; tvat-çäsana-atigän—who transgress your rulings; daityän—such demons; cakram—disc; me—My; südayiñyati—will kill. TRANSLATION On the planet Sutala, not even the predominating deities of other planets, what to speak of ordinary people, will be able to conquer you. As far as the demons are concerned, if they transgress your rule, My disc will kill them. TEXT 35 ri+aZYae SavRTaae_h& Tva& SaaNauGa& SaPairC^dMa( ) Sada SaiàihTa& vqr Ta}a Maa& d]+YaTae >avaNa( )) 35 )) rakñiñye sarvato 'haà tväà sänugaà saparicchadam sadä sannihitaà véra tatra mäà drakñyate bhavän SYNONYMS rakñiñye—shall protect; sarvataù—in all respects; aham—I; tväm—you; sa-anugam—with your associates; sa-paricchadam—with your paraphernalia; sadä—always; sannihitam—situated nearby; véra—O great hero; tatra—there,

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in your place; mäm—Me; drakñyate—will be able to see; bhavän—you. TRANSLATION O great hero, I shall always be with you and give you protection in all respects along with your associates and paraphernalia. Moreover, you will always be able to see Me there. TEXT 36 Ta}a daNavdETYaaNaa& Sa(r)aTa( Tae >aav AaSaur" ) d*îa MadNau>aav& vE SaÛ" ku-avaNa( ) YajeXaae YajPauåz" SavR>aaveNa PaUiJaTa" )) 15 )) çré-çukra uväca kutas tat-karma-vaiñamyaà yasya karmeçvaro bhavän yajïeço yajïa-puruñaù sarva-bhävena püjitaù SYNONYMS çré-çukraù uväca—Çré Çukräcärya said; kutaù—where is that; tat—of him (Bali Mahäräja); karma-vaiñamyam—discrepancy in discharging fruitive activities; yasya—of whom (Bali Mahäräja); karma-éçvaraù—the master of all fruitive activities; bhavän—Your Lordship; yajïa-éçaù—You are the enjoyer of all sacrifices; yajïa-puruñaù—You are the person for whose pleasure all sacrifices are offered; sarva-bhävena—in all respects; püjitaù—having worshiped.

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TRANSLATION Çukräcärya said: My Lord, You are the enjoyer and lawgiver in all performances of sacrifice, and You are the yajïa-puruña, the person to whom all sacrifices are offered. If one has fully satisfied You, where is the chance of discrepancies or faults in his performances of sacrifice? PURPORT In Bhagavad-gétä (5.29) the Lord says, bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram: the Lord, the supreme proprietor, is the actual person to be satisfied by the performance of yajïas. The Viñëu Puräëa (3.8.9) says: varëäçramäcäravatä puruñeëa paraù pumän viñëur ärädhyate panthä nanyat tat-toña-käraëam [Cc. Madhya 8.58] All the Vedic ritualistic sacrifices are performed for the purpose of satisfying Lord Viñëu, the yajïa-puruña. The divisions of society—brähmaëa, kñatriya, vaiçya, çüdra, brahmacarya, gåhastha, vänaprastha and sannyäsa—are all meant to satisfy the Supreme Lord, Viñëu. To act according to this principle of the varëäçrama institution is called varëäçramäcaraëa. In Çrémad-Bhägavatam (1.2.13), Süta Gosvämé says: ataù pumbhir dvija-çreñöhä varëäçrama-vibhägaçaù svanuñöhitasya dharmasya saàsiddhir hari-toñaëam "O best among the twice-born, it is therefore concluded that the highest 956 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

perfection one can achieve by discharging his prescribed duties according to caste divisions and orders of life is to please the Personality of Godhead." Everything is meant to satisfy the Supreme Personality of Godhead. Therefore, since Bali Mahäräja had satisfied the Lord, he had no faults, and Çukräcärya admitted that cursing him was not good. TEXT 16 MaN}aTaSTaN}aTaiX^d]& deXak-al/ahRvSTauTa" ) Sav| k-raeiTa iNaiX^d]MaNauSaªqTaRNa& Tav )) 16 )) mantratas tantrataç chidraà deça-kälärha-vastutaù sarvaà karoti niçchidram anusaìkértanaà tava SYNONYMS mantrataù—in pronouncing the Vedic mantras improperly; tantrataù—in insufficient knowledge for following regulative principles; chidram—discrepancy; deça—in the matter of country; käla—and time; arha—and recipient; vastutaù—and paraphernalia; sarvam—all these; karoti—makes; niçchidram—without discrepancy; anusaìkértanam—constantly chanting the holy name; tava—of Your Lordship. TRANSLATION There may be discrepancies in pronouncing the mantras and observing the regulative principles, and, moreover, there may be discrepancies in regard to time, place, person and paraphernalia. But when Your Lordship's holy name is chanted, everything becomes faultless. 957 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT Çré Caitanya Mahäprabhu has recommended: harer näma harer näma harer nämaiva kevalam kalau nästy eva nästy eva nästy eva gatir anyathä [Cc. Ädi 17.21] "In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way." (Båhan-näradéya Puräëa 38.126) In this age of Kali, it is extremely difficult to perform Vedic ritualistic ceremonies or sacrifices perfectly. Hardly anyone can chant the Vedic mantras with perfect pronunciation or accumulate the paraphernalia for Vedic performances. Therefore the sacrifice recommended in this age is saìkértana, constant chanting of the holy name of the Lord. Yajïaiù saìkértana-präyair yajanti hi sumedhasaù (SB 11.5.29). Instead of wasting time performing Vedic sacrifices, those who are intelligent, those who possess good brain substance, should take to the chanting of the Lord's holy name and thus perform sacrifice perfectly. I have seen that many religious leaders are addicted to performing yajïas and spending hundreds and thousands of rupees for imperfect sacrificial performances. This is a lesson for those who unnecessarily execute such imperfect sacrifices. We should take the advice of Çré Caitanya Mahäprabhu (yajïaiù saìkértana-präyair yajanti hi sumedhasaù). Although Çukräcärya was a strict brähmaëa addicted to ritualistic activities, he also admitted, niçchidram anusaìkértanaà tava: "My Lord, constant chanting of the holy name of Your Lordship makes everything perfect." In Kali-yuga the Vedic ritualistic ceremonies cannot be performed as perfectly as before. Therefore Çréla Jéva Gosvämé has recommended that although one should take care to follow all the principles in every kind of spiritual activity, especially in worship of the Deity, 958 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

there is still a chance of discrepancies, and one should compensate for this by chanting the holy name of the Supreme Personality of Godhead. In our Kåñëa consciousness movement we therefore give special stress to the chanting of the Hare Kåñëa mantra in all activities. TEXT 17 TaQaaiPa vdTaae >aUMaNa( k-irZYaaMYaNauXaaSaNaMa( ) WTaC^\eYa" Par& Pau&Saa& YaTa( TavajaNauPaal/NaMa( )) 17 )) tathäpi vadato bhüman kariñyämy anuçäsanam etac chreyaù paraà puàsäà yat taväjïänupälanam SYNONYMS tathäpi—although there was no fault on the part of Bali Mahäräja; vadataù—because of your order; bhüman—O Supreme; kariñyämi—I must execute; anuçäsanam—because it is Your order; etat—this is; çreyaù—that which is the most auspicious; param—supreme; puàsäm—of all persons; yat—because; tava äjïä-anupälanam—to obey Your order. TRANSLATION Lord Viñëu, I must nonetheless act in obedience to Your order because obeying Your order is most auspicious and is the first duty of everyone. TEXT 18 é[qéuk- ovac 959 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Pa[iTaNaNÛ hrerajaMauXaNaa >aGavaiNaiTa ) YajiC^d]& SaMaaData ble/ivRPa[izRi>a" Sah )) 18 )) çré-çuka uväca pratinandya harer äjïäm uçanä bhagavän iti yajïa-cchidraà samädhatta baler viprarñibhiù saha SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; pratinandya—offering all obeisances; hareù—of the Personality of Godhead; äjïäm—the order; uçanäù—Çukräcärya; bhagavän—the most powerful; iti—thus; yajïa-chidram—discrepancies in the performance of sacrifices; samädhatta—made it a point to fulfill; baleù—of Bali Mahäräja; vipra-åñibhiù—the best brähmaëas; saha—along with. TRANSLATION Çukadeva Gosvämé continued: In this way, the most powerful Çukräcärya accepted the order of the Supreme Personality of Godhead with full respect. Along with the best brähmaëas, he began to compensate for the discrepancies in the sacrifices performed by Bali Mahäräja. TEXT 19 Wv& ble/MaRhq& raJaNa( i>ai+aTva vaMaNaae hir" ) ddaE >a]a}ae MaheNd]aYa i}aidv& YaTa( ParEôRTaMa( )) 19 )) evaà baler mahéà räjan 960 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bhikñitvä vämano hariù dadau bhrätre mahendräya tridivaà yat parair håtam SYNONYMS evam—thus; baleù—from Bali Mahäräja; mahém—the land; räjan—O King Parékñit; bhikñitvä—after begging; vämanaù—His Lordship Vämana; hariù—the Supreme Personality of Godhead; dadau—delivered; bhrätre—unto His brother; mahä-indräya—Indra, the King of heaven; tridivam—the planetary system of the demigods; yat—which; paraiù—by others; håtam—was taken. TRANSLATION O King Parékñit, thus having taken all the land of Bali Mahäräja by begging, the Supreme Personality of Godhead, Lord Vämanadeva, delivered to His brother Indra all the land taken away by Indra's enemy. TEXTS 20-21 Pa[JaaPaiTaPaiTab]Røa devizRiPaTa*>aUiMaPaE" ) d+a>a*Gvi(r)raeMau:YaE" ku-MaareaveNa c )) 20 )) k-XYaPaSYaaidTae" Pa[qTYaE SavR>aUTa>avaYa c ) l/aek-aNaa& l/aek-Paal/aNaaMak-raed( vaMaNa& PaiTaMa( )) 21 )) prajäpati-patir brahmä devarñi-pitå-bhümipaiù dakña-bhågv-aìgiro-mukhyaiù kumäreëa bhavena ca

961 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

kaçyapasyäditeù prétyai sarva-bhüta-bhaväya ca lokänäà loka-pälänäm akarod vämanaà patim SYNONYMS prajäpati-patiù—the master of all Prajäpatis; brahmä—Lord Brahmä; deva—with the demigods; åñi—with the great saintly persons; pitå—with the inhabitants of Pitåloka; bhümipaiù—with the Manus; dakña—with Dakña; bhågu—with Bhågu Muni; aìgiraù—with Aìgirä Muni; mukhyaiù—with all the chiefs of the various planetary systems; kumäreëa—with Kärttikeya; bhavena—with Lord Çiva; ca—also; kaçyapasya—of Kaçyapa Muni; aditeù—of Aditi; prétyai—f or the pleasure; sarva-bhüta-bhaväya—for the auspiciousness of all living entities; ca—also; lokänäm—of all planetary systems; loka-pälänäm—of the predominating persons in all planets; akarot—made; vämanam—Lord Vämana; patim—the supreme leader. TRANSLATION Lord Brahmä [the master of King Dakña and all other Prajäpatis], accompanied by all the demigods, the great saintly persons, the inhabitants of Pitåloka, the Manus, the munis, and such leaders as Dakña, Bhågu and Aìgirä, as well as Kärttikeya and Lord Çiva, accepted Lord Vämanadeva as the protector of everyone. He did this for the pleasure of Kaçyapa Muni and his wife Aditi and for the welfare of all the inhabitants of the universe, including their various leaders. TEXTS 22-23 vedaNaa& SavRdevaNaa& DaMaRSYa YaXaSa" ié[Ya" ) 962 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Ma(r)l/aNaa& v]TaaNaa& c k-LPa& SvGaaRPavGaRYaae" )) 22 )) oPaeNd]& k-LPaYaa& c§e- PaiTa& SavRiv>aUTaYae ) Tada SavaRiaUTaaiNa >a*Xa& MauMauidre Na*Pa )) 23 )) vedänäà sarva-devänäà dharmasya yaçasaù çriyaù maìgalänäà vratänäà ca kalpaà svargäpavargayoù upendraà kalpayäà cakre patià sarva-vibhütaye tadä sarväëi bhütäni bhåçaà mumudire nåpa SYNONYMS vedänäm—(for the protection) of all the Vedas; sarva-devänäm—of all the demigods; dharmasya—of all principles of religion; yaçasaù—of all fame; çriyaù—of all opulences; maìgalänäm—of all auspiciousness; vratänäm ca—and of all vows; kalpam—the most expert; svarga-apavargayoù—of elevation to the heavenly planets or liberation from material bondage; upendram—Lord Vämanadeva; kalpayäm cakre—they made it the plan; patim—the master; sarva-vibhütaye—for all purposes; tadä—at that time; sarväëi—all; bhütäni—living entities; bhåçam—very much; mumudire—became happy; nåpa—O King. TRANSLATION O King Parékñit, Indra was considered the King of all the universe, but the demigods, headed by Lord Brahmä, wanted Upendra, Lord Vämanadeva, as the protector of the Vedas, the principles of religion, fame, opulence, auspiciousness, vows, elevation to the higher planetary system, and liberation. 963 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Thus they accepted Upendra, Lord Vämanadeva, as the supreme master of everything. This decision made all living entities extremely happy. TEXT 24 TaTaiSTvNd]" PaurSk*-TYa devYaaNaeNa vaMaNaMa( ) l/aek-PaalE/idRv& iNaNYae b]øa*GvaÛa MauNaYaae Na*Pa ) iPaTar" SavR>aUTaaiNa iSaÖa vEMaaiNak-aê Yae )) 26 )) SauMahTa( k-MaR Tad( ivZauTak-MaRaqTaaMaiSMaNa( SairÂle/ )) 14 )) tam äha sätikaruëaà mahä-käruëikaà nåpam yädobhyo jïäti-ghätibhyo dénäà mäà déna-vatsala kathaà visåjase räjan bhétäm asmin sarij-jale SYNONYMS tam—unto him (Satyavrata); äha—said; sä—that small fish; ati-karuëam—extremely compassionate; mahä-käruëikam—extremely merciful; nåpam—unto King Satyavrata; yädobhyaù—to the aquatics; jïäti-ghätibhyaù—who are always eager to kill the smaller fish; dénäm—very poor; mäm—me; déna-vatsala—O protector of the poor; katham—why; visåjase—you are throwing; räjan—O King; bhétäm—very much afraid; asmin—within this; sarit-jale—in the water of the river.

986 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION With an appealing voice, the poor small fish said to King Satyavrata, who was very merciful: My dear King, protector of the poor, why are you throwing Me in the water of the river, where there are other aquatics who can kill Me? I am very much afraid of them. PURPORT In the Matsya Puräëa it is said: ananta-çaktir bhagavän matsya-rüpé janärdanaù kréòärthaà yäcayäm äsa svayaà satyavrataà nåpam "The Supreme Personality of Godhead possesses unlimited potency. Nonetheless, in His pastime in the form of a fish He begged protection from King Satyavrata." TEXT 15 TaMaaTMaNaae_NauGa]haQa| Pa[qTYaa MaTSYavPauDaRrMa( ) AJaaNaNa( r+aaGavaNa( Saa+aaÖirNaaRraYaaae )) 28 )) namas te puruña-çreñöha sthity-utpatty-apyayeçvara bhaktänäà naù prapannänäà mukhyo hy ätma-gatir vibho SYNONYMS namaù—I offer my respectful obeisances; te—unto You; puruña-çreñöha—the best of all living entities, the best of all enjoyers; sthiti—of maintenance; utpatti—creation; apyaya—and destruction; éçvara—the Supreme Lord; 997 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bhaktänäm—of Your devotees; naù—like us; prapannänäm—those who are surrendered; mukhyaù—the supreme; hi—indeed; ätma-gatiù—the supreme destination; vibho—Lord Viñëu. TRANSLATION O my Lord, master of creation, maintenance and annihilation, O best of enjoyers, Lord Viñëu, You are the leader and destination of surrendered devotees like us. Therefore let me offer my respectful obeisances unto You. TEXT 29 SaveR l/Il/avTaaraSTae >aUTaaNaa& >aUiTaheTav" ) jaTauiMaC^aMYadae æPa& YadQa| >avTaa Da*TaMa( )) 29 )) sarve lélävatäräs te bhütänäà bhüti-hetavaù jïätum icchämy ado rüpaà yad-arthaà bhavatä dhåtam SYNONYMS sarve—everything; lélä—pastimes; avatäräù—incarnations; te—of Your Lordship; bhütänäm—of all living entities; bhüti—of a flourishing condition; hetavaù—the causes; jïätum—to know; icchämi—I wish; adaù—this; rüpam—form; yat-artham—for what purpose; bhavatä—by Your Lordship; dhåtam—assumed. TRANSLATION All Your pastimes and incarnations certainly appear for the welfare of all 998 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

living entities. Therefore, my Lord, I wish to know the purpose for which You have assumed this form of a fish. TEXT 30 Na Tae_rivNda+a PadaePaSaPaRaveTa( SavRSauôiTPa[YaaTMaNa" ) YaQaeTareza& Pa*QaGaaTMaNaa& SaTaa‚ Madqd*Xaae Yad( vPaurd(>auTa& ih Na" )) 30 )) na te 'ravindäkña padopasarpaëaà måñä bhavet sarva-suhåt-priyätmanaù yathetareñäà påthag-ätmanäà satäm adédåço yad vapur adbhutaà hi naù SYNONYMS na—never; te—of Your Lordship; aravinda-akña—My Lord, whose eyes are like the petals of a lotus; pada-upasarpaëam—worship of the lotus feet; måñä—useless; bhavet—can become; sarva-suhåt—the friend of everyone; priya—dear to everyone; ätmanaù—the Supersoul of everyone; yathä—as; itareñäm—of others (the demigods); påthak-ätmanäm—living entities who have material bodies different from the soul; satäm—of those who are spiritually fixed; adédåçaù—You have manifested; yat—that; vapuù—body; adbhutam—wonderful; hi—indeed; naù—unto us. TRANSLATION O my Lord, possessing eyes like the petals of a lotus, the worship of the demigods, who are in the bodily concept of life, is fruitless in all respects. But because You are the supreme friend and dearmost Supersoul of everyone, 999 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

worship of Your lotus feet is never useless. You have therefore manifested Your form as a fish. PURPORT The demigods like Indra, Candra and Sürya are ordinary living entities who are differentiated parts and parcels of the Supreme Personality of Godhead. The Lord expands Himself through the living beings (nityo nityänäà cetanaç cetanänäm (Kaöha Upaniñad 2.2.13)). His personal viñëu-tattva forms, which are all spiritual, are called sväàça, and the living entities who are differentiated parts are called vibhinnäàça. Some of the vibhinnäàça forms are spiritual, and some are a combination of matter and spirit. The conditioned souls in the material world are different from their external bodies made of material energy. Thus the demigods living in the upper planetary systems and the living entities living in the lower planetary system are of the same nature. Nonetheless, those living as human beings on this planet are sometimes attracted to worshiping the demigods in the higher planetary systems. Such worship is temporary. As the human beings on this planet have to change their bodies (tathä dehäntara-präptiù [Bg. 2.13]), the living entities known as Indra, Candra, Varuëa and so on will also have to change their bodies in due course of time. As stated in Bhagavad-gétä, antavat tu phalaà teñäà tad bhavaty alpa-medhasäm: [Bg. 7.23] "Men of small intelligence worship the demigods, and their fruits are limited and temporary." Kämais tais tair håta jïänäù prapadyante 'nya-devatäù: [Bg. 7.20] those who do not know the position of the demigods are inclined to worship the demigods for some material purpose, but the results of such worship are never permanent. Consequently, here it is said, yathetareñäà påthag-ätmanäà satäm, padopasarpaëaà måñä bhavet. In other words, if one is to worship someone else, he must worship the Supreme Personality of Godhead. Then his worship will never be fruitless. Svalpam apy asya dharmasya träyate mahato bhayät: even a slight attempt to worship the Supreme Personality of Godhead is a permanent asset. Therefore, as recommended in Çrémad-Bhägavatam, tyaktvä sva-dharmaà caraëämbujaà 1000 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

hareù. One should take to the worship of the lotus feet of Hari, even if this means giving up the so-called occupational duty assigned because of the particular body one has accepted. Because worship in terms of the body is temporary, it does not bear any permanent fruit. But worship of the Supreme Personality of Godhead gives immense benefit. TEXT 31 é[qéuk- ovac wiTa b]uvaaae )) 37 )) ahaà tväm åñibhiù särdhaà saha-nävam udanvati vikarñan vicariñyämi yävad brähmé niçä prabho

1005 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS aham—I; tväm—unto you; åñibhiù—with all the saintly persons; särdham—all together; saha—with; nävam—the boat; udanvati—in the water of devastation; vikarñan—contacting; vicariñyämi—I shall travel; yävat—as long as; brähmé—pertaining to Lord Brahmä; niçä—night; prabho—O King. TRANSLATION Pulling the boat, with you and all the åñis in it, O King, I shall travel in the water of devastation until the night of Lord Brahmä's slumber is over. PURPORT This particular devastation actually took place not during the night of Lord Brahmä but during his day, for it was during the time of Cäkñuña Manu. Brahmä's night takes place when Brahmä goes to sleep, but in the daytime there are fourteen Manus, one of whom is Cäkñuña Manu. Therefore, Çréla Viçvanätha Cakravarté Öhäkura comments that although it was daytime for Lord Brahmä, Brahmä felt sleepy for a short time by the supreme will of the Lord. This short period is regarded as Lord Brahmä's night. This has been elaborately discussed by Çréla Rüpa Gosvämé in his Laghu-bhägavatämåta. The following is a summary of his analysis. Because Agastya Muni cursed Sväyambhuva Manu, during the time of Sväyambhuva Manu a devastation took place. This devastation is mentioned in the Matsya Puräëa. During the time of Cäkñuña Manu, by the supreme will of the Lord, there was suddenly another pralaya, or devastation. This is mentioned by Märkaëòeya Åñi in the Viñëu-dharmottara. At the end of Manu's time there is not necessarily a devastation, but at the end of the Cäkñuña-manvantara, the Supreme Personality of Godhead, by His illusory energy, wanted to show Satyavrata the effects of devastation. Çréla Çrédhara Svämé also agrees with this opinion. The 1006 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Laghu-bhägavatämåta says: madhye manvantarasyaiva muneù çäpän manuà prati pralayo 'sau babhüveti puräëe kvacid éryate ayam äkasmiko jätaç cäkñuñasyäntare manoù pralayaù padmanäbhasya lélayeti ca kutracit sarva-manvantarasyänte pralayo niçcitaà bhavet viñëu-dharmottare tv etat märkaëòeyeëa bhäñitam manor ante layo nästi manave 'darçi mäyayä viñëuneti bruväëais tu svämibhir naiña manyate TEXT 38 MadqYa& MaihMaaNa& c Par& b]øeiTa XaiBdTaMa( ) veTSYaSYaNauGa*hqTa& Mae SaMPa[énEivRv*Ta& ôid )) 38 )) madéyaà mahimänaà ca paraà brahmeti çabditam vetsyasy anugåhétaà me sampraçnair vivåtaà hådi 1007 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS madéyam—pertaining to Me; mahimänam—glories; ca—and; param brahma—the Supreme Brahman, the Absolute Truth; iti—thus; çabditam—celebrated; vetsyasi—you shall understand; anugåhétam—being favored; me—by Me; sampraçnaiù—by inquiries; vivåtam—thoroughly explained; hådi—within the heart. TRANSLATION You will be thoroughly advised and favored by Me, and because of your inquiries, everything about My glories, which are known as paraà brahma, will be manifest within your heart. Thus you will know everything about Me. PURPORT As stated in Bhagavad-gétä (15.15), sarvasya cähaà hådi sanniviñöo mattaù småtir jïänam apohanaà ca: the Supreme Personality of Godhead, Paramätmä, is situated in everyone's heart, and from Him come remembrance, knowledge and forgetfulness. The Lord reveals Himself in proportion to one's surrender to Him. Ye yathä mäà prapadyante täàs tathaiva bhajämy aham [Bg. 4.11]. In responsive cooperation, the Lord reveals Himself in proportion to one's surrender. That which is revealed to one who fully surrenders is different from what is revealed to one who surrenders partially. Everyone naturally surrenders to the Supreme Personality of Godhead, either directly or indirectly. The conditioned soul surrenders to the laws of nature in material existence, but when one fully surrenders to the Lord, material nature does not act upon him. Such a fully surrendered soul is favored by the Supreme Personality of Godhead directly. Mäm eva ye prapadyante mäyäm etäà taranti te [Bg. 7.14]. One who has fully surrendered to the Lord has no fear of the modes of material nature, for everything is but an expansion of the Lord's 1008 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

glories (sarvaà khalv idaà brahma), and these glories are gradually revealed and realized. The Lord is the supreme purifier (paraà brahma paraà dhäma pavitraà paramaà bhavän [Bg. 10.12]). The more one is purified and the more he wants to know about the Supreme, the more the Lord reveals to him. Full knowledge of Brahman, Paramätmä and Bhagavän is revealed to the pure devotees. The Lord says in Bhagavad-gétä (10.11): teñäm evänukampärtham aham ajïäna-jaà tamaù näçayämy ätma-bhävastho jïäna-dépena bhäsvatä "Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance." TEXT 39 wTQaMaaidXYa raJaaNa& hirrNTarDaqYaTa ) Saae_NvvE+aTa Ta& k-al&/ Ya& ôzqke-Xa AaidXaTa( )) 39 )) ittham ädiçya räjänaà harir antaradhéyata so 'nvavaikñata taà kälaà yaà håñékeça ädiçat SYNONYMS ittham—as aforementioned; ädiçya—instructing; räjänam—the King (Satyavrata); hariù—the Supreme Personality of Godhead; antaradhéyata—disappeared from that place; saù—he (the King); anvavaikñata—began to wait for; tam kälam—that time; yam—which;

1009 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

håñéka-éçaù—Lord Håñékeça, the master of all the senses; ädiçat—instructed. TRANSLATION After thus instructing the King, the Supreme Personality of Godhead immediately disappeared. Then King Satyavrata began to wait for that time of which the Lord had instructed. TEXT 40 AaSTaqYaR d>aaRNa( Pa[aKkU-l/aNa( raJaizR" Pa[aGaudx(Mau%" ) iNazSaad hre" PaadaE icNTaYaNa( MaTSYaæiPaaNÛad( Da*dYa& Sa Naae Gauå" )) 47 )) jano 'budho 'yaà nija-karma-bandhanaù sukhecchayä karma saméhate 'sukham yat-sevayä täà vidhunoty asan-matià granthià sa bhindyäd dhådayaà sa no guruù SYNONYMS janaù—the conditioned soul subjected to birth and death; abudhaù—most foolish because of accepting the body as the self; ayam—he; nija-karma-bandhanaù—accepting different bodily forms as a result of his sinful activities; sukha-icchayä—desiring to be happy within this material world; karma—fruitive activities; saméhate—plans; asukham—but it is for distress only; yat-sevayä—by rendering service unto whom; täm—the entanglement of karma; vidhunoti—clears up; asat-matim—the unclean mentality (accepting the body as the self); granthim—hard knot; saù—His Lordship the Supreme Personality of Godhead; bhindyät—being cut off; hådayam—in the core of the heart; saù—He (the Lord); naù—our; guruù—the supreme spiritual master. TRANSLATION In hopes of becoming happy in this material world, the foolish conditioned soul performs fruitive activities that result only in suffering. But by rendering service to the Supreme Personality of Godhead, one becomes free from such false desires for happiness. May my supreme spiritual master cut the knot of false desires from the core of my heart. PURPORT For material happiness, the conditioned soul involves himself in fruitive 1017 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

activities, which actually put him into material distress. Because the conditioned soul does not know this, he is said to be in avidyä, or ignorance. Because of a false hope for happiness, the conditioned soul becomes involved in various plans for material activity. Here Mahäräja Satyavrata prays that the Lord sever this hard knot of false happiness and thus become his supreme spiritual master. TEXT 48 YaTSaevYaaGaneirv åd]raedNa& PauMaaNa( ivJaùaNMal/MaaTMaNaSTaMa" ) >aJaeTa vaUYaaTa( Sa wRXa" ParMaae GauraeGauRå" )) 48 )) yat-sevayägner iva rudra-rodanaà pumän vijahyän malam ätmanas tamaù bhajeta varëaà nijam eña so 'vyayo bhüyät sa éçaù paramo guror guruù SYNONYMS yat-sevayä—the Supreme Personality of Godhead, by serving whom; agneù—in touch with fire; iva—as it is; rudra-rodanam—a block of silver or gold becomes purified; pumän—a person; vijahyät—can give up; malam—all the dirty things of material existence; ätmanaù—of one's self; tamaù—the mode of ignorance, by which one performs pious and impious activities; bhajeta—may revive; varëam—his original identity; nijam—one's own; eñaù—such; saù—He; avyayaù—inexhaustible; bhüyät—let Him become; saù—He; éçaù—the Supreme Personality of Godhead; paramaù—the supreme; guroù guruù—the spiritual master of all other spiritual masters. 1018 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION One who wants to be free of material entanglement should take to the service of the Supreme Personality of Godhead and give up the contamination of ignorance, involving pious and impious activities. Thus one regains his original identity, just as a block of gold or silver sheds all dirt and becomes purified when treated with fire. May that inexhaustible Supreme Personality of Godhead become our spiritual master, for He is the original spiritual master of all other spiritual masters. PURPORT In human life one is meant to undergo austerity to purify one's existence. Tapo divyaà putrakä yena sattvaà çuddhyet [SB 5.5.1]. Because of contamination by the modes of material nature, one continues in the cycle of birth and death (käraëaà guëa-saìgo 'sya sad-asad-yoni janmasu [Bg. 13.22]). Therefore the purpose of human life is to purify oneself of this contamination so that one can regain his spiritual form and not undergo this cycle of birth and death. The recommended process of decontamination is devotional service to the Lord. There are various processes for self-realization, such as karma, jïäna and yoga, but none of them is equal to the process of devotional service. As gold and silver can be freed from all dirty contamination by being put into a fire but not merely by being washed, the living entity can be awakened to his own identity by performing devotional service (yat-sevayä), but not by karma, jïäna or yoga. Cultivation of speculative knowledge or practice of yogic gymnastics will not be helpful. The word varëam refers to the luster of one's original identity. The original luster of gold or silver is brilliant. Similarly, the original luster of the living being, who is part of the sac-cid-änanda-vigraha [Bs. 5.1], is the luster of änanda, or pleasure. Änandamayo bhyäsät. Every living entity has the right to become änandamaya, joyful, because he is part of the sac-cid-änanda-vigraha, 1019 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Kåñëa. Why should the living being be put into tribulation because of dirty contamination by the material modes of nature? The living entity should become purified and regain his svarüpa, his original identity. This he can do only by devotional service. Therefore, one should adopt the instructions of the Supreme Personality of Godhead, who is described here as guror guruù, the spiritual master of all other spiritual masters. Even though we may not have the fortune to contact the Supreme Lord personally, the Lord's representative is as good as the Lord Himself because such a representative does not say anything unless it is spoken by the Supreme Personality of Godhead. Çré Caitanya Mahäprabhu therefore gives a definition of guru. Yäre dekha, täre kaha 'kåñëa'-upadeça: [Cc. Madhya 7.128] the bona fide guru is he who advises his disciples exactly in accordance with the principles spoken by Kåñëa. The bona fide guru is he who has accepted Kåñëa as guru. This is the guru-paramparä system. The original guru is Vyäsadeva because he is the speaker of Bhagavad-gétä and Çrémad-Bhägavatam, wherein everything spoken relates to Kåñëa. Therefore guru-püjä is known as Vyäsa-püjä. In the final analysis, the original guru is Kåñëa, His disciple is Närada, whose disciple is Vyäsa, and in this way we gradually come in touch with the guru-paramparä. One cannot become a guru if he does not know what the Personality of Godhead Kåñëa or His incarnation wants. The mission of the guru is the mission of the Supreme Personality of Godhead: to spread Kåñëa consciousness all over the world. TEXT 49 Na YaTPa[SaadaYauTa>aaGale/Xa‚ MaNYae c deva Gaurvae JaNaa" SvYaMa( ) k-Tau| SaMaeTaa" Pa[>aviNTa Pau&Sa‚ STaMaqìr& Tva& XaraGavaNaaidPaUåz" ) MaTSYaæPaq MahaM>aaeDaaE ivhr&STatvMab]vqTa( )) 54 )) çré-çuka uväca ity uktavantaà nåpatià bhagavän ädi-püruñaù matsya-rüpé mahämbhodhau viharaàs tattvam abravét SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; iti—thus; uktavantam—being addressed by Mahäräja Satyavrata; nåpatim—unto the King; bhagavän—the Supreme Personality of Godhead; ädi-püruñaù—the original person; matsya-rüpé—who had assumed the form of a fish; mahä-ambhodhau—in that water of inundation; viharan—while moving; tattvam abravét—explained the Absolute Truth. TRANSLATION Çukadeva Gosvämé continued: When Satyavrata had thus prayed to the 1030 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Supreme Personality of Godhead, who had assumed the form of a fish, the Lord, while moving in the water of inundation, explained to him the Absolute Truth. TEXT 55 PauraaGavTaa Pa[ae¢&- b]ø SaNaaTaNaMa( )) 56 )) açrauñéd åñibhiù säkam ätma-tattvam asaàçayam nävy äséno bhagavatä proktaà brahma sanätanam SYNONYMS açrauñét—he heard; åñibhiù—the great saintly persons; säkam—with; ätma-tattvam—the science of self-realization; asaàçayam—without any doubt (because it was spoken by the Supreme Lord); nävi äsénaù—sitting in the boat; bhagavatä—by the Supreme Personality of Godhead; proktam—explained; brahma—all transcendental literatures; sanätanam—eternally existing. TRANSLATION While sitting in the boat, King Satyavrata, accompanied by the great saintly persons, listened to the instructions of the Supreme Personality of Godhead in regard to self-realization. These instructions were all from the eternal Vedic literature [brahma]. Thus the King and sages had no doubt about the Absolute Truth. TEXT 57 ATaqTaPa[l/YaaPaaYa oiTQaTaaYa Sa veDaSae )

1032 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

hTvaSaur& hYaGa]qv& vedaNa( Pa[TYaahrÖir" )) 57 )) atéta-pralayäpäya utthitäya sa vedhase hatväsuraà hayagrévaà vedän pratyäharad dhariù SYNONYMS atéta—passed; pralaya-apäye—at the end of the inundation; utthitäya—to bring him to his senses after sleeping; saù—the Supreme Lord; vedhase—unto Lord Brahmä; hatvä—after killing; asuram—the demon; hayagrévam—by the name Hayagréva; vedän—all the Vedic records; pratyäharat—delivered; hariù—the Supreme Personality of Godhead. TRANSLATION At the end of the last inundation [during the period of Sväyambhuva Manu] the Supreme Personality of Godhead killed the demon named Hayagréva and delivered all the Vedic literatures to Lord Brahmä when Lord Brahmä awakened from sleeping. TEXT 58 Sa Tau SaTYav]Taae raJaa jaNaivjaNaSa&YauTa" ) ivZaUTaa Yae >aivZYaaê >avNTYaÛTaNaaê Yae ) Taeza& Na" PauaarTa ) é[ÖaYaa& JaNaYaaMaaSa dXa Pau}aaNa( Sa AaTMavaNa( )) 11 )) w+vaku-Na*GaXaYaaRiTaidíDa*ík-æzk-aNa( ) NairZYaNTa& Pa*zDa]& c Na>aGa& c k-iv& iv>au" )) 12 )) tato manuù çräddhadevaù saàjïäyäm äsa bhärata çraddhäyäà janayäm äsa daça puträn sa ätmavän ikñväku-någa-çaryätidiñöa-dhåñöa-karüñakän nariñyantaà påñadhraà ca nabhagaà ca kavià vibhuù SYNONYMS tataù—from Vivasvän; manuù çräddhadevaù—the Manu named Çräddhadeva; saàjïäyäm—in the womb of Saàjïä (the wife of Vivasvän); äsa—was born; bhärata—O best of the Bhärata dynasty; çraddhäyäm—in the womb of 10 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Çraddhä (the wife of Çräddhadeva); janayäm äsa—begot; daça—ten; puträn—sons; saù—that Çräddhadeva; ätmavän—having conquered his senses; ikñväku-någa-çaryäti-diñöa-dhåñöa-karüñakän—named Ikñväku, Någa, Çaryäti, Diñöa, Dhåñöa and Karüñaka; nariñyantam—Nariñyanta; påñadhram ca—and Påñadhra; nabhagam ca—and Nabhaga; kavim—Kavi; vibhuù—the great. TRANSLATION O King, best of the Bhärata dynasty, from Vivasvän, by the womb of Saàjïä, Çräddhadeva Manu was born. Çräddhadeva Manu, having conquered his senses, begot ten sons in the womb of his wife, Çraddhä. The names of these sons were Ikñväku, Någa, Çaryäti, Diñöa, Dhåñöa, Karüñaka, Nariñyanta, Påñadhra, Nabhaga and Kavi. TEXT 13 APa[JaSYa MaNaae" PaUv| viSaïae >aGavaNa( ik-l/ ) iMa}aavåau" )) 13 )) aprajasya manoù pürvaà vasiñöho bhagavän kila miträ-varuëayor iñöià prajärtham akarod vibhuù SYNONYMS aprajasya—of he who had no son; manoù—of Manu; pürvam—formerly; vasiñöhaù—the great saint Vasiñöha; bhagavän—powerful; kila—indeed; miträ-varuëayoù—of the demigods named Mitra and Varuëa; iñöim—a sacrifice; prajä-artham—for the sake of getting sons; akarot—executed; vibhuù—the great person. 11 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Manu at first had no sons. Therefore, in order to get a son for him, the great saint Vasiñöha, who was very powerful in spiritual knowledge, performed a sacrifice to satisfy the demigods Mitra and Varuëa. TEXT 14 Ta}a é[Öa MaNaae" PaÒq haeTaar& SaMaYaacTa ) duih}aQaRMauPaaGaMYa Pa[iaGavNa( ik-iMad& JaaTa& k-MaR vae b]øvaidNaaMa( ) ivPaYaRYaMahae k-í& MaEv& SYaad( b]øivi§-Yaa )) 17 )) bhagavan kim idaà jätaà karma vo brahma-vädinäm viparyayam aho kañöaà 14 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

maivaà syäd brahma-vikriyä SYNONYMS bhagavan—O my lord; kim idam—what is this; jätam—born; karma—fruitive activities; vaù—of all of you; brahma-vädinäm—of you, who are expert in chanting the Vedic mantras; viparyayam—deviation; aho—alas; kañöam—painful; mä evam syät—thus it should not have been; brahma-vikriyä—this opposite action of the Vedic mantras. TRANSLATION My lord, all of you are expert in chanting the Vedic mantras. How then has the result been opposite to the one desired? This is a matter for lamentation. There should not have been such a reversal of the results of the Vedic mantras. PURPORT In this age, the performance of yajïa has been forbidden because no one can properly chant the Vedic mantras. If Vedic mantras are chanted properly, the desire for which a sacrifice is performed must be successful. Therefore the Hare Kåñëa chant is called the mahä-mantra, the great, exalted mantra above all other Vedic mantras, because simply chanting the Hare Kåñëa mahä-mantra brings so many beneficial effects. As explained by Çré Caitanya Mahäprabhu (Çikñäñöaka 1): ceto-darpaëa-märjanaà bhava-mahä-dävägni-nirväpaëaà çreyaù-kairava-candrikä-vitaraëaà vidyä-vadhü-jévanam änandämbudhi-vardhanaà prati-padaà pürëämåtäsvädanaà sarvätma-snapanaà paraà vijayate çré-kåñëa-saìkértanam [Cc. Antya 20.12] "Glory to the Çré Kåñëa saìkértana, which cleanses the heart of all the dust 15 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This saìkértana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious." Therefore, the best performance of yajïa given to us is the saìkértana-yajïa. Yajïaiù saìkértana-präyair yajanti hi sumedhasaù (SB 11.5.32). Those who are intelligent take advantage of the greatest yajïa in this age by chanting the Hare Kåñëa mahä-mantra in congregation. When the Hare Kåñëa mantra is chanted by many men together, the chanting is called saìkértana, and as a result of such a yajïa there will be clouds in the sky (yajïäd bhavati parjanyaù [Bg. 3.14]). In these days of drought, people can gain relief from scarcity of rain and food by the simple method of the Hare Kåñëa yajïa. Indeed, this can relieve all of human society. At present there are droughts throughout Europe and America, and people are suffering, but if people take this Kåñëa consciousness movement seriously, if they stop their sinful activities and chant the Hare Kåñëa mahä-mantra, all their problems will be solved without difficulty. In other processes of yajïa there are difficulties because there are no learned scholars who can chant the mantras perfectly well, nor is it possible to secure the ingredients to perform the yajïa. Because human society is poverty-stricken and men are devoid of Vedic knowledge and the power to chant the Vedic mantras, the Hare Kåñëa mahä-mantra is the only shelter. People should be intelligent enough to chant it. Yajïaiù saìkértana-präyair yajanti hi sumedhasaù [SB 11.5.32]. Those whose brains are dull cannot understand this chanting, nor can they take to it. TEXT 18 YaUYa& b]øivdae Yau¢-aSTaPaSaa dGDaik-iLbza" ) 16 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ku-Ta" SaªLPavEzMYaMaNa*Ta& ivbuDaeiZvv )) 18 )) yüyaà brahma-vido yuktäs tapasä dagdha-kilbiñäù kutaù saìkalpa-vaiñamyam anåtaà vibudheñv iva SYNONYMS yüyam—of all you; brahma-vidaù—completely in awareness of the Absolute Truth; yuktäù—self-controlled and well balanced; tapasä—by dint of austerity and penances; dagdha-kilbiñäù—all kinds of material contamination having been burnt out; kutaù—then how; saìkalpa-vaiñamyam—discrepancy in the matter of determination; anåtam—false promise, false statement; vibudheñu—in the society of the demigods; iva—or. TRANSLATION You are all self-controlled, well balanced in mind, and aware of the Absolute Truth. And because of austerities and penances you are completely cleansed of all material contamination. Your words, like those of the demigods, are never baffled. Then how is it possible that your determination has failed? PURPORT We have learned from many Vedic literatures that a benediction or curse given by the demigods never proves false. By performing austerities and penances, by controlling the senses and mind, and by achieving full knowledge of the Absolute Truth, one is fully cleansed of material contamination. Then one's words and blessings, like those of the demigods, are never a failure. TEXT 19 17 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

iNaXaMYa Tad( vcSTaSYa >aGavaNa( Pa[iPaTaaMah" ) haeTauVYaRiTa§-Ma& jaTva b>aaze rivNaNdNaMa( )) 19 )) niçamya tad vacas tasya bhagavän prapitämahaù hotur vyatikramaà jïätvä babhäñe ravi-nandanam SYNONYMS niçamya—after hearing; tat vacaù—those words; tasya—of him (Manu); bhagavän—the most powerful; prapitämahaù—the great-grandfather Vasiñöha; hotuù vyatikramam—discrepancy on the part of the hotä priest; jïätvä—understanding; babhäñe—spoke; ravi-nandanam—unto Vaivasvata Manu, son of the sun-god. TRANSLATION The most powerful great-grandfather Vasiñöha, after hearing these words of Manu, understood the discrepancy on the part of the priest. Thus he spoke as follows to the son of the sun-god. TEXT 20 WTaTa( SaªLPavEzMYa& haeTauSTae VYai>acarTa" ) TaQaaiPa SaaDaiYaZYae Tae SauPa[JaaSTv& SvTaeJaSaa )) 20 )) etat saìkalpa-vaiñamyaà hotus te vyabhicärataù tathäpi sädhayiñye te 18 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

suprajästvaà sva-tejasä SYNONYMS etat—this; saìkalpa-vaiñamyam—discrepancy in the objective; hotuù—of the priest; te—your; vyabhicärataù—from deviating from the prescribed purpose; tathä api—still; sädhayiñye—I shall execute; te—for you; su-prajästvam—a very nice son; sva-tejasä—by my own prowess. TRANSLATION This discrepancy in the objective is due to your priest's deviation from the original purpose. However, by my own prowess I shall give you a good son. TEXT 21 Wv& VYaviSaTaae raJaNa( >aGavaNa( Sa MahaYaXaa" ) ASTaaEzqdaidPauåziMal/aYaa" Pau&STvk-aMYaYaa )) 21 )) evaà vyavasito räjan bhagavän sa mahä-yaçäù astauñéd ädi-puruñam iläyäù puàstva-kämyayä SYNONYMS evam—thus; vyavasitaù—deciding; räjan—O King Parékñit; bhagavän—the most powerful; saù—Vasiñöha; mahä-yaçäù—very famous; astauñét—offered prayers; ädi-puruñam—unto the Supreme Person, Lord Viñëu; iläyäù—of Ilä; puàstva-kämyayä—for the transformation into a male.

19 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Çukadeva Gosvämé said: O King Parékñit, after the most famous and powerful Vasiñöha made this decision, he offered prayers to the Supreme Person, Viñëu, to transform Ilä into a male. TEXT 22 TaSMaE k-aMavr& Tauíae >aGavaNa( hirrqìr" ) ddaivl/a>avTa( TaeNa SauÛuMan" PauåzzR>a" )) 22 )) tasmai käma-varaà tuñöo bhagavän harir éçvaraù dadäv iläbhavat tena sudyumnaù puruñarñabhaù SYNONYMS tasmai—unto him (Vasiñöha); käma-varam—the desired benediction; tuñöaù—being pleased; bhagavän—the Supreme Personality; hariù éçvaraù—the supreme controller, the Lord; dadau—gave; ilä—the girl, Ilä; abhavat—became; tena—because of this benediction; sudyumnaù—by the name Sudyumna; puruña-åñabhaù—a nice male. TRANSLATION The Supreme Personality of Godhead, the supreme controller, being pleased with Vasiñöha, gave him the benediction he desired. Thus Ilä was transformed into a very fine male named Sudyumna.

20 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXTS 23-24 Sa Wk-da MaharaJa ivcrNa( Ma*GaYaa& vNae ) v*Ta" k-iTaPaYaaMaaTYaErìMaaåù SaENDavMa( )) 23 )) Pa[Ga*ù åicr& caPa& Xara&ê ParMaad(>auTaaNa( ) d&iXaTaae_NauMa*Ga& vqrae JaGaaMa idXaMautaraMa( )) 24 )) sa ekadä mahäräja vicaran mågayäà vane våtaù katipayämätyair açvam äruhya saindhavam pragåhya ruciraà cäpaà çaräàç ca paramädbhutän daàçito 'numågaà véro jagäma diçam uttaräm SYNONYMS saù—Sudyumna; ekadä—once upon a time; mahäräja—O King Parékñit; vicaran—touring; mågayäm—for hunting; vane—in the forest; våtaù—accompanied; katipaya—a few; amätyaiù—by ministers or associates; açvam—upon a horse; äruhya—riding; saindhavam—born in the Sindhupradeça; pragåhya—holding in hand; ruciram—beautiful; cäpam—bow; çarän ca—and arrows; parama-adbhutän—very wonderful, uncommon; daàçitaù—wearing armor; anumågam—behind the animals; véraù—the hero; jagäma—went toward; diçam uttaräm—the north. TRANSLATION O King Parékñit, that hero Sudyumna, accompanied by a few ministers and associates and riding on a horse brought from Sindhupradeça, once went into 21 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the forest to hunt. He wore armor and was decorated with bows and arrows, and he was very beautiful. While following the animals and killing them, he reached the northern part of the forest. TEXT 25 Sauku-MaarvNa& MaeraerDaSTaaTa( Pa[ivveXa h ) Ya}aaSTae >aGavaH^vaeR rMaMaaaGavaNaah iPa[YaaYaa" iPa[Yak-aMYaYaa ) SQaaNa& Ya" Pa[ivXaedeTaTa( Sa vE Yaaeizd( >aveidiTa )) 32 )) tad idaà bhagavän äha priyäyäù priya-kämyayä sthänaà yaù praviçed etat sa vai yoñid bhaved iti SYNONYMS tat—because; idam—this; bhagavän—Lord Çiva; äha—said; priyäyäù—of his 27 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

dear wife; priya-kämyayä—for the pleasure; sthänam—place; yaù—anyone who; praviçet—will enter; etat—here; saù—that person; vai—indeed; yoñit—female; bhavet—shall become; iti—thus. TRANSLATION Thereupon, just to please his wife, Lord Çiva said, "Any male entering this place shall immediately become a female!" TEXT 33 TaTa Oß| vNa& Tad( vE Pauåza vJaRYaiNTa ih ) Saa caNaucrSa&Yau¢-a ivccar vNaad( vNaMa( )) 33 )) tata ürdhvaà vanaà tad vai puruñä varjayanti hi sä cänucara-saàyuktä vicacära vanäd vanam SYNONYMS tataù ürdhvam—from that time onward; vanam—forest; tat—that; vai—in particular; puruñäù—males; varjayanti—do not enter; hi—indeed; sä—Sudyumna in the form of a woman; ca—also; anucara-saàyuktä—accompanied by his companions; vicacära—walked; vanät vanam—within the forest from one place to another. TRANSLATION Since that time, no male had entered that forest. But now King Sudyumna, having been transformed into a female, began to walk with his associates from 28 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

one forest to another. PURPORT In Bhagavad-gétä (2.22) it is said: väsäàsi jérëäni yathä vihäya naväni gåhëäti naro 'paräëi tathä saréräëi vihäya jérëäny anyäni saàyäti naväni dehé "As a person puts on new garments, giving up old ones, the soul accepts new material bodies, giving up the old and useless ones." The body is just like a dress, and here this is proved. Sudyumna and his associates were all male, which means that their souls were covered by male dress, but now they became female, which means that their dress was changed. The soul, however, remains the same. It is said that by modern medical treatment a male can be transformed into a female, and a female into a male. The body, however, has no connection with the soul. The body can be changed, either in this life or the next. Therefore, one who has knowledge of the soul and how the soul transmigrates from one body to another does not pay attention to the body, which is nothing but a covering dress. Paëòitäù sama-darçinaù [Bg. 5.18]. Such a person sees the soul, which is part and parcel of the Supreme Lord. Therefore he is a sama-darçi, a learned person. TEXT 34 AQa TaaMaaé[Maa>YaaXae crNTaq& Pa[MadaetaMaaMa( ) ñqi>a" Pairv*Taa& vq+Ya ck-Mae >aGavaNa( buDa" )) 34 )) atha täm äçramäbhyäçe carantéà pramadottamäm 29 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

strébhiù parivåtäà vékñya cakame bhagavän budhaù SYNONYMS atha—in this way; täm—her; äçrama-abhyäçe—in the neighborhood of his äçrama; carantém—loitering; pramadä-uttamäm—the best of beautiful women who excite sex; strébhiù—by other women; parivåtäm—surrounded; vékñya—seeing her; cakame—desired sex; bhagavän—the most powerful; budhaù—Budha, the son of the moon and predominating deity of the planet known as Budha, or Mercury. TRANSLATION Sudyumna had been transformed into the best of beautiful women who excite sexual desire and was surrounded by other women. Upon seeing this beautiful woman loitering near his äçrama, Budha, the son of the moon, immediately desired to enjoy her. TEXT 35 SaaiPa Ta& ck-Mae Sau>a]U" SaaeMaraJaSauTa& PaiTaMa( ) Sa TaSYaa& JaNaYaaMaaSa PauærvSaMaaTMaJaMa( )) 35 )) säpi taà cakame subhrüù somaräja-sutaà patim sa tasyäà janayäm äsa purüravasam ätmajam SYNONYMS sä—Sudyumna, transformed into a woman; api—also; tam—unto him 30 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

(Budha); cakame—desired sex; su-bhrüù—very beautiful; somaräja-sutam—unto the son of the king of the moon; patim—as her husband; saù—he (Budha); tasyäm—in her womb; janayäm äsa—begot; purüravasam—named Purüravä; ätma-jam—a son. TRANSLATION The beautiful woman also desired to accept Budha, the son of the king of the moon, as her husband. Thus Budha begot in her womb a son named Purüravä. TEXT 36 Wv& ñqTvMaNauPa[aá" SauÛuManae MaaNavae Na*Pa" ) SaSMaar Sa ku-l/acaYa| viSaïiMaiTa éué[uMa )) 36 )) evaà strétvam anupräptaù sudyumno mänavo nåpaù sasmära sa kuläcäryaà vasiñöham iti çuçruma SYNONYMS evam—in this way; strétvam—femininity; anupräptaù—having achieved in that way; sudyumnaù—the male named Sudyumna; mänavaù—the son of Manu; nåpaù—the king; sasmära—remembered; saù—he; kula-äcäryam—the familial spiritual master; vasiñöham—the most powerful Vasiñöha; iti çuçruma—I have heard it (from reliable sources). TRANSLATION I heard from reliable sources that King Sudyumna, the son of Manu, having 31 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

thus achieved femininity, remembered his familial spiritual master, Vasiñöha. TEXT 37 Sa TaSYa Taa& dXaa& d*îa k*-PaYaa >a*XaPaqi@Ta" ) SauÛuManSYaaXaYaNa( Pau&STvMauPaaDaavTa XaªrMa( )) 37 )) sa tasya täà daçäà dåñövä kåpayä bhåça-péòitaù sudyumnasyäçayan puàstvam upädhävata çaìkaram SYNONYMS saù—he, Vasiñöha; tasya—of Sudyumna; täm—that; daçäm—condition; dåñövä—seeing; kåpayä—out of mercy; bhåça-péòitaù—being very much aggrieved; sudyumnasya—of Sudyumna; äçayan—desiring; puàstvam—the maleness; upädhävata—began to worship; çaìkaram—Lord Çiva. TRANSLATION Upon seeing Sudyumna's deplorable condition, Vasiñöha was very much aggrieved. Desiring for Sudyumna to regain his maleness, Vasiñöha again began to worship Lord Çaìkara [Çiva]. TEXTS 38-39 TauíSTaSMaE Sa >aGavaNa*zYae iPa[YaMaavhNa( ) Sva& c vacMa*Taa& ku-vRiàdMaah ivXaaMPaTae )) 38 )) MaaSa& PauMaaNa( Sa >aivTaa MaaSa& ñq Tav Gaae}aJa" ) 32 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

wTQa& VYavSQaYaa k-aMa& SauÛuManae_vTau MaeidNaqMa( )) 39 )) tuñöas tasmai sa bhagavän åñaye priyam ävahan sväà ca väcam åtäà kurvann idam äha viçämpate mäsaà pumän sa bhavitä mäsaà stré tava gotrajaù itthaà vyavasthayä kämaà sudyumno 'vatu mediném SYNONYMS tuñöaù—being pleased; tasmai—unto Vasiñöha; saù—he (Lord Çiva); bhagavän—the most powerful; åñaye—unto the great sage; priyam ävahan—just to please him; sväm ca—his own; väcam—word; åtäm—true; kurvan—and keeping; idam—this; äha—said; viçämpate—O King Parékñit; mäsam—one month; pumän—male; saù—Sudyumna; bhavitä—will become; mäsam—an other month; stré—female; tava—your; gotra-jaù—disciple born in your disciplic succession; ittham—in this way; vyavasthayä—by settlement; kämam—according to desire; sudyumnaù—King Sudyumna; avatu—may rule; mediném—the world. TRANSLATION O King Parékñit, Lord Çiva was pleased with Vasiñöha. Therefore, to satisfy him and to keep his own word to Pärvaté, Lord Çiva said to that saintly person, "Your disciple Sudyumna may remain a male for one month and a female for the next. In this way he may rule the world as he likes." PURPORT 33 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

The word gotrajaù is significant in this connection. Brähmaëas generally act as spiritual masters of two dynasties. One is their disciplic succession, and the other is the dynasty born of their semen. Both descendants belong to the same gotra, or dynasty. In the Vedic system we sometimes find that both brähmaëas and kñatriyas and even vaiçyas come in the disciplic succession of the same åñis. Because the gotra and dynasty are one, there is no difference between the disciples and the family born of the semen. The same system still prevails in Indian society, especially in regard to marriage, for which the gotra is calculated. Here the word gotrajaù refers to those born in the same dynasty, whether they be disciples or members of the family. TEXT 40 AacaYaaRNauGa]haTa( k-aMa& l/Bßa Pau&STv& VYavSQaYaa ) Paal/YaaMaaSa JaGaTaq& Naa>YaNaNdNa( SMa Ta& Pa[Jaa" )) 40 )) äcäryänugrahät kämaà labdhvä puàstvaà vyavasthayä pälayäm äsa jagatéà näbhyanandan sma taà prajäù SYNONYMS äcärya-anugrahät—by the mercy of the spiritual master; kämam—desired; labdhvä—having achieved; puàstvam—maleness; vyavasthayä—by this settlement of Lord Çiva; pälayäm äsa—he ruled; jagatém—the whole world; na abhyanandan sma—were not satisfied with; tam—to the king; prajäù—the citizens. TRANSLATION 34 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Thus being favored by the spiritual master, according to the words of Lord Çiva, Sudyumna regained his desired maleness every alternate month and in this way ruled the kingdom, although the citizens were not satisfied with this. PURPORT The citizens could understand that the king was transformed into a female every alternate month and therefore could not discharge his royal duty. Consequently they were not very satisfied. TEXT 41 TaSYaaeTk-l/ae GaYaae raJaNa( ivMal/ê }aYa" SauTaa" ) di+aaUvuDaRMaRvTSal/a" )) 41 )) tasyotkalo gayo räjan vimalaç ca trayaù sutäù dakñiëä-patha-räjäno babhüvur dharma-vatsaläù SYNONYMS tasya—of Sudyumna; utkalaù—by the name Utkala; gayaù—by the name Gaya; räjan—O King Parékñit; vimalaù ca—and Vimala; trayaù—three; sutäù—sons; dakñiëä-patha—of the southern part of the world; räjänaù—kings; babhüvuù—they became; dharma-vatsaläù—very religious. TRANSLATION O King, Sudyumna had three very pious sons, named Utkala, Gaya and Vimala, who became the kings of the Dakñiëä-patha. 35 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 42 TaTa" Paira*Xa& >aqTaae r¢&- PaiQa SaMauTSa*JaNa( )) 7 )) vyäghro 'pi våkëa-çravaëo nistriàçägrähatas tataù niçcakräma bhåçaà bhéto raktaà pathi samutsåjan SYNONYMS vyäghraù—the tiger; api—also; våkëa-çravaëaù—its ear being cut off; nistriàça-agra-ähataù—because of being cut by the tip of the sword; tataù—thereafter; niçcakräma—fled (from that place); bhåçam—very much; bhétaù—being afraid; raktam—blood; pathi—on the road; samutsåjan—discharging.

43 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Because the tiger's ear had been cut by the edge of the sword, the tiger was very afraid, and it fled from that place, while bleeding on the street. TEXT 8 MaNYaMaaNaae hTa& VYaaga]& Pa*zDa]" Parvqrha ) Ad]a+aqTa( SvhTaa& b>a]u& VYauíaYaa& iNaiXa du"i%Ta" )) 8 )) manyamäno hataà vyäghraà påñadhraù para-véra-hä adräkñét sva-hatäà babhruà vyuñöäyäà niçi duùkhitaù SYNONYMS manyamänaù—thinking that; hatam—has been killed; vyäghram—the tiger; påñadhraù—Manu's son Påñadhra; para-véra-hä—although quite able to punish the enemy; adräkñét—saw; sva-hatäm—had been killed by him; babhrum—the cow; vyuñöäyäm niçi—when the night had passed (in the morning); duùkhitaù—became very much unhappy. TRANSLATION In the morning, when Påñadhra, who was quite able to subdue his enemy, saw that he had killed the cow although at night he thought he had killed the tiger, he was very unhappy. TEXT 9 44 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Ta& XaXaaPa ku-l/acaYaR" k*-TaaGaSaMak-aMaTa" ) Na +a}abNDau" éUd]STv& k-MaRaivTaaMauNaa )) 9 )) taà çaçäpa kuläcäryaù kåtägasam akämataù na kñatra-bandhuù çüdras tvaà karmaëä bhavitämunä SYNONYMS tam—him (Påñadhra); çaçäpa—cursed; kula-äcäryaù—the family priest, Vasiñöha; kåta-ägasam—because of committing the great sin of killing a cow; akämataù—although he did not want to do it; na—not; kñatra-bandhuù—the family member of a kñatriya; çüdraù tvam—you have behaved like a çüdra; karmaëä—therefore by your fruitive reaction; bhavitä—you shall become a çüdra; amunä—because of killing the cow. TRANSLATION Although Påñadhra had committed the sin unknowingly, his family priest, Vasiñöha, cursed him, saying, "In your next life you shall not be able to become a kñatriya. Instead, you shall take birth as a çüdra because of killing the cow." PURPORT It appears that Vasiñöha was not free from tamo-guëa, the mode of ignorance. As the family priest or spiritual master of Påñadhra, Vasiñöha should have taken Påñadhra's offense very lightly, but instead Vasiñöha cursed him to become a çüdra. It is the duty of a family priest not to curse a disciple but to give him relief through the performance of some sort of atonement. Vasiñöha, however, did just the opposite. Therefore Çréla Viçvanätha Cakravarté Öhäkura says that he was durmati; in other words, his intelligence was not very 45 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

good. TEXT 10 Wv& XaáSTau GauåaUTa( +a}a& b]ø>aUYa& GaTa& i+aTaaE ) Na*GaSYa v&Xa" SauMaiTa>aURTaJYaaeiTaSTaTaae vSau" )) 17 )) dhåñöäd dhärñöam abhüt kñatraà brahma-bhüyaà gataà kñitau någasya vaàçaù sumatir bhütajyotis tato vasuù SYNONYMS dhåñöät—from Dhåñöa, another son of Manu; dhärñöam—a caste of the name Dhärñöa; abhüt—was produced; kñatram—belonging to the kñatriya group; brahma-bhüyam—the position of brähmaëas; gatam—had achieved; kñitau—on the surface of the world; någasya—of Någa, another son of Manu; vaàçaù—the dynasty; sumatiù—of the name Sumati; bhütajyotiù—of the name Bhütajyoti; tataù—thereafter; vasuù—by the name Vasu. TRANSLATION From the son of Manu named Dhåñöa came a kñatriya caste called Dhärñöa, whose members achieved the position of brähmaëas in this world. Then, from the son of Manu named Någa came Sumati. From Sumati came Bhütajyoti, and from Bhütajyoti came Vasu. 52 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT Here it is said, kñatraà brahma-bhüyaà gataà kñitau: although the Dhärñöas belonged to the kñatriya caste, they were able to convert themselves into brähmaëas. This gives clear evidence supporting the following statement by Närada (SB 7.11.35): yasya yal lakñaëaà proktaà puàso varëäbhivyaïjakam yad anyaträpi dåçyeta tat tenaiva vinirdiçet If the qualities of one group are found in the men of another, those men should be recognized by their qualities, by their symptoms, not by the caste of the family in which they were born. Birth is not at all important; it is one's qualities that are stressed in all Vedic literature. TEXT 18 vSaae" Pa[Taqk-STaTPau}a AaegavaNaaegaviTPaTaa ) k-NYaa caEgavTaq NaaMa SaudXaRNa ovah TaaMa( )) 18 )) vasoù pratékas tat-putra oghavän oghavat-pitä kanyä caughavaté näma sudarçana uväha täm SYNONYMS vasoù—of Vasu; pratékaù—named Pratéka; tat-putraù—his son; oghavän—named Oghavän; oghavat-pitä—who was the father of Oghavän; 53 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

kanyä—his daughter; ca—also; oghavaté—Oghavaté; näma—by the name; sudarçanaù—Sudarçana; uväha—married; täm—that daughter (Oghavaté). TRANSLATION The son of Vasu was Pratéka, whose son was Oghavän. Oghavän's son was also known as Oghavän, and his daughter was Oghavaté. Sudarçana married that daughter. TEXT 19 ic}aSaeNaae NairZYaNTaad*+aSTaSYa SauTaae_>avTa( ) TaSYa MaqÎa&STaTa" PaUavTa( )) 20 )) vétihotras tv indrasenät tasya satyaçravä abhüt uruçraväù sutas tasya devadattas tato 'bhavat SYNONYMS vétihotraù—Vétihotra; tu—but; indrasenät—from Indrasena; tasya—of Vétihotra; satyaçraväù—known by the name Satyaçravä; abhüt—there was; uruçraväù—Uruçravä; sutaù—was the son; tasya—of him (Satyaçravä); devadattaù—Devadatta; tataù—from Uruçravä; abhavat—there was. TRANSLATION From Indrasena came Vétihotra, from Vétihotra came Satyaçravä, from Satyaçravä came the son named Uruçravä, and from Uruçravä came Devadatta. TEXT 21 TaTaae_iGanveXYaae >aGavaNaiGan" SvYaMa>aUTa( SauTa" ) k-aNaqNa wiTa iv:YaaTaae JaaTaUk-aRl/NdNaaTa( )) 23 )) vTSaPa[qTae" SauTa" Pa[a&éuSTaTSauTa& Pa[MaiTa& ivdu" ) %iNa}a" Pa[MaTaeSTaSMaaÀa+auzae_Qa iviv&XaiTa" )) 24 )) näbhägo diñöa-putro 'nyaù karmaëä vaiçyatäà gataù bhalandanaù sutas tasya vatsaprétir bhalandanät vatsapréteù sutaù präàçus tat-sutaà pramatià viduù khanitraù pramates tasmäc cäkñuño 'tha viviàçatiù SYNONYMS

57 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

näbhägaù—by the name Näbhäga; diñöa-putraù—the son of Diñöa; anyaù—another; karmaëä—by occupation; vaiçyatäm—the order of the vaiçyas; gataù—achieved; bhalandanaù—by the name Bhalandana; sutaù—son; tasya—of him (Näbhäga); vatsaprétiù—by the name Vatsapréti; bhalandanät—from Bhalandana; vatsapréteù—from Vatsapréti; sutaù—the son; präàçuù—was named Präàçu; tat-sutam—the son of him (Präàçu); pramatim—was named Pramati; viduù—you should understand; khanitraù—was named Khanitra; pramateù—from Pramati; tasmät—from him (Khanitra); cäkñuñaù—was named Cäkñuña; atha—thus (from Cäkñuña); viviàçatiù—the son named Viviàçati. TRANSLATION Diñöa had a son by the name Näbhäga. This Näbhäga, who was different from the Näbhäga described later, became a vaiçya by occupational duty. The son of Näbhäga was known as Bhalandana, the son of Bhalandana was Vatsapréti, and his son was Präàçu. Präàçu's son was Pramati, Pramati's son was Khanitra, Khanitra's son was Cäkñuña, and his son was Viviàçati. PURPORT From Manu, one son became a kñatriya, another a brähmaëa, and another a vaiçya. This confirms the statement by Närada Muni, yasya yal lakñaëaà proktaà puàso varëäbhivyaïjakam (SB 7.11.35). One should always remember that brähmaëas, kñatriyas and vaiçyas should never be regarded as members of a caste by birth. A brähmaëa may be changed into a kñatriya, and a kñatriya into a brähmaëa. Similarly, a brähmaëa or kñatriya may be changed into a vaiçya, and a vaiçya into a brähmaëa or kñatriya. This is confirmed in Bhagavad-gétä (cätur-varëyaà mayä såñöaà guëa-karma-vibhägaçaù [Bg. 4.13]). So one is a brähmaëa, kñatriya or vaiçya never by birth, but by quality. There is a great need of brähmaëas. Therefore, in the Kåñëa consciousness movement, we are trying to train some brähmaëas to guide human society. Because at present 58 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

there is a scarcity of brähmaëas, the brain of human society is lost. Because practically everyone is a çüdra, no one at the present moment can guide the members of society to the proper path by which to achieve perfection in life. TEXT 25 iviv&XaTae" SauTaae rM>a" %NaqNae}aae_SYa DaaiMaRk-" ) k-rNDaMaae MaharaJa TaSYaaSaqdaTMaJaae Na*Pa )) 25 )) viviàçateù suto rambhaù khanénetro 'sya dhärmikaù karandhamo mahäräja tasyäséd ätmajo nåpa SYNONYMS viviàçateù—from Viviàçati; sutaù—the son; rambhaù—named Rambha; khanénetraù—named Khanénetra; asya—of Rambha; dhärmikaù—very religious; karandhamaù—named Karandhama; mahäräja—O King; tasya—of him (Khanénetra); äsét—was; ätmajaù—the son; nåpa—O King. TRANSLATION The son of Viviàçati was Rambha, whose son was the great and religious King Khanénetra. O King, the son of Khanénetra was King Karandhama. TEXT 26 TaSYaavqi+aTa( SauTaae YaSYa Maåtaê§-vTYaR>aUTa( ) Sa&vTaaeR_YaaJaYad( Ya& vE MahaYaaeGYai(r)r"SauTa" )) 26 )) 59 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tasyävékñit suto yasya maruttaç cakravarty abhüt saàvarto 'yäjayad yaà vai mahä-yogy aìgiraù-sutaù SYNONYMS tasya—of him (Karandhama); avékñit—named Avékñit; sutaù—the son; yasya—of whom (Avékñit); maruttaù—(the son) named Marutta; cakravarté—the emperor; abhüt—became; saàvartaù—Saàvarta; ayäjayat—engaged in performing sacrifice; yam—unto whom (Marutta); vai—indeed; mahä-yogé—the great mystic; aìgiraù-sutaù—the son of Aìgirä. TRANSLATION From Karandhama came a son named Avékñit, and from Avékñit a son named Marutta, who was the emperor. The great mystic Saàvarta, the son of Aìgirä, engaged Marutta in performing a sacrifice [yajïa]. TEXT 27 MaåtaSYa YaQaa Yajae Na TaQaaNYaae_iSTa k-êNa ) Sav| ihraNaMa( )) 27 )) maruttasya yathä yajïo na tathänyo 'sti kaçcana sarvaà hiraëmayaà tv äséd yat kiïcic cäsya çobhanam SYNONYMS maruttasya—of Marutta; yathä—as; yajïaù—performance of sacrifice; 60 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

na—not; tathä—like that; anyaù—any other; asti—there is; kaçcana—anything; sarvam—everything; hiraë-mayam—made of gold; tu—indeed; äsét—there was; yat kiïcit—whatever he had; ca—and; asya—of Marutta; çobhanam—extremely beautiful. TRANSLATION The sacrificial paraphernalia of King Marutta was extremely beautiful, for everything was made of gold. Indeed, no other sacrifice could compare to his. TEXT 28 AMaaÛidNd]" SaaeMaeNa di+aaiÜRJaaTaYa" ) MaåTa" Pairveíarae ivìedeva" Sa>aaSad" )) 28 )) amädyad indraù somena dakñiëäbhir dvijätayaù marutaù pariveñöäro viçvedeväù sabhä-sadaù SYNONYMS amädyat—became intoxicated; indraù—the King of heaven, Lord Indra; somena—by drinking the intoxicant soma-rasa; dakñiëäbhiù—by receiving sufficient contributions; dvijätayaù—the brahminical group; marutaù—the airs; pariveñöäraù—offering the foodstuffs; viçvedeväù—universal demigods; sabhä-sadaù—members of the assembly. TRANSLATION In that sacrifice, King Indra became intoxicated by drinking a large quantity 61 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

of soma-rasa. The brähmaëas received ample contributions, and therefore they were satisfied. For that sacrifice, the various demigods who control the winds offered foodstuffs, and the Viçvedevas were members of the assembly. PURPORT Because of the yajïa performed by Marutta, everyone was pleased, especially the brähmaëas and kñatriyas. Brähmaëas are interested in receiving contributions as priests, and kñatriyas are interested in drinking. All of them, therefore, were satisfied with their different engagements. TEXT 29 MaåtaSYa dMa" Pau}aSTaSYaaSaqd( raJYavDaRNa" ) SauDa*iTaSTaTSauTaae Jaje SaaEDa*TaeYaae Nar" SauTa" )) 29 )) maruttasya damaù putras tasyäséd räjyavardhanaù sudhåtis tat-suto jajïe saudhåteyo naraù sutaù SYNONYMS maruttasya—of Marutta; damaù—(was named) Dama; putraù—the son; tasya—of him (Dama); äsét—there was; räjya-vardhanaù—named Räjyavardhana, or one who can expand the kingdom; sudhåtiù—was named Sudhåti; tat-sutaù—the son of him (Räjyavardhana); jajïe—was born; saudhåteyaù—from Sudhåti; naraù—named Nara; sutaù—the son. TRANSLATION Marutta's son was Dama, Dama's son was Räjyavardhana, Räjyavardhana's 62 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

son was Sudhåti, and his son was Nara. TEXT 30 TaTSauTa" ke-vl/STaSMaad( DauNDauMaaNa( veGava&STaTa" ) buDaSTaSYaa>avd( YaSYa Ta*aUPaal/aSTa*aUv h ) Yaae va Ai(r)rSaa& Sa}ae iÜTaqYaMahæicvaNa( )) 1 )) çré-çuka uväca çaryätir mänavo räjä brahmiñöhaù sambabhüva ha yo vä aìgirasäà satre dvitéyam ahar ücivän SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; çaryätiù—the king named Çaryäti; mänavaù—the son of Manu; räjä—ruler; brahmiñöhaù—completely in awareness of Vedic knowledge; sambabhüva ha—so he became; yaù—one who; vä—either; aìgirasäm—of the descendants of Aìgirä; satre—in the arena of sacrifice; dvitéyam ahaù—the functions to be performed on the second day; 69 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ücivän—narrated. TRANSLATION Çré Çukadeva Gosvämé continued: O King, Çaryäti, another son of Manu, was a ruler completely aware of Vedic knowledge. He gave instructions about the functions for the second day of the yajïa to be performed by the descendants of Aìgirä. TEXT 2 Sauk-NYaa NaaMa TaSYaaSaqTa( k-NYaa k-Mal/l/aecNaa ) TaYaa SaaDa| vNaGaTaae ùGaMaCCYavNaaé[MaMa( )) 2 )) sukanyä näma tasyäsét kanyä kamala-locanä tayä särdhaà vana-gato hy agamac cyavanäçramam SYNONYMS sukanyä—Sukanyä; näma—by name; tasya—of him (Çaryäti); äsét—there was; kanyä—a daughter; kamala-locanä—lotus-eyed; tayä särdham—with her; vana-gataù—having entered the forest; hi—indeed; agamat—he went; cyavana-äçramam—to the äçrama cottage of Cyavana Muni. TRANSLATION Çaryäti had a beautiful lotus-eyed daughter named Sukanyä, with whom he went to the forest to see the äçrama of Cyavana Muni.

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TEXT 3 Saa Sa%qi>a" Pairv*Taa ivicNvNTYax(iga]PaaNa( vNae ) vLMaqk-rNDa]e dd*Xae %ÛaeTae wv JYaaeiTazq )) 3 )) sä sakhébhiù parivåtä vicinvanty aìghripän vane valméka-randhre dadåçe khadyote iva jyotiñé SYNONYMS sä—that Sukanyä; sakhébhiù—by her friends; parivåtä—surrounded; vicinvanté—collecting; aìghripän—fruits and flowers from the trees; vane—in the forest; valméka-randhre—in the hole of an earthworm; dadåçe—observed; khadyote—two luminaries; iva—like; jyotiñé—two shining things. TRANSLATION While that Sukanyä, surrounded by her friends, was collecting various types of fruits from the trees in the forest, she saw within the hole of an earthworm two things glowing like luminaries. TEXT 4 Tae dEvcaeidTaa bal/a JYaaeiTazq k-aaveNa SauóavaSa*k(- TaTaae bih" )) 4 )) te daiva-coditä bälä jyotiñé kaëöakena vai avidhyan mugdha-bhävena 71 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

susräväsåk tato bahiù SYNONYMS te—those two; daiva-coditä—as if impelled by providence; bälä—that young daughter; jyotiñé—two glowworms within the hole of the earthworm; kaëöakena—with a thorn; vai—indeed; avidhyat—pierced; mugdha-bhävena—as if without knowledge; susräva—came out; asåk—blood; tataù—from there; bahiù—outside. TRANSLATION As if induced by providence, the girl ignorantly pierced those two glowworms with a thorn, and when they were pierced, blood began to ooze out of them. TEXT 5 Xak*-NMaU}aiNaraeDaae_>aUTa( SaEiNak-aNaa& c TaT+aad]& Na YauZMaai>a>aaRGaRvSYa ivceiíTaMa( ) VYa¢&- ke-NaaiPa NaSTaSYa k*-TaMaaé[MadUzaqTaa ik-iÄTa( k*-Ta& MaYaa ) Üe JYaaeiTazq AJaaNaNTYaa iNai>aRàe k-aTauRê NaYaSYaDaSTaMa" )) 21 )) kathaà matis te 'vagatänyathä satäà kula-prasüte kula-düñaëaà tv idam bibharñi järaà yad apatrapä kulaà pituç ca bhartuç ca nayasy adhas tamaù SYNONYMS katham—how; matiù te—your consciousness; avagatä—has gone down; anyathä—otherwise; satäm—of the most respectable; kula-prasüte—O my daughter, born in the family; kula-düñaëam—who are the degradation of the family; tu—but; idam—this; bibharñi—you are maintaining; järam—a paramour; yat—as it is; apatrapä—without shame; kulam—the dynasty; pituù—of your father; ca—and; bhartuù—of your husband; ca—and; nayasi—you are bringing down; adhaù tamaù—downward into darkness or hell. TRANSLATION O my daughter, who were born in a respectable family, how have you degraded your consciousness in this way? How is it that you are shamelessly maintaining a paramour? You will thus degrade the dynasties of both your father and your husband to hellish life. PURPORT It is quite clear that according to Vedic culture a woman who accepts a paramour or second husband in the presence of the husband she has married is certainly responsible for the degradation of her father's family and the family of her husband. The rules of Vedic culture in this regard are strictly observed 88 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

in the respectable families of brähmaëas, kñatriyas and vaiçyas even today; only the çüdras are degraded in this matter. For a woman of the brähmaëa, kñatriya or vaiçya class to accept another husband in the presence of the husband she has married, or to file for divorce or accept a boyfriend or paramour, is unacceptable in the Vedic culture. Therefore King Çaryäti, who did not know the real facts of Cyavana Muni's transformation, was surprised to see the behavior of his daughter. TEXT 22 Wv& b]uvaa*GauNaNdNa" )) 22 )) evaà bruväëaà pitaraà smayamänä çuci-smitä uväca täta jämätä tavaiña bhågu-nandanaù SYNONYMS evam—in this way; bruväëam—who was talking and chastising her; pitaram—unto her father; smayamänä—smiling (because she was chaste); çuci-smitä—laughingly; uväca—replied; täta—O my dear father; jämätä—son-in-law; tava—your; eñaù—this young man; bhågu-nandanaù—is Cyavana Muni (and no one else). TRANSLATION Sukanyä, however, being very proud of her chastity, smiled upon hearing the rebukes of her father. She smilingly told him, "My dear father, this young man by my side is your actual son-in-law, the great sage Cyavana, who was born in 89 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the family of Bhågu." PURPORT Although the father chastised the daughter, assuming that she had accepted another husband, the daughter knew that she was completely honest and chaste, and therefore she was smiling. When she explained that her husband, Cyavana Muni, had now been transformed into a young man, she was very proud of her chastity, and thus she smiled as she talked with her father. TEXT 23 XaXa&Sa iPa}ae TaTa( Sav| vYaaeæPaai>al/M>aNaMa( ) iviSMaTa" ParMaPa[qTaSTaNaYaa& PairzSvJae )) 23 )) çaçaàsa pitre tat sarvaà vayo-rüpäbhilambhanam vismitaù parama-prétas tanayäà pariñasvaje SYNONYMS çaçaàsa—she described; pitre—unto her father; tat—that; sarvam—everything; vayaù—of the change of age; rüpa—and of beauty; abhilambhanam—how there was achievement (by her husband); vismitaù—being surprised; parama-prétaù—was extremely pleased; tanayäm—unto his daughter; pariñasvaje—embraced with pleasure. TRANSLATION Thus Sukanyä explained how her husband had received the beautiful body of a young man. When the King heard this he was very surprised, and in great 90 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

pleasure he embraced his beloved daughter. TEXT 24 SaaeMaeNa YaaJaYaNa( vqr& Ga]h& SaaeMaSYa caGa]hqTa( ) ASaaeMaPaaerPYaiìNaaeXCYavNa" SveNa TaeJaSaa )) 24 )) somena yäjayan véraà grahaà somasya cägrahét asoma-por apy açvinoç cyavanaù svena tejasä SYNONYMS somena—with the soma; yäjayan—causing to perform the sacrifice; véram—the King (Çaryäti); graham—the full pot; somasya—of the soma-rasa; ca—also; agrahét—delivered; asoma-poù—who were not allowed to drink the soma-rasa; api—although; açvinoù—of the Açviné-kumäras; cyavanaù—Cyavana Muni; svena—his own; tejasä—by prowess. TRANSLATION Cyavana Muni, by his own prowess, enabled King Çaryäti to perform the soma-yajïa. The muni offered a full pot of soma-rasa to the Açviné-kumäras, although they were unfit to drink it. TEXT 25 hNTau& TaMaadde vJa]& SaÛaeMaNYaurMaizRTa" ) SavJa]& STaM>aYaaMaaSa >auJaiMaNd]SYa >aaGaRv" )) 25 )) 91 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

hantuà tam ädade vajraà sadyo manyur amarñitaù savajraà stambhayäm äsa bhujam indrasya bhärgavaù SYNONYMS hantum—to kill; tam—him (Cyavana); ädade—Indra took up; vajram—his thunderbolt; sadyaù—immediately; manyuù—because of great anger, without consideration; amarñitaù—being very much perturbed; sa-vajram—with the thunderbolt; stambhayäm äsa—paralyzed; bhujam—the arm; indrasya—of Indra; bhärgavaù—Cyavana Muni, the descendant of Bhågu. TRANSLATION King Indra, being perturbed and angry, wanted to kill Cyavana Muni, and therefore he impetuously took up his thunderbolt. But Cyavana Muni, by his powers, paralyzed Indra's arm that held the thunderbolt. TEXT 26 ANvJaaNa&STaTa" SaveR Ga]h& SaaeMaSYa caiìNaae" ) i>azJaaiviTa YaTa( PaUv| SaaeMaahuTYaa bihZk*-TaaE )) 26 )) anvajänaàs tataù sarve grahaà somasya cäçvinoù bhiñajäv iti yat pürvaà somähutyä bahiñ-kåtau SYNONYMS anvajänan—with their permission; tataù—thereafter; sarve—all the demigods; 92 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

graham—a full pot; somasya—of soma-rasa; ca—also; açvinoù—of the Açviné-kumäras; bhiñajau—although only physicians; iti—thus; yat—because; pürvam—before this; soma-ähutyä—with a share in the soma-yajïa; bahiù-kåtau—who had been disallowed or excluded. TRANSLATION Although the Açviné-kumäras were only physicians and were therefore excluded from drinking soma-rasa in sacrifices, the demigods agreed to allow them henceforward to drink it. TEXT 27 otaaNabihRraNaTaaeR >aUirzeau» ivzYaaNaaNaTaaRdqNairNdMa ) TaSYa Pau}aXaTa& Jaje k-ku-iÚJYaeïMautaMaMa( )) 28 )) so 'ntaù-samudre nagaréà vinirmäya kuçasthalém ästhito 'bhuìkta viñayän änartädén arindama tasya putra-çataà jajïe kakudmi-jyeñöham uttamam SYNONYMS saù—Revata; antaù-samudre—in the depths of the ocean; nagarém—a town; vinirmäya—after constructing; kuçasthalém—named Kuçasthalé; ästhitaù—lived there; abhuìkta—enjoyed material happiness; viñayän—kingdoms; änarta-ädén—Änarta and others; arim-dama—O Mahäräja Parékñit, subduer of enemies; tasya—his; putra-çatam—one hundred sons; jajïe—were born; kakudmi-jyeñöham—of whom the eldest was Kakudmé; uttamam—most powerful and opulent. TRANSLATION O Mahäräja Parékñit, subduer of enemies, this Revata constructed a kingdom known as Kuçasthalé in the depths of the ocean. There he lived and ruled such tracts of land as Änarta, etc. He had one hundred very nice sons, of whom the eldest was Kakudmé.

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TEXT 29 k-ku-Úq revTaq& k-NYaa& SvaMaadaYa iv>au& GaTa" ) Pau}Yaavr& PairPa[íu& b]øl/aek-MaPaav*TaMa( )) 29 )) kakudmé revatéà kanyäà sväm ädäya vibhuà gataù putryä varaà pariprañöuà brahmalokam apävåtam SYNONYMS kakudmé—King Kakudmé; revatém—named Revaté; kanyäm—the daughter of Kakudmé; sväm—his own; ädäya—taking; vibhum—before Lord Brahmä; gataù—he went; putryäù—of his daughter; varam—a husband; pariprañöum—to inquire about; brahmalokam—Brahmaloka; apävåtam—transcendental to the three qualities. TRANSLATION Taking his own daughter, Revaté, Kakudmé went to Lord Brahmä in Brahmaloka, which is transcendental to the three modes of material nature, and inquired about a husband for her. PURPORT It appears that Brahmaloka, the abode of Lord Brahmä, is also transcendental, above the three modes of material nature (apävåtam). TEXT 30 AavTaRMaaNae GaaNDaveR iSQaTaae_l/BDa+aaaGa& åd]aYa Sa dev" SavRMahRiTa )) 8 )) yajïa-västu-gataà sarvam ucchiñöam åñayaù kvacit cakrur hi bhägaà rudräya sa devaù sarvam arhati SYNONYMS yajïa-västu-gatam—things belonging to the sacrificial arena; sarvam—everything; ucchiñöam—remnants; åñayaù—the great sages; kvacit—sometimes, in the Dakña-yajïa; cakruù—did so; hi—indeed; bhägam—share; rudräya—unto Lord Çiva; saù—that; devaù—demigod; sarvam—everything; arhati—deserves. TRANSLATION The father of Näbhäga said: Whatever the great sages sacrificed in the arena of the Dakña-yajïa, they offered to Lord Çiva as his share. Therefore, everything in the sacrificial arena certainly belongs to Lord Çiva. TEXT 9 Naa>aaGaSTa& Pa[aazSae ) ddaiMa Tae MaN}ad*Xaae jaNa& b]ø SaNaaTaNaMa( )) 10 )) yat te pitävadad dharmaà tvaà ca satyaà prabhäñase dadämi te mantra-dåço jïänaà brahma sanätanam SYNONYMS yat—whatever; te—your; pitä—father; avadat—explained; dharmam—truth; tvam ca—you also; satyam—truth; prabhäñase—are speaking; dadämi—I shall 111 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

give; te—unto you; mantra-dåçaù—who know the science of mantra; jïänam—knowledge; brahma—transcendental; sanätanam—eternal. TRANSLATION Lord Çiva said: Whatever your father has said is the truth, and you also are speaking the same truth. Therefore, I, who know the Vedic mantras, shall explain transcendental knowledge to you. TEXT 11 Ga*haaaGaadMbrqzae_>aUNMaha>aaGavTa" k*-Taq ) NaaSPa*Xad( b]øXaaPaae_iPa Ya& Na Pa[iTahTa" KvicTa( )) 13 )) 113 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

näbhägäd ambaréño 'bhün mahä-bhägavataù kåté näspåçad brahma-çäpo 'pi yaà na pratihataù kvacit SYNONYMS näbhägät—from Näbhäga; ambaréñaù—Mahäräja Ambaréña; abhüt—took birth; mahä-bhägavataù—the most exalted devotee; kåté—very celebrated; na aspåçat—could not touch; brahma-çäpaù api—even the curse of a brähmaëa; yam—unto whom (Ambaréña Mahäräja); na—neither; pratihataù—failed; kvacit—at any time. TRANSLATION From Näbhäga, Mahäräja Ambaréña took birth. Mahäräja Ambaréña was an exalted devotee, celebrated for his great merits. Although he was cursed by an infallible brähmaëa, the curse could not touch him. TEXT 14 é[qraJaaevac >aGavH^\aeTauiMaC^aiMa raJazeRSTaSYa DaqMaTa" ) Na Pa[a>aUd( Ya}a iNaMauR¢-ae b]ødav& caTaul&/ >auiv )) 15 )) MaeNae_iTadulR/>a& Pau&Saa& Sav| TaTa( SvPanSa&STauTaMa( ) ivÜaNa( iv>aviNavaRaGaviTa TaÙ¢e-zu c SaaDauzu ) Pa[aáae >aav& Par& ivì& YaeNaed& l/aeí\vTa( SMa*TaMa( )) 17 )) väsudeve bhagavati tad-bhakteñu ca sädhuñu präpto bhävaà paraà viçvaà yenedaà loñöravat småtam SYNONYMS väsudeve—unto the all-pervading Supreme Personality; bhagavati—unto the Supreme Personality of Godhead; tat-bhakteñu—unto His devotees; ca—also; sädhuñu—unto the saintly persons; präptaù—one who has achieved; bhävam—reverence and devotion; param—transcendental; viçvam—the whole material universe; yena—by which (spiritual consciousness); idam—this; loñöra-vat—as insignificant as a piece of stone; småtam—is accepted (by such devotees). TRANSLATION Mahäräja Ambaréña was a great devotee of the Supreme Personality of Godhead, Väsudeva, and of the saintly persons who are the Lord's devotees. 117 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Because of this devotion, he thought of the entire universe as being as insignificant as a piece of stone. TEXTS 18-20 Sa vE MaNa" k*-Zazek-iviDaNaa SavaeRPaSk-rSaMPada ) Ai>aizCYaaMbrak-LPaEGaRNDaMaaLYaahRa" )) 31 )) TaÓTaaNTar>aaveNa PaUJaYaaMaaSa ke-XavMa( ) b]aøaaGaaNa( iSaÖaQaaRNaiPa >ai¢-Ta" )) 32 )) mahäbhiñeka-vidhinä sarvopaskara-sampadä abhiñicyämbaräkalpair gandha-mälyärhaëädibhiù tad-gatäntara-bhävena püjayäm äsa keçavam brähmaëäàç ca mahä-bhägän siddhärthän api bhaktitaù SYNONYMS mahä-abhiñeka-vidhinä—by the regulative principles for bathing the Deity; sarva-upaskara-sampadä—by all the paraphernalia for worshiping the Deity; abhiñicya—after bathing; ambara-äkalpaiù—with nice clothing and ornaments; gandha-mälya—with fragrant flower garlands; 137 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

arhaëa-ädibhiù—and with other paraphernalia to worship the Deity; tat-gata-antara-bhävena—his mind saturated with devotional service; püjayäm äsa—he worshiped; keçavam—unto Kåñëa; brähmaëän ca—and the brähmaëas; mahä-bhägän—who were greatly fortunate; siddha-arthän—self-satisfied, without waiting for any worship; api—even; bhaktitaù—with great devotion. TRANSLATION Following the regulative principles of mahäbhiñeka, Mahäräja Ambaréña performed the bathing ceremony for the Deity of Lord Kåñëa with all paraphernalia, and then he dressed the Deity with fine clothing, ornaments, fragrant flower garlands and other paraphernalia for worship of the Lord. With attention and devotion, he worshiped Kåñëa and all the greatly fortunate brähmaëas who were free from material desires. TEXTS 33-35 Gava& åKMaivzaaNaiNdTaSTaSYa bubuDae ceiíTa& iDaYaa )) 42 )) durväsä yamunä-külät kåtävaçyaka ägataù räjïäbhinanditas tasya bubudhe ceñöitaà dhiyä SYNONYMS durväsäù—the great sage; yamunä-külät—from the bank of the River Yamunä; kåta—had been performed; ävaçyakaù—he by whom the necessary ritualistic ceremonies; ägataù—returned; räjïä—by the King; abhinanditaù—being well received; tasya—his; bubudhe—could understand; ceñöitam—performance; dhiyä—by intelligence. TRANSLATION After executing the ritualistic ceremonies to be performed at noon, Durväsä returned from the bank of the Yamunä. The King received him well, offering all respects, but Durväsä Muni, by his mystic power, could understand that King Ambaréña had drunk water without his permission. 145 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 43 MaNYauNaa Pa[cl/Óa}aae >a]uku-$=qku-i$=l/aNaNa" ) bu>aui+aTaê SauTara& k*-TaaÅil/Ma>aazTa )) 43 )) manyunä pracalad-gätro bhru-kuöé-kuöilänanaù bubhukñitaç ca sutaräà kåtäïjalim abhäñata SYNONYMS manyunä—agitated by great anger; pracalat-gätraù—his body trembling; bhru-kuöé—by the eyebrows; kuöila—curved; änanaù—face; bubhukñitaù ca—and hungry at the same time; sutaräm—very much; kåta-aïjalim—to Ambaréña Mahäräja, who stood there with folded hands; abhäñata—he addressed. TRANSLATION Still hungry, Durväsä Muni, his body trembling, his face curved and his eyebrows crooked in a frown, angrily spoke as follows to King Ambaréña, who stood before him with folded hands. TEXT 44 Ahae ASYa Na*Xa&SaSYa ié[YaaeNMataSYa PaXYaTa ) DaMaRVYaiTa§-Ma& ivZa¢-SYaeXaMaaiNaNa" )) 44 )) aho asya nå-çaàsasya çriyonmattasya paçyata 146 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

dharma-vyatikramaà viñëor abhaktasyeça-mäninaù SYNONYMS aho—alas; asya—of this man; nå-çaàsasya—who is so cruel; çriyä unmattasya—puffed up because of great opulence; paçyata—everyone just see; dharma-vyatikramam—the transgression of the regulative principles of religion; viñëoù abhaktasya—who is not a devotee of Lord Viñëu; éça-mäninaù—considering himself the Supreme Lord, independent of everything. TRANSLATION Alas, just see the behavior of this cruel man! He is not a devotee of Lord Viñëu. Being proud of his material opulence and his position, he considers himself God. Just see how he has transgressed the laws of religion. PURPORT Çréla Viçvanätha Cakravarté Öhäkura has diverted the entire meaning of this verse as spoken by Durväsä Muni. Durväsä Muni used the word nå-çaàsasya to indicate that the King was cruel, but Viçvanätha Cakravarté Öhäkura interprets it to mean that the King's character was glorified by all the local people. He says that the word nå means "by all the local people" and that çaàsasya means "of he (Ambaréña) whose character was glorified." Similarly, one who is very rich becomes mad because of his wealth and is therefore called çriyä-unmattasya, but Çréla Viçvanätha Cakravarté Öhäkura interprets these words to mean that although Mahäräja Ambaréña was such an opulent king, he was not mad after money, for he had already surpassed the madness of material opulence. Similarly, the word éça-mäninaù is interpreted to mean that he was so respectful to the Supreme Personality of Godhead that he did not transgress 147 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the laws for observing Ekädaçé-päraëa, despite the thinking of Durväsä Muni, for he only took water. In this way, Çréla Viçvanätha Cakravarté Öhäkura has supported Ambaréña Mahäräja and all his activities. TEXT 45 Yaae MaaMaiTaiQaMaaYaaTaMaaiTaQYaeNa iNaMaN}Ya c ) Adtva >au¢-va&STaSYa SaÛSTae dXaRYae f-l/Ma( )) 45 )) yo mäm atithim äyätam ätithyena nimantrya ca adattvä bhuktaväàs tasya sadyas te darçaye phalam SYNONYMS yaù—this man who; mäm—unto me; atithim—who, being an uninvited guest; äyätam—had come here; ätithyena—with the reception of a guest; nimantrya—after inviting me; ca—also; adattvä—without giving (food); bhuktavän—has himself eaten; tasya—of him; sadyaù—immediately; te—of you; darçaye—I shall show; phalam—the result. TRANSLATION Mahäräja Ambaréña, you have invited me to eat as a guest, but instead of feeding me, you yourself have eaten first. Because of your misbehavior, I shall show you something to punish you. PURPORT A devotee cannot be defeated by a so-called mystic yogé. This will be proved by the failure of Durväsä Muni's endeavor to chastise Mahäräja Ambaréña. 148 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Haräv abhaktasya kuto mahad-guëäù (SB 5.18.12). One who is not a pure devotee of the Supreme Lord has no good qualifications, however great a mystic, philosopher or fruitive worker he may be. Only a devotee emerges victorious in all circumstances, as will be shown in this incident involving the rivalry between Durväsä and Mahäräja Ambaréña. TEXT 46 Wv& b]uvaa*TYar+aaYaa& Pauåzea]U>a(r)Maa}aeaUTaeXaSaureXaMau:Yaa" ) SaveR vYa& YaiàYaMa& Pa[Paàa MaUDNYaaRiPaRTa& l/aek-ihTa& vhaMa" )) 54 )) çré-brahmoväca sthänaà madéyaà saha-viçvam etat kréòävasäne dvi-parärdha-saàjïe bhrü-bhaìga-mätreëa hi sandidhakñoù kälätmano yasya tirobhaviñyati ahaà bhavo dakña-bhågu-pradhänäù prajeça-bhüteça-sureça-mukhyäù sarve vayaà yan-niyamaà prapannä 156 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

mürdhnyärpitaà loka-hitaà vahämaù SYNONYMS çré-brahmä uväca—Lord Brahmä said; sthänam—the place where I am; madéyam—my residence, Brahmaloka; saha—with; viçvam—the whole universe; etat—this; kréòä-avasäne—at the end of the period for the pastimes of the Supreme Personality of Godhead; dvi-parärdha-saàjïe—the time known as the end of a dvi-parärdha; bhrü-bhaìga-mätreëa—simply by the flicking of the eyebrows; hi—indeed; sandidhakñoù—of the Supreme Personality of Godhead, when He desires to burn the whole universe; käla-ätmanaù—of the form of destruction; yasya—of whom; tirobhaviñyati—will be vanquished; aham—I; bhavaù—Lord Çiva; dakña—Prajäpati Dakña; bhågu—the great saint Bhågu; pradhänäù—and others headed by them; prajä-éça—the controllers of the prajäs; bhüta-éça—the controllers of the living entities; sura-éça—the controllers of the demigods; mukhyäù—headed by them; sarve—all of them; vayam—we also; yat-niyamam—whose regulative principle; prapannäù—are surrendered; mürdhnyä arpitam—bowing our heads; loka-hitam—for the benefit of all living entities; vahämaù—carry out the orders ruling over the living entities. TRANSLATION Lord Brahmä said: At the end of the dvi-parärdha, when the pastimes of the Lord come to an end, Lord Viñëu, by a flick of His eyebrows, vanquishes the entire universe, including our places of residence. Such personalities as me and Lord Çiva, as well as Dakña, Bhågu and similar great saints of which they are the head, and also the rulers of the living entities, the rulers of human society and the rulers of the demigods—all of us surrender to that Supreme Personality of Godhead, Lord Viñëu, bowing our heads, to carry out His orders for the benefit of all living entities. 157 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT In Bhagavad-gétä (10.34) it is said, måtyuù sarva-haraç cäham: when the Supreme Personality of Godhead approaches as death, or the supreme controller of time, He takes everything away. In other words, all opulence, prestige and everything we possess is given by the Supreme Lord for some purpose. It is the duty of the surrendered soul to execute the orders of the Supreme. No one can disregard Him. Under the circumstances, Lord Brahmä refused to give shelter to Durväsä Muni from the powerful Sudarçana cakra sent by the Lord. TEXT 55 Pa[TYaa:YaaTaae ivirÄeNa ivZaviNTa k-ale/ Na >aviNTa hqd*Xaa" SahóXaae Ya}a vYa& >a]MaaMa" )) 56 )) çré-çaìkara uväca vayaà na täta prabhaväma bhümni yasmin pare 'nye 'py aja-jéva-koçäù bhavanti käle na bhavanti hédåçäù sahasraço yatra vayaà bhramämaù SYNONYMS çré-çaìkaraù uväca—Lord Çiva said; vayam—we; na—not; täta—O my dear son; prabhavämaù—sufficiently able; bhümni—unto the great Supreme Personality of Godhead; yasmin—in whom; pare—in the Transcendence; anye—others; api—even; aja—Lord Brahmä; jéva—living entities; koçäù—the universes; bhavanti—can become; käle—in due course of time; na—not; bhavanti—can become; hi—indeed; édåçäù—like this; sahasraçaù—many thousands and millions; yatra—wherein; vayam—all of us; bhramämaù—are rotating. TRANSLATION 159 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Lord Çiva said: My dear son, I, Lord Brahmä and the other demigods, who rotate within this universe under the misconception of our greatness, cannot exhibit any power to compete with the Supreme Personality of Godhead, for innumerable universes and their inhabitants come into existence and are annihilated by the simple direction of the Lord. PURPORT There are innumerable universes in the material world, and there are innumerable Lord Brahmäs, Lord Çivas and other demigods. All of them rotate within this material world under the supreme direction of the Personality of Godhead. Therefore no one is able to compete with the strength of the Lord. Lord Çiva also refused to protect Durväsä, for Lord Çiva also was under the rays of the Sudarçana cakra sent by the Supreme Personality of Godhead. TEXTS 57-59 Ah& SaNaTku-Maarê Naardae >aGavaNaJa" ) k-iPal/ae_PaaNTarTaMaae devl/ae DaMaR AaSauir" )) 57 )) MarqicPa[Mau%aêaNYae iSaÖeXaa" PaardXaRNaa" ) ivdaMa Na vYa& SaveR YaNMaaYaa& MaaYaYaav*Taa" )) 58 )) TaSYa ivìeìrSYaed& Xañ& duivRzh& ih Na" ) TaMaev& XaraGavaNauvac 164 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Ah& >a¢-ParaDaqNaae ùSvTaN}a wv iÜJa ) SaaDaui>aGa]RSTaôdYaae >a¢E->aR¢-JaNaiPa[Ya" )) 63 )) çré-bhagavän uväca ahaà bhakta-parädhéno hy asvatantra iva dvija sädhubhir grasta-hådayo bhaktair bhakta-jana-priyaù SYNONYMS çré-bhagavän uväca—the Supreme Personality of Godhead said; aham—I; bhakta-parädhénaù—am dependent on the will of My devotees; hi—indeed; asvatantraù—am not independent; iva—exactly like that; dvija—O brähmaëa; sädhubhiù—by pure devotees, completely free from all material desires; grasta-hådayaù—My heart is controlled; bhaktaiù—because they are devotees; bhakta-jana-priyaù—I am dependent not only on My devotee but also on My devotee's devotee (the devotee's devotee is extremely dear to Me). TRANSLATION The Supreme Personality of Godhead said to the brähmaëa: I am completely under the control of My devotees. Indeed, I am not at all independent. Because My devotees are completely devoid of material desires, I sit only within the cores of their hearts. What to speak of My devotee, even those who are devotees of My devotee are very dear to Me. PURPORT All the great stalwart personalities in the universe, including Lord Brahmä and Lord Çiva, are fully under the control of the Supreme Personality of Godhead, but the Supreme Personality of Godhead is fully under the control 165 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

of His devotee. Why is this? Because the devotee is anyäbhiläñitä-çünya; in other words, he has no material desires in his heart. His only desire is to think always of the Supreme Personality of Godhead and how to serve Him best. Because of this transcendental qualification, the Supreme Lord is extremely favorable to the devotees—indeed, not only the devotees, but also the devotees of the devotees. Çréla Narottama däsa Öhäkura says, chäòiyä vaiñëava-sevä nistära päyeche kebä: without being a devotee of a devotee, one cannot be released from material entanglement. Therefore Caitanya Mahäprabhu identified Himself as gopé-bhartuù pada-kamalayor däsa-däsänudäsaù [Cc. Madhya 13.80]. Thus he instructed us to become not directly servants of Kåñëa but servants of the servant of Kåñëa. Devotees like Brahmä, Närada, Vyäsadeva and Çukadeva Gosvämé are directly servants of Kåñëa, and one who becomes a servant of Närada, Vyäsadeva and Çukadeva, like the six Gosvämés, is still more devoted. Çréla Viçvanätha Cakravarté Öhäkura therefore says, yasya prasädäd bhagavat-prasädaù: **(2) if one very sincerely serves the spiritual master, Kåñëa certainly becomes favorable to such a devotee. Following the instructions of a devotee is more valuable than following the instructions of the Supreme Personality of Godhead directly. TEXT 64 NaahMaaTMaaNaMaaXaaSae MaÙ¢E-" SaaDaui>aivRNaa ) ié[Ya& caTYaiNTak-I& b]øNa( Yaeza& GaiTarh& Para )) 64 )) näham ätmänam äçäse mad-bhaktaiù sädhubhir vinä çriyaà cätyantikéà brahman yeñäà gatir ahaà parä SYNONYMS 166 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

na—not; aham—I; ätmänam—transcendental bliss; äçäse—desire; mat-bhaktaiù—with My devotees; sädhubhiù—with the saintly persons; vinä—without them; çriyam—all My six opulences; ca—also; ätyantikém—the supreme; brahman—O brähmaëa; yeñäm—of whom; gatiù—destination; aham—I am; parä—the ultimate. TRANSLATION O best of the brähmaëas, without saintly persons for whom I am the only destination, I do not desire to enjoy My transcendental bliss and My supreme opulences. PURPORT The Supreme Personality of Godhead is self-sufficient, but to enjoy His transcendental bliss He requires the cooperation of His devotees. In Våndävana, for example, although Lord Kåñëa is full in Himself, He wants the cooperation of His devotees like the cowherd boys and the gopés to increase His transcendental bliss. Such pure devotees, who can increase the pleasure potency of the Supreme Personality of Godhead, are certainly most dear to Him. Not only does the Supreme Personality of Godhead enjoy the company of His devotees, but because He is unlimited He wants to increase His devotees unlimitedly. Thus, He descends to the material world to induce the nondevotees and rebellious living entities to return home, back to Godhead. He requests them to surrender unto Him because, unlimited as He is, He wants to increase His devotees unlimitedly. The Kåñëa consciousness movement is an attempt to increase the number of pure devotees of the Supreme Lord more and more. It is certain that a devotee who helps in this endeavor to satisfy the Supreme Personality of Godhead becomes indirectly a controller of the Supreme Lord. Although the Supreme Lord is full in six opulences, He does not feel transcendental bliss without His devotees. An example that may be cited in this regard is that if a very rich man does not have sons in a family he 167 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

does not feel happiness. Indeed, sometimes a rich man adopts a son to complete his happiness. The science of transcendental bliss is known to the pure devotee. Therefore the pure devotee is always engaged in increasing the transcendental happiness of the Lord. TEXT 65 Yae daraGaarPau}aaáPa[aYaae MaNaaGaiPa )) 68 )) sädhavo hådayaà mahyaà sädhünäà hådayaà tv aham 172 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

mad-anyat te na jänanti nähaà tebhyo manäg api SYNONYMS sädhavaù—the pure devotees; hådayam—in the core of the heart; mahyam—of Me; sädhünäm—of the pure devotees also; hådayam—in the core of the heart; tu—indeed; aham—I am; mat-anyat—anything else but me; te—they; na—not; jänanti—know; na—not; aham—I; tebhyaù—than them; manäk api—even by a little fraction. TRANSLATION The pure devotee is always within the core of My heart, and I am always in the heart of the pure devotee. My devotees do not know anything else but Me, and I do not know anyone else but them. PURPORT Since Durväsä Muni wanted to chastise Mahäräja Ambaréña, it is to be understood that he wanted to give pain to the heart of the Supreme Personality of Godhead, for the Lord says, sädhavo hådayaà mahyam: "The pure devotee is always within the core of My heart." The Lord's feelings are like those of a father, who feels pain when his child is in pain. Therefore, offenses at the lotus feet of a devotee are serious. Caitanya Mahäprabhu has very strongly recommended that one not commit any offense at the lotus feet of a devotee. Such offenses are compared to a mad elephant because when a mad elephant enters a garden it causes devastation. Therefore one should be extremely careful not to commit offenses at the lotus feet of a pure devotee. Actually Mahäräja Ambaréña was not at all at fault; Durväsä Muni unnecessarily wanted to chastise him on flimsy grounds. Mahäräja Ambaréña wanted to complete the Ekädaçé-päraëa as part of devotional service to please 173 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the Supreme Personality of Godhead, and therefore he drank a little water. But although Durväsä Muni was a great mystic brähmaëa, he did not know what is what. That is the difference between a pure devotee and a so-called learned scholar of Vedic knowledge. The devotees, being always situated in the core of the Lord's heart, surely get all instructions directly from the Lord, as confirmed by the Lord Himself in Bhagavad-gétä (10.11): teñäm evänukampärtham aham ajïäna-jaà tamaù näçayämy ätma-bhävastho jïäna-dépena bhäsvatä "Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance." The devotee does not do anything not sanctioned by the Supreme Personality of Godhead. As it is said, vaiñëavera kriyä mudrä vijïeha nä bujhaya [Cc. Madhya 23.39]. Even the most learned or experienced person cannot understand the movements of a Vaiñëava, a pure devotee. No one, therefore, should criticize a pure Vaiñëava. A Vaiñëava knows his own business; whatever he does is precisely right because he is always guided by the Supreme Personality of Godhead. TEXT 69 oPaaYa& k-QaiYaZYaaiMa Tav ivPa[ é*acarSTae YaTaSTa& Yaaih Maa icrMa( ) SaaDauzu Pa[ihTa& TaeJa" Pa[hTauR" ku-åTae_iXavMa( )) 69 )) upäyaà kathayiñyämi tava vipra çåëuñva tat ayaà hy ätmäbhicäras te yatas taà yähi mä ciram 174 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sädhuñu prahitaà tejaù prahartuù kurute 'çivam SYNONYMS upäyam—the means of protection in this dangerous position; kathayiñyämi—I shall speak to you; tava—of your deliverance from this danger; vipra—O brähmaëa; çåëuñva—just hear from me; tat—what I say; ayam—this action taken by you; hi—indeed; ätma-abhicäraù—self-envy or envious of yourself (your mind has become your enemy); te—for you; yataù—because of whom; tam—to him (Mahäräja Ambaréña); yähi—immediately go; mä ciram—do not wait even a moment; sädhuñu—unto devotees; prahitam—applied; tejaù—power; prahartuù—of the executor; kurute—does; açivam—inauspiciousness. TRANSLATION O brähmaëa, let Me now advise you for your own protection. Please hear from Me. By offending Mahäräja Ambaréña, you have acted with self-envy. Therefore you should go to him immediately, without a moment's delay. One's so-called prowess, when employed against the devotee, certainly harms he who employs it. Thus it is the subject, not the object, who is harmed. PURPORT A Vaiñëava is always an object of envy for nondevotees, even when the nondevotee happens to be his father. To give a practical example, Hiraëyakaçipu was envious of Prahläda Mahäräja, but this envy of the devotee was harmful to Hiraëyakaçipu, not to Prahläda. Every action taken by Hiraëyakaçipu against his son Prahläda Mahäräja was taken very seriously by the Supreme Personality of Godhead, and thus when Hiraëyakaçipu was on the verge of killing Prahläda, the Lord personally appeared and killed 175 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Hiraëyakaçipu. Service to a Vaiñëava gradually accumulates and becomes an asset for the devotee. Similarly, harmful activities directed against the devotee gradually become the ultimate cause of the performer's falldown. Even such a great brähmaëa and mystic yogé as Durväsä was in a most dangerous situation because of his offense at the lotus feet of Mahäräja Ambaréña, a pure devotee. TEXT 70 TaPaae ivÛa c ivPa[aaRivZYaiTa )) 71 )) brahmaàs tad gaccha bhadraà te näbhäga-tanayaà nåpam kñamäpaya mahä-bhägaà tataù çäntir bhaviñyati SYNONYMS brahman—O brähmaëa; tat—therefore; gaccha—you auspiciousness; te—unto you; näbhäga-tanayam—to the Näbhäga; nåpam—the King (Ambaréña); kñamäpaya—just mahä-bhägam—a great personality, a pure devotee; çäntiù—peace; bhaviñyati—there will be. 177 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

go; bhadram—all son of Mahäräja try to pacify him; tataù—thereafter;

TRANSLATION O best of the brähmaëas, you should therefore go immediately to King Ambaréña, the son of Mahäräja Näbhäga. I wish you all good fortune. If you can satisfy Mahäräja Ambaréña, then there will be peace for you. PURPORT In this regard, Madhva Muni quotes from the Garuòa Puräëa: brahmädi-bhakti-koöy-aàçäd aàço naivämbaréñake naivanyasya cakrasyäpi tathäpi harir éçvaraù tätkälikopaceyatvät teñäà yaçasa ädiräö brahmädayaç ca tat-kértià vyaïjayäm äsur uttamäm mohanäya ca daityänäà brahmäde nindanäya ca anyärthaà ca svayaà viñëur brahmädyäç ca niräçiñaù mänuñeñüttamätväc ca teñäà bhaktyädibhir guëaiù brahmäder viñëv-adhénatvajïäpanäya ca kevalam durväsäç ca svayaà rudras tathäpy anyäyäm uktavän 178 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tasyäpy anugrahärthäya darpa-näçärtham eva ca The lesson to be derived from this narration concerning Mahäräja Ambaréña and Durväsä Muni is that all the demigods, including Lord Brahmä and Lord Çiva, are under the control of Lord Viñëu. Therefore, when a Vaiñëava is offended, the offender is punished by Viñëu, the Supreme Lord. No one can protect such a person, even Lord Brahmä or Lord Çiva. Thus end the Bhaktivedanta purports of the Ninth Canto, Fourth Chapter, of the Çrémad-Bhägavatam, entitled "Ambaréña Mahäräja Offended by Durväsä Muni."

5. Durväsä Muni's Life Spared

In this chapter we find Mahäräja Ambaréña offering prayers to the Sudarçana cakra and we find how the Sudarçana cakra became merciful to Durväsä Muni. By the order of the Supreme Personality of Godhead, Viñëu, Durväsä Muni immediately went to Mahäräja Ambaréña and fell at his lotus feet. Mahäräja Ambaréña, being naturally very humble and meek, felt shy and ashamed because Durväsä Muni had fallen at his feet, and thus he began to offer prayers to the Sudarçana cakra just to save Durväsä. What is this Sudarçana cakra? The Sudarçana cakra is the glance of the Supreme Personality of Godhead by which He creates the entire material world. Sa aikñata, sa asåjata. This is the Vedic version. The Sudarçana cakra, which is the origin of creation and is most dear to the Lord, has thousands of spokes. This Sudarçana cakra is the killer of the prowess of all other weapons, the killer of darkness, and the 179 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

manifester of the prowess of devotional service; it is the means of establishing religious principles, and it is the killer of all irreligious activities. Without his mercy, the universe cannot be maintained, and therefore the Sudarçana cakra is employed by the Supreme Personality of Godhead. When Mahäräja Ambaréña thus prayed that the Sudarçana cakra be merciful, the Sudarçana cakra, being appeased, refrained from killing Durväsä Muni, who thus achieved the Sudarçana cakra's mercy. Durväsä Muni thus learned to give up the nasty idea of considering a Vaiñëava an ordinary person (vaiñëave jäti-buddhi). Mahäräja Ambaréña belonged to the kñatriya group, and therefore Durväsä Muni considered him lower than the brähmaëas and wanted to exercise brahminical power against him. By this incident, everyone should learn how to stop mischievous ideas of neglecting Vaiñëavas. After this incident, Mahäräja Ambaréña gave Durväsä Muni sumptuous food to eat, and then the King, who had been standing in the same place for one year without eating anything, also took prasäda. Mahäräja Ambaréña later divided his property among his sons and went to the bank of the Mänasa-sarovara to execute devotional meditation. TEXT 1 é[qéuk- ovac Wv& >aGavTaaidíae duvaRSaaê§-TaaiPaTa" ) AMbrqzMauPaav*TYa TaTPaadaE du"i%Taae_Ga]hqTa( )) 1 )) çré-çuka uväca evaà bhagavatädiñöo durväsäç cakra-täpitaù ambaréñam upävåtya tat-pädau duùkhito 'grahét

180 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; evam—in this way; bhagavatä ädiñöaù—being ordered by the Supreme Personality of Godhead; durväsäù—the great mystic yogé named Durväsä; cakra-täpitaù—being very much harassed by the Sudarçana cakra; ambaréñam—unto Mahäräja Ambaréña; upävåtya—approaching; tat-pädau—at his lotus feet; duùkhitaù—being very much aggrieved; agrahét—he caught. TRANSLATION Çukadeva Gosvämé said: When thus advised by Lord Viñëu, Durväsä Muni, who was very much harassed by the Sudarçana cakra, immediately approached Mahäräja Ambaréña. Being very much aggrieved, the muni fell down and clasped the King's lotus feet. TEXT 2 TaSYa SaaeÛMaMaavq+Ya PaadSPaXaRivl/iÂTa" ) ASTaavqTa( TaÖrerñ& k*-PaYaa Paqi@Taae >a*XaMa( )) 2 )) tasya sodyamam ävékñya päda-sparça-vilajjitaù astävét tad dharer astraà kåpayä péòito bhåçam SYNONYMS tasya—of Durväsä; saù—he, Mahäräja Ambaréña; udyamam—the endeavor; ävékñya—after seeing; päda-sparça-vilajjitaù—being ashamed because Durväsä was touching his lotus feet; astävét—offered prayers; tat—to that; hareù 181 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

astram—weapon of the Supreme Personality of Godhead; kåpayä—with mercy; péòitaù—aggrieved; bhåçam—very much. TRANSLATION When Durväsä touched his lotus feet, Mahäräja Ambaréña was very much ashamed, and when he saw Durväsä attempting to offer prayers, because of mercy he was aggrieved even more. Thus he immediately began offering prayers to the great weapon of the Supreme Personality of Godhead. TEXT 3 AMbrqz ovac TvMaiGan>aRGavaNa( SaUYaRSTv& SaaeMaae JYaaeiTaza& PaiTa" ) TvMaaPaSTv& i+aiTaVYaaeRMa vaYauMaaR}aeiNd]YaaiYa& SahóaraCYauTaiPa[Ya ) SavaRñgaaiTaNa( ivPa[aYa SviSTa >aUYaa w@SPaTae )) 4 )) sudarçana namas tubhyaà sahasräräcyuta-priya sarvästra-ghätin vipräya svasti bhüyä iòaspate SYNONYMS sudarçana—O original vision of the Supreme Personality of Godhead; namaù—respectful obeisances; tubhyam—unto you; sahasra-ara—O you who have thousands of spokes; acyuta-priya—O most favorite of the Supreme Personality of Godhead, Acyuta; sarva-astra-ghätin—O destroyer of all weapons; vipräya—unto this brähmaëa; svasti—very auspicious; bhüyäù—just become; iòaspate—O master of the material world. TRANSLATION O most favorite of Acyuta, the Supreme Personality of Godhead, you have thousands of spokes. O master of the material world, destroyer of all weapons, original vision of the Personality of Godhead, I offer my respectful obeisances 183 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

unto you. Kindly give shelter and be auspicious to this brähmaëa. TEXT 5 Tv& DaMaRSTvMa*Ta& SaTYa& Tv& Yajae_i%l/Yaj>auk(- ) Tv& l/aek-Paal/" SavaRTMaa Tv& TaeJa" PaaEåz& ParMa( )) 5 )) tvaà dharmas tvam åtaà satyaà tvaà yajïo 'khila-yajïa-bhuk tvaà loka-pälaù sarvätmä tvaà tejaù pauruñaà param SYNONYMS tvam—you; dharmaù—religion; tvam—you; åtam—encouraging statements; satyam—the ultimate truth; tvam—you; yajïaù—sacrifice; akhila—universal; yajïa-bhuk—the enjoyer of the fruits resulting from sacrifice; tvam—you; loka-pälaù—the maintainer of the various planets; sarva-ätmä—all-pervading; tvam—you; tejaù—prowess; pauruñam—of the Supreme Personality of Godhead; param—transcendental. TRANSLATION O Sudarçana wheel, you are religion, you are truth, you are encouraging statements, you are sacrifice, and you are the enjoyer of the fruits of sacrifice. You are the maintainer of the entire universe, and you are the supreme transcendental prowess in the hands of the Supreme Personality of Godhead. You are the original vision of the Lord, and therefore you are known as Sudarçana. Everything has been created by your activities, and therefore you are all-pervading.

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PURPORT The word sudarçana means "auspicious vision." From Vedic instructions we understand that this material world is created by the glance of the Supreme Personality of Godhead (sa aikñata, sa asåjata). The Supreme Personality of Godhead glanced over the mahat-tattva, or the total material energy, and when it was agitated, everything came into existence. Western philosophers sometimes think that the original cause of creation was a chunk that exploded. If one thinks of this chunk as the total material energy, the mahat-tattva, one can understand that the chunk was agitated by the glance of the Lord, and thus the Lord's glance is the original cause of material creation. TEXT 6 NaMa" SauNaa>aai%l/DaMaRSaeTave ùDaMaRXaql/aSaurDaUMake-Tave ) }aEl/aeKYaGaaePaaYa ivéuÖvcRSae MaNaaeJavaYaad(>auTak-MaRad]& TadNauGa]hae ih Na" )) 9 )) sa tvaà jagat-träëa khala-prahäëaye nirüpitaù sarva-saho gadä-bhåtä viprasya cäsmat-kula-daiva-hetave vidhehi bhadraà tad anugraho hi naù 189 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS saù—that person; tvam—your good self; jagat-träëa—O protector of the whole universe; khala-prahäëaye—in killing the envious enemies; nirüpitaù—are engaged; sarva-sahaù—all-powerful; gadä-bhåtä—by the Supreme Personality of Godhead; viprasya—of this brähmaëa; ca—also; asmat—our; kula-daiva-hetave—for the good fortune of the dynasty; vidhehi—kindly do; bhadram—all-good; tat—that; anugrahaù—favor; hi—indeed; naù—our. TRANSLATION O protector of the universe, you are engaged by the Supreme Personality of Godhead as His all-powerful weapon in killing the envious enemies. For the benefit of our entire dynasty, kindly favor this poor brähmaëa. This will certainly be a favor for all of us. TEXT 10 YaÛiSTa dtaiMaí& va SvDaMaaeR va SvNauiïTa" ) ku-l&/ Naae ivPa[dEv& ced( iÜJaae >avTau ivJvr" )) 10 )) yady asti dattam iñöaà vä sva-dharmo vä svanuñöhitaù kulaà no vipra-daivaà ced dvijo bhavatu vijvaraù SYNONYMS yadi—if; asti—there is; dattam—charity; iñöam—worshiping the Deity; vä—either; sva-dharmaù—occupational duty; vä—either; su-anuñöhitaù—perfectly performed; kulam—dynasty; naù—our; 190 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

vipra-daivam—favored by the brähmaëas; cet—if so; dvijaù—this brähmaëa; bhavatu—may become; vijvaraù—without a burning (from the Sudarçana cakra). TRANSLATION If our family has given charity to the proper persons, if we have performed ritualistic ceremonies and sacrifices, if we have properly carried out our occupational duties, and if we have been guided by learned brähmaëas, I wish, in exchange, that this brähmaëa be freed from the burning caused by the Sudarçana cakra. TEXT 11 Yaid Naae >aGavaNa( Pa[qTa Wk-" SavRGauaae hir" )) 15 )) duñkaraù ko nu sädhünäà dustyajo vä mahätmanäm yaiù saìgåhéto bhagavän sätvatäm åñabho hariù 194 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS duñkaraù—difficult to do; kaù—what; nu—indeed; sädhünäm—of the devotees; dustyajaù—impossible to give up; vä—either; mahä-ätmanäm—of the great persons; yaiù—by which persons; saìgåhétaù—achieved (by devotional service); bhagavän—the Supreme Personality of Godhead; sätvatäm—of the pure devotees; åñabhaù—the leader; hariù—the Lord. TRANSLATION For those who have achieved the Supreme Personality of Godhead, the master of the pure devotees, what is impossible to do, and what is impossible to give up? TEXT 16 YaàaMaé[uiTaMaa}aeaviTa iNaMaRl/" ) TaSYa TaqQaRPad" ik&- va daSaaNaaMaviXaZYaTae )) 16 )) yan-näma-çruti-mätreëa pumän bhavati nirmalaù tasya tértha-padaù kià vä däsänäm avaçiñyate SYNONYMS yat-näma—the holy name of the Lord; çruti-mätreëa—simply by hearing; pumän—a person; bhavati—becomes; nirmalaù—purified; tasya—of Him; tértha-padaù—the Lord, at whose feet are the holy places; kim vä—what; däsänäm—by the servants; avaçiñyate—remains to be done.

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TRANSLATION What is impossible for the servants of the Lord? By the very hearing of His holy name one is purified. TEXT 17 raJaàNauGa*hqTaae_h& TvYaaiTak-åa+aae b>aUv h )) 23 )) saàvatsaro 'tyagät tävad yävatä nägato gataù munis tad-darçanäkäìkño räjäb-bhakño babhüva ha SYNONYMS saàvatsaraù—one complete year; atyagät—passed; tävat—as long as; yävatä—so long; na—not; ägataù—returned; gataù—Durväsä Muni, who had left that place; muniù—the great sage; tat-darçana-äkäìkñaù—desiring to see him again; räjä—the King; ap-bhakñaù—taking only water; babhüva—remained; ha—indeed. TRANSLATION Durväsä Muni had left the place of Mahäräja Ambaréña, and as long as he had not returned—for one complete year—the King had fasted, maintaining himself simply by drinking water. TEXT 24 202 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

GaTae_Qa duvaRSaiSa Saae_Mbrqzae iÜJaaePaYaaeGaaiTaPaiv}aMaahrTa( ) ‰zeivRMaae+a& VYaSaNa& c vq+Ya MaeNae SvvqYa| c ParaNau>aavMa( )) 24 )) gate 'tha durväsasi so 'mbaréño dvijopayogätipavitram äharat åñer vimokñaà vyasanaà ca vékñya mene sva-véryaà ca paränubhävam SYNONYMS gate—on his return; atha—then; durväsasi—the great mystic yogé Durväsä; saù—he, the King; ambaréñaù—Mahäräja Ambaréña; dvija-upayoga—most suitable for a pure brähmaëa; ati-pavitram—very pure food; äharat—gave him to eat and he also ate; åñeù—of the great sage; vimokñam—release; vyasanam—from the great danger of being burned by the Sudarçana cakra; ca—and; vékñya—seeing; mene—considered; sva-véryam—about his own power; ca—also; para-anubhävam—because of his pure devotion to the Supreme Lord. TRANSLATION After one year, when Durväsä Muni had returned, King Ambaréña sumptuously fed him all varieties of pure food, and then he himself also ate. When the King saw that the brähmaëa Durväsä had been released from the great danger of being burned, he could understand that by the grace of the Lord he himself was also powerful, but he did not take any credit, for everything had been done by the Lord.

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PURPORT A devotee like Mahäräja Ambaréña is certainly always busy in many activities. Of course, this material world is full of dangers that one has to meet, but a devotee, because of his full dependence on the Supreme Personality of Godhead, is never disturbed. The vivid example is Mahäräja Ambaréña. He was the emperor of the entire world and had many duties to perform, and in the course of these duties there were many disturbances created by persons like Durväsä Muni, but the King tolerated everything, patiently depending fully on the mercy of the Lord. The Lord, however, is situated in everyone's heart (sarvasya cähaà hådi sanniviñöaù [Bg. 15.15]), and He manages things as He desires. Thus although Mahäräja Ambaréña was faced with many disturbances, the Lord, being merciful to him, managed things so nicely that in the end Durväsä Muni and Mahäräja Ambaréña became great friends and parted cordially on the basis of bhakti-yoga. After all, Durväsä Muni was convinced of the power of bhakti-yoga, although he himself was a great mystic yogé. Therefore, as stated by Lord Kåñëa in Bhagavad-gétä (6.47): yoginäm api sarveñäà mad-gatenäntarätmanä çraddhävän bhajate yo mäà sa me yuktatamo mataù "Of all yogés, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." Thus it is a fact that a devotee is the topmost yogé, as proved in the dealings of Mahäräja Ambaréña with Durväsä Muni. TEXT 25 Wv& ivDaaNaek-Gauai¢&YaYaaivirHCYaaNa( iNarYaa&êk-ar )) 25 )) evaà vidhäneka-guëaù sa räjä parätmani brahmaëi väsudeve kriyä-kaläpaiù samuväha bhaktià yayäviriïcyän nirayäàç cakära SYNONYMS evam—in this way; vidhä-aneka-guëaù—endowed with varieties of good qualities; saù—he, Mahäräja Ambaréña; räjä—the King; para-ätmani—unto the Supersoul; brahmaëi—unto Brahman; väsudeve—unto the Supreme Personality of Godhead, Kåñëa, Väsudeva; kriyä-kaläpaiù—by practical activities; samuväha—executed; bhaktim—devotional service; yayä—by such activities; äviriïcyän—beginning from the topmost planet; nirayän—down to the hellish planets; cakära—he experienced that there is danger everywhere. TRANSLATION In this way, because of devotional service, Mahäräja Ambaréña, who was endowed with varieties of transcendental qualities, was completely aware of Brahman, Paramätmä and the Supreme Personality of Godhead, and thus he executed devotional service perfectly. Because of his devotion, he thought even the topmost planet of this material world no better than the hellish planets. PURPORT An exalted and pure devotee like Mahäräja Ambaréña is in full awareness of Brahman, Paramätmä and Bhagavän; in other words, a devotee of Väsudeva, Kåñëa, is in full knowledge of the other features of the Absolute Truth. The 205 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Absolute Truth is realized in three features—Brahman, Paramätmä and Bhagavän (brahmeti paramätmeti bhagavän iti çabdyate [SB 1.2.11]). A devotee of the Supreme Personality of Godhead, Väsudeva, knows everything (väsudevaù sarvam iti [Bg. 7.19]) because Väsudeva, Kåñëa, includes both Paramätmä and Brahman. One does not have to realize Paramätmä by the yoga system, for the devotee always thinking of Väsudeva is the topmost yogé (yoginäm api sarveñäm [Bg. 6.47]). And as far as jïäna is concerned, if one is a perfect devotee of Väsudeva, he is the greatest mahätmä (väsudevaù sarvam iti sa mahätmä sudurlabhaù). A mahätmä is one who has full knowledge of the Absolute Truth. Thus Mahäräja Ambaréña, being a devotee of the Personality of Godhead, was in full awareness of Paramätmä, Brahman, mäyä, the material world, the spiritual world, and how things are going on everywhere. Everything was known to him. Yasmin vijïäte sarvam evaà vijïätaà bhavati (Muëòaka Upaniñad 1.3). Because the devotee knows Väsudeva, he knows everything within the creation of Väsudeva (väsudevaù sarvam iti sa mahätmä sudurlabhaù). Such a devotee does not give much value to the highest standard of happiness within this material world. näräyaëa-paräù sarve na kutaçcana bibhyati svargäpavarga-narakeñv api tulyärtha-darçinaù (SB 6.17.28) Because he is fixed in devotional service, a devotee does not regard any position in the material world as important. Çréla Prabodhänanda Sarasvaté has therefore written (Caitanya-candrämåta 5): kaivalyaà narakäyate tri-daça-pür äkäça-puñpäyate durdäntendriya-käla-sarpa-paöalé protkhäta-daàñöräyate viçvaà pürëa-sukhäyate vidhi-mahendrädiç ca kéöäyate yat-käruëya-katäkña-vaibhavavatäà taà gauram eva stumaù 206 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

For one who becomes a pure devotee through devotional service to great personalities like Caitanya Mahäprabhu, kaivalya, or merging into Brahman, appears no better than hell. As far as the heavenly planets are concerned, to a devotee they are like a phantasmagoria or will-o'-the-wisp, and as far as yogic perfection is concerned, a devotee does not care a fig for such perfection, since the purpose of yogic perfection is achieved automatically by the devotee. This is all possible when one becomes a devotee of the Lord through the medium of Caitanya Mahäprabhu's instructions. TEXT 26 é[qéuk- ovac AQaaMbrqzSTaNaYaezu raJYa& SaMaaNaXaqle/zu ivSa*JYa Daqr" ) vNa& ivveXaaTMaiNa vaSaudeve MaNaae dDad( ßSTaGaua¢-yaivZaUTa( TaTPau}aSTau rQaqTar" )) 1 )) çré-çuka uväca virüpaù ketumäï chambhur ambaréña-sutäs trayaù virüpät påñadaçvo 'bhüt tat-putras tu rathétaraù SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; virüpaù—by the name Virüpa; ketumän—by the name Ketumän; çambhuù—by the name Çambhu; ambaréña—of Ambaréña Mahäräja; sutäù trayaù—the three sons; virüpät—from Virüpa; påñadaçvaù—of the name Påñadaçva; abhüt—there was; tat-putraù—his son; tu—and; rathétaraù—of the name Rathétara. TRANSLATION Çukadeva Gosvämé said: O Mahäräja Parékñit, Ambaréña had three sons, 213 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

named Virüpa, Ketumän and Çambhu. From Virüpa came a son named Påñadaçva, and from Påñadaçva came a son named Rathétara. TEXT 2 rQaqTarSYaaPa[JaSYa >aaYaaRYaa& TaNTave_iQaRTa" ) Ai(r)ra JaNaYaaMaaSa b]øvcRiSvNa" SauTaaNa( )) 2 )) rathétarasyäprajasya bhäryäyäà tantave 'rthitaù aìgirä janayäm äsa brahma-varcasvinaù sutän SYNONYMS rathétarasya—of Rathétara; aprajasya—who had no sons; bhäryäyäm—unto his wife; tantave—for increasing offspring; arthitaù—being requested; aìgiräù—the great sage Aìgirä; janayäm äsa—caused to take birth; brahma-varcasvinaù—who had brahminical qualities; sutän—sons. TRANSLATION Rathétara had no sons, and therefore he requested the great sage Aìgirä to beget sons for him. Because of this request, Aìgirä begot sons in the womb of Rathétara's wife. All these sons were born with brahminical prowess. PURPORT In the Vedic age a man was sometimes called upon to beget sons in the womb of a lesser man's wife for the sake of better progeny. In such an instance, the woman is compared to an agricultural field. A person possessing an agricultural field may employ another person to produce food grains from it, 214 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

but because the grains are produced from the land, they are considered the property of the owner of the land. Similarly, a woman was sometimes allowed to be impregnated by someone other than her husband, but the sons born of her would then become her husband's sons. Such sons were called kñetra jäta. Because Rathétara had no sons, he took advantage of this method. TEXT 3 WTae +ae}aPa[SaUTaa vE PauNaSTvai(r)rSaa" SMa*Taa" ) rQaqTaraavàaYaaRvTaeR Na*Paa Na*Pa ) PaÄiv&XaiTa" PaêaÀ }aYaae MaDYae_Pare_NYaTa" )) 5 )) teñäà purastäd abhavann äryävarte nåpä nåpa païca-viàçatiù paçcäc ca trayo madhye 'pare 'nyataù SYNONYMS teñäm—among all of those sons; purastät—on the eastern side; abhavan—they became; äryävarte—in the place within the Himalaya and Vindhya mountains known as Äryävarta; nåpäù—kings; nåpa—O King (Mahäräja Parékñit); païca-viàçatiù—twenty-five; paçcät—on the western side; ca—also; trayaù—three of them; madhye—in the middle (between east and west); apare—others; anyataù—in other places. TRANSLATION Of the one hundred sons, twenty-five became kings in the western side of Äryävarta, a place between the Himalaya and Vindhya mountains. Another twenty-five sons became kings in the east of Äryävarta, and the three principal 217 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sons became kings in the middle. The other sons became kings in various other places. TEXT 6 Sa Wk-daík-aé[aÖe w+vaku-" SauTaMaaidXaTa( ) Maa&SaMaaNaqYaTaa& MaeDYa& ivku-+ae GaC^ Maa icrMa( )) 6 )) sa ekadäñöakä-çräddhe ikñväkuù sutam ädiçat mäàsam änéyatäà medhyaà vikukñe gaccha mä ciram SYNONYMS saù—that king (Mahäräja Ikñväku); ekadä—once upon a time; añöakä-çräddhe—during January, February and March, when offerings are made to the forefathers; ikñväkuù—King Ikñväku; sutam—to his son; ädiçat—ordered; mäàsam—flesh; änéyatäm—bring here; medhyam—pure (obtained by hunting); vikukñe—O Vikukñi; gaccha—immediately go; mä ciram—without delay. TRANSLATION During the months of January, February and March, oblations offered to the forefathers are called añöakä-çräddha. The çräddha ceremony is held during the dark fortnight of the month. When Mahäräja Ikñväku was performing his oblations in this ceremony, he ordered his son Vikukñi to go immediately to the forest to bring some pure flesh. TEXT 7 218 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TaQaeiTa Sa vNa& GaTva Ma*GaaNa( hTva i§-YaahRaui+aTaae vqr" XaXa& caddPaSMa*iTa" )) 7 )) tatheti sa vanaà gatvä mågän hatvä kriyärhaëän çränto bubhukñito véraù çaçaà cädad apasmåtiù SYNONYMS tathä—according to the direction; iti—thus; saù—Vikukñi; vanam—to the forest; gatvä—going; mågän—animals; hatvä—killing; kriyä-arhaëän—suitable for offering to the yajïa in the çräddha ceremony; çräntaù—when he was fatigued; bubhukñitaù—and hungry; véraù—the hero; çaçam—a rabbit; ca—also; ädat—he ate; apasmåtiù—forgetting (that the flesh was meant for offering in the çräddha). TRANSLATION Thereafter, Ikñväku's son Vikukñi went to the forest and killed many animals suitable for being offered as oblations. But when fatigued and hungry he became forgetful and ate a rabbit he had killed. PURPORT It is evident that kñatriyas killed animals in the forest because the flesh of the animals was suitable to be offered at a particular type of yajïa. Offering oblations to the forefathers in the ceremony known as çräddha is also a kind of yajïa. In this yajïa, flesh obtained from the forest by hunting could be offered. However, in the present age, Kali-yuga, this kind of offering is forbidden. Quoting from the Brahma-vaivarta Puräëa, Çré Caitanya Mahäprabhu said: 219 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

açvamedhaà gavälambhaà sannyäsaà pala-paitåkam devareëa sutotpattià kalau païca vivarjayet [Cc. Ädi 17.164] "In this age of Kali, five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyäsa, the offering of oblations of flesh to the forefathers, and a man's begetting children in his brother's wife." The word pala-paitåkam refers to an offering of flesh in oblations to forefathers. Formerly, such an offering was allowed, but in this age it is forbidden. In this age, Kali-yuga, everyone is expert in hunting animals, but most of the people are çüdras, not kñatriyas. According to Vedic injunctions, however, only kñatriyas are allowed to hunt, whereas çüdras are allowed to eat flesh after offering goats or other insignificant animals before the deity of goddess Kälé or similar demigods. On the whole, meat-eating is not completely forbidden; a particular class of men is allowed to eat meat according to various circumstances and injunctions. As far as eating beef is concerned, however, it is strictly prohibited to everyone. Thus in Bhagavad-gétä Kåñëa personally speaks of go-rakñyam, cow protection. Meat-eaters, according to their different positions and the directions of the çästra, are allowed to eat flesh, but never the flesh of cows. Cows must be given all protection. TEXT 8 Xaez& iNavedYaaMaaSa iPa}ae TaeNa c Tad(Gauå" ) caeidTa" Pa[ae+aaUveNd]ae Mahav*z" )) 14 )) vacanäd deva-devasya viñëor viçvätmanaù prabhoù vähanatve våtas tasya babhüvendro mahä-våñaù SYNONYMS vacanät—by the order or the words; deva-devasya—of the Supreme Lord of all demigods; viñëoù—Lord Viñëu; viçva-ätmanaù—the Supersoul of the entire creation; prabhoù—the Lord, the controller; vähanatve—because of becoming the carrier; våtaù—engaged; tasya—in the service of Puraïjaya; babhüva—he became; indraù—the King of heaven; mahä-våñaù—a great bull. TRANSLATION Puraïjaya agreed to kill all the demons, on the condition that Indra would be his carrier. Because of pride, Indra could not accept this proposal, but later, by the order of the Supreme Lord, Viñëu, Indra did accept it and became a great bull carrier for Puraïjaya. TEXTS 15-16 Sa SaàÖae DaNauidRVYaMaadaYa iviXa%aiH^TaaNa( ) STaUYaMaaNaSTaMaaåù YauYauTSau" k-ku-id iSQaTa" )) 15 )) TaeJaSaaPYaaiYaTaae ivZaUdNaeNaaSTaTSauTa" Pa*Qau" ) ivìGaiNDaSTaTaêNd]ae YauvNaaìSTau TaTSauTa" )) 20 )) puraïjayasya putro 'bhüd anenäs tat-sutaù påthuù viçvagandhis tataç candro yuvanäçvas tu tat-sutaù SYNONYMS puraïjayasya—of Puraïjaya; putraù—son; abhüt—was born; anenäù—by the name Anenä; tat-sutaù—his son; påthuù—of the name Påthu; viçvagandhiù—of the name Viçvagandhi; tataù—his son; candraù—by the name Candra; yuvanäçvaù—of the name Yuvanäçva; tu—indeed; tat-sutaù—his son. TRANSLATION The son of Puraïjaya was known as Anenä, Anenä's son was Påthu, and Påthu's son was Viçvagandhi. Viçvagandhi's son was Candra, and Candra's son 230 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

was Yuvanäçva. TEXT 21 é[avSTaSTaTSauTaae YaeNa é[avSTaq iNaMaRMae Paurq ) b*hdìSTau é[aviSTaSTaTa" ku-vl/Yaaìk-" )) 21 )) çrävastas tat-suto yena çrävasté nirmame puré båhadaçvas tu çrävastis tataù kuvalayäçvakaù SYNONYMS çrävastaù—by the name Çrävasta; tat-sutaù—the son of Yuvanäçva; yena—by whom; çrävasté—of the name Çrävasté; nirmame—was constructed; puré—the great township; båhadaçvaù—Båhadaçva; tu—however; çrävastiù—begotten by Çrävasta; tataù—from him; kuvalayäçvakaù—of the name Kuvalayäçva. TRANSLATION The son of Yuvanäçva was Çrävasta, who constructed a township known as Çrävasté Puré. The son of Çrävasta was Båhadaçva, and his son was Kuvalayäçva. In this way the dynasty increased. TEXT 22 Ya" iPa[YaaQaRMauTaªSYa DauNDauNaaMaaSaur& bl/I ) SauTaaNaaMaek-iv&XaTYaa SahóErhNad( v*Ta" )) 22 )) yaù priyärtham utaìkasya 231 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

dhundhu-nämäsuraà balé sutänäm eka-viàçatyä sahasrair ahanad våtaù SYNONYMS yaù—he who; priya-artham—for the satisfaction; utaìkasya—of the great sage Utaìka; dhundhu-näma—of the name Dhundhu; asuram—a demon; balé—very powerful (Kuvalayäçva); sutänäm—of sons; eka-viàçatyä—by twenty-one; sahasraiù—thousands; ahanat—killed; våtaù—surrounded. TRANSLATION To satisfy the sage Utaìka, the greatly powerful Kuvalayäçva killed a demon named Dhundhu. He did this with the assistance of his twenty-one thousand sons. TEXTS 23-24 DauNDauMaar wiTa :YaaTaSTaTSauTaaSTae c JaJvlu/" ) DauNDaaeMauR%aiGanNaa SaveR }aYa WvavXaeizTaa" )) 23 )) d*!aì" k-iPal/aìê >ad]aì wiTa >aarTa ) d*!aìPau}aae hYaRìae iNaku-M>aSTaTSauTa" SMa*Ta" )) 24 )) dhundhumära iti khyätas tat-sutäs te ca jajvaluù dhundhor mukhägninä sarve traya evävaçeñitäù dåòhäçvaù kapiläçvaç ca bhadräçva iti bhärata 232 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

dåòhäçva-putro haryaçvo nikumbhas tat-sutaù småtaù SYNONYMS dhundhu-märaù—the killer of Dhundhu; iti—thus; khyätaù—celebrated; tat-sutäù—his sons; te—all of them; ca—also; jajvaluù—burned; dhundhoù—of Dhundhu; mukha-agninä—by the fire emanating from the mouth; sarve—all of them; trayaù—three; eva—only; avaçeñitäù—remained alive; dåòhäçvaù—Dåòhäçva; kapiläçvaù—Kapiläçva; ca—and; bhadräçvaù—Bhadräçva; iti—thus; bhärata—O Mahäräja Parékñit; dåòhäçva-putraù—the son of Dåòhäçva; haryaçvaù—named Haryaçva; nikumbhaù—Nikumbha; tat-sutaù—his son; småtaù—well known. TRANSLATION O Mahäräja Parékñit, for this reason Kuvalayäçva is celebrated as Dhundhumära ["the killer of Dhundhu"]. All but three of his sons, however, were burned to ashes by the fire emanating from Dhundhu's mouth. The remaining sons were Dåòhäçva, Kapiläçva and Bhadräçva. From Dåòhäçva came a son named Haryaçva, whose son is celebrated as Nikumbha. TEXT 25 bhul/aìae iNaku-M>aSYa k*-Xaaìae_QaaSYa SaeNaiJaTa( ) YauvNaaìae_>avTa( TaSYa Saae_NaPaTYaae vNa& GaTa" )) 25 )) bahuläçvo nikumbhasya kåçäçvo 'thäsya senajit yuvanäçvo 'bhavat tasya so 'napatyo vanaà gataù 233 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS bahuläçvaù—of the name Bahuläçva; nikumbhasya—of Nikumbha; kåçäçvaù—of the name Kåçäçva; atha—thereafter; asya—of Kåçäçva; senajit—Senajit; yuvanäçvaù—of the name Yuvanäçva; abhavat—was born; tasya—of Senajit; saù—he; anapatyaù—without any sons; vanam gataù—retired to the forest as a vänaprastha. TRANSLATION The son of Nikumbha was Bahuläçva, the son of Bahuläçva was Kåçäçva, the son of Kåçäçva was Senajit, and the son of Senajit was Yuvanäçva. Yuvanäçva had no sons, and thus he retired from family life and went to the forest. TEXT 26 >aaYaaRXaTaeNa iNaivRaRÛ di+aair& viv]re PaiTaMa( )) 38 )) çaçabindor duhitari bindumatyäm adhän nåpaù purukutsam ambaréñaà 243 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

mucukundaà ca yoginam teñäà svasäraù païcäçat saubharià vavrire patim SYNONYMS çaçabindoù—of a king known as Çaçabindu; duhitari—unto the daughter; bindumatyäm—whose name was Bindumaté; adhät—begot; nåpaù—the King (Mändhätä); purukutsam—Purukutsa; ambaréñam—Ambaréña; mucukundam—Mucukunda; ca—and; yoginam—a highly elevated mystic; teñäm—of them; svasäraù—the sisters; païcäçat—fifty; saubharim—unto the great sage Saubhari; vavrire—accepted; patim—as husband. TRANSLATION Mändhätä begot three sons in the womb of Bindumaté, the daughter of Çaçabindu. These sons were Purukutsa, Ambaréña, and Mucukunda, a great mystic yogé. These three brothers had fifty sisters, who all accepted the great sage Saubhari as their husband. TEXTS 39-40 YaMauNaaNTaJaRle/ MaGanSTaPYaMaaNa" Par& TaPa" ) iNav*RiTa& MaqNaraJaSYa d*îa MaEQauNaDaiMaRarek&- PaÄaXaTaa vr" )) 43 )) muniù praveçitaù kñaträ kanyäntaùpuram åddhimat våtaù sa räja-kanyäbhir ekaà païcäçatä varaù SYNONYMS muniù—Saubhari Muni; praveçitaù—admitted; kñaträ—by the palace messenger; kanyä-antaùpuram—into the residential quarters of the princesses; åddhi-mat—extremely opulent in all respects; våtaù—accepted; saù—he; räja-kanyäbhiù—by all the princesses; ekam—he alone; païcäçatä—by all fifty; varaù—the husband. TRANSLATION Thereafter, when Saubhari Muni became quite a young and beautiful person, the messenger of the palace took him inside the residential quarters of the princesses, which were extremely opulent. All fifty princesses then accepted 247 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

him as their husband, although he was only one man. TEXT 44 TaaSaa& k-il/r>aUd( >aUYaa&STadQaeR_Paaeù SaaEôdMa( ) MaMaaNauæPaae NaaYa& v wiTa TaÓTaceTaSaaMa( )) 44 )) täsäà kalir abhüd bhüyäàs tad-arthe 'pohya sauhådam mamänurüpo näyaà va iti tad-gata-cetasäm SYNONYMS täsäm—of all the princesses; kaliù—disagreement and quarrel; abhüt—there was; bhüyän—very much; tat-arthe—for the sake of Saubhari Muni; apohya—giving up; sauhådam—a good relationship; mama—mine; anurüpaù—the fit person; na—not; ayam—this; vaù—yours; iti—in this way; tat-gata-cetasäm—being attracted by him. TRANSLATION Thereafter, the princesses, being attracted by Saubhari Muni, gave up their sisterly relationship and quarreled among themselves, each one of them contending, "This man is just suitable for me, and not for you." In this way there ensued a great disagreement. TEXTS 45-46 Sa bû*cSTaai>arPaara*(r)viNdzu )) 46 )) sa bahv-åcas täbhir apäraëéyatapaù-çriyänarghya-paricchadeñu gåheñu nänopavanämalämbhaùsaraùsu saugandhika-känaneñu mahärha-çayyäsana-vastra-bhüñaëasnänänulepäbhyavahära-mälyakaiù svalaìkåta-stré-puruñeñu nityadä reme 'nugäyad-dvija-bhåìga-vandiñu SYNONYMS saù—he, Saubhari Åñi; bahu-åcaù—quite expert in utilizing Vedic mantras; täbhiù—with his wives; apäraëéya—unlimited; tapaù—the result of austerity; çriyä—by opulences; anarghya—paraphernalia for enjoyment; paricchadeñu—equipped with different garments and dresses; gåheñu—in the house and rooms; nänä—varieties of; upavana—parks; amala—clean; ambhaù—water; saraùsu—in lakes; saugandhika—very fragrant; känaneñu—in gardens; mahä-arha—very costly; çayyä—bedding; äsana—sitting places; vastra—clothing; bhüñaëa—ornaments; snäna—bathing places; anulepa—sandalwood; abhyavahära—palatable dishes; mälyakaiù—and with garlands; su-alaìkåta—properly dressed and decorated; stré—women; puruñeñu—with men also; nityadä—constantly; reme—enjoyed; anugäyat—followed by the singing of; dvija—birds; bhåìga—bumblebees; 249 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

vandiñu—and professional singers. TRANSLATION Because Saubhari Muni was expert in chanting mantras perfectly, his severe austerities resulted in an opulent home, with garments, ornaments, properly dressed and decorated maidservants and manservants, and varieties of parks with clear-water lakes and gardens. In the gardens, fragrant with varieties of flowers, birds chirped and bees hummed, surrounded by professional singers. Saubhari Muni's home was amply provided with valuable beds, seats, ornaments, and arrangements for bathing, and there were varieties of sandalwood creams, flower garlands, and palatable dishes. Thus surrounded by opulent paraphernalia, the muni engaged in family affairs with his numerous wives. PURPORT Saubhari Åñi was a great yogé. Yogic perfection makes available eight material opulences—aëimä, laghimä, mahimä, präpti, präkämya, éçitva, vaçitva and kämävasäyitä. Saubhari Muni exhibited super-excellence in material enjoyment by dint of his yogic perfection. The word bahv-åca means "expert in chanting mantras." As material opulence can be achieved by ordinary material means, it can also be achieved by subtle means through mantras. By chanting mantras, Saubhari Muni arranged for material opulence, but this was not perfection in life. As will be seen, Saubhari Muni became very dissatisfied with material opulence and thus left everything and reentered the forest in the vänaprastha order and achieved final success. Those who are not ätma-tattva-vit, who do not know the spiritual value of life, can be satisfied with external material opulences, but those who are ätma-tattva-vit are not inspired by material opulence. This is the instruction we can derive from the life and activities of Saubhari Muni. 250 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 47 YaÓahRSQYa& Tau Sa&vq+Ya SaáÜqPavTaqPaiTa" ) iviSMaTa" STaM>aMaJahaTa( SaavR>aaEMaié[YaaiNvTaMa( )) 47 )) yad-gärhasthyaà tu saàvékñya sapta-dvépavaté-patiù vismitaù stambham ajahät särvabhauma-çriyänvitam SYNONYMS yat—he whose; gärhasthyam—family life, householder life; tu—but; saàvékñya—observing; sapta-dvépa-vaté-patiù—Mändhätä, who was the King of the entire world, consisting of seven islands; vismitaù—was struck with wonder; stambham—pride due to a prestigious position; ajahät—he gave up; särva-bhauma—the emperor of the entire world; çriyä-anvitam—blessed with all kinds of opulence. TRANSLATION Mändhätä, the King of the entire world, consisting of seven islands, was struck with wonder when he saw the household opulence of Saubhari Muni. Thus he gave up his false prestige in his position as emperor of the world. PURPORT Everyone is proud of his own position, but here was an astounding experience, in which the emperor of the entire world felt himself defeated in all details of material happiness by the opulence of Saubhari Muni.

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TEXT 48 Wv& Ga*heZvi>arTaae ivzYaaNa( ivivDaE" Sau%E" ) SaevMaaNaae Na caTauZYadaJYaSTaaekE-irvaNal/" )) 48 )) evaà gåheñv abhirato viñayän vividhaiù sukhaiù sevamäno na cätuñyad äjya-stokair ivänalaù SYNONYMS evam—in this way; gåheñu—in household affairs; abhirataù—being always engaged; viñayän—material paraphernalia; vividhaiù—with varieties of; sukhaiù—happiness; sevamänaù—enjoying; na—not; ca—also; atuñyat—satisfied him; äjya-stokaiù—by drops of fat; iva—like; analaù—a fire. TRANSLATION In this way, Saubhari Muni enjoyed sense gratification in the material world, but he was not at all satisfied, just as a fire never ceases blazing if constantly supplied with drops of fat. PURPORT Material desire is just like a blazing fire. If a fire is continually supplied with drops of fat, the fire will increase more and more and never be extinguished. Therefore the policy of trying to satisfy material desires by catering to one's material demands will never be successful. In modern civilization, everyone is engaged in economic development, which is another way of constantly dropping fat into the material fire. The Western countries have reached the summit of material civilization, but people are still dissatisfied. Real 252 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

satisfaction is Kåñëa consciousness. This is confirmed in Bhagavad-gétä (5.29), where Kåñëa says: bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram suhådaà sarva-bhütänäà jïätvä mäà çäntim åcchati "The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries." One must therefore take to Kåñëa consciousness and advance in Kåñëa consciousness by properly following the regulative principles. Then one can attain an eternal, blissful life in peace and knowledge. TEXT 49 Sa k-daicduPaaSaqNa AaTMaaPaövMaaTMaNa" ) ddXaR bû*cacaYaaeR MaqNaSa(r)SaMauiTQaTaMa( )) 49 )) sa kadäcid upäséna ätmäpahnavam ätmanaù dadarça bahv-åcäcäryo ména-saìga-samutthitam SYNONYMS saù—he, Saubhari Muni; kadäcit—one day; upäsénaù—sitting down; ätma-apahnavam—degrading oneself from the platform of tapasya; ätmanaù—self-caused; dadarça—observed; bahu-åca-äcäryaù—Saubhari Muni, who was expert in chanting mantras; ména-saìga—the sexual affairs of fish;

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samutthitam—caused by this incident. TRANSLATION Thereafter, one day while Saubhari Muni, who was expert in chanting mantras, was sitting in a secluded place, he thought to himself about the cause of his falldown, which was simply that he had associated himself with the sexual affairs of the fish. PURPORT Viçvanätha Cakravarté Öhäkura remarks that Saubhari Muni had fallen from his austerity because of a vaiñëava-aparädha. The history is that when Garuòa wanted to eat fish, Saubhari Muni unnecessarily gave the fish shelter under his care. Because Garuòa's plans for eating were disappointed, Saubhari Muni certainly committed a great offense to a Vaiñëava. Because of this vaiñëava-aparädha, an offense at the lotus feet of a Vaiñëava, Saubhari Muni fell from his exalted position of mystic tapasya. One should not, therefore, impede the activities of a Vaiñëava. This is the lesson we must learn from this incident concerning Saubhari Muni. TEXT 50 Ahae wMa& PaXYaTa Mae ivNaaXa& TaPaiSvNa" SaÀirTav]TaSYa ) ANTaJaRle/ vaircrPa[Sa(r)aTa( Pa[CYaaivTa& b]ø icr& Da*Ta& YaTa( )) 50 )) aho imaà paçyata me vinäçaà tapasvinaù sac-carita-vratasya antarjale väri-cara-prasaìgät 254 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

pracyävitaà brahma ciraà dhåtaà yat SYNONYMS aho—alas; imam—this; paçyata—just see; me—of me; vinäçam—falldown; tapasvinaù—who was such a great mystic performing austerity; sat-carita—of very good character, observing all necessary rules and regulations; vratasya—of one who has taken a vow strictly; antaù-jale—in the depths of the water; väri-cara-prasaìgät—because of the affairs of the aquatics; pracyävitam—fallen; brahma—from the activities of Brahman realization or austerity; ciram—for a long time; dhåtam—executed; yat—which. TRANSLATION Alas! While practicing austerity, even within the depths of the water, and while observing all the rules and regulations practiced by saintly persons, I lost the results of my long austerities simply by association with the sexual affairs of fish. Everyone should observe this falldown and learn from it. TEXT 51 Sa(r)& TYaJaeTa iMaQauNav]TaqNaa& MauMau+au" SavaRTMaNaa Na ivSa*Jaed( bihiriNd]YaaiaYak*-TYaMaNaaerQaaNaa& MaaYaaGauaav" )) 52 )) ekas tapasvy aham athämbhasi matsya-saìgät païcäçad äsam uta païca-sahasra-sargaù näntaà vrajämy ubhaya-kåtya-manorathänäà mäyä-guëair håta-matir viñaye 'rtha-bhävaù SYNONYMS ekaù—one only; tapasvé—great sage; aham—I; atha—thus; ambhasi—in the deep water; matsya-saìgät—by associating with the fish; païcäçat—fifty; äsam—got wives; uta—and what to speak of begetting one hundred sons in each of them; païca-sahasra-sargaù—procreation of five thousand; na antam—no end; vrajämi—I can find; ubhaya-kåtya—duties of this life and the next; manorathänäm—mental concoctions; mäyä-guëaiù—influenced by the modes of material nature; håta—lost; matiù viñaye—great attraction for material things; artha-bhävaù—matters of self-interest. TRANSLATION In the beginning I was alone and engaged in performing the austerities of mystic yoga, but later, because of the association of fish engaged in sex, I desired to marry. Then I became the husband of fifty wives, and in each of them I begot one hundred sons, and thus my family increased to five thousand members. By the influence of the modes of material nature, I became fallen and thought that I would be happy in material life. Thus there is no end to my material desires for enjoyment, in this life and the next. TEXT 53

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Wv& vSaNa( Ga*he k-al&/ ivr¢-ae NYaaSaMaaiSQaTa" ) vNa& JaGaaMaaNauYaYauSTaTPaTNYa" PaiTadevTaa" )) 53 )) evaà vasan gåhe kälaà virakto nyäsam ästhitaù vanaà jagämänuyayus tat-patnyaù pati-devatäù SYNONYMS evam—in this way; vasan—living; gåhe—at home; kälam—passing away time; viraktaù—became detached; nyäsam—in the renounced order of life; ästhitaù—became situated; vanam—in the forest; jagäma—he went; anuyayuù—was followed by; tat-patnyaù—all his wives; pati-devatäù—because their only worshipable object was their husband. TRANSLATION In this way he passed his life in household affairs for some time, but then he became detached from material enjoyment. To renounce material association, he accepted the vänaprastha order and went to the forest. His devoted wives followed him, for they had no shelter other than their husband. TEXT 54 Ta}a TaPTva TaPaSTaq+araTMaaNa& YauYaaeJa ParMaaTMaiNa )) 54 )) tatra taptvä tapas tékñëam ätma-darçanam ätmavän sahaivägnibhir ätmänaà 259 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

yuyoja paramätmani SYNONYMS tatra—in the forest; taptvä—executing austerity; tapaù—the regulative principles of austerity; tékñëam—very severely; ätma-darçanam—which helps self-realization; ätmavän—conversant with the self; saha—with; eva—certainly; agnibhiù—fires; ätmänam—the personal self; yuyoja—he engaged; parama-ätmani—dealing with the Supreme Soul. TRANSLATION When Saubhari Muni, who was quite conversant with the self, went to the forest, he performed severe penances. In this way, in the fire at the time of death, he ultimately engaged himself in the service of the Supreme Personality of Godhead. PURPORT At the time of death, fire burns the gross body, and if there is no more desire for material enjoyment the subtle body is also ended, and in this way a pure soul remains. This is confirmed in Bhagavad-gétä (tyaktvä dehaà punar janma naiti [Bg. 4.9]). If one is free from the bondage of both the gross and subtle material bodies and remains a pure soul, he returns home, back to Godhead, to be engaged in the service of the Lord. Tyaktvä dehaà punar janma naiti mäm eti: he goes back home, back to Godhead. Thus it appears that Saubhari Muni attained that perfect stage. TEXT 55 Taa" SvPaTYauMaRharaJa iNarq+YaaDYaaiTMak-I& GaiTaMa( )

260 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ANvqYauSTaTPa[>aaveauJaGaeNd]Pa[Yau¢-Yaa )) 2 )) narmadä bhrätåbhir dattä purukutsäya yoragaiù tayä rasätalaà néto bhujagendra-prayuktayä 264 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS narmadä—by the name Narmadä; bhrätåbhiù—by her brothers; dattä—was given in charity; purukutsäya—unto Purukutsa; yä—she who; uragaiù—by the serpents (sarpa-gaëa); tayä—by her; rasätalam—to the lower region of the universe; nétaù—was brought; bhujaga-indra-prayuktayä—engaged by Väsuki, the King of the serpents. TRANSLATION The serpent brothers of Narmadä gave Narmadä to Purukutsa. Being sent by Väsuki, she took Purukutsa to the lower region of the universe. PURPORT Before describing the descendants of Purukutsa, the son of Mändhätä, Çukadeva Gosvämé first describes how Purukutsa was married to Narmadä, who was induced to take him to the lower region of the universe. TEXT 3 GaNDavaRNavDaqTa( Ta}a vDYaaNa( vE ivZa*Xa& Pa[qTaae ddavivhTaa& GaiTaMa( )) 24 )) satyaà säraà dhåtià dåñövä sabhäryasya ca bhüpateù viçvämitro bhåçaà préto dadäv avihatäà gatim SYNONYMS satyam—truthfulness; säram—firmness; dhåtim—forbearance; dåñövä—by seeing; sa-bhäryasya—with his wife; ca—and; bhüpateù—of Mahäräja Hariçcandra; viçvämitraù—the great sage Viçvämitra; bhåçam—very much; prétaù—being pleased; dadau—gave him; avihatäm gatim—imperishable knowledge. TRANSLATION The great sage Viçvämitra saw that Mahäräja Hariçcandra, along with his wife, was truthful, forbearing and concerned with the essence. Thus he gave them imperishable knowledge for fulfillment of the human mission. TEXTS 25-26 MaNa" Pa*iQaVYaa& TaaMaiÙSTaeJaSaaPaae_iNale/Na TaTa( ) %e vaYau& DaarYa&STaÀ >aUTaadaE Ta& MahaTMaiNa )) 25 )) 283 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TaiSMaHjaNak-l/a& DYaaTva TaYaajaNa& iviNadRhNa( ) ihTva Taa& SveNa >aaveNa iNavaRaiJaRTaa Na*PaeNd]Pau}aa wiTa SatvDaaMaiNa ) k-Qa& TaMaae raezMaYa& iv>aaVYaTae JaGaTPaiv}aaTMaiNa %e rJaae >auv" )) 12 )) na sädhu-vädo muni-kopa-bharjitä 295 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

nåpendra-puträ iti sattva-dhämani kathaà tamo roñamayaà vibhävyate jagat-paviträtmani khe rajo bhuvaù SYNONYMS na—not; sädhu-vädaù—the opinion of learned persons; muni-kopa—by the anger of Kapila Muni; bharjitäù—were burned to ashes; nåpendra-puträù—all the sons of Sagara Mahäräja; iti—thus; sattva-dhämani—in Kapila Muni, in whom the mode of goodness was predominant; katham—how; tamaù—the mode of ignorance; roña-mayam—manifested in the form of anger; vibhävyate—can be manifested; jagat-pavitra-ätmani—in He whose body can purify the whole world; khe—in the sky; rajaù—dust; bhuvaù—earthly. TRANSLATION It is sometimes argued that the sons of King Sagara were burned to ashes by the fire emanating from the eyes of Kapila Muni. This statement, however, is not approved by great learned persons, for Kapila Muni's body is completely in the mode of goodness and therefore cannot manifest the mode of ignorance in the form of anger, just as the pure sky cannot be polluted by the dust of the earth. TEXT 13 YaSYaeirTaa Saa&:YaMaYaq d*!eh NaaE‚ YaRYaa MauMau+auSTarTae durTYaYaMa( ) >avaauv& YaaSYae Nara MaYYaaMa*JaNTYagaMa( ) Ma*JaaiMa Tadga& Kvah& raJa&STa}a ivicNTYaTaaMa( )) 5 )) kià cähaà na bhuvaà yäsye narä mayy ämåjanty agham måjämi tad aghaà kvähaà räjaàs tatra vicintyatäm SYNONYMS kim ca—also; aham—I; na—not; bhuvam—to the planet earth; yäsye—shall go; naräù—the people in general; mayi—in me, in my water; ämåjanti—cleanse; agham—the reactions of their sinful activity; måjämi—I shall wash; tat—that; agham—accumulation of sinful reactions; kva—unto whom; aham—I; räjan—O King; tatra—on this fact; vicintyatäm—please consider carefully and decide. TRANSLATION O King, I do not wish to go down to the planet earth, for there the people in general will bathe in my water to cleanse themselves of the reactions of their sinful deeds. When all these sinful reactions accumulate in me, how shall I become free from them? You must consider this very carefully. PURPORT The Supreme Personality of Godhead says: sarva-dharmän parityajya 321 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

mäm ekaà çaraëaà vraja ahaà tväà sarva-päpebhyo mokñayiñyämi mä çucaù "Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." (Bg. 18.66) The Supreme Personality of Godhead can accept the reactions of anyone's sinful deeds and neutralize them because He is pavitra, pure, like the sun, which is never contaminated by any worldly infection. Tejéyasäà na doñäya vahneù sama-bhujo yathä (SB 10.33.29). One who is very powerful is not affected by any sinful activity. But here we see that mother Ganges fears being burdened with the sins of the people in general who would bathe in her waters. This indicates that no one but the Supreme Personality of Godhead is able to neutralize the reactions of sinful deeds, whether one's own or those of others. Sometimes the spiritual master, after accepting a disciple, must take charge of that disciple's past sinful activities and, being overloaded, must sometimes suffer—if not fully, then partially—for the sinful acts of the disciple. Every disciple, therefore, must be very careful not to commit sinful activities after initiation. The poor spiritual master is kind and merciful enough to accept a disciple and partially suffer for that disciple's sinful activities, but Kåñëa, being merciful to His servant, neutralizes the reactions of sinful deeds for the servant who engages in preaching His glories. Even mother Ganges feared the sinful reactions of the people in general and was anxious about how she would counteract the burden of these sins. TEXT 6 é[q>aGaqrQa ovac SaaDavae NYaaiSaNa" XaaNTaa b]iøïa l/aek-PaavNaa" ) hrNTYaga& Tae_(r)Sa(r)aTa( TaeZvaSTae ùgai>aÖir" )) 6 )) 322 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

çré-bhagératha uväca sädhavo nyäsinaù çäntä brahmiñöhä loka-pävanäù haranty aghaà te 'ìga-saìgät teñv äste hy agha-bhid dhariù SYNONYMS çré-bhagérathaù uväca—Bhagératha said; sädhavaù—saintly persons; nyäsinaù—sannyäsés; çäntäù—peaceful, free from material disturbances; brahmiñöhäù—expert in following the regulative principles of Vedic scripture; loka-pävanäù—who are engaged in delivering the entire world from a fallen condition; haranti—shall remove; agham—the reactions of sinful life; te—of you (mother Ganges); aìga-saìgät—by bathing in the Ganges water; teñu—within themselves; äste—there is; hi—indeed; agha-bhit—the Supreme Personality, who can vanquish all sinful activities; hariù—the Lord. TRANSLATION Bhagératha said: Those who are saintly because of devotional service and are therefore in the renounced order, free from material desires, and who are pure devotees, expert in following the regulative principles mentioned in the Vedas, are always glorious and pure in behavior and are able to deliver all fallen souls. When such pure devotees bathe in your water, the sinful reactions accumulated from other people will certainly be counteracted, for such devotees always keep in the core of their hearts the Supreme Personality of Godhead, who can vanquish all sinful reactions. PURPORT Mother Ganges is available to everyone for bathing. Therefore, not only will sinful persons bathe in the Ganges water, but in Hardwar and other holy 323 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

places where the Ganges flows, saintly persons and devotees will also bathe in the waters of the Ganges. Devotees and saintly persons advanced in the renounced order can deliver even the Ganges. Térthé-kurvanti térthäni sväntaù-sthena gadäbhåtä (SB 1.13.10). Because saintly devotees always keep the Lord within the core of their hearts, they can perfectly cleanse the holy places of all sinful reactions. Therefore, people in general must always respectfully honor saintly persons. It is ordered that as soon as one sees a Vaiñëava, or even a sannyäsé, one should immediately offer respects to such a holy man. If one forgets to show respect in this way, one must observe a fast for that day. This is a Vedic injunction. One must be extremely careful to refrain from committing offenses at the lotus feet of a devotee or saintly person. There are methods of präyaçcitta, or atonement, but they are inadequate to cleanse one of sinful reactions. One can be cleansed of sinful reactions only by devotional service, as stated in regard to the history of Ajämila: kecit kevalayä bhaktyä väsudeva-paräyaëäù aghaà dhunvanti kärtsnyena néhäram iva bhäskaraù "Only a rare person who has adopted complete, unalloyed devotional service to Kåñëa can uproot the weeds of sinful actions with no possibility that they will revive. He can do this simply by discharging devotional service, just as the sun can immediately dissipate fog by its rays." (SB 6.1.15) If one is under the protection of a devotee and sincerely renders service unto him, by this process of bhakti-yoga one is certainly able to counteract all sinful reactions. TEXT 7 DaariYaZYaiTa Tae veGa& åd]STvaTMaa XarqiraihTa& SavRl/aek-ihTa" iXav" ) 327 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

dDaaravihTaae Ga(r)a& PaadPaUTaJal/a& hre" )) 9 )) tatheti räjïäbhihitaà sarva-loka-hitaù çivaù dadhärävahito gaìgäà päda-püta-jaläà hareù SYNONYMS tathä—(let it be) so; iti—thus; räjïä abhihitam—having been addressed by the King (Bhagératha); sarva-loka-hitaù—the Personality of Godhead, who is always auspicious to everyone; çivaù—Lord Çiva; dadhära—sustained; avahitaù—with great attention; gaìgäm—the Ganges; päda-püta-jaläm hareù—whose water is transcendentally pure because of emanating from the toes of the Supreme Personality of Godhead Viñëu. TRANSLATION When King Bhagératha approached Lord Çiva and requested him to sustain the forceful waves of the Ganges, Lord Çiva accepted the proposal by saying, "Let it be so." Then, with great attention, he sustained the Ganges on his head, for the water of the Ganges is purifying, having emanated from the toes of Lord Viñëu. TEXT 10 >aGaqrQa" Sa raJaizRiNaRNYae >auvNaPaavNaqMa( ) Ya}a SviPaTa›aSMaq>aUTaa" SMa XaerTae )) 10 )) bhagérathaù sa räjarñir ninye bhuvana-pävaném 328 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

yatra sva-pitèëäà dehä bhasmébhütäù sma çerate SYNONYMS bhagérathaù—King Bhagératha; saù—he; räja-åñiù—the great saintly king; ninye—carried or brought; bhuvana-pävaném—mother Ganges, who can deliver the whole universe; yatra—in that place where; sva-pitèëäm—of his forefathers; dehäù—the bodies; bhasmébhütäù—having been burnt to ashes; sma çerate—were lying. TRANSLATION The great and saintly king Bhagératha brought the Ganges, which can deliver all the fallen souls, to that place on earth where the bodies of his forefathers lay burnt to ashes. TEXT 11 rQaeNa vaYauveGaeNa Pa[YaaNTaMaNauDaavTaq ) deXaaNa( PauNaNTaq iNadRGDaaNaaiSaÄTa( SaGaraTMaJaaNa( )) 11 )) rathena väyu-vegena prayäntam anudhävaté deçän punanté nirdagdhän äsiïcat sagarätmajän SYNONYMS rathena—on a chariot; väyu-vegena—driving at the speed of the wind; prayäntam—Mahäräja Bhagératha, who was going in front; anudhävaté—running after; deçän—all the countries; punanté—sanctifying; 329 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

nirdagdhän—who had been burnt to ashes; äsiïcat—sprinkled over; sagara-ätmajän—the sons of Sagara. TRANSLATION Bhagératha mounted a swift chariot and drove before mother Ganges, who followed him, purifying many countries, until they reached the ashes of Bhagératha's forefathers, the sons of Sagara, who were thus sprinkled with water from the Ganges. TEXT 12 YaÂl/SPaXaRMaa}aeaSMaq>aUTaa(r)Sa(r)eNa SvYaaRTaa" SaGaraTMaJaa" ) ik&- PauNa" é[ÖYaa devq& SaevNTae Yae Da*Tav]Taa" )) 13 )) bhasmébhütäìga-saìgena svar yätäù sagarätmajäù kià punaù çraddhayä devéà sevante ye dhåta-vratäù SYNONYMS bhasmébhüta-aìga—by the body which had been burnt to ashes; saìgena—by 331 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

contacting the water of the Ganges; svaù yätäù—went to the heavenly planets; sagara-ätmajäù—the sons of Sagara; kim—what to speak of; punaù—again; çraddhayä—with faith and devotion; devém—unto mother Ganges; sevante—worship; ye—those persons who; dhåta-vratäù—with vows of determination. TRANSLATION Simply by having water from the Ganges come in contact with the ashes of their burnt bodies, the sons of Sagara Mahäräja were elevated to the heavenly planets. Therefore, what is to be said of a devotee who worships mother Ganges faithfully with a determined vow? One can only imagine the benefit that accrues to such a devotee. TEXT 14 Na ùeTaTa( ParMaaêYa| SvDauRNYaa YaidhaeidTaMa( ) ANaNTacraaeJaPa[SaUTaaYaa >aviC^d" )) 14 )) na hy etat param äçcaryaà svardhunyä yad ihoditam ananta-caraëämbhojaprasütäyä bhava-cchidaù SYNONYMS na—not; hi—indeed; etat—this; param—ultimate; äçcaryam—wonderful thing; svardhunyäù—of the water of the Ganges; yat—which; iha—herewith; uditam—has been described; ananta—of the Supreme Lord; caraëa-ambhoja—from the lotus of the feet; prasütäyäù—of that which emanates; bhava-chidaù—which can liberate from material bondage. 332 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Because mother Ganges emanates from the lotus toe of the Supreme Personality of Godhead, Anantadeva, she is able to liberate one from material bondage. Therefore whatever is described herewith about her is not at all wonderful. PURPORT It has actually been seen that anyone who regularly worships mother Ganges simply by bathing in her water keeps very good health and gradually becomes a devotee of the Lord. This is the effect of bathing in the water of the Ganges. Bathing in the Ganges is recommended in all Vedic çästras, and one who takes to this path will certainly be completely freed from all sinful reactions. The practical example of this is that the sons of Mahäräja Sagara went to the heavenly planets when water from the Ganges merely touched the ashes of their burnt bodies. TEXT 15 SaiàveXYa MaNaae YaiSMaH^\ÖYaa MauNaYaae_Mal/a" ) }aEGaua]aTar& Saae_Qa GaTa" Pa[iTaick-IzRYaa )) 20 )) SaiÄNTaYaàga& raj" SaUdæPaDarae Ga*he ) Gaurve >aae¢u-k-aMaaYa Pa¤-a iNaNYae NaraiMazMa( )) 21 )) çré-çuka uväca saudäso mågayäà kiïcic caran rakño jaghäna ha mumoca bhrätaraà so 'tha gataù praticikérñayä saïcintayann aghaà räjïaù süda-rüpa-dharo gåhe gurave bhoktu-kämäya paktvä ninye narämiñam SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; saudäsaù—King Saudäsa; mågayäm—in hunting; kiïcit—sometimes; caran—wandering; rakñaù—a Räkñasa, or man-eater; jaghäna—killed; ha—in the past; mumoca—released; bhrätaram—the brother of that Räkñasa; saù—that brother; atha—thereafter; gataù—went; praticikérñayä—for taking revenge; saïcintayan—he thought; agham—to do some harm; räjïaù—of the King; süda-rüpa-dharaù—disguised himself as a cook; gåhe—in the house; gurave—unto the King's spiritual master; bhoktu-kämäya—who came there to take dinner; paktvä—after cooking; ninye—gave him; nara-ämiñam—the flesh of a human being. TRANSLATION Çukadeva Gosvämé said: Once Saudäsa went to live in the forest, where he killed a man-eater [Räkñasa] but forgave and released the man-eater's brother. That brother, however, decided to take revenge. Thinking to harm the King, he 338 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

became the cook at the King's house. One day, the King's spiritual master, Vasiñöha Muni, was invited for dinner, and the Räkñasa cook served him human flesh. TEXT 22 Pairve+YaMaaaGavaNa( ivl/aeKYaa>a+YaMaÅSaa ) raJaaNaMaXaPaTa( §u-Öae r+aae ùev& >aivZYaiSa )) 22 )) parivekñyamäëaà bhagavän vilokyäbhakñyam aïjasä räjänam açapat kruddho rakño hy evaà bhaviñyasi SYNONYMS parivekñyamäëam—while examining the eatables; bhagavän—the most powerful; vilokya—when he saw; abhakñyam—unfit for consumption; aïjasä—very easily by his mystic power; räjänam—unto the King; açapat—cursed; kruddhaù—being very angry; rakñaù—a man-eater; hi—indeed; evam—in this way; bhaviñyasi—you shall become. TRANSLATION While examining the food given to him, Vasiñöha Muni, by his mystic power, could understand that it was unfit to eat, being the flesh of a human being. He was very angry at this and immediately cursed Saudäsa to become a man-eater. TEXTS 23-24 r+a"k*-Ta& Tad( ividTva c§e- ÜadXavaizRk-Ma( ) 339 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Saae_PYaPaae_Åil/MaadaYa Gauå& Xaáu& SaMauÛTa" )) 23 )) vairTaae MadYaNTYaaPaae åXaTaq" PaadYaaeJaRhaE ) idXa" %MavNaq& Sav| PaXYaÅqvMaYa& Na*Pa" )) 24 )) rakñaù-kåtaà tad viditvä cakre dvädaça-värñikam so 'py apo-'ïjalim ädäya guruà çaptuà samudyataù värito madayantyäpo ruçatéù pädayor jahau diçaù kham avanéà sarvaà paçyaï jévamayaà nåpaù SYNONYMS rakñaù-kåtam—having been done by the Räkñasa only; tat—that serving of human flesh; viditvä—after understanding; cakre—(Vasiñöha) performed; dvädaça-värñikam—twelve years of penance for atonement; saù—that Saudäsa; api—also; apaù-aïjalim—a palmful of water; ädäya—taking; gurum—his spiritual master, Vasiñöha; çaptum—to curse; samudyataù—was preparing; väritaù—being forbidden; madayantyä—by his wife, who was also known as Madayanté; apaù—water; ruçatéù—strong by chanting of a mantra; pädayoù jahau—threw on his legs; diçaù—all directions; kham—in the sky; avaném—on the surface of the world; sarvam—everywhere; paçyan—seeing; jéva-mayam—full of living entities; nåpaù—the King. TRANSLATION When Vasiñöha understood that the human flesh had been served by the Räkñasa, not by the King, he undertook twelve years of austerity to cleanse himself for having cursed the faultless King. Meanwhile, King Saudäsa took 340 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

water and chanted the çapa-mantra, preparing to curse Vasiñöha, but his wife, Madayanté, forbade him to do so. Then the King saw that the ten directions, the sky and the surface of the globe were full of living entities everywhere. TEXT 25 ra+aSa& >aavMaaPaà" Paade k-LMaazTaa& GaTa" ) VYavaYak-ale/ dd*Xae vNaaEk-aedMPaTaq iÜJaaE )) 25 )) räkñasaà bhävam äpannaù päde kalmäñatäà gataù vyaväya-käle dadåçe vanauko-dampaté dvijau SYNONYMS räkñasam—man-eating; bhävam—propensity; äpannaù—having gotten; päde—on the leg; kalmäñatäm—a black spot; gataù—obtained; vyaväya-käle—at the time of sexual intercourse; dadåçe—he saw; vana-okaù—living in the forest; dam-paté—a husband and wife; dvijau—who were brähmaëas. TRANSLATION Saudäsa thus acquired the propensity of a man-eater and received on his leg a black spot, for which he was known as Kalmäñapäda. Once King Kalmäñapäda saw a brähmaëa couple engaged in sexual intercourse in the forest. TEXTS 26-27 +auDaaTaaeR JaGa*he ivPa[& TaTPaTNYaahak*-TaaQaRvTa( ) 341 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Na >avaNa( ra+aSa" Saa+aaid+vakU-aae ) k-QaMahRiTa DaMaRj vDa& iPaTauirvaTMaJa" )) 30 )) so 'yaà brahmarñi-varyas te räjarñi-pravaräd vibho katham arhati dharma-jïa vadhaà pitur ivätmajaù SYNONYMS saù—he, the brähmaëa; ayam—this; brahma-åñi-varyaù—not only a brähmaëa but the best of great sages, or brahmarñis; te—also from you; räja-åñi-pravarät—who are the best of all saintly kings, or räjarñis; vibho—O master of the state; katham—how; arhati—he deserves; dharma-jïa—O you, who are quite aware of religious principles; vadham—killing; pituù—from the father; iva—like; ätmajaù—the son. TRANSLATION My lord, you are completely aware of the religious principles. As a son never 346 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

deserves to be killed by his father, here is a brähmaëa who should be protected by the king, and never killed. How does he deserve to be killed by a räjarñi like you? PURPORT The word räjarñi refers to a king who behaves like a åñi, or sage. Such a king is also called naradeva because he is considered a representative of the Supreme Lord. Because his duty is to rule the kingdom to maintain brahminical culture, he never desires to kill a brähmaëa. Generally, a brähmaëa, woman, child, old man or cow is never regarded as punishable. Thus the wife of the brähmaëa requested the King to refrain from this sinful act. TEXT 31 TaSYa SaaDaaerPaaPaSYa >a]UaavNa>aavNa" )) 45 )) devaiù käma-varo datto mahyaà tri-bhuvaneçvaraiù na våëe tam ahaà kämaà bhütabhävana-bhävanaù SYNONYMS devaiù—by the demigods; käma-varaù—the benediction to have whatever he wanted; dattaù—was given; mahyam—unto me; tri-bhuvana-éçvaraiù—by the demigods, the protectors of the three worlds (who can do whatever they like within this material world); na våëe—did not accept; tam—that; aham—I; kämam—everything desirable within this material world; bhütabhävana-bhävanaù—being fully absorbed in the Supreme Personality of Godhead (and therefore not interested in anything material). TRANSLATION The demigods, the directors of the three worlds, wanted to give me whatever benediction I desired. I did not want their benedictions, however, because I am interested in the Supreme Personality of Godhead, who created everything in this material world. I am more interested in the Supreme Personality of Godhead than in all material benedictions. PURPORT A devotee is always transcendentally situated. paraà dåñövä nivartate: [Bg. 9.59] one who has seen the Supreme Personality of Godhead is no longer interested in material sense enjoyment. Even such an exalted devotee as Dhruva Mahäräja went to the forest for the sake of material benefit, but when he actually saw the Supreme Personality of Godhead, he refused to accept any 363 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

material benediction. He said, svämin kåtärtho 'smi varaà na yäce: [Cc. Madhya 22.42] "My dear Lord, I am fully satisfied with whatever You have given me or not given me. I have nothing to ask from You, for I am fully satisfied to be engaged in Your service." This is the mentality of a pure devotee, who does not want anything, material or spiritual, from the Personality of Godhead. Our Kåñëa consciousness movement is therefore called kåñëa-bhävanämåta-saìgha, the association of persons who are simply satisfied in thoughts of Kåñëa. Being absorbed in thoughts of Kåñëa is neither expensive nor troublesome. Kåñëa says, man-manä bhava mad-bhakto mad-yäjé mäà namaskuru: [Bg. 18.65] "Engage your mind always in thinking of Me, offer obeisances and worship Me." (Bg. 9.34) Anyone can always think of Kåñëa, without difficulties or obstacles. This is called kåñëa-bhävanämåta. One who is absorbed in kåñëa-bhävanämåta has no material benefits to ask from Kåñëa. Instead, such a person prays to the Lord for the benediction of being able to spread His glories all over the world. Mama janmani janmanéçvare bhavatäd bhaktir ahaituké tvayi [Cc. Antya 20.29, Çikñäñöaka 4]. A Kåñëa conscious person does not even want to stop his cycle of birth and death. He simply prays, "I may take birth as You like, but my only prayer is that I may be engaged in Your service." TEXT 46 Yae ivi+aáeiNd]YaiDaYaae devaSTae Svôid iSQaTaMa( ) Na ivNdiNTa iPa[Ya& XaìdaTMaaNa& ik-MauTaaPare )) 46 )) ye vikñiptendriya-dhiyo deväs te sva-hådi sthitam na vindanti priyaà çaçvad ätmänaà kim utäpare SYNONYMS 364 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ye—which personalities; vikñipta-indriya-dhiyaù—whose senses, mind and intelligence are always agitated because of material conditions; deväù—like the demigods; te—such persons; sva-hådi—in the core of the heart; sthitam—situated; na—not; vindanti—know; priyam—the dearmost Personality of Godhead; çaçvat—constantly, eternally; ätmänam—the Supreme Personality of Godhead; kim uta—what to speak of; apare—others (like human beings). TRANSLATION Even though the demigods have the advantages of being situated in the higher planetary system, their minds, senses and intelligence are agitated by material conditions. Therefore, even such elevated persons fail to realize the Supreme Personality of Godhead, who is eternally situated in the core of the heart. What then is to be said of others, such as human beings, who have fewer advantages? PURPORT It is a fact that the Supreme Personality of Godhead is always situated in everyone's heart (éçvaraù sarva-bhütänäà håd-deçe 'rjuna tiñöhati [Bg. 18.61]). But because of our material anxieties, which are inevitable in this material world, we cannot understand the Supreme Lord, although He is situated so near to us. For those always agitated by material conditions, the yogic process is recommended so that one may concentrate his mind upon the Supreme Personality of Godhead within the heart. Dhyänävasthita-tad-gatena manasä paçyanti yaà yoginaù [SB 12.13.1]. Because in material conditions the mind and senses are always agitated, by the yogic procedures like dhäraëä, äsana and dhyäna one must quiet the mind and concentrate it upon the Supreme Personality of Godhead. In other words, the yogic process is a material attempt to realize the Lord, whereas bhakti, devotional service, is the spiritual process by which to realize Him. Mahäräja Khaöväìga accepted the spiritual path, and 365 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

therefore he was no longer interested in anything material. Kåñëa says in Bhagavad-gétä (18.55), bhaktyä mäm abhijänäti: "Only by devotional service can I be understood." One can understand Kåñëa, the Parabrahman, the Supreme Personality of Godhead, only through devotional service. The Lord never says that one can understand Him by performing mystic yoga or by philosophically speculating. Bhakti is above all such material attempts. Anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam [Bhakti-rasämåta-sindhu 1.1.11(3)]. Bhakti is uncontaminated, being unalloyed even by jïäna or pious activities. TEXT 47 AQaeXaMaaYaaricTaezu Sa(r)& GauaaRveNa ihTva TaMah& Pa[PaÛe )) 47 )) atheça-mäyä-raciteñu saìgaà guëeñu gandharva-puropameñu rüòhaà prakåtyätmani viçva-kartur bhävena hitvä tam ahaà prapadye SYNONYMS atha—therefore; éça-mäyä—by the external potency of the Supreme Personality of Godhead; raciteñu—in things manufactured; saìgam—attachment; guëeñu—in the modes of material nature; gandharva-pura-upameñu—which are compared to the illusion of a gandharva-pura, a town or houses seen in the forest or on a hill; rüòham—very powerful; prakåtyä—by material nature; ätmani—unto the Supersoul; viçva-kartuù—of the creator of the whole universe; bhävena—by devotional service; hitvä—giving up; tam—unto Him (the Lord); aham—I; 366 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

prapadye—surrender. TRANSLATION Therefore I should now give up my attachment for things created by the external energy of the Supreme Personality of Godhead. I should engage in thought of the Lord and should thus surrender unto Him. This material creation, having been created by the external energy of the Lord, is like an imaginary town visualized on a hill or in a forest. Every conditioned soul has a natural attraction and attachment for material things, but one must simply give up this attachment and surrender unto the Supreme Personality of Godhead. PURPORT When passing through a mountainous region in an airplane, one may sometimes see a city in the sky with towers and palaces, or one may see similar things in a big forest. This is called a gandharva-pura, a phantasmagoria. This entire world resembles such a phantasmagoria, and every materially situated person has attachment for it. But Khaöväìga Mahäräja, because of his advanced Kåñëa consciousness, was not interested in such things. Even though a devotee may engage in apparently materialistic activities, he knows his position very well. Nirbandhaù kåñëa-sambandhe yuktaà vairägyam ucyate. If one engages all material things in relation with the loving service of the Lord, one is situated in yukta-vairägya, proper renunciation. In this material world, nothing should be accepted for one's sense gratification: everything should be accepted for the service of the Lord. This is the mentality of the spiritual world. Mahäräja Khaöväìga advises that one give up material attachments and surrender unto the Supreme Personality of Godhead. Thus one achieves success in life. This is pure bhakti-yoga, which involves vairägya-vidyä—renunciation and knowledge. vairägya-vidyä-nija-bhakti-yoga367 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

çikñärtham ekaù puruñaù puräëaù çré-kåñëa-caitanya-çaréra-dhäré kåpämbudhir yas tam ahaà prapadye [Cc. Madhya 6.254] "Let me surrender unto the Personality of Godhead who has appeared now as Lord Çré Caitanya Mahäprabhu. He is the ocean of all mercy and has come down to teach us material detachment, learning and devotional service to Himself." (Caitanya-candrodaya-näöaka 6.74) Çré Kåñëa Caitanya Mahäprabhu inaugurated this movement of vairägya-vidyä, by which one detaches himself from material existence and engages in loving devotional service. The Kåñëa consciousness movement of devotional service is the only process by which to counteract our false prestige in this material world. TEXT 48 wiTa VYaviSaTaae buÖya NaaraYaaavMajaNa& TaTa" Sv& >aavMaaiSQaTa" )) 48 )) iti vyavasito buddhyä näräyaëa-gåhétayä hitvänya-bhävam ajïänaà tataù svaà bhävam ästhitaù SYNONYMS iti—thus; vyavasitaù—having firmly decided; buddhyä—by proper intelligence; näräyaëa-gåhétayä—completely controlled by the mercy of Näräyaëa, the Supreme Personality of Godhead; hitvä—giving up; anya-bhävam—consciousness other than Kåñëa consciousness; ajïänam—which is nothing but constant ignorance and darkness; tataù—thereafter; svam—his original position as an eternal servant of Kåñëa; 368 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bhävam—devotional service; ästhitaù—situated. TRANSLATION Thus Mahäräja Khaöväìga, by his advanced intelligence in rendering service to the Lord, gave up false identification with the body full of ignorance. In his original position of eternal servitorship, he engaged himself in rendering service to the Lord. PURPORT When one actually becomes purely Kåñëa conscious, no one has any right to rule over him. When situated in Kåñëa consciousness, one is no longer in the darkness of ignorance, and when freed from all such darkness, one is situated in his original position. Jévera 'svarüpa' haya-kåñëera 'nitya-däsa.' [Cc. Madhya 20.108]. The living entity is eternally the servant of the Lord, and thus when he engages himself in the service of the Lord in all respects, he enjoys the perfection of life. TEXT 49 YaTa( Tad( b]ø Par& SaU+MaMaéUNYa& éUNYak-iLPaTaMa( ) >aGavaNa( vaSaudeveiTa Ya& Ga*avTa( )) 1 )) çré-çuka uväca khaöväìgäd dérghabähuç ca raghus tasmät påthu-çraväù ajas tato mahä-räjas tasmäd daçaratho 'bhavat SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; khaöväìgät—from Mahäräja Khaöväìga; dérghabähuù—the son named Dérghabähu; ca—and; raghuù tasmät—from him Raghu was born; påthu-çraväù—saintly and celebrated; ajaù—the son named Aja; tataù—from him; mahä-räjaù—the great king called Mahäräja Daçaratha; tasmät—from Aja; daçarathaù—by the name Daçaratha; abhavat—was born. TRANSLATION Çukadeva Gosvämé said: The son of Mahäräja Khaöväìga was Dérghabähu, and his son was the celebrated Mahäräja Raghu. From Mahäräja Raghu came Aja, and from Aja was born the great personality Mahäräja Daçaratha. TEXT 2 373 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TaSYaaiPa >aGavaNaez Saa+aad( b]øMaYaae hir" ) A&Xaa&XaeNa cTauDaaRGaaTa( Pau}aTv& Pa[aiQaRTa" SaurE" ) raMal/+MaarTaXa}augana wiTa Sa&jYaa )) 2 )) tasyäpi bhagavän eña säkñäd brahmamayo hariù aàçäàçena caturdhägät putratvaà prärthitaù suraiù räma-lakñmaëa-bharataçatrughnä iti saàjïayä SYNONYMS tasya—of him, Mahäräja Daçaratha; api—also; bhagavän—the Supreme Personality of Godhead; eñaù—all of them; säkñät—directly; brahma-mayaù—the Supreme Parabrahman, the Absolute Truth; hariù—the Supreme Personality of Godhead; aàça-aàçena—by an expansion of a plenary portion; caturdhä—by fourfold expansions; agät—accepted; putratvam—sonhood; prärthitaù—being prayed for; suraiù—by the demigods; räma—Lord Rämacandra; lakñmaëa—Lord Lakñmaëa; bharata—Lord Bharata; çatrughnäù—and Lord Çatrughna; iti—thus; saàjïayä—by different names. TRANSLATION Being prayed for by the demigods, the Supreme Personality of Godhead, the Absolute Truth Himself, directly appeared with His expansion and expansions of the expansion. Their holy names were Räma, Lakñmaëa, Bharata and Çatrughna. These celebrated incarnations thus appeared in four forms as the sons of Mahäräja Daçaratha.

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PURPORT Lord Rämacandra and His brothers, Lakñmaëa, Bharata and Çatrughna, are all viñëu-tattva, not jéva-tattva. The Supreme Personality of Godhead expands into many, many forms. Advaitam acyutam anädim ananta-rüpam [Bs. 5.33]. Although they are one and the same, viñëu-tattva has many forms and incarnations. As confirmed in the Brahma-saàhitä (5.39), rämädi-mürtiñu kalä-niyamena tiñöhan. The Lord is situated in many forms, such as Räma, Lakñmaëa, Bharata and Çatrughna, and these forms may exist in any part of His creation. All these forms exist permanently, eternally, as individual Personalities of Godhead, and they resemble many candles, all equally powerful. Lord Rämacandra, Lakñmaëa, Bharata and Çatrughna, who, being viñëu-tattva, are all equally powerful, became the sons of Mahäräja Daçaratha in response to prayers by the demigods. TEXT 3 TaSYaaNaucirTa& raJaà*izi>aSTatvdiXaRi>a" ) é[uTa& ih viaUir TvYaa SaqTaaPaTaeMauRhu" )) 3 )) tasyänucaritaà räjann åñibhis tattva-darçibhiù çrutaà hi varëitaà bhüri tvayä sétä-pater muhuù SYNONYMS tasya—of Him, the Supreme Personality of Godhead Lord Rämacandra and His brothers; anucaritam—transcendental activities; räjan—O King (Mahäräja Parékñit); åñibhiù—by great sages or saintly persons; tattva-darçibhiù—by persons who know the Absolute Truth; çrutam—have all 375 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

been heard; hi—indeed; varëitam—as they have been so nicely described; bhüri—many; tvayä—by you; sétä-pateù—of Lord Rämacandra, the husband of mother Sétä; muhuù—more than often. TRANSLATION O King Parékñit, the transcendental activities of Lord Rämacandra have been described by great saintly persons who have seen the truth. Because you have heard again and again about Lord Rämacandra, the husband of mother Sétä, I shall describe these activities only in brief. Please listen. PURPORT Modern Räkñasas, posing as educationally advanced merely because they have doctorates, have tried to prove that Lord Rämacandra is not the Supreme Personality of Godhead but an ordinary person. But those who are learned and spiritually advanced will never accept such notions; they will accept the descriptions of Lord Rämacandra and His activities only as presented by tattva-darçés, those who know the Absolute Truth. In Bhagavad-gétä (4.34) the Supreme Personality of Godhead advises: tad viddhi praëipätena paripraçnena sevayä upadekñyanti te jïänaà jïäninas tattva-darçinaù "Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth." Unless one is tattva-darçé, in complete knowledge of the Absolute Truth, one cannot describe the activities of the Personality of Godhead. Therefore although there are many so-called Rämäyaëas, or histories of Lord Rämacandra's activities, some of 376 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

them are not actually authoritative. Sometimes Lord Rämacandra's activities are described in terms of one's own imaginations, speculations or material sentiments. But the characteristics of Lord Rämacandra should not be handled as something imaginary. While describing the history of Lord Rämacandra, Çukadeva Gosvämé told Mahäräja Parékñit, "You have already heard about the activities of Lord Rämacandra." Apparently, therefore, five thousand years ago there were many Rämäyaëas, or histories of Lord Rämacandra's activities, and there are many still. But we must select only those books written by tattva-darçés (jïäninas tattva-darçinaù [Bg. 4.34]), not the books of so-called scholars who claim knowledge only on the basis of a doctorate. This is a warning by Çukadeva Gosvämé. Åñibhis tattva-darçibhiù. Although the Rämäyaëa composed by Välméki is a huge literature, the same activities are summarized here by Çukadeva Gosvämé in a few verses. TEXT 4 GauvRQaeR TYa¢-raJYaae VYacrdNauvNa& PaÚPaÙya& iPa[YaaYaa" PaaiYaa& Ma*iJaTaPaQaåJaae Yaae hrqNd]aNauJaa>YaaMa( ) vEæPYaaC^UPaRaUMaNa( kU-$=SQaMaaidPauåz& JaGaTaaMaDaqXaMa( ) YaTSatvTa" SaurGaavaNa( Gauaqzaqiv$=ªa ) iNa>aRJYaMaaNaiDaza‚ é*(r)a$=k-a GaJaku-lE/hRidNaqv gaUaSaSaar raMaMa( ) 401 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Sv"SYaNdNae ÛuMaiTa MaaTail/NaaePaNaqTae iv>a]aJaMaaNaMahNaiàiXaTaE" +aurPa[E" )) 21 )) rakñaù-patiù sva-bala-nañöim avekñya ruñöa äruhya yänakam athäbhisasära rämam svaù-syandane dyumati mätalinopanéte vibhräjamänam ahanan niçitaiù kñurapraiù SYNONYMS rakñaù-patiù—the leader of the Räkñasas, Rävaëa; sva-bala-nañöim—the destruction of his own soldiers; avekñya—after observing; ruñöaù—became very angry; äruhya—riding on; yänakam—his beautiful airplane decorated with flowers; atha—thereafter; abhisasära—proceeded toward; rämam—Lord Rämacandra; svaù-syandane—in the celestial chariot of Indra; dyumati—glittering; mätalinä—by Mätali, the chariot driver of Indra; upanéte—having been brought; vibhräjamänam—Lord Rämacandra, as if brilliantly illuminating; ahanat—Rävaëa struck him; niçitaiù—very sharp; kñurapraiù—with arrows. TRANSLATION Thereafter, when Rävaëa, the king of the Räkñasas, observed that his soldiers had been lost, he was extremely angry. Thus he mounted his airplane, which was decorated with flowers, and proceeded toward Lord Rämacandra, who sat on the effulgent chariot brought by Mätali, the chariot driver of Indra. Then Rävaëa struck Lord Rämacandra with sharp arrows. TEXT 22 raMaSTaMaah PauåzadPaurqz Yaà" 402 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

k-aNTaaSaMa+aMaSaTaaPaôTaa ìvTa( Tae ) TYa¢-}aPaSYa f-l/MaÛ JauGauiPSaTaSYa YaC^aiMa k-al/ wv k-TauRrl/&gYavqYaR" )) 22 )) rämas tam äha puruñäda-puréña yan naù käntäsamakñam asatäpahåtä çvavat te tyakta-trapasya phalam adya jugupsitasya yacchämi käla iva kartur alaìghya-véryaù SYNONYMS rämaù—Lord Rämacandra; tam—unto him, Rävaëa; äha—said; puruña-ada-puréña—you are the stool of the man-eaters (Räkñasas); yat—because; naù—My; käntä—wife; asamakñam—helpless because of My absence; asatä—by you, the most sinful; apahåtä—was kidnapped; çva-vat—like a dog who takes food from the kitchen in the absence of the proprietor; te—of you; tyakta-trapasya—because you are shameless; phalam adya—I shall give you the result today; jugupsitasya—of you, the most abominable; yacchämi—I shall punish you; kälaù iva—like death; kartuù—of you, who are the performer of all sinful activities; alaìghya-véryaù—but I, being omnipotent, never fail in My attempt. TRANSLATION Lord Rämacandra said to Rävaëa: You are the most abominable of the man-eaters. Indeed, you are like their stool. You resemble a dog, for as a dog steals eatables from the kitchen in the absence of the householder, in My absence you kidnapped My wife, Sétädevé. Therefore as Yamaräja punishes sinful men, I shall also punish you. You are most abominable, sinful and shameless. Today, therefore, I, whose attempt never fails, shall punish you.

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PURPORT Na ca daivät paraà balam: no one can surpass the strength of the Transcendence. Rävaëa was so sinful and shameless that he did not know what the result would be of kidnapping mother Sétä, the pleasure potency of Rämacandra. This is the disqualification of the Räkñasas. Asatyam apratiñöhaà te jagad ähur anéçvaram [Bg. 16.8]. The Räkñasas are unaware that the Supreme Lord is the ruler of the creation. They think that everything has come about by chance or accident and that there is no ruler, king or controller. Therefore the Räkñasas act independently, as they like, going even so far as to kidnap the goddess of fortune. This policy of Rävaëa's is extremely dangerous for the materialist; indeed, it brings ruin to the materialistic civilization. Nonetheless, because atheists are Räkñasas, they dare to do things that are most abominable, and thus they are punished without fail. Religion consists of the orders of the Supreme Lord, and one who carries out these orders is religious. One who fails to carry out the Lord's orders is irreligious, and he is to be punished. TEXT 23 Wv& i+aPaNa( DaNauiz SaiNDaTaMauTSaSaJaR baaed ) Saae_Sa*Ga( vMaNa( dXaMau%ENYaRPaTad( ivMaaNaa‚ ÖaheiTa JaLPaiTa JaNae Sauk*-Taqv ir¢-" )) 23 )) evaà kñipan dhanuñi sandhitam utsasarja bäëaà sa vajram iva tad-dhådayaà bibheda so 'såg vaman daça-mukhair nyapatad vimänäd dhäheti jalpati jane sukåtéva riktaù

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SYNONYMS evam—in this way; kñipan—chastising (Rävaëa); dhanuñi—on the bow; sandhitam—fixed an arrow; utsasarja—released (toward him); bäëam—the arrow; saù—that arrow; vajram iva—like a thunderbolt; tat-hådayam—the heart of Rävaëa; bibheda—pierced; saù—he, Rävaëa; asåk—blood; vaman—vomiting; daça-mukhaiù—through the ten mouths; nyapatat—fell down; vimänät—from his airplane; hähä—alas, what happened; iti—thus; jalpati—roaring; jane—when all the people present there; sukåté iva—like a pious man; riktaù—when the results of his pious activities are finished. TRANSLATION After thus rebuking Rävaëa, Lord Rämacandra fixed an arrow to His bow, aimed at Rävaëa, and released the arrow, which pierced Rävaëa's heart like a thunderbolt. Upon seeing this, Rävaëa's followers raised a tumultuous sound, crying, "Alas! Alas! What has happened? What has happened?" as Rävaëa, vomiting blood from his ten mouths, fell from his airplane, just as a pious man falls to earth from the heavenly planets when the results of his pious activities are exhausted. PURPORT In Bhagavad-gétä (9.21) it is said, kñéëe puëye martya-lokaà viçanti: "When the results of their pious activities are exhausted, those who have enjoyed in the heavenly planets fall again to earth." The fruitive activities of this material world are such that whether one acts piously or impiously one must remain within the material world according to different conditions, for neither pious nor impious actions can relieve one from mäyä's clutches of repeated birth and death. Somehow or other, Rävaëa was raised to an exalted position as the king of a great kingdom with all material opulences, but because of his sinful act of 405 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

kidnapping mother Sétä, all the results of his pious activities were destroyed. If one offends an exalted personality, especially the Supreme Personality of Godhead, one certainly becomes most abominable; bereft of the results of pious activities, one must fall down like Rävaëa and other demons. It is therefore advised that one transcend both pious and impious activities and remain in the pure state of freedom from all designations (sarvopädhi-vinirmuktaà tat-paratvena nirmalam [Cc. Madhya 19.170]). When one is fixed in devotional service, he is above the material platform. On the material platform there are higher and lower positions, but when one is above the material platform he is always fixed in a spiritual position (sa guëän samatétyaitän brahma-bhüyäya kalpate [Bg. 14.26]). Rävaëa or those like him may be very powerful and opulent in this material world, but theirs is not a secure position, because, after all, they are bound by the results of their karma (karmaëä daiva-netreëa [SB 3.31.1]). We should not forget that we are completely dependent on the laws of nature. prakåteù kriyamäëäni guëaiù karmäëi sarvaçaù ahaìkära-vimüòhätmä kartäham iti manyate "The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself the doer of activities that are in actuality carried out by nature." (Bg. 3.27) One should not be proud of one's exalted position and act like Rävaëa, thinking oneself independent of material nature's laws. TEXT 24 TaTaae iNaZ§-MYa l/ªaYaa YaaTauDaaNYa" SahóXa" ) MaNdaedYaaR SaMa& Ta}a Pa[ådNTYa oPaad]vNa( )) 24 ))

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tato niñkramya laìkäyä yätudhänyaù sahasraçaù mandodaryä samaà tatra prarudantya upädravan SYNONYMS tataù—thereafter; niñkramya—coming out; laìkäyäù—from Laìkä; yätudhänyaù—the wives of the Räkñasas; sahasraçaù—by thousands and thousands; mandodaryä—headed by Mandodaré, the wife of Rävaëa; samam—with; tatra—there; prarudantyaù—crying in lamentation; upädravan—came near (their dead husbands). TRANSLATION Thereafter, all the women whose husbands had fallen in the battle, headed by Mandodaré, the wife of Rävaëa, came out of Laìkä. Continuously crying, they approached the dead bodies of Rävaëa and the other Räkñasas. TEXT 25 SvaNa( SvaNa( bNDaUNa( PairZvJYa l/+MaaridRTaaNa( ) åådu" SauSvr& dqNaa ganNTYa AaTMaaNaMaaTMaNaa )) 25 )) svän svän bandhün pariñvajya lakñmaëeñubhir arditän ruruduù susvaraà dénä ghnantya ätmänam ätmanä SYNONYMS svän

svän—their

own

respective

husbands;

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bandhün—friends;

pariñvajya—embracing; lakñmaëa-iñubhiù—by the arrows of Lakñmaëa; arditän—who were killed; ruruduù—all the wives cried piteously; su-svaram—it was very sweet to hear; dénäù—very poor; ghnantyaù—striking; ätmänam—their breasts; ätmanä—by themselves. TRANSLATION Striking their breasts in affliction because their husbands had been killed by the arrows of Lakñmaëa, the women embraced their respective husbands and cried piteously in voices appealing to everyone. TEXT 26 ha hTaa" SMa vYa& NaaQa l/aek-ravaGavaNaXaaek-viNak-aé[Mae ) +aaMaa& SvivrhVYaaiDa& iXa&XaPaaMaUl/Maaié[TaaMa( )) 30 )) tato dadarça bhagavän 413 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

açoka-vanikäçrame kñämäà sva-viraha-vyädhià çiàçapä-mülam-äçritäm SYNONYMS tataù—thereafter; dadarça—saw; bhagavän—the Supreme Personality of Godhead; açoka-vanika-äçrame—in a small cottage in the forest of Açoka trees; kñämäm—very lean and thin; sva-viraha-vyädhim—suffering from the disease of separation from Lord Rämacandra; çiàçapä—of the tree known as Siàçapä; mülam—the root; äçritäm—taking shelter of. TRANSLATION Thereafter, Lord Rämacandra found Sétädevé sitting in a small cottage beneath the tree named Siàçapä in a forest of Açoka trees. She was lean and thin, being aggrieved because of separation from Him. TEXT 31 raMa" iPa[YaTaMaa& >aaYaa| dqNaa& vq+YaaNvk-MPaTa ) AaTMaSaNdXaRNaaúadivk-SaNMau%PaªJaaMa( )) 31 )) rämaù priyatamäà bhäryäà dénäà vékñyänvakampata ätma-sandarçanählädavikasan-mukha-paìkajäm SYNONYMS rämaù—Lord Rämacandra; priya-tamäm—upon His dearmost; bhäryäm—wife; dénäm—so poorly situated; vékñya—looking; anvakampata—became very 414 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

compassionate; ätma-sandarçana—when one sees his beloved; ähläda—an ecstasy of joyful life; vikasat—manifesting; mukha—mouth; paìkajäm—like a lotus. TRANSLATION Seeing His wife in that condition, Lord Rämacandra was very compassionate. When Rämacandra came before her, she was exceedingly happy to see her beloved, and her lotuslike mouth showed her joy. TEXT 32 AaraePYaaååhe YaaNa& >a]aTa*>Yaa& hNauMaÛuTa" ) iv>aqzaGavaNa( dtva r+aaeGaa]aTar& vLk-l/aMbrMa( ) Mahak-aåiarTaae_Ga*õaÀaMarVYaJaNaaetaMae ) iv>aqza" STaUYaMaaNaê viNdi>a" ) ivreJae >aGavaNa( raJaNa( Ga]hEêNd] wvaeidTa" )) 44 )) puñpaka-stho nutaù strébhiù stüyamänaç ca vandibhiù vireje bhagavän räjan 423 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

grahaiç candra ivoditaù SYNONYMS puñpaka-sthaù—seated on the airplane made of flowers; nutaù—worshiped; strébhiù—by the women; stüyamänaù—being offered prayers; ca—and; vandibhiù—by the reciters; vireje—beautified; bhagavän—the Supreme Personality of Godhead, Lord Rämacandra; räjan—O King Parékñit; grahaiù—among the planets; candraù—the moon; iva—like; uditaù—risen. TRANSLATION O King Parékñit, as the Lord sat on His airplane of flowers, with women offering Him prayers and reciters chanting about His characteristics, He appeared like the moon with the stars and planets. TEXTS 45-46 >a]a}aai>aNaiNdTa" Saae_Qa SaaeTSava& Pa[aivXaTa( PaurqMa( ) Pa[ivXYa raJa>avNa& GauåPaÒq" SvMaaTarMa( )) 45 )) GauæNa( vYaSYaavrJaaNa( PaUiJaTa" Pa[TYaPaUJaYaTa( ) vEdehq l/+MaaizÄNTYaae baZPaaEgaEivRJahu" éuc" )) 47 ))

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puträn sva-mätaras täs tu präëäàs tanva ivotthitäù äropyäìke 'bhiñiïcantyo bäñpaughair vijahuù çucaù SYNONYMS puträn—the sons; sva-mätaraù—Their mothers; täù—they, headed by Kauçalyä and Kaikeyé; tu—but; präëän—life; tanvaù—bodies; iva—like; utthitäù—arisen; äropya—keeping; aìke—on the lap; abhiñiïcantyaù—moistening (the bodies of their sons); bäñpa—by tears; oghaiù—continuously pouring; vijahuù—gave up; çucaù—lamentation due to separation from their sons. TRANSLATION Upon seeing their sons, the mothers of Räma, Lakñmaëa, Bharata and Çatrughna immediately arose, like unconscious bodies returning to consciousness. The mothers placed their sons on their laps and bathed Them with tears, thus relieving themselves of the grief of long separation. TEXT 48 Ja$=a iNaMauRCYa iviDavTa( ku-l/v*ÖE" SaMa& Gauå" ) A>YaizÄd( YaQaEveNd]& cTau"iSaNDauJal/aidi>a" )) 48 )) jaöä nirmucya vidhivat kula-våddhaiù samaà guruù abhyañiïcad yathaivendraà catuù-sindhu-jalädibhiù

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SYNONYMS jaöäù—the matted locks of hair on the head; nirmucya—shaving clean; vidhi-vat—according to regulative principles; kula-våddhaiù—the elderly persons in the family; samam—with; guruù—the family priest or spiritual master, Vasiñöha; abhyañiïcat—performed the abhiñeka ceremony of Lord Rämacandra; yathä—as; eva—like; indram—unto King Indra; catuù-sindhu-jala—with the water of the four oceans; ädibhiù—and with other paraphernalia for bathing. TRANSLATION The family priest or spiritual master, Vasiñöha, had Lord Rämacandra cleanly shaved, freeing Him from His matted locks of hair. Then, with the cooperation of the elderly members of the family, he performed the bathing ceremony [abhiñeka] for Lord Rämacandra with the water of the four seas and with other substances, just as it was performed for King Indra. TEXT 49 Wv& k*-TaiXar"òaNa" SauvaSaa" óGVYal/x(k*-Ta" ) Svl/x(k*-TaE" SauvaSaaei>a>a]aRTa*i>a>aaRYaRYaa b>aaE )) 49 )) evaà kåta-çiraù-snänaù suväsäù sragvy-alaìkåtaù svalaìkåtaiù suväsobhir bhrätåbhir bhäryayä babhau SYNONYMS evam—thus; kåta-çiraù-snänaù—having completely bathed, washing the head; 427 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

su-väsäù—being nicely dressed; sragvi-alaìkåtaù—being decorated with a garland; su-alaìkåtaiù—decorated nicely; su-väsobhiù—dressed nicely; bhrätåbhiù—with His brothers; bhäryayä—and with His wife, Sétä; babhau—the Lord became very brilliant. TRANSLATION Lord Rämacandra, fully bathed and His head clean-shaven, dressed Himself very nicely and was decorated with a garland and ornaments. Thus He shone brightly, surrounded by His brothers and wife, who were similarly dressed and ornamented. TEXT 50 AGa]hqdaSaNa& >a]a}aa Pa[iaYa(c)-Maa" ) Ma*TYauêaiNaC^Taa& NaaSaqd( raMae raJaNYaDaae+aJae )) 53 )) nädhi-vyädhi-jarä-gläniduùkha-çoka-bhaya-klamäù måtyuç cänicchatäà näséd räme räjany adhokñaje SYNONYMS na—not; ädhi—adhyätmika, adhibhautika and adhidaivika sufferings (that is, sufferings from the body and mind, from other living entities and from nature); vyädhi—diseases; jarä—old age; gläni—bereavement; duùkha—grief; çoka—lamentation; bhaya—fear; klamäù—and fatigue; måtyuù—death; ca—also; anicchatäm—of those who did not like it; na äsét—there was not; räme—during the rule of Lord Rämacandra; räjani—because of His being the 433 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

king; adhokñaje—the Supreme Personality of Godhead, who is beyond this material world. TRANSLATION When Lord Rämacandra, the Supreme Personality of Godhead, was the King of this world, all bodily and mental suffering, disease, old age, bereavement, lamentation, distress, fear and fatigue were completely absent. There was even no death for those who did not want it. PURPORT All these facilities existed because of Lord Rämacandra's presence as the King of the entire world. A similar situation could be introduced immediately, even in this age called Kali, the worst of all ages. It is said, kali-käle näma-rüpe kåñëa-avatära: Kåñëa descends in this Kali-yuga in the form of His holy name—Hare Kåñëa, Hare Räma. If we chant offenselessly, Räma and Kåñëa are still present in this age. The kingdom of Räma was immensely popular and beneficial, and the spreading of this Hare Kåñëa movement can immediately introduce a similar situation, even in this Kali-yuga. TEXT 54 Wk-PaÒqv]TaDarae raJaizRcirTa" éuic" ) SvDaMa| Ga*hMaeDaqYa& iXa+aYaNa( SvYaMaacrTa( )) 54 )) eka-patné-vrata-dharo räjarñi-caritaù çuciù sva-dharmaà gåha-medhéyaà çikñayan svayam äcarat

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SYNONYMS eka-patné-vrata-dharaù—taking a vow not to accept a second wife or to have any connection with any other woman; räja-åñi—like a saintly king; caritaù—whose character; çuciù—pure; sva-dharmam—one's own occupational duty; gåha-medhéyam—especially of persons situated in household life; çikñayan—teaching (by personal behavior); svayam—personally; äcarat—executed His duty. TRANSLATION Lord Rämacandra took a vow to accept only one wife and have no connection with any other women. He was a saintly king, and everything in His character was good, untinged by qualities like anger. He taught good behavior for everyone, especially for householders, in terms of varëäçrama-dharma. Thus He taught the general public by His personal activities. PURPORT Eka-patné-vrata, accepting only one wife, was the glorious example set by Lord Rämacandra. One should not accept more than one wife. In those days, of course, people did marry more than one wife. Even Lord Rämacandra's father accepted more wives than one. But Lord Rämacandra, as an ideal king, accepted only one wife, mother Sétä. When mother Sétä was kidnapped by Rävaëa and the Räkñasas, Lord Rämacandra, as the Supreme Personality of Godhead, could have married hundreds and thousands of Sétäs, but to teach us how faithful He was to His wife, He fought with Rävaëa and finally killed him. The Lord punished Rävaëa and rescued His wife to instruct men to have only one wife. Lord Rämacandra accepted only one wife and manifested sublime character, thus setting an example for householders. A householder should live according to the ideal of Lord Rämacandra, who showed how to be a perfect 435 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

person. Being a householder or living with a wife and children is never condemned, provided one lives according to the regulative principles of varëäçrama-dharma. Those who live in accordance with these principles, whether as householders, brahmacärés or vänaprasthas, are all equally important. TEXT 55 Pa[eMaYaa ihYaa c >aavja >aTauR" SaqTaahrNMaNa" )) 55 )) premëänuvåttyä çélena praçrayävanatä saté bhiyä hriyä ca bhäva-jïä bhartuù sétäharan manaù SYNONYMS premëä anuvåttyä—because of service rendered to the husband with love and faith; çélena—by such good character; praçraya-avanatä—always very submissive and ready to satisfy the husband; saté—chaste; bhiyä—by being afraid; hriyä—by shyness; ca—also; bhäva-jïä—understanding the attitude (of the husband); bhartuù—of her husband, Lord Rämacandra; sétä—mother Sétä; aharat—simply captivated; manaù—the mind. TRANSLATION Mother Sétä was very submissive, faithful, shy and chaste, always understanding the attitude of her husband. Thus by her character and her love and service she completely attracted the mind of the Lord.

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PURPORT As Lord Rämacandra is the ideal husband (eka-patné-vrata), mother Sétä is the ideal wife. Such a combination makes family life very happy. Yad yad äcarati çreñöhas tat tad evetaro janaù: whatever example a great man sets, common people follow. If the kings, the leaders, and the brähmaëas, the teachers, would set forth the examples we receive from Vedic literature, the entire world would be heaven; indeed, there would no longer be hellish conditions within this material world. Thus end the Bhaktivedanta purports of the Ninth Canto, Tenth Chapter, of the Çrémad-Bhägavatam, entitled "The Pastimes of the Supreme Lord, Rämacandra."

11. Lord Rämacandra Rules the World

This chapter describes how Lord Rämacandra resided in Ayodhyä with His younger brothers and performed various sacrifices. Lord Rämacandra, the Supreme Personality of Godhead, performed various sacrifices by which to worship Himself, and at the end of these sacrifices He gave land to the hotä, adhvaryu, udgätä and brahmä priests. He gave them the eastern, western, northern and southern directions respectively, and the balance He gave to the äcärya. Lord Rämacandra's faith in the brähmaëas and affection for His servants was observed by all the brähmaëas, who then offered their prayers to the Lord and returned whatever they had taken from Him. They regarded the enlightenment given to them by the Lord within the core of their hearts as a sufficient contribution. Lord Rämacandra subsequently 437 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

dressed Himself like an ordinary person and began wandering within the capital to understand what impression the citizens had of Him. By chance, one night He heard a man talking to his wife, who had gone to another man's house. In the course of rebuking his wife, the man spoke suspiciously of the character of Sétädevé. The Lord immediately returned home, and, fearing such rumors, He superficially decided to give up Sétädevé's company. Thus He banished Sétädevé, who was pregnant, to the shelter of Välméki Muni, where she gave birth to twin sons, named Lava and Kuça. In Ayodhyä, Lakñmaëa begot two sons named Aìgada and Citraketu, Bharata begot two sons named Takña and Puñkala, and Çatrughna begot two sons named Subähu and Çrutasena. When Bharata went out to conquer various lands on behalf of the emperor, Lord Rämacandra, He fought many millions of Gandharvas. By killing them in the fight, He acquired immense wealth, which He then brought home. Çatrughna killed a demon named Lavaëa at Madhuvana and thus established the capital of Mathurä. Meanwhile, Sétädevé placed her two sons in the care of Välméki Muni and then entered into the earth. Upon hearing of this, Lord Rämacandra was very much aggrieved, and thus He performed sacrifices for thirteen thousand years. After describing the pastimes of Lord Rämacandra's disappearance and establishing that the Lord appears for His pastimes only, Çukadeva Gosvämé ends this chapter by describing the results of hearing about the activities of Lord Rämacandra and by describing how the Lord protected His citizens and displayed affection for His brothers. TEXT 1 é[qéuk- ovac >aGavaNaaTMaNaaTMaaNa& raMa otaMak-LPakE-" ) SavRdevMaYa& devMaqJae_QaacaYaRvaNa( Ma%E" )) 1 )) çré-çuka uväca bhagavän ätmanätmänaà 438 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

räma uttama-kalpakaiù sarva-devamayaà devam éje 'thäcäryavän makhaiù SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; bhagavän—the Supreme Personality of Godhead; ätmanä—by Himself; ätmänam—Himself; rämaù—Lord Rämacandra; uttama-kalpakaiù—with very opulent paraphernalia; sarva-deva-mayam—the heart and soul of all the demigods; devam—the Supreme Lord Himself; éje—worshiped; atha—thus; äcäryavän—under the guidance of an äcärya; makhaiù—by performing sacrifices. TRANSLATION Çukadeva Gosvämé said: Thereafter, the Supreme Personality of Godhead, Lord Rämacandra, accepted an äcärya and performed sacrifices [yajïas] with opulent paraphernalia. Thus He Himself worshiped Himself, for He is the Supreme Lord of all demigods. PURPORT Sarvärhaëam acyutejyä. If Acyuta, the Supreme Personality of Godhead, is worshiped, then everyone is worshiped. As stated in Çrémad-Bhägavatam (4.31.14): yathä taror müla-niñecanena tåpyanti tat-skandha-bhujopaçäkhäù präëopahäräc ca yathendriyäëäà tathaiva sarvärhaëam acyutejyä "As pouring water on the root of a tree nourishes the trunk, branches, twigs 439 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

and leaves, and as supplying food to the stomach enlivens the senses and limbs of the body, worshiping the Supreme Personality of Godhead satisfies the demigods, who are part of that Supreme Personality." Performing yajïa involves worshiping the Supreme Lord. Here the Supreme Lord worshiped the Supreme Lord. Therefore it is said, bhagavän ätmanätmänam éje: the Lord worshiped Himself by Himself. This does not, of course, justify the Mäyäväda philosophy, by which one thinks himself the Supreme Personality of Godhead. The jéva, the living entity, is always different from the Supreme Lord. The living entities (vibhinnäàça) never become one with the Lord, although Mäyävädés sometimes imitate the Lord's worship of Himself. Lord Kåñëa meditated upon Himself every morning as a gåhastha, and similarly Lord Rämacandra performed yajïas to satisfy Himself, but this does not mean that an ordinary living being should imitate the Lord by accepting the process of ahaìgraha-upäsanä. Such unauthorized worship is not recommended herein. TEXT 2 hae}ae_ddad( idXa& Pa[acq& b]øYaaMavXaeizTa" ) TaQaa ra YaiPa vEdehq SaaEMa(r)LYaavXaeizTaa )) 4 )) ity ayaà tad-alaìkäraväsobhyäm avaçeñitaù tathä räjïy api vaidehé saumaìgalyävaçeñitä SYNONYMS iti—in this way (after giving everything to the brähmaëas); ayam—Lord Rämacandra; tat—His; alaìkära-väsobhyäm—with personal ornaments and garments; avaçeñitaù—remained; tathä—as well as; räjïé—the Queen (mother Sétä); api—also; vaidehé—the daughter of the King of Videha; saumaìgalyä—with only the nose ring; avaçeñitä—remained. TRANSLATION After thus giving everything in charity to the brähmaëas, Lord Rämacandra retained only His personal garments and ornaments, and similarly the Queen, mother Sétä, was left with only her nose ring, and nothing else. TEXT 5 Tae Tau b]aøaiMaR Tva& duíaMaSaTaq& ParveXMaGaaMa( ) ñEa*YaaTa( SaqTaa& raMaae Naah& >aJae PauNa" )) 9 )) nähaà bibharmi tväà duñöäm asatéà para-veçma-gäm straiëo hi bibhåyät sétäà rämo nähaà bhaje punaù SYNONYMS na—not; aham—I; bibharmi—can maintain; tväm—you; duñöäm—because you are polluted; asatém—unchaste; para-veçma-gäm—one who has gone to another man's house and committed adultery; straiëaù—a person who is henpecked; hi—indeed; bibhåyät—can accept; sétäm—even Sétä; rämaù—like Lord Rämacandra; na—not; aham—I; bhaje-shall accept; punaù—again. TRANSLATION [Speaking to his unchaste wife, the man said] You go to another man's house, and therefore you are unchaste and polluted. I shall not maintain you any more. A henpecked husband like Lord Räma may accept a wife like Sétä, who went to another man's house, but I am not henpecked like Him, and therefore I shall not accept you again. TEXT 10 wiTa l/aek-ad( bhuMau%ad( duraraDYaadSa&ivd" ) PaTYaa >aqTaeNa Saa TYa¢-a Pa[aáa Pa[aceTaSaaé[MaMa( )) 10 ))

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iti lokäd bahu-mukhäd durärädhyäd asaàvidaù patyä bhétena sä tyaktä präptä präcetasäçramam SYNONYMS iti—thus; lokät—from persons; bahu-mukhät—who can talk nonsensically in various ways; durärädhyät—whom it is very difficult to stop; asaàvidaù—who are without full knowledge; patyä—by the husband; bhétena—being afraid; sä—mother Sétä; tyaktä—was abandoned; präptä—went; präcetasa-äçramam—to the hermitage of Präcetasa (Välméki Muni). TRANSLATION Çukadeva Gosvämé said: Men with a poor fund of knowledge and a heinous character speak nonsensically. Fearing such rascals, Lord Rämacandra abandoned His wife, Sétädevé, although she was pregnant. Thus Sétädevé went to the äçrama of Välméki Muni. TEXT 11 ANTavRTNYaaGaTae k-ale/ YaMaaE Saa Sauzuve SauTaaE ) ku-Xaae l/v wiTa :YaaTaaE TaYaaeê§e- i§-Yaa MauiNa" )) 11 )) antarvatny ägate käle yamau sä suñuve sutau kuço lava iti khyätau tayoç cakre kriyä muniù SYNONYMS 449 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

antarvatné—the pregnant wife; ägate—arrived; käle—in due course of time; yamau—twins; sä—Sétädevé; suñuve—gave birth to; sutau—two sons; kuçaù—Kuça; lavaù—Lava; iti—thus; khyätau—celebrated; tayoù—of them; cakre—performed; kriyäù—the ritualistic ceremonies of birth; muniù—the great sage Välméki. TRANSLATION When the time came, the pregnant mother Sétädevé gave birth to twin sons, later celebrated as Lava and Kuça. The ritualistic ceremonies for their birth were performed by Välméki Muni. TEXT 12 A(r)diê}ake-Tauê l/+MaaUvTau" ) GaNDavaRNa( k-aei$=Xaae Jagane >arTaae ivJaYae idXaaMa( )) 13 )) TadqYa& DaNaMaaNaqYa Sav| raje NYavedYaTa( ) Xa}auganê MaDaae" Pau}a& l/va}aaR ivvaiSaTaa ) DYaaYaNTaq raMacraGavaNa( raMaae åNDaàiPa iDaYaa éuc" ) SMar&STaSYaa Gauaê Maia" SauvaSaSaaMa( ) AadXaŒr&éukE-" óiG>a" k*-Tak-aETauk-Taaera]aRJaTSf-i$=k-i>aitai>a" )) 32 )) ic}aóiG>a" PaiÆk-ai>avaRSaaeMaiai>aMaRiaUzaUza" ) PauavTa( ) SaudXaRNaae_QaaiGanvaaNauidRvak-ae vaihNaqPaiTa" )) 10 )) ürukriyaù sutas tasya vatsavåddho bhaviñyati prativyomas tato bhänur diväko vähiné-patiù SYNONYMS ürukriyaù—Ürukriya; sutaù—son; tasya—of Ürukriya; vatsavåddhaù—Vatsavåddha; bhaviñyati—will take birth; prativyomaù—Prativyoma; tataù—from Vatsavåddha; bhänuù—(from Prativyoma) a son named Bhänu; diväkaù—from Bhänu a son named Diväka; vähiné-patiù—a great commander of soldiers. TRANSLATION The son of Båhadraëa will be Ürukriya, who will have a son named Vatsavåddha. Vatsavåddha will have a son named Prativyoma, and Prativyoma will have a son named Bhänu, from whom Diväka, a great commander of soldiers, will take birth. TEXT 11 SahdevSTaTaae vqrae b*hdìae_Qa >aaNauMaaNa( ) Pa[Taqk-aìae >aaNauMaTa" SauPa[Taqk-ae_Qa TaTSauTa" )) 11 ))

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sahadevas tato véro båhadaçvo 'tha bhänumän pratékäçvo bhänumataù supratéko 'tha tat-sutaù SYNONYMS sahadevaù—Sahadeva; tataù—from Diväka; véraù—a great hero; båhadaçvaù—Båhadaçva; atha—from him; bhänumän—Bhänumän; pratékäçvaù—Pratékäçva; bhänumataù—from Bhänumän; supratékaù—Supratéka; atha—thereafter; tat-sutaù—the son of Pratékäçva. TRANSLATION Thereafter, from Diväka will come a son named Sahadeva, and from Sahadeva a great hero named Båhadaçva. From Båhadaçva will come Bhänumän, and from Bhänumän will come Pratékäçva. The son of Pratékäçva will be Supratéka. TEXT 12 >aivTaa Maådevae_Qa SauNa+a}aae_Qa PauZk-r" ) TaSYaaNTair+aSTaTPau}a" SauTaPaaSTadiMa}aiJaTa( )) 12 )) bhavitä marudevo 'tha sunakñatro 'tha puñkaraù tasyäntarikñas tat-putraù sutapäs tad amitrajit SYNONYMS bhavitä—will

be

born;

marudevaù—Marudeva; 486

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atha—thereafter;

sunakñatraù—Sunakñatra; atha—thereafter; puñkaraù—Puñkara, a son of Sunakñatra; tasya—of Puñkara; antarikñaù—Antarikña; tat-putraù—his son; sutapäù—Sutapä; tat—from him; amitrajit—a son named Amitrajit. TRANSLATION Thereafter, from Supratéka will come Marudeva; from Marudeva, Sunakñatra; from Sunakñatra, Puñkara; and from Puñkara, Antarikña. The son of Antarikña will be Sutapä, and his son will be Amitrajit. TEXT 13 b*hd]aJaSTau TaSYaaiPa bihRSTaSMaaTa( k*-TaÅYa" ) rYa Sa}a& Saae_PYaah Xa§e-aae" )) 1 )) çré-çuka uväca nimir ikñväku-tanayo vasiñöham avåtartvijam ärabhya satraà so 'py äha çakreëa präg våto 'smi bhoù SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; nimiù—King Nimi; ikñväku-tanayaù—the son of Mahäräja Ikñväku; vasiñöham—the great sage Vasiñöha; avåta—appointed; åtvijam—the chief priest of the sacrifice; ärabhya—beginning; satram—the sacrifice; saù—he, Vasiñöha; api—also; äha—said; çakreëa—by Lord Indra; präk—before; våtaù asmi—I was appointed; bhoù—O Mahäräja Nimi. TRANSLATION Çréla Çukadeva Gosvämé said: After beginning sacrifices, Mahäräja Nimi, the son of Ikñväku, requested the great sage Vasiñöha to take the post of chief priest. At that time, Vasiñöha replied, "My dear Mahäräja Nimi, I have already accepted the same post in a sacrifice begun by Lord Indra. TEXT 2 Ta& iNavRTYaaRGaiMaZYaaiMa TaavNMaa& Pa[iTaPaal/Ya ) TaUZaJaiNTa craaeJa& MauNaYaae hirMaeDaSa" )) 9 )) yasya yogaà na väïchanti viyoga-bhaya-kätaräù bhajanti caraëämbhojaà munayo hari-medhasaù

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SYNONYMS yasya—with the body; yogam—contact; na—do not; väïchanti—jïänés desire; viyoga-bhaya-kätaräù—being afraid of giving up the body again; bhajanti—offer transcendental loving service; caraëa-ambhojam—to the lotus feet of the Lord; munayaù—great saintly persons; hari-medhasaù—whose intelligence is always absorbed in thoughts of Hari, the Supreme Personality of Godhead. TRANSLATION Mahäräja Nimi continued: Mäyävädés generally want freedom from accepting a material body because they fear having to give it up again. But devotees whose intelligence is always filled with the service of the Lord are unafraid. Indeed, they take advantage of the body to render transcendental loving service. PURPORT Mahäräja Nimi did not want to accept a material body, which would be a cause of bondage; because he was a devotee, he wanted a body by which he could render devotional service to the Lord. Çréla Bhaktivinoda Öhäkura sings: janmäobi more icchä yadi tora bhakta-gåhe jani janma ha-u mora kéöa-janma ha-u yathä tuyä däsa "My Lord, if You want me to take birth and accept a material body again, kindly do me this favor: allow me to take birth in the home of Your servant, Your devotee. I do not mind being born there even as an insignificant creature like an insect." Çré Caitanya Mahäprabhu also said: na dhanaà na janaà na sundaréà 500 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

kavitäà vä jagadéça kämaye mama janmani janmanéçvare bhavatäd bhaktir ahaitukyé tvayi [Cc. Antya 20.29, Çikñäñöaka 4] "O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You." (Çikñäñöaka 4) By saying "life after life" (janmani janmani), the Lord referred not to an ordinary birth but a birth in which to remember the lotus feet of the Lord. Such a body is desirable. A devotee does not think like yogés and jïänés, who want to refuse a material body and become one with the impersonal Brahman effulgence. A devotee does not like this idea. On the contrary, he will accept any body, material or spiritual, for he wants to serve the Lord. This is real liberation. If one has a strong desire to serve the Lord, even if he accepts a material body, there is no cause of anxiety, since a devotee, even in a material body, is a liberated soul. This is confirmed by Çréla Rüpa Gosvämé: éhä yasya harer däsye karmaëä manasä girä nikhiläsv apy avasthäsu jévan-muktaù sa ucyate "A person acting in Kåñëa consciousness (or, in other words, in the service of Kåñëa) with his body, mind, intelligence and words is a liberated person even within the material world, although he may be engaged in many so-called material activities." The desire to serve the Lord establishes one as liberated in any condition of life, whether in a spiritual body or a material body. In a spiritual body the devotee becomes a direct associate of the Lord, but even though a devotee may superficially appear to be in a material body, he is always liberated and is engaged in the same duties of service to the Lord as a devotee in Vaikuëöhaloka. There is no distinction. It is said, sädhur jévo vä maro vä. 501 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Whether a devotee is alive or dead, his only concern is to serve the Lord. Tyaktvä dehaà punar janma naiti mäm eti [Bg. 4.9]. When he gives up his body, he goes directly to become an associate of the Lord and serve Him, although he does the same thing even in a material body in the material world. For a devotee there is no pain, pleasure or material perfection. One may argue that at the time of death a devotee also suffers because of giving up his material body. But in this connection the example may be given that a cat carries a mouse in its mouth and also carries a kitten in its mouth. Both the mouse and the kitten are carried in the same mouth, but the perception of the mouse is different from that of the kitten. When a devotee gives up his body (tyaktvä deham), he is ready to go back home, back to Godhead. Thus his perception is certainly different from that of a person being taken away by Yamaräja for punishment. A person whose intelligence is always concentrated upon the service of the Lord is unafraid of accepting a material body, whereas a nondevotee, having no engagement in the service of the Lord, is very much afraid of accepting a material body or giving up his present one. Therefore, we should follow the instruction of Caitanya Mahäprabhu: mama janmani janmanéçvare bhavatäd bhaktir ahaituké tvayi [Cc. Antya 20.29, Çikñäñöaka 4]. It doesn't matter whether we accept a material body or a spiritual body; our only ambition should be to serve the Supreme Personality of Godhead. TEXT 10 deh& NaavååTSae_h& du"%Xaaek->aYaavhMa( ) SavR}aaSYa YaTaae Ma*TYauMaRTSYaaNaaMaudke- YaQaa )) 10 )) dehaà nävarurutse 'haà duùkha-çoka-bhayävaham sarvaträsya yato måtyur matsyänäm udake yathä 502 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS deham—a material body; na—not; avarurutse—desire to accept; aham—I; duùkha-çoka-bhaya-ävaham—which is the cause of all kinds of distress, lamentation and fear; sarvatra—always and everywhere within this universe; asya—of the living entities who have accepted material bodies; yataù—because; måtyuù—death; matsyänäm—of the fish; udake—living within the water; yathä—like. TRANSLATION I do not wish to accept a material body, for such a body is the source of all distress, lamentation and fear, everywhere in the universe, just as it is for a fish in the water, which lives always in anxiety because of fear of death. PURPORT The material body, whether in the higher or lower planetary system, is destined to die. In the lower planetary system or lower species of life one may die soon, and in the higher planets or higher species one may live for a long, long time, but death is inevitable. This fact should be understood. In the human form of life one should take the opportunity to put an end to birth, death, old age and disease by performing tapasya. This is the aim of human civilization: to stop the repetition of birth and death, which is called måtyu-saàsära-vartmani [Bg. 9.3]. This can be done only when one is Kåñëa conscious, or has achieved the service of the lotus feet of the Lord. Otherwise one must rot in this material world and accept a material body subject to birth, death, old age and disease. The example given here is that water is a very nice place for a fish, but the fish is never free from anxiety about death, since big fish are always eager to eat the small fish. phalgüni tatra mahatäm: all living entities are eaten by 503 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bigger living entities. This is the way of material nature. ahastäni sahastänäm apadäni catuñ-padäm phalgüni tatra mahatäà jévo jévasya jévanam "Those who are devoid of hands are prey for those who have hands; those devoid of legs are prey for the four-legged. The weak are the subsistence of the strong, and the general rule holds that one living being is food for another." (SB 1.13.47) The Supreme Personality of Godhead has created the material world in such a way that one living entity is food for another. Thus there is a struggle for existence, but although we speak of survival of the fittest, no one can escape death without becoming a devotee of the Lord. Harià vinä naiva såtià taranti: one cannot escape the cycle of birth and death without becoming a devotee. This is also confirmed in Bhagavad-gétä (9.3). Apräpya mäà nivartante måtyu-saàsära-vartmani. One who does not attain shelter at the lotus feet of Kåñëa must certainly wander up and down within the cycle of birth and death. TEXT 11 deva Ocu" ivdeh oZYaTaa& k-aMa& l/aecNaezu XarqiraUd( vEdehSTau ivdehJa" ) iMaiQal/ae MaQaNaaÂaTaae iMaiQal/a YaeNa iNaiMaRTaa )) 13 )) janmanä janakaù so 'bhüd vaidehas tu videhajaù mithilo mathanäj jäto mithilä yena nirmitä SYNONYMS janmanä—by birth; janakaù—born uncommonly, not by the usual process; saù—he; abhüt—became; vaidehaù—also known as Vaideha; tu—but; videha-jaù—because of being born from the body of Mahäräja Nimi, who had left his material body; mithilaù—he also became known as Mithila; mathanät—because of being born from the churning of his father's body; jätaù—thus born; mithilä—the kingdom called Mithilä; yena—by whom (Janaka); nirmitä—was constructed. TRANSLATION Because he was born in an unusual way, the son was called Janaka, and because he was born from the dead body of his father, he was known as Vaideha. Because he was born from the churning of his father's material body, he was known as Mithila, and because he constructed a city as King Mithila, the city was called Mithilä. TEXT 14 TaSMaadudavSauSTaSYa Pau}aae_>aUàiNdvDaRNa" )

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TaTa" Sauke-TauSTaSYaaiPa devraTaae MahqPaTae )) 14 )) tasmäd udävasus tasya putro 'bhün nandivardhanaù tataù suketus tasyäpi devaräto mahépate SYNONYMS tasmät—from Mithila; udävasuù—a son named Udävasu; tasya—of him (Udävasu); putraù—son; abhüt—was born; nandivardhanaù—Nandivardhana; tataù—from him (Nandivardhana); suketuù—a son named Suketu; tasya—of him (Suketu); api—also; devarätaù—a son named Devaräta; mahépate—O King Parékñit. TRANSLATION O King Parékñit, from Mithila came a son named Udävasu; from Udävasu, Nandivardhana; from Nandivardhana, Suketu; and from Suketu, Devaräta. TEXT 15 TaSMaad( b*hd]QaSTaSYa MahavqYaR" SauDa*iTPaTaa ) SauDa*TaeDa*Ríke-TauvŒ hYaRìae_Qa MaåSTaTa" )) 15 )) tasmäd båhadrathas tasya mahävéryaù sudhåt-pitä sudhåter dhåñöaketur vai haryaçvo 'tha marus tataù SYNONYMS 509 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tasmät—from Devaräta; båhadrathaù—a son named Båhadratha; tasya—of him (Båhadratha); mahävéryaù—a son named Mahävérya; sudhåt-pitä—he became the father of King Sudhåti; sudhåteù—from Sudhåti; dhåñöaketuù—a son named Dhåñöaketu; vai—indeed; haryaçvaù—his son was Haryaçva; atha—thereafter; maruù—Maru; tataù—thereafter. TRANSLATION From Devaräta came a son named Båhadratha and from Båhadratha a son named Mahävérya, who became the father of Sudhåti. The son of Sudhåti was known as Dhåñöaketu, and from Dhåñöaketu came Haryaçva. From Haryaçva came a son named Maru. TEXT 16 Marae" Pa[TaqPak-STaSMaaÂaTa" k*-TarQaae YaTa" ) devMaq!STaSYa Pau}aae ivé[uTaae_Qa MahaDa*iTa" )) 16 )) maroù pratépakas tasmäj jätaù kåtaratho yataù devaméòhas tasya putro viçruto 'tha mahädhåtiù SYNONYMS maroù—of Maru; pratépakaù—a son named Pratépaka; tasmät—from Pratépaka; jätaù—was born; kåtarathaù—a son named Kåtaratha; yataù—and from Kåtaratha; devaméòhaù—Devaméòha; tasya—of Devaméòha; putraù—a son; viçrutaù—Viçruta; atha—from him; mahädhåtiù—a son named Mahädhåti.

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TRANSLATION The son of Maru was Pratépaka, and the son of Pratépaka was Kåtaratha. From Kåtaratha came Devaméòha; from Devaméòha, Viçruta; and from Viçruta, Mahädhåti. TEXT 17 k*-iTaraTaSTaTaSTaSMaaNMaharaeMaa c TaTSauTa" ) SvaazaUPaa" k-ITYaRNTae PauahdSaraeåhaTa( ) JaaTaSYaaSaqTa( SauTaae DaaTauri}a" iPaTa*SaMaae GauaMa( ) SPa*haMaai(r)rSaê§e- ku-Maare SaaeMa Wv c )) 10 )) tatyäja vréòitä tärä kumäraà kanaka-prabham spåhäm äìgirasaç cakre kumäre soma eva ca SYNONYMS tatyäja—gave delivery; vréòitä—being very much ashamed; tärä—Tärä, the wife of Båhaspati; kumäram—to a child; kanaka-prabham—having a bodily effulgence like gold; spåhäm—aspiration; äìgirasaù—Båhaspati; cakre—made; kumäre—unto the child; somaù—the moon-god; eva—indeed; ca—also. 530 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Çukadeva Gosvämé continued: By Båhaspati's order, Tärä, who was very much ashamed, immediately gave birth to the child, who was very beautiful, with a golden bodily hue. Both Båhaspati and the moon-god, Soma, desired the beautiful child. TEXT 11 MaMaaYa& Na TaveTYauÀESTaiSMaNa( ivvdMaaNaYaae" ) PaPa[C^uŠRzYaae deva NaEvaece v]qi@Taa Tau Saa )) 11 )) mamäyaà na tavety uccais tasmin vivadamänayoù papracchur åñayo devä naivoce vréòitä tu sä SYNONYMS mama—mine; ayam—this (child); na—not; tava—yours; iti—thus; uccaiù—very loudly; tasmin—for the child; vivadamänayoù—when the two parties were fighting; papracchuù—inquired (from Tärä); åñayaù—all the saintly persons; deväù—all the demigods; na—not; eva—indeed; uce—said anything; vréòitä—being ashamed; tu—indeed; sä—Tärä. TRANSLATION Fighting again broke out between Båhaspati and the moon-god, both of whom claimed, "This is my child, not yours!" All the saints and demigods present asked Tärä whose child the newborn baby actually was, but because she was ashamed she could not immediately answer. 531 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 12 ku-Maarae MaaTar& Pa[ah ku-iPaTaae_l/Ik-l/ÂYaa ) ik&- Na vcSYaSad(v*tae AaTMaavÛ& vdaéu Mae )) 12 )) kumäro mätaraà präha kupito 'léka-lajjayä kià na vacasy asad-våtte ätmävadyaà vadäçu me SYNONYMS kumäraù—the child; mätaram—unto his mother; präha—said; kupitaù—being very angry; aléka—unnecessary; lajjayä—with shame; kim—why; na—not; vacasi—you say; asat-våtte—O unchaste woman; ätma-avadyam—the fault you have committed; vada—say; äçu—immediately; me—unto me. TRANSLATION The child then became very angry and demanded that his mother immediately tell the truth. "You unchaste woman," he said, "what is the use of your unnecessary shame? Why do you not admit your fault? Immediately tell me about your faulty behavior." TEXT 13 b]øa Taa& rh AahUYa SaMaPa[a+aqÀ SaaNTvYaNa( ) SaaeMaSYaeTYaah XaNakE-" SaaeMaSTa& TaavdGa]hqTa( )) 13 )) brahmä täà raha ähüya 532 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

samapräkñéc ca säntvayan somasyety äha çanakaiù somas taà tävad agrahét SYNONYMS brahmä—Lord Brahmä; täm—unto her, Tärä; rahaù—in a secluded place; ähüya—putting her; samapräkñét—inquired in detail; ca—and; säntvayan—pacifying; somasya—this son belongs to Soma, the moon-god; iti—thus; äha—she replied; çanakaiù—very slowly; somaù—Soma; tam—the child; tävat—immediately; agrahét—took charge of. TRANSLATION Lord Brahmä then brought Tärä to a secluded place, and after pacifying her he asked to whom the child actually belonged. She replied very slowly, "This is the son of Soma, the moon-god." Then the moon-god immediately took charge of the child. TEXT 14 TaSYaaTMaYaaeiNark*-Ta buDa wTYai>aDaa& Na*Pa ) buÖya GaM>aqrYaa YaeNa Pau}aeYa Mauda Yau¢-" SaMauvaSa TaYaa iNaXaaMa( ) AQaENaMauvRXaq Pa[ah k*-PaYa& daSYaiNTa MaaiMaiTa ) TaSYa Sa&STauvTaSTauía AiGanSQaal/I& dduNa*RPa ) ovRXaq& MaNYaMaaNaSTaa& Saae_buDYaTa crNa( vNae )) 42 )) gandharvän upadhävemäàs tubhyaà däsyanti mäm iti tasya saàstuvatas tuñöä agni-sthäléà dadur nåpa urvaçéà manyamänas täà so 'budhyata caran vane SYNONYMS gandharvän—unto the Gandharvas; upadhäva—go take shelter; imän—these; tubhyam—unto you; däsyanti—will deliver; mäm iti—exactly like me, or me factually; tasya—by him; saàstuvataù—offering prayers; tuñöäù—being 558 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

satisfied; agni-sthälém—a girl produced from fire; daduù—delivered; nåpa—O King; urvaçém—Urvaçé; manya-mänaù—thinking; täm—her; saù—he (Purüravä); abudhyata—understood factually; caran—while walking; vane—in the forest. TRANSLATION Urvaçé said: "My dear King, seek shelter of the Gandharvas, for they will be able to deliver me to you again." In accordance with these words, the King satisfied the Gandharvas by prayers, and the Gandharvas, being pleased with him, gave him an Agnisthälé girl who looked exactly like Urvaçé. Thinking that the girl was Urvaçé, the King began walking with her in the forest, but later he could understand that she was not Urvaçé but Agnisthälé. PURPORT Çréla Viçvanätha Cakravarté Öhäkura remarks that Purüravä was very lusty. Immediately after getting the Agnisthälé girl, he wanted to have sex with her, but during sexual intercourse he could understand that the girl was Agnisthälé, not Urvaçé. This indicates that every man attached to a particular woman knows the particular characteristics of that woman during sex life. Thus Purüravä understood during sexual intercourse that the Agnisthälé girl was not Urvaçé. TEXT 43 SQaal/I& NYaSYa vNae GaTva Ga*haNaaDYaaYaTaae iNaiXa ) }aeTaaYaa& SaMPa[v*taaYaa& MaNaiSa }aYYavTaRTa )) 43 )) sthäléà nyasya vane gatvä gåhän ädhyäyato niçi 559 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tretäyäà sampravåttäyäà manasi trayy avartata SYNONYMS sthälém—the woman Agnisthälé; nyasya—immediately giving up; vane—in the forest; gatvä—on returning; gåhän—at home; ädhyäyataù—began to meditate; niçi—the whole night; tretäyäm—when the Tretä millennium; sampravåttäyäm—was just on the point of beginning; manasi—in his mind; trayé—the principles of the three Vedas; avartata—became revealed. TRANSLATION King Purüravä then left Agnisthälé in the forest and returned home, where he meditated all night upon Urvaçé. In the course of his meditation, the Tretä millennium began, and therefore the principles of the three Vedas, including the process of performing yajïa to fulfill fruitive activities, appeared within his heart. PURPORT It is said, tretäyäà yajato makhaiù: in Tretä-yuga, if one performed yajïas, he would get the results of those yajïas. By performing viñëu-yajïa specifically, one could even achieve the lotus feet of the Supreme Personality of Godhead. Of course, yajïa is intended to please the Supreme Personality of Godhead. While Purüravä was meditating upon Urvaçé, the Tretä-yuga began, and therefore the Vedic yajïas were revealed in his heart. But Purüravä was a materialistic man, especially interested in enjoying the senses. Yajïas for enjoyment of the senses are called karma-käëòéya-yajïas. Therefore, he decided to perform karma-käëòéya-yajïas to fulfill his lusty desires. In other words, karma-käëòéya-yajïas are meant for sensuous persons, whereas yajïa should actually be performed to please the Supreme Personality of Godhead. 560 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

To please the Supreme Personality of Godhead in Kali-yuga, the saìkértana-yajïa is recommended. Yajïaiù saìkértana-präyair yajanti hi sumedhasaù [SB 11.5.32]. Only those who are very intelligent take to saìkértana-yajïa to fulfill all their desires, material and spiritual, whereas those who are lusty for sense enjoyment perform karma-käëòéya-yajïas. TEXTS 44-45 SQaal/ISQaaNa& GaTaae_ìTQa& XaMaqGa>a| ivl/+Ya Sa" ) TaeNa Üe Arau" )) 45 )) sthälé-sthänaà gato 'çvatthaà çamé-garbhaà vilakñya saù tena dve araëé kåtvä urvaçé-loka-kämyayä urvaçéà mantrato dhyäyann adharäraëim uttaräm ätmänam ubhayor madhye yat tat prajananaà prabhuù SYNONYMS sthälé-sthänam—the place where Agnisthälé was left; gataù—going there; açvattham—an açvattha tree; çamé-garbham—produced from the womb of the çamé tree; vilakñya—seeing; saù—he, Purüravä; tena—from that; dve—two; araëé—pieces of wood required for igniting a fire for sacrifice; kåtvä—making; urvaçé-loka-kämyayä—desiring to go to the planet where Urvaçé was present; urvaçém—Urvaçé; mantrataù—by chanting the required mantra; 561 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

dhyäyan—meditating upon; adhara—lower; araëim—araëi wood; uttaräm—and the upper one; ätmänam—himself; ubhayoù madhye—in between the two; yat tat—that which (he meditated upon); prajananam—as a son; prabhuù—the King. TRANSLATION When the process of fruitive yajïa became manifest within his heart, King Purüravä went to the same spot where he had left Agnisthälé. There he saw that from the womb of a çamé tree, an açvattha tree had grown. He then took a piece of wood from that tree and made it into two araëis. Desiring to go to the planet where Urvaçé resided, he chanted mantras, meditating upon the lower araëi as Urvaçé, the upper one as himself, and the piece of wood between them as his son. In this way he began to ignite a fire. PURPORT The Vedic fire for performing yajïa was not ignited with ordinary matches or similar devices. Rather, the Vedic sacrificial fire was ignited by the araëis, or two sacred pieces of wood, which produced fire by friction with a third. Such a fire is necessary for the performance of yajïa. If successful, a yajïa will fulfill the desire of its performer. Thus Purüravä took advantage of the process of yajïa to fulfill his lusty desires. He thought of the lower araëi as Urvaçé, the upper one as himself, and the middle one as his son. A relevant Vedic mantra quoted herein by Viçvanätha Cakravarté Öhäkura is çamé-garbhäd agnià mantha. A similar mantra is urvaçyäm urasi purüraväù. Purüravä wanted to have children continuously by the womb of Urvaçé. His only ambition was to have sex life with Urvaçé and thereby get a son. In other words, he had so much lust in his heart that even while performing yajïa he thought of Urvaçé, instead of thinking of the master of yajïa, Yajïeçvara, Lord Viñëu.

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TEXT 46 TaSYa iNaMaRNQaNaaÂaTaae JaaTaveda iv>aavSau" ) }aYYaa Sa ivÛYaa raja Pau}aTve k-iLPaTaiñv*Ta( )) 46 )) tasya nirmanthanäj jäto jäta-vedä vibhävasuù trayyä sa vidyayä räjïä putratve kalpitas tri-våt SYNONYMS tasya—of Purüravä; nirmanthanät—because of interaction; jätaù—was born; jäta-vedäù—meant for material enjoyment according to the Vedic principles; vibhävasuù—a fire; trayyä—following the Vedic principles; saù—the fire; vidyayä—by such a process; räjïä—by the King; putratve—a son's being born; kalpitaù—it so became; tri-våt—the three letters a-u-m combined together as oà. TRANSLATION From Purüravä's rubbing of the araëis came a fire. By such a fire one can achieve all success in material enjoyment and be purified in seminal birth, initiation and in the performance of sacrifice, which are invoked with the combined letters a-u-m. Thus the fire was considered the son of King Purüravä. PURPORT According to the Vedic process, one can get a son through semen (çukra), one can get a bona fide disciple through initiation (sävitra), or one can get a son or disciple through the fire of sacrifice (yajïa). Thus when Mahäräja Purüravä generated the fire by rubbing the araëis, the fire became his son. 563 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Either by semen, by initiation or by yajïa one may get a son. The Vedic mantra oàkära, or praëava, consisting of the letters a-u-m, can call each of these three methods into existence. Therefore the words nirmanthanäj jätaù indicate that by the rubbing of the araëis a son was born. TEXT 47 TaeNaaYaJaTa YajeXa& >aGavNTaMaDaae+aJaMa( ) ovRXaql/aek-MaiNvC^Na( SavRdevMaYa& hirMa( )) 47 )) tenäyajata yajïeçaà bhagavantam adhokñajam urvaçé-lokam anvicchan sarva-devamayaà harim SYNONYMS tena—by generating such a fire; ayajata—he worshiped; yajïa-éçam—the master or enjoyer of the yajïa; bhagavantam—the Supreme Personality of Godhead; adhokñajam—beyond the perception of the senses; urvaçé-lokam—to the planet where Urvaçé was staying; anvicchan—although desiring to go; sarva-deva-mayam—the reservoir of all demigods; harim—the Supreme Personality of Godhead. TRANSLATION By means of that fire, Purüravä, who desired to go to the planet where Urvaçé resided, performed a sacrifice, by which he satisfied the Supreme Personality of Godhead, Hari, the enjoyer of the results of sacrifice. Thus he worshiped the Lord, who is beyond the perception of the senses and is the reservoir of all the demigods. 564 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT As stated in Bhagavad-gétä, bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram: [Bg. 5.29] any loka, or planet, to which one wants to go is the property of the Supreme Personality of Godhead, the enjoyer of the performance of sacrifice. The purpose of yajïa is to satisfy the Supreme Personality of Godhead. In this age, as we have explained many times, the yajïa of chanting the Hare Kåñëa mahä-mantra is the only sacrifice that can satisfy the Supreme Lord. When the Lord is satisfied, one can fulfill any desire, material or spiritual. Bhagavad-gétä (3.14) also says, yajïäd bhavati parjanyaù: by offering sacrifices to Lord Viñëu, one can have sufficient rainfall. When there is sufficient rainfall, the earth becomes fit to produce everything (sarva-käma-dughä mahé). If one can utilize the land properly, one can get all the necessities of life from the land, including food grains, fruits, flowers and vegetables. Everything one gets for material wealth is produced from the earth, and therefore it is said, sarva-käma-dughä mahé (SB 1.10.4). Everything is possible by performing yajïa. Therefore although Purüravä desired something material, he factually performed yajïa to please the Supreme Personality of Godhead. The Lord is adhokñaja, beyond the perception of Purüravä and everyone else. Consequently, some kind of yajïa must be performed to fulfill the desires of the living entity. Yajïas can be performed in human society only when society is divided by varëäçrama-dharma into four varëas and four äçramas. Without such a regulative process, no one can perform yajïas, and without the performance of yajïas, no material plans can make human society happy at any time. Everyone should therefore be induced to perform yajïas. In this age of Kali, the yajïa recommended is saìkértana, the individual or collective chanting of the Hare Kåñëa mahä-mantra. This will bring the fulfillment of all necessities for human society. TEXT 48 565 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Wk- Wv Paura ved" Pa[aveTa( PaaE}aae JaMadiGanSTaTaae_>avTa( )) 11 )) prasäditaù satyavatyä maivaà bhür iti bhärgavaù atha tarhi bhavet pautro jamadagnis tato 'bhavat SYNONYMS prasäditaù—pacified; satyavatyä—by Satyavaté; mä—not; evam—thus; bhüù—let it be; iti—thus; bhärgavaù—the great sage; atha—if your son should not become like that; tarhi—then; bhavet—should become like that; pautraù—the grandson; jamadagniù—Jamadagni; tataù—thereafter; abhavat—was born. TRANSLATION Satyavaté, however, pacified Åcéka Muni with peaceful words and requested that her son not be like a fierce kñatriya. Åcéka Muni replied, "Then your grandson will be of a kñatriya spirit." Thus Jamadagni was born as the son of Satyavaté. PURPORT The great sage Åcéka was very angry, but somehow or other Satyavaté pacified him, and at her request he changed his mind. It is indicated here that the son of Jamadagni would be born as Paraçuräma.

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TEXTS 12-13 Saa ca>aUTa( SauMahTPauaGavTaae raJaNYaEriJaTaaTMai>a" ) 583 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

k*-Ta& YaeNa ku-l&/ Naí& +ai}aYaaaq+a" ) dta& NaaraYaa" )) 17 )) bahUNa( dXaXaTa& le/>ae duDaRzRTvMaraiTazu ) 584 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

AVYaahTaeiNd]YaaEJa" é[qTaeJaaevqYaRYaXaaebl/Ma( )) 18 )) YaaeGaeìrTvMaEìYa| GauaDaavTaae YauiDa ) >auJaaNa( ku-#=area]aTa*>Ya Wv c ) vaazTa )) 37 ))

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sva-karma tat kåtaà rämaù pitre bhrätåbhya eva ca varëayäm äsa tac chrutvä jamadagnir abhäñata SYNONYMS sva-karma—his own activities; tat—all those deeds; kåtam—which had been performed; rämaù—Paraçuräma; pitre—unto his father; bhrätåbhyaù—unto his brothers; eva ca—as well as; varëayäm äsa—described; tat—that; çrutvä—after hearing; jamadagniù—the father of Paraçuräma; abhäñata—said as follows. TRANSLATION Paraçuräma described to his father and brothers his activities in killing Kärtavéryärjuna. Upon hearing of these deeds, Jamadagni spoke to his son as follows. TEXT 38 raMa raMa Mahabahae >avaNa( PaaPaMak-arzqTa( ) AvDaqàrdev& YaTa( SavRdevMaYa& v*Qaa )) 38 )) räma räma mahäbäho bhavän päpam akärañét avadhén naradevaà yat sarva-devamayaà våthä SYNONYMS räma räma—my dear son Paraçuräma; mahäbäho—O great hero; bhavän—you; päpam—sinful activities; akärañét—have executed; avadhét—have killed; 606 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

naradevam—the king; yat—who is; sarva-deva-mayam—the embodiment of all the demigods; våthä—unnecessarily. TRANSLATION O great hero, my dear son Paraçuräma, you have unnecessarily killed the king, who is supposed to be the embodiment of all the demigods. Thus you have committed a sin. TEXT 39 vYa& ih b]aøa]aTa›Na( Maa}aa SahavDaqTa( ) Pa[>aavjae MauNae" SaMYak(- SaMaaDaeSTaPaSaê Sa" )) 6 )) rämaù saïcoditaù piträ bhrätèn mäträ sahävadhét prabhäva-jïo muneù samyak samädhes tapasaç ca saù SYNONYMS rämaù—Lord Paraçuräma; saïcoditaù—being encouraged (to kill his mother and brothers); piträ—by his father; bhrätèn—all his brothers; mäträ saha—with the mother; avadhét—killed immediately; prabhäva-jïaù—aware of the prowess; muneù—of the great sage; samyak—completely; samädheù—by meditation; tapasaù—by austerity; ca—also; saù—he. TRANSLATION Jamadagni then ordered his youngest son, Paraçuräma, to kill his brothers, who had disobeyed this order, and his mother, who had mentally committed adultery. Lord Paraçuräma, knowing the power of his father, who was practiced in meditation and austerity, killed his mother and brothers immediately. PURPORT The word prabhäva jïaù is significant. Paraçuräma knew the prowess of his father, and therefore he agreed to carry out his father's order. He thought that if he refused to carry out the order he would be cursed, but if he carried it out his father would be pleased, and when his father was pleased, Paraçuräma 616 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

would ask the benediction of having his mother and brothers brought back to life. Paraçuräma was confident in this regard, and therefore he agreed to kill his mother and brothers. TEXT 7 vreaGavTYautaMaëaeke- JaganuSTae PaaPaiNaêYaa" )) 11 )) dåñövägny-ägära äsénam äveçita-dhiyaà munim bhagavaty uttamaçloke jaghnus te päpa-niçcayäù

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SYNONYMS dåñövä—by seeing; agni-ägäre—at the place where the fire sacrifice is performed; äsénam—sitting; äveçita—completely absorbed; dhiyam—by intelligence; munim—the great sage Jamadagni; bhagavati—unto the Supreme Personality of Godhead; uttama-çloke—who is praised by the best of selected prayers; jaghnuù—killed; te—the sons of Kärtavéryärjuna; päpa-niçcayäù—determined to commit a greatly sinful act, or the personified sins. TRANSLATION The sons of Kärtavéryärjuna were determined to commit sinful deeds. Therefore when they saw Jamadagni sitting by the side of the fire to perform yajïa and meditating upon the Supreme Personality of Godhead, who is praised by the best of selected prayers, they took the opportunity to kill him. TEXT 12 YaaCYaMaaNaa" k*-Paaq raJaNa( MaDYae c§e- MahaiGairMa( )) 17 )) gatvä mähiñmatéà rämo brahma-ghna-vihata-çriyam teñäà sa çérñabhé räjan madhye cakre mahä-girim SYNONYMS gatvä—going; mähiñmatém—to the place known as Mähiñmaté; rämaù—Lord Paraçuräma; brahma-ghna—because of the killing of a brähmaëa; vihata-çriyam—doomed, bereft of all opulences; teñäm—of all of them (the 625 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sons of Kärtavéryärjuna and the other kñatriya inhabitants); saù—he, Lord Paraçuräma; çérñabhiù—by the heads cut off from their bodies; räjan—O Mahäräja Parékñit; madhye—within the jurisdiction of Mähiñmaté; cakre—made; mahä-girim—a great mountain. TRANSLATION O King, Lord Paraçuräma then went to Mähiñmaté, which was already doomed by the sinful killing of a brähmaëa. In the midst of that city he made a mountain of heads, severed from the bodies of the sons of Kärtavéryärjuna. TEXTS 18-19 Tad]¢e-Na Nadq& gaaeraMab]øaYaavhaMa( ) heTau& k*-Tva iPaTa*vDa& +a}ae_Ma(r)l/k-airia] wva&éuMaaNa( )) 23 )) tataç cävabhåtha-snänavidhütäçeña-kilbiñaù sarasvatyäà mahä-nadyäà reje vyabbhra iväàçumän SYNONYMS tataù—thereafter; ca—also; avabhåtha-snäna—by bathing after finishing the sacrifice; vidhüta—cleansed; açeña—unlimited; kilbiñaù—whose reactions of sinful activities; sarasvatyäm—on the bank of the great river Sarasvaté; mahä-nadyäm—one of the biggest rivers in India; reje—Lord Paraçuräma 630 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

appeared; vyabbhraù—cloudless; iva aàçumän—like the sun. TRANSLATION Thereafter, having completed the ritualistic sacrificial ceremonies, Lord Paraçuräma took the bath known as the avabhåtha-snäna. Standing on the bank of the great river Sarasvaté, cleared of all sins, Lord Paraçuräma appeared like the sun in a clear, cloudless sky. PURPORT As stated in Bhagavad-gétä (3.9), yajïärthät karmaëo 'nyatra loko 'yaà karma-bandhanaù: "Work done as a sacrifice for Viñëu has to be performed, otherwise work binds one to this material world." Karma-bandhanaù refers to the repeated acceptance of one material body after another. The whole problem of life is this repetition of birth and death. Therefore one is advised to work to perform yajïa meant for satisfying Lord Viñëu. Although Lord Paraçuräma was an incarnation of the Supreme Personality of Godhead, he had to account for sinful activities. Anyone in this material world, however careful he may be, must commit some sinful activities, even though he does not want to. For example, one may trample many small ants and other insects while walking on the street and kill many living beings unknowingly. Therefore the Vedic principle of païca-yajïa, five kinds of recommended sacrifice, is compulsory. In this age of Kali, however, there is a great concession given to people in general. Yajïaiù saìkértana-präyair yajanti hi sumedhasaù: [SB 11.5.32] we may worship Lord Caitanya, the hidden incarnation of Kåñëa. Kåñëa-varëaà tviñäkåñëam: although He is Kåñëa Himself, He always chants Hare Kåñëa and preaches Kåñëa consciousness. One is recommended to worship this incarnation by chanting, the saìkértana-yajïa. The performance of saìkértana-yajïa is a special concession for human society to save people from being affected by known or unknown sinful activities. We are surrounded by unlimited sins, and therefore it is compulsory that one take to Kåñëa 631 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

consciousness and chant the Hare Kåñëa mahä-mantra. TEXT 24 Svdeh& JaMadiGanSTau l/Bßa Sa&jaNal/+aaar& >auvae_hNa( bhuXaae Na*PaaNa( )) 27 )) evaà bhåguñu viçvätmä bhagavän harir éçvaraù avatérya paraà bhäraà bhuvo 'han bahuço nåpän SYNONYMS evam—in this way; bhåguñu—in the dynasty of Bhågu; viçva-ätmä—the soul of the universe, the Supersoul; bhagavän—the Supreme Personality of Godhead; hariù—the Lord; éçvaraù—the supreme controller; avatérya—appearing as an incarnation; param—great; bhäram—the burden; bhuvaù—of the world; ahan—killed; bahuçaù—many times; nåpän—kings. TRANSLATION In this way the supreme soul, the Supreme Personality of Godhead, the Lord and the supreme controller, descended as an incarnation in the Bhågu dynasty and released the universe from the burden of undesirable kings by killing them many times. TEXT 28 GaaDaer>aUNMahaTaeJaa" SaiMaÖ wv Paavk-" ) TaPaSaa +aa}aMauTSa*JYa Yaae le/>ae b]øvcRSaMa( )) 28 )) gädher abhün mahä-tejäù samiddha iva pävakaù tapasä kñätram utsåjya yo lebhe brahma-varcasam 635 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS gädheù—from Mahäräja Gädhi; abhüt—was born; mahä-tejäù—very powerful; samiddhaù—inflamed; iva—like; pävakaù—fire; tapasä—by austerities and penances; kñätram—the position of a kñatriya; utsåjya—giving up; yaù—one who (Viçvämitra); lebhe—achieved; brahma-varcasam—the quality of a brähmaëa. TRANSLATION Viçvämitra, the son of Mahäräja Gädhi, was as powerful as the flames of fire. From the position of a kñatriya, he achieved the position of a powerful brähmaëa by undergoing penances and austerities. PURPORT Now, having narrated the history of Lord Paraçuräma, Çukadeva Gosvämé begins the history of Viçvämitra. From the history of Paraçuräma we can understand that although Paraçuräma belonged to the brahminical group, he circumstantially had to work as a kñatriya. Later, after finishing his work as a kñatriya, he again became a brähmaëa and returned to Mahendra-parvata. Similarly, we can see that although Viçvämitra was born in a kñatriya family, by austerities and penances he achieved the position of a brähmaëa. These histories confirm the statements in çästra that a brähmaëa may become a kñatriya, a kñatriya may become a brähmaëa or vaiçya, and a vaiçya may become a brähmaëa, by achieving the required qualities. One's status does not depend upon birth. As confirmed in Çrémad-Bhägavatam (7.11.35) by Närada: yasya yal lakñaëaà proktaà puàso varëäbhivyaïjakam yad anyaträpi dåçyeta 636 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tat tenaiva vinirdiçet "If one shows the symptoms of being a brähmaëa, kñatriya, vaiçya or çüdra, even if he has appeared in a different class, he should be accepted according to those symptoms of classification." To know who is a brähmaëa and who is a kñatriya, one must consider a man's quality and work. If all the unqualified çüdras become so-called brähmaëas and kñatriyas, social order will be impossible to maintain. Thus there will be discrepancies, human society will turn into a society of animals, and the situation all over the world will be hellish. TEXT 29 ivìaiMa}aSYa cEvaSaNa( Pau}aa Wk-XaTa& Na*Pa ) MaDYaMaSTau MaDauC^Nda MaDauC^NdSa Wv Tae )) 29 )) viçvämitrasya caiväsan puträ eka-çataà nåpa madhyamas tu madhucchandä madhucchandasa eva te SYNONYMS viçvämitrasya—of Viçvämitra; ca—also; eva—indeed; äsan—there were; puträù—sons; eka-çatam—101; nåpa—O King Parékñit; madhyamaù—the middle one; tu—indeed; madhucchandäù—known as Madhucchandä; madhucchandasaù—named the Madhucchandäs; eva—indeed; te—all of them. TRANSLATION O King Parékñit, Viçvämitra had 101 sons, of whom the middle one was known as Madhucchandä. In relation to him, all the other sons were celebrated 637 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

as the Madhucchandäs. PURPORT In this connection, Çréla Viçvanätha Cakravarté Öhäkura quotes this statement from the Vedas: tasya ha viçvämitrasyaika-çataà puträ äsuù païcäçad eva jyäyäàso madhucchandasaù païcäçat kanéyäàsaù. "Viçvämitra had 101 sons. Fifty were older than Madhucchandä and fifty younger." TEXT 30 Pau}a& k*-Tva éuNa"Xaef&- devraTa& c >aaGaRvMa( ) AaJaqGaTa| SauTaaNaah JYaeï Wz Pa[k-LPYaTaaMa( )) 30 )) putraà kåtvä çunaùçephaà devarätaà ca bhärgavam äjégartaà sutän äha jyeñöha eña prakalpyatäm SYNONYMS putram—a son; kåtvä—accepting; çunaùçepham—whose name was Çunaùçepha; devarätam—Devaräta, whose life was saved by the demigods; ca—also; bhärgavam—born in the Bhågu dynasty; äjégartam—the son of Ajégarta; sutän—to his own sons; äha—ordered; jyeñöhaù—the eldest; eñaù—Çunaùçepha; prakalpyatäm—accept as such. TRANSLATION Viçvämitra accepted the son of Ajégarta known as Çunaùçepha, who was born in the Bhågu dynasty and was also known as Devaräta, as one of his own sons. Viçvämitra ordered his other sons to accept Çunaùçepha as their eldest 638 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

brother. TEXT 31 Yaae vE hirêNd]Ma%e iv§-ITa" Pauåz" Paéu" ) STauTva devaNa( Pa[JaeXaadqNa( MauMauce PaaXabNDaNaaTa( )) 31 )) yo vai hariçcandra-makhe vikrétaù puruñaù paçuù stutvä devän prajeçädén mumuce päça-bandhanät SYNONYMS yaù—he who (Çunaùçepha); vai—indeed; hariçcandra-makhe—in the sacrifice performed by King Hariçcandra; vikrétaù—was sold; puruñaù—man; paçuù—sacrificial animal; stutvä—offering prayers; devän—to the demigods; prajä-éça-ädén—headed by Lord Brahmä; mumuce—was released; päça-bandhanät—from being bound with ropes like an animal. TRANSLATION Çunaùçepha's father sold Çunaùçepha to be sacrificed as a man-animal in the yajïa of King Hariçcandra. When Çunaùçepha was brought into the sacrificial arena, he prayed to the demigods for release and was released by their mercy. PURPORT Here is a description of Çunaùçepha. When Hariçcandra was to sacrifice his son Rohita, Rohita arranged to save his own life by purchasing Çunaùçepha from Çunaùçepha's father to be sacrificed in the yajïa. Çunaùçepha was sold to Mahäräja Hariçcandra because he was the middle son, between the oldest and 639 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the youngest. It appears that the sacrifice of a man as an animal in yajïa has been practiced for a very long time. TEXT 32 Yaae raTaae devYaJaNae devEGaaRiDazu TaaPaSa" ) devraTa wiTa :YaaTa" éuNa"Xaef-STau >aaGaRv" )) 32 )) yo räto deva-yajane devair gädhiñu täpasaù deva-räta iti khyätaù çunaùçephas tu bhärgavaù SYNONYMS yaù—he who (Çunaùçepha); rätaù—was protected; deva-yajane—in the arena for worshiping the demigods; devaiù—by the same demigods; gädhiñu—in the dynasty of Gädhi; täpasaù—advanced in executing spiritual life; deva-rätaù—protected by the demigods; iti—thus; khyätaù—celebrated; çunaùçephaù tu—as well as Çunaùçepha; bhärgavaù—in the dynasty of Bhågu. TRANSLATION Although Çunaùçepha was born in the Bhärgava dynasty, he was greatly advanced in spiritual life, and therefore the demigods involved in the sacrifice protected him. Consequently he was also celebrated as the descendant of Gädhi named Devaräta. TEXT 33 Yae MaDauC^NdSaae JYaeïa" ku-Xal&/ MaeiNare Na TaTa( ) 640 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

AXaPaTa( TaaNMauiNa" §u-Öae ãeC^a >avTa duJaRNaa" )) 33 )) ye madhucchandaso jyeñöhäù kuçalaà menire na tat açapat tän muniù kruddho mlecchä bhavata durjanäù SYNONYMS ye—those who; madhucchandasaù—sons of Viçvämitra, celebrated as the Madhucchandäs; jyeñöhäù—eldest; kuçalam—very good; menire—accepting; na—not; tat—that (the proposal that he be accepted as the eldest brother); açapat—cursed; tän—all the sons; muniù—Viçvämitra Muni; kruddhaù—being angry; mlecchäù—disobedient to the Vedic principles; bhavata—all of you become; durjanäù—very bad sons. TRANSLATION When requested by their father to accept Çunaùçepha as the eldest son, the elder fifty of the Madhucchandäs, the sons of Viçvämitra, did not agree. Therefore Viçvämitra, being angry, cursed them. "May all of you bad sons become mlecchas," he said, "being opposed to the principles of Vedic culture." PURPORT In Vedic literature there are names like mleccha and yavana. The mlecchas are understood to be those who do not follow the Vedic principles. In former days, the mlecchas were fewer, and Viçvämitra Muni cursed his sons to become mlecchas. But in the present age, Kali-yuga, there is no need of cursing, for people are automatically mlecchas. This is only the beginning of Kali-yuga, but at the end of Kali-yuga the entire population will consist of mlecchas because no one will follow the Vedic principles. At that time the incarnation Kalki will 641 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

appear. Mleccha-nivaha-nidhane kalayasi kara-bälam. He will kill all the mlecchas indiscriminately with his sword. TEXT 34 Sa haevac MaDauC^Nda" SaaDa| PaÄaXaTaa TaTa" ) Yaàae >avaNa( SaÅaNaqTae TaiSMa&iSTaïaMahe vYaMa( )) 34 )) sa hoväca madhucchandäù särdhaà païcäçatä tataù yan no bhavän saïjänéte tasmiàs tiñöhämahe vayam SYNONYMS saù—the middle son of Viçvämitra; ha—indeed; uväca—said; madhucchandäù—Madhucchandä; särdham—with; païcäçatä—the second fifty of the sons known as the Madhucchandäs; tataù—then, after the first half were thus cursed; yat—what; naù—unto us; bhavän—O father; saïjänéte—as you please; tasmin—in that; tiñöhämahe—shall remain; vayam—all of us. TRANSLATION When the elder Madhucchandäs were cursed, the younger fifty, along with Madhucchandä himself, approached their father and agreed to accept his proposal. "Dear father," they said, "we shall abide by whatever arrangement you like." TEXT 35 JYaeï& MaN}ad*Xa& c§u-STvaMaNvÄae vYa& SMa ih ) 642 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ivìaiMa}a" SauTaaNaah vqrvNTaae >aivZYaQa ) Yae MaaNa& Mae_NauGa*õNTaae vqrvNTaMak-TaR MaaMa( )) 35 )) jyeñöhaà mantra-dåçaà cakrus tväm anvaïco vayaà sma hi viçvämitraù sutän äha véravanto bhaviñyatha ye mänaà me 'nugåhëanto véravantam akarta mäm SYNONYMS jyeñöham—the eldest; mantra-dåçam—a seer of mantras; cakruù—they accepted; tväm—you; anvaïcaù—have agreed to follow; vayam—we; sma—indeed; hi—certainly; viçvämitraù—the great sage Viçvämitra; sutän—to the obedient sons; äha—said; véra-vantaù—fathers of sons; bhaviñyatha—become in the future; ye—all of you who; mänam—honor; me—my; anugåhëantaù—accepted; véra-vantam—the father of good sons; akarta—you have made; mäm—me. TRANSLATION Thus the younger Madhucchandäs accepted Çunaùçepha as their eldest brother and told him, "We shall follow your orders." Viçvämitra then said to his obedient sons, "Because you have accepted Çunaùçepha as your eldest brother, I am very satisfied. By accepting my order, you have made me a father of worthy sons, and therefore I bless all of you to become the fathers of sons also." PURPORT Of the one hundred sons, half disobeyed Viçvämitra by not accepting 643 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Çunaùçepha as their eldest brother, but the other half accepted his order. Therefore the father blessed the obedient sons to become the fathers of sons. Otherwise they too would have been cursed to be sonless mlecchas. TEXT 36 Wz v" ku-iXak-a vqrae devraTaSTaMaiNvTa ) ANYae caík-harqTaJaYa§-TauMadadYa" )) 36 )) eña vaù kuçikä véro devarätas tam anvita anye cäñöaka-härétajaya-kratumad-ädayaù SYNONYMS eñaù—this (Çunaùçepha); vaù—like you; kuçikäù—O Kuçikas; véraù—my son; devarätaù—he is known as Devaräta; tam—him; anvita—just obey; anye—others; ca—also; añöaka—Añöaka; häréta—Häréta; jaya—Jaya; kratumat—Kratumän; ädayaù—and others. TRANSLATION Viçvämitra said, "O Kuçikas [descendants of Kauçika], this Devaräta is my son and is one of you. Please obey his orders." O King Parékñit, Viçvämitra had many other sons, such as Añöaka, Häréta, Jaya and Kratumän. TEXT 37 Wv& k-aEiXak-Gaae}a& Tau ivìaiMa}aE" Pa*QaiGvDaMa( )

644 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Pa[vraNTarMaaPaà& TaiÖ cEv& Pa[k-iLPaTaMa( )) 37 )) evaà kauçika-gotraà tu viçvämitraiù påthag-vidham pravaräntaram äpannaà tad dhi caivaà prakalpitam SYNONYMS evam—in this way (some sons having been cursed and some blessed); kauçika-gotram—the dynasty of Kauçika; tu—indeed; viçvämitraiù—by the sons of Viçvämitra; påthak-vidham—in different varieties; pravara-antaram—differences between one another; äpannam—obtained; tat—that; hi—indeed; ca—also; evam—thus; prakalpitam—ascertained. TRANSLATION Viçvämitra cursed some of his sons and blessed the others, and he also adopted a son. Thus there were varieties in the Kauçika dynasty, but among all the sons, Devaräta was considered the eldest. Thus end the Bhaktivedanta purports of the Ninth Canto, Sixteenth Chapter, of the Çrémad-Bhägavatam, entitled "Lord Paraçuräma Destroys the World's Ruling Class."

17. The Dynasties of the Sons of Purüravä

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Äyu, the eldest son of Purüravä, had five sons. This chapter describes the dynasties of four of them, beginning with Kñatravåddha. Äyu, the son of Purüravä, had five sons- Nahuña, Kñatravåddha, Rajé, Räbha and Anenä. The son of Kñatravåddha was Suhotra, who had three sons, named Käçya, Kuça and Gåtsamada. The son of Gåtsamada was Çunaka, and his son was Çaunaka. The son of Käçya was Käçi. From Käçi came the sons and grandsons known as Räñöra, Dérghatama and then Dhanvantari, who was the inaugurator of medical science and was a çaktyäveça incarnation of the Supreme Personality of Godhead, Väsudeva. The descendants of Dhanvantari were Ketumän, Bhémaratha, Divodäsa and Dyumän, who was also known as Pratardana, Çatrujit, Vatsa, Åtadhvaja and Kuvalayäçva. The son of Dyumän was Alarka, who reigned over the kingdom for many, many years. Following in the dynasty of Alarka were Santati, Sunétha, Niketana, Dharmaketu, Satyaketu, Dhåñöaketu, Sukumära, Vétihotra, Bharga and Bhärgabhümi. All of them belonged to the dynasty of Käçi, the descendant of Kñatravåddha. The son of Räbha was Rabhasa, and his son was Gambhéra. Gambhéra's son was Akriya, and from Akriya came Brahmavit. The son of Anenä was Çuddha, and his son was Çuci. The son of Çuci was Citrakåt, whose son was Çäntaraja. Rajé had five hundred sons, all of extraordinary strength. Rajé was personally very powerful and was given the kingdom of heaven by Lord Indra. Later, after Rajé's death, when the sons of Rajé refused to return the kingdom to Indra, by Båhaspati's arrangement they became unintelligent, and Lord Indra conquered them. The grandson of Kñatravåddha named Kuça gave birth to a son named Prati. From Prati came Saïjaya; from Saïjaya, Jaya; from Jaya, Kåta; and from Kåta, Haryabala. The son of Haryabala was Sahadeva; the son of Sahadeva, Héna; the son of Héna, Jayasena; the son of Jayasena, Saìkåti; and the son of Saìkåti, Jaya. TEXTS 1-3 646 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

é[qbadraYaiavNa( SauTaa" ) Nahuz" +a}av*Öê rJaq ra>aê vqYaRvaNa( )) 1 )) ANaeNaa wiTa raJaeNd] é*aUTa( ) éuNak-" XaaENak-ae YaSYa bû*cPa[vrae MauiNa" )) 3 )) çré-bädaräyaëir uväca yaù purüravasaù putra äyus tasyäbhavan sutäù nahuñaù kñatravåddhaç ca rajé räbhaç ca véryavän anenä iti räjendra çåëu kñatravådho 'nvayam kñatravåddha-sutasyäsan suhotrasyätmajäs trayaù käçyaù kuço gåtsamada iti gåtsamadäd abhüt çunakaù çaunako yasya bahvåca-pravaro muniù SYNONYMS çré-bädaräyaëiù uväca—Çré Çukadeva Gosvämé said; yaù—one who; purüravasaù—of Purüravä; putraù—son; äyuù—his name was Äyu; tasya—of him; abhavan—there were; sutäù—sons; nahuñaù—Nahuña; kñatravåddhaù ca—and Kñatravåddha; rajé—Rajé; räbhaù—Räbha; ca—also; véryavän—very powerful; anenäù—Anenä; iti—thus; räja-indra—O Mahäräja Parékñit; 647 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

çåëu—just hear from me; kñatravådhaù—of Kñatravåddha; anvayam—the dynasty; kñatravåddha—of Kñatravåddha; sutasya—of the son; äsan—there were; suhotrasya—of Suhotra; ätmajäù—sons; trayaù—three; käçyaù—Käçya; kuçaù—Kuça; gåtsamadaù—Gåtsamada; iti—thus; gåtsamadät—from Gåtsamada; abhüt—there was; çunakaù—Çunaka; çaunakaù—Çaunaka; yasya—of whom (Çunaka); bahu-åca-pravaraù—the best of those conversant with the Åg Veda; muniù—a great saintly person. TRANSLATION Çukadeva Gosvämé said: From Purüravä came a son named Äyu, whose very powerful sons were Nahuña, Kñatravåddha, Rajé, Räbha and Anenä. O Mahäräja Parékñit, now hear about the dynasty of Kñatravåddha. Kñatravåddha's son was Suhotra, who had three sons, named Käçya, Kuça and Gåtsamada. From Gåtsamada came Çunaka, and from him came Çaunaka, the great saint, the best of those conversant with the Åg Veda. TEXT 4 k-aXYaSYa k-aiXaSTaTPau}aae raí\ae dqgaRTaMa"iPaTaa ) DaNvNTairdsgaRTaMaSa AaYauveRdPa[vTaRk-" ) Yaj>auGa( vaSaudeva&Xa" SMa*TaMaa}aaiTaRNaaXaNa" )) 4 )) käçyasya käçis tat-putro räñöro dérghatamaù-pitä dhanvantarir dérghatamasa äyur-veda-pravartakaù yajïa-bhug väsudeväàçaù småta-mäträrti-näçanaù

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SYNONYMS käçyasya—of Käçya; käçiù—Käçi; tat-putraù—his son; räñöraù—Räñöra; dérghatamaù-pitä—he became the father of Dérghatama; dhanvantariù—Dhanvantari; dérghatamasaù—from Dérghatama; äyuù-veda-pravartakaù—the inaugurator of medical science, Äyur Veda; yajïa-bhuk—the enjoyer of the results of sacrifice; väsudeva-aàçaù—incarnation of Lord Väsudeva; småta-mätra—if he is remembered; ärti-näçanaù—it immediately vanquishes all kinds of disease. TRANSLATION The son of Käçya was Käçi, and his son was Räñöra, the father of Dérghatama. Dérghatama had a son named Dhanvantari, who was the inaugurator of the medical science and an incarnation of Lord Väsudeva, the enjoyer of the results of sacrifices. One who remembers the name of Dhanvantari can be released from all disease. TEXT 5 TaTPau}a" ke-TauMaaNaSYa Jaje >aqMarQaSTaTa" ) idvaedaSaae ÛuMaa&STaSMaaTa( Pa[TadRNa wiTa SMa*Ta" )) 5 )) tat-putraù ketumän asya jajïe bhémarathas tataù divodäso dyumäàs tasmät pratardana iti småtaù SYNONYMS tat-putraù—his son (the son of Dhanvantari); ketumän—Ketumän; asya—his; 649 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

jajïe—took birth; bhémarathaù—a son named Bhémaratha; tataù—from him; divodäsaù—a son named Divodäsa; dyumän—Dyumän; tasmät—from him; pratardanaù—Pratardana; iti—thus; småtaù—known. TRANSLATION The son of Dhanvantari was Ketumän, and his son was Bhémaratha. The son of Bhémaratha was Divodäsa, and the son of Divodäsa was Dyumän, also known as Pratardana. TEXT 6 Sa Wv Xa}auiJad( vTSa ‰TaßJa wTaqirTa" ) TaQaa ku-vl/YaaìeiTa Pa[ae¢-ae_l/k-aRdYaSTaTa" )) 6 )) sa eva çatrujid vatsa åtadhvaja itéritaù tathä kuvalayäçveti prokto 'larkädayas tataù SYNONYMS saù—that Dyumän; eva—indeed; çatrujit—Çatrujit; vatsaù—Vatsa; åtadhvajaù—Åtadhvaja; iti—like that; éritaù—known; tathä—as well as; kuvalayäçva—Kuvalayäçva; iti—thus; proktaù—well known; alarka-ädayaù—Alarka and other sons; tataù—from him. TRANSLATION Dyumän was also known as Çatrujit, Vatsa, Åtadhvaja and Kuvalayäçva. From him were born Alarka and other sons. 650 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 7 zií&vzRSahóaiauJae MaeidNaq& Yauva )) 7 )) ñañöià varña-sahasräëi ñañöià varña-çatäni ca nälarkäd aparo räjan bubhuje medinéà yuvä SYNONYMS ñañöim—sixty; varña-sahasräëi—such thousands of years; ñañöim—sixty; varña-çatäni—hundreds of years; ca—also; na—not; alarkät—except for Alarka; aparaù—anyone else; räjan—O King Parékñit; bubhuje—enjoyed; mediném—the surface of the world; yuvä—as a young man. TRANSLATION Alarka, the son of Dyumän, reigned over the earth for sixty-six thousand years, my dear King Parékñit. No one other than him has reigned over the earth for so long as a young man. TEXT 8 Al/k-aRTa( SaNTaiTaSTaSMaaTa( SauNaqQaae_Qa iNake-TaNa" ) DaMaRke-Tau" SauTaSTaSMaaTa( SaTYake-TaurJaaYaTa )) 8 )) alarkät santatis tasmät sunétho 'tha niketanaù 651 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

dharmaketuù sutas tasmät satyaketur ajäyata SYNONYMS alarkät—from Alarka; santatiù—a son known as Santati; tasmät—from him; sunéthaù—Sunétha; atha—from him; niketanaù—a son named Niketana; dharmaketuù—Dharmaketu; sutaù—a son; tasmät—and from Dharmaketu; satyaketuù—Satyaketu; ajäyata—was born. TRANSLATION From Alarka came a son named Santati, and his son was Sunétha. The son of Sunétha was Niketana, the son of Niketana was Dharmaketu, and the son of Dharmaketu was Satyaketu. TEXT 9 Da*íke-TauSTaTaSTaSMaaTa( Sauku-Maar" i+aTaqìr" ) vqiTahae}aae_SYa >aGaaeR_Taae >aaGaR>aUiMar>aUà*Pa )) 9 )) dhåñöaketus tatas tasmät sukumäraù kñitéçvaraù vétihotro 'sya bhargo 'to bhärgabhümir abhün nåpa SYNONYMS dhåñöaketuù—Dhåñöaketu; tataù—thereafter; tasmät—from Dhåñöaketu; sukumäraù—a son named Sukumära; kñiti-éçvaraù—the emperor of the entire world; vétihotraù—a son named Vétihotra; asya—his son; bhargaù—Bharga; ataù—from him; bhärgabhümiù—a son named Bhärgabhümi; 652 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

abhüt—generated; nåpa—O King. TRANSLATION O King Parékñit, from Satyaketu came a son named Dhåñöaketu, and from Dhåñöaketu came Sukumära, the emperor of the entire world. From Sukumära came a son named Vétihotra; from Vétihotra, Bharga; and from Bharga, Bhärgabhümi. TEXT 10 wTaqMae k-aXaYaae >aUPaa" +a}av*ÖaNvYaaiYaNa" ) ra>aSYa r>aSa" Pau}aae GaM>aqrêai§-YaSTaTa" )) 10 )) itéme käçayo bhüpäù kñatravåddhänvayäyinaù räbhasya rabhasaù putro gambhéraç cäkriyas tataù SYNONYMS iti—thus; ime—all of them; käçayaù—born in the dynasty of Käçi; bhüpäù—kings; kñatravåddha-anvaya-äyinaù—also within the dynasty of Kñatravåddha; räbhasya—from Räbha; rabhasaù—Rabhasa; putraù—a son; gambhéraù—Gambhéra; ca—also; akriyaù—Akriya; tataù—from him. TRANSLATION O Mahäräja Parékñit, all of these kings were descendants of Käçi, and they could also be called descendants of Kñatravåddha. The son of Räbha was Rabhasa, from Rabhasa came Gambhéra, and from Gambhéra came a son named 653 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Akriya. TEXT 11 TaÓae}a& b]øivJa( Jaje é*aUPaa wMaeé*aGavaNaiPa ivìaTMaa PaavNa" é[qiNake-TaNa" )) 13 )) vYa& Ta}aaiPa >a*Gav" iXaZYaae_SYaa Na" iPaTaaSaur" ) ASMaÖaYa| Da*TavTaq éUd]ae vediMavaSaTaq )) 14 )) yair idaà tapasä såñöaà mukhaà puàsaù parasya ye dhäryate yair iha jyotiù çivaù panthäù pradarçitaù yän vandanty upatiñöhante loka-näthäù sureçvaräù bhagavän api viçvätmä pävanaù çré-niketanaù vayaà taträpi bhågavaù çiñyo 'syä naù pitäsuraù asmad-dhäryaà dhåtavaté çüdro vedam iväsaté SYNONYMS yaiù—by which persons; idam—this entire universe; tapasä—by austerity; såñöam—was created; mukham—the face; puàsaù—of the Supreme Person; parasya—transcendental; ye—those who (are); dhäryate—is always born; yaiù—by which persons; iha—here; jyotiù—the brahmajyoti, the effulgence of the Supreme Lord; çivaù—auspicious; panthäù—way; pradarçitaù—is directed; yän—to whom; vandanti—offer prayers; upatiñöhante—honor and follow; loka-näthäù—the directors of the various planets; sura-éçvaräù—the demigods; bhagavän—the Supreme Personality of Godhead; api—even; viçva-ätmä—the Supersoul; pävanaù—the purifier; çré-niketanaù—the husband of the goddess of fortune; vayam—we (are); tatra api—even greater than other brähmaëas; 671 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bhågavaù—descendants of Bhågu; çiñyaù—disciple; asyäù—of her; naù—our; pitä—father; asuraù—belong to the demoniac group; asmat-dhäryam—meant to be worn by us; dhåtavaté—she has put on; çüdraù—a non-brähmaëa worker; vedam—the Vedas; iva—like; asaté—unchaste. TRANSLATION We are among the qualified brähmaëas, who are accepted as the face of the Supreme Personality of Godhead. The brähmaëas have created the entire universe by their austerity, and they always keep the Absolute Truth within the core of their hearts. They have directed the path of good fortune, the path of Vedic civilization, and because they are the only worshipable objects within this world, they are offered prayers and worshiped even by the great demigods, the directors of the various planets, and even by the Supreme Personality of Godhead, the Supersoul, the supreme purifier, the husband of the goddess of fortune. And we are even more respectable because we are in the dynasty of Bhågu. Yet although this woman's father, being among the demons, is our disciple, she has put on my dress, exactly like a çüdra taking charge of Vedic knowledge. TEXT 15 Wv& i+aPaNTaq& XaiMaRïa GauåPau}aqMa>aazTa ) åza ìSaNTYaur(r)qv DaizRTaa dídC^da )) 15 )) evaà kñipantéà çarmiñöhä guru-putrém abhäñata ruñä çvasanty uraìgéva dharñitä dañöa-dacchadä

672 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS evam—thus; kñipantém—chastising; çarmiñöhä—the daughter of Våñaparvä; guru-putrém—unto the daughter of the guru, Çukräcärya; abhäñata—said; ruñä—being very angry; çvasanté—breathing very heavily; uraìgé iva—like a serpent; dharñitä—offended, trampled; dañöa-dat-chadä—biting her lip with her teeth. TRANSLATION Çukadeva Gosvämé said: When thus rebuked in cruel words, Çarmiñöhä was very angry. Breathing heavily like a serpent and biting her lower lip with her teeth, she spoke to the daughter of Çukräcärya as follows. TEXT 16 AaTMav*taMaivjaYa k-TQaSae bhu i>a+auik- ) ik&- Na Pa[Taq+aSae_SMaak&- Ga*haNa( bil/>auJaae YaQaa )) 16 )) ätma-våttam avijïäya katthase bahu bhikñuki kià na pratékñase 'smäkaà gåhän balibhujo yathä SYNONYMS ätma-våttam—one's own position; avijïäya—without understanding; katthase—you are talking madly; bahu—so much; bhikñuki—beggar; kim—whether; na—not; pratékñase—you wait; asmäkam—our; gåhän—at the house; balibhujaù—crows; yathä—like.

673 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION You beggar, since you don't understand your position, why should you unnecessarily talk so much? Don't all of you wait at our house, depending on us for your livelihood like crows? PURPORT Crows have no independent life; they fully depend on the remnants of foodstuffs thrown by householders into the garbage tank. Therefore, because a brähmaëa depends on his disciples, when Çarmiñöhä was heavily rebuked by Devayäné she charged Devayäné with belonging to a family of crowlike beggars. It is the nature of women to fight verbally at even a slight provocation. As we see from this incident, this has been their nature for a long, long time. TEXT 17 Wv&ivDaE" SauPaåzE" i+aPTvacaYaRSauTaa& SaTaqMa( ) XaiMaRïa Pa[ai+aPaTa( kU-Pae vaSaêadaYa MaNYauNaa )) 17 )) evaà-vidhaiù suparuñaiù kñiptväcärya-sutäà satém çarmiñöhä präkñipat küpe väsaç cädäya manyunä SYNONYMS evam-vidhaiù—such; su-paruñaiù—by unkind words; kñiptvä—after chastising; äcärya-sutäm—the daughter of Çukräcärya; satém—Devayäné; çarmiñöhä—Çarmiñöhä; präkñipat—threw (her); küpe—into a well; väsaù—the garments; ca—and; ädäya—taking away; manyunä—because of anger. 674 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Using such unkind words, Çarmiñöhä rebuked Devayäné, the daughter of Çukräcärya. In anger, she took away Devayäné's garments and threw Devayäné into a well. TEXT 18 TaSYaa& GaTaaYaa& SvGa*h& YaYaaiTaMa*RGaYaa& crNa( ) Pa[aáae Yad*C^Yaa kU-Pae Jal/aQas Taa& ddXaR h )) 18 )) tasyäà gatäyäà sva-gåhaà yayätir mågayäà caran präpto yadåcchayä küpe jalärthé täà dadarça ha SYNONYMS tasyäm—when she; gatäyäm—went; sva-gåham—to her home; yayätiù—King Yayäti; mågayäm—hunting; caran—wandering; präptaù—arrived; yadåcchayä—by chance; küpe—in the well; jala-arthé—desiring to drink water; täm—her (Devayäné); dadarça—saw; ha—indeed. TRANSLATION After throwing Devayäné into the well, Çarmiñöhä went home. Meanwhile, King Yayäti, while engaged in a hunting excursion, went to the well to drink water and by chance saw Devayäné. TEXT 19 675 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

dtva SvMautar& vaSaSTaSYaE raJaa ivvaSaSae ) Ga*hqTva PaaiaUd( Ga*hqTaaYaaSTvYaa ih Mae ) Wz wRXak*-Taae vqr SaMbNDaae NaaE Na PaaEåz" )) 21 )) taà véram ähauçanasé prema-nirbharayä girä räjaàs tvayä gåhéto me 676 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

päëiù para-puraïjaya hasta-gräho 'paro mä bhüd gåhétäyäs tvayä hi me eña éça-kåto véra sambandho nau na pauruñaù SYNONYMS tam—unto him; véram—Yayäti; äha—said; auçanasé—the daughter of Uçanä Kavi, Çukräcärya; prema-nirbharayä—saturated with love and kindness; girä—by such words; räjan—O King; tvayä—by you; gåhétaù—accepted; me—my; päëiù—hand; para-puraïjaya—the conqueror of the kingdoms of others; hasta-grähaù—he who accepted my hand; aparaù—another; mä—may not; bhüt—become; gåhétäyäù—accepted; tvayä—by you; hi—indeed; me—of me; eñaù—this; éça-kåtaù—arranged by providence; véra—O great hero; sambandhaù—relationship; nau—our; na—not; pauruñaù—anything man-made. TRANSLATION With words saturated with love and affection, Devayäné said to King Yayäti: O great hero, O King, conqueror of the cities of your enemies, by accepting my hand you have accepted me as your married wife. Let me not be touched by others, for our relationship as husband and wife has been made possible by providence, not by any human being. PURPORT While taking Devayäné out of the well, King Yayäti must certainly have appreciated her youthful beauty, and therefore he might have asked her which caste she belonged to. Thus Devayäné would have immediately replied, "We are already married because you have accepted my hand." Uniting the hands of 677 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the bride and bridegroom is a system perpetually existing in all societies. Therefore, as soon as Yayäti accepted Devayäné's hand, they could be regarded as married. Because Devayäné was enamored with the hero Yayäti, she requested him not to change his mind and let another come to marry her. TEXT 22 Yaidd& kU-PaMaGanaYaa >avTaae dXaRNa& MaMa ) Na b]aøaivTaa hSTaGa]ahae Maha>auJa ) k-cSYa bahRSPaTYaSYa XaaPaad( YaMaXaPa& Paura )) 22 )) yad idaà küpa-magnäyä bhavato darçanaà mama na brähmaëo me bhavitä hasta-gräho mahä-bhuja kacasya bärhaspatyasya çäpäd yam açapaà purä SYNONYMS yat—because of; idam—this; küpa-magnäyäù—fallen in the well; bhavataù—of your good self; darçanam—meeting; mama—with me; na—not; brähmaëaù—a qualified brähmaëa; me—my; bhavitä—will become; hasta-grähaù—husband; mahä-bhuja—O great mighty-armed one; kacasya—of Kaca; bärhaspatyasya—the son of the learned brähmaëa and celestial priest Båhaspati; çäpät—because of the curse; yam—whom; açapam—I cursed; purä—in the past. TRANSLATION Because of falling in the well, I met you. Indeed, this has been arranged by 678 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

providence. After I cursed Kaca, the son of the learned scholar Båhaspati, he cursed me by saying that I would not have a brähmaëa for a husband. Therefore, O mighty-armed one, there is no possibility of my becoming the wife of a brähmaëa. PURPORT Kaca, the son of the learned celestial priest Båhaspati, had been a student of Çukräcärya, from whom he had learned the art of reviving a man who has died untimely. This art, called måta-saïjévané, was especially used during wartime. When there was a war, soldiers would certainly die untimely, but if a soldier's body was intact, he could be brought to life again by this art of måta-saïjévané. This art was known to Çukräcärya and many others, and Kaca, the son of Båhaspati, became Çukräcärya's student to learn it. Devayäné desired to have Kaca as her husband, but Kaca, out of regard for Çukräcärya, looked upon the guru's daughter as a respectable superior and therefore refused to marry her. Devayäné angrily cursed Kaca by saying that although he had learned the art of måta-saïjévané from her father, it would be useless. When cursed in this way, Kaca retaliated by cursing Devayäné never to have a husband who was a brähmaëa. Because Devayäné liked Yayäti, who was a kñatriya, she requested him to accept her as his bona fide wife. Although this would be pratiloma-viväha, a marriage between the daughter of a high family and the son of a lower family, she explained that this arrangement was made by providence. TEXT 23 YaYaaiTarNai>aPa[eTa& dEvaePaôTaMaaTMaNa" ) MaNaSTau TaÓTa& bud(ßa Pa[iTaJaGa]ah TaÜc" )) 23 )) yayätir anabhipretaà 679 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

daivopahåtam ätmanaù manas tu tad-gataà buddhvä pratijagräha tad-vacaù SYNONYMS yayätiù—King Yayäti; anabhipretam—not liked; daiva-upahåtam—brought about by providential arrangements; ätmanaù—his personal interest; manaù—mind; tu—however; tat-gatam—being attracted to her; buddhvä—by such intelligence; pratijagräha—accepted; tat-vacaù—the words of Devayäné. TRANSLATION Çukadeva Gosvämé continued: Because such a marriage is not sanctioned by regular scriptures, King Yayäti did not like it, but because it was arranged by providence and because he was attracted by Devayäné's beauty, he accepted her request. PURPORT According to the Vedic system, the parents would consider the horoscopes of the boy and girl who were to be married. If according to astrological calculations the boy and girl were compatible in every respect, the match was called yoöaka and the marriage would be accepted. Even fifty years ago, this system was current in Hindu society. Regardless of the affluence of the boy or the personal beauty of the girl, without this astrological compatibility the marriage would not take place. A person is born in one of three categories, known as deva-gaëa, manuñya-gaëa and rakñasa-gaëa. In different parts of the universe there are demigods and demons, and in human society also some people resemble demigods whereas others resemble demons. If according to astrological calculations there was conflict between a godly and a demoniac nature, the marriage would not take place. Similarly, there were calculations of 680 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

pratiloma and anuloma. The central idea is that if the boy and girl were on an equal level the marriage would be happy, whereas inequality would lead to unhappiness. Because care is no longer taken in marriage, we now find many divorces. Indeed, divorce has now become a common affair, although formerly one's marriage would continue lifelong, and the affection between husband and wife was so great that the wife would voluntarily die when her husband died or would remain a faithful widow throughout her entire life. Now, of course, this is no longer possible, for human society has fallen to the level of animal society. Marriage now takes place simply by agreement. Dämpatye 'bhirucir hetuù (SB 12.2.3). The word abhiruci means "agreement." If the boy and girl simply agree to marry, the marriage takes place. But when the Vedic system is not rigidly observed, marriage frequently ends in divorce. TEXT 24 GaTae raJaiNa Saa Daqre Ta}a SMa ådTaq iPaTau" ) NYavedYaTa( TaTa" SavRMau¢&- XaiMaRïYaa k*-TaMa( )) 24 )) gate räjani sä dhére tatra sma rudaté pituù nyavedayat tataù sarvam uktaà çarmiñöhayä kåtam SYNONYMS gate räjani—after the departure of the King; sä—she (Devayäné); dhére—learned; tatra sma—returning to her home; rudaté—crying; pituù—before her father; nyavedayat—submitted; tataù—thereafter; sarvam—all; uktam—mentioned; çarmiñöhayä—by Çarmiñöhä; kåtam—done.

681 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Thereafter, when the learned King returned to his palace, Devayäné returned home crying and told her father, Çukräcärya, about all that had happened because of Çarmiñöhä. She told how she had been thrown into the well but was saved by the King. TEXT 25 duMaRNaa >aGavaNa( k-aVYa" PaaEraeihTYa& ivGahRYaNa( ) STauvNa( v*ita& c k-aPaaeTaq& duih}aa Sa YaYaaE PauraTa( )) 25 )) durmanä bhagavän kävyaù paurohityaà vigarhayan stuvan våttià ca käpotéà duhiträ sa yayau purät SYNONYMS durmanäù—being very unhappy; bhagavän—the most powerful; kävyaù—Çukräcärya; paurohityam—the business of priesthood; vigarhayan—condemning; stuvan—praising; våttim—the profession; ca—and; käpotém—of collecting grains from the field; duhiträ—with his daughter; saù—he (Çukräcärya); yayau—went; purät—from his own residence. TRANSLATION As Çukräcärya listened to what had happened to Devayäné, his mind was very much aggrieved. Condemning the profession of priesthood and praising the profession of uïcha-våtti [collecting grains from the fields], he left home with his daughter. 682 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

PURPORT When a brähmaëa adopts the profession of a kapota, or pigeon, he lives by collecting grains from the field. This is called uïcha-våtti. A brähmaëa who takes to this uïcha-våtti profession is called first class because he depends completely on the mercy of the Supreme Personality of Godhead and does not beg from anyone. Although the profession of begging is allowed for a brähmaëa or sannyäsé, one does better if he can avoid such a profession and completely depend on the mercy of the Supreme Personality of Godhead for maintenance. Çukräcärya was certainly very sorry that because of his daughter's complaint he had to go to his disciple to beg some mercy, which he was obliged to do because he had accepted the profession of priesthood. In his heart, Çukräcärya did not like his profession, but since he had accepted it, he was obliged to go unwillingly to his disciple to settle the grievance submitted by his daughter. TEXT 26 v*zPavaR TaMaajaYa Pa[TYaNaqk-ivvi+aTaMa( ) Gauå& Pa[SaadYaNa( MaUDNaaR PaadYaae" PaiTaTa" PaiQa )) 26 )) våñaparvä tam äjïäya pratyanéka-vivakñitam guruà prasädayan mürdhnä pädayoù patitaù pathi SYNONYMS våñaparvä—the King of the demons; tam äjïäya—understanding the motive of Çukräcärya; pratyanéka—some curse; vivakñitam—desiring to speak; gurum—his spiritual master, Çukräcärya; prasädayat—he satisfied immediately; mürdhnä—with his head; pädayoù—at the feet; patitaù—fell 683 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

down; pathi—on the road. TRANSLATION King Våñaparvä understood that Çukräcärya was coming to chastise or curse him. Consequently, before Çukräcärya came to his house, Våñaparvä went out and fell down in the street at the feet of his guru and satisfied him, checking his wrath. TEXT 27 +aaRGavaNa( iXaZYa& VYaací >aaGaRv" ) k-aMaae_SYaa" i§-YaTaa& raJaNa( NaENaa& TYa¢u-iMahaeTSahe )) 27 )) kñaëärdha-manyur bhagavän çiñyaà vyäcañöa bhärgavaù kämo 'syäù kriyatäà räjan nainäà tyaktum ihotsahe SYNONYMS kñaëa-ardha—lasting only a few moments; manyuù—whose anger; bhagavän—the most powerful; çiñyam—unto his disciple, Våñaparvä; vyäcañöa—said; bhärgavaù—Çukräcärya, the descendant of Bhågu; kämaù—the desire; asyäù—of this Devayäné; kriyatäm—please fulfill; räjan—O King; na—not; enäm—this girl; tyaktum—to give up; iha—in this world; utsahe—I am able. TRANSLATION The powerful Çukräcärya was angry for a few moments, but upon being 684 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

satisfied he said to Våñaparvä: My dear King, kindly fulfill the desire of Devayäné, for she is my daughter and in this world I cannot give her up or neglect her. PURPORT Sometimes a great personality like Çukräcärya cannot neglect sons and daughters, for sons and daughters are by nature dependent on their father and the father has affection for them. Although Çukräcärya knew that the quarrel between Devayäné and Çarmiñöhä was childish, as Devayäné's father he had to side with his daughter. He did not like to do this, but he was obliged to because of affection. He plainly admitted that although he should not have asked the King for mercy for his daughter, because of affection he could not avoid doing so. TEXT 28 TaQaeTYaviSQaTae Pa[ah devYaaNaq MaNaaeGaTaMa( ) iPa}aa dtaa YaTaae YaaSYae SaaNauGaa YaaTau MaaMaNau )) 28 )) tathety avasthite präha devayäné manogatam piträ dattä yato yäsye sänugä yätu mäm anu SYNONYMS tathä iti—when King Våñaparvä agreed to Çukräcärya's proposal; avasthite—the situation being settled in this way; präha—said; devayäné—the daughter of Çukräcärya; manogatam—her desire; piträ—by the father; dattä—given; yataù—to whomever; yäsye—I shall go; sa-anugä—with her 685 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

friends; yätu—shall go; mäm anu—as my follower or servant. TRANSLATION After hearing Çukräcärya's request, Våñaparvä agreed to fulfill Devayäné's desire, and he awaited her words. Devayäné then expressed her desire as follows: "Whenever I marry by the order of my father, my friend Çarmiñöhä must go with me as my maidservant, along with her friends." TEXT 29 iPa}aadtaadevYaaNYaE XaiMaRïaSaaNauGaaTada ) SvaNaa& TaTa( Saª$&= vq+Ya TadQaRSYa c GaaErvMa( ) devYaaNaq& PaYaRcrTa( ñqSahóeYaPaÛTa )) 32 )) räja-putryärthito 'patye dharmaà cävekñya dharmavit smaraï chukra-vacaù käle diñöam eväbhyapadyata SYNONYMS räja-putryä—by Çarmiñöhä, who was the daughter of a king; arthitaù—being requested; apatye—for a son; dharmam—religious principles; ca—as well as; 689 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

avekñya—considering; dharma-vit—aware of all religious principles; smaran—remembering; çukra-vacaù—the warning of Çukräcärya; käle—at the time; diñöam—circumstantially; eva—indeed; abhyapadyata—accepted (to fulfill the desire of Çarmiñöhä). TRANSLATION When Princess Çarmiñöhä begged King Yayäti for a son, the King was certainly aware of the principles of religion, and therefore he agreed to fulfill her desire. Although he remembered the warning of Çukräcärya, he thought of this union as the desire of the Supreme, and thus he had sex with Çarmiñöhä. PURPORT King Yayäti was completely aware of the duty of a kñatriya. When a kñatriya is approached by a woman, he cannot deny her. This is a religious principle. Consequently, when Dharmaräja, Yudhiñöhira, saw Arjuna unhappy after Arjuna returned from Dvärakä, he asked whether Arjuna had refused a woman who had begged for a son. Although Mahäräja Yayäti remembered Çukräcärya's warning, he could not refuse Çarmiñöhä. He thought it wise to give her a son, and thus he had sexual intercourse with her after her menstrual period. This kind of lust is not against religious principles. As stated in Bhagavad-gétä (7.11), dharmäviruddho bhüteñu kämo 'smi: sex life not contrary to the principles of religion is sanctioned by Kåñëa. Because Çarmiñöhä, the daughter of a king, had begged Yayäti for a son, their combination was not lust but an act of religion. TEXT 33 Yadu& c TauvRSau& cEv devYaaNaq VYaJaaYaTa )

690 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

d]uùu& caNau& c PaUå& c XaiMaRïa vazRPavRaRSaM>avMaaSauYaaR >aTauRivRjaYa MaaiNaNaq ) devYaaNaq iPaTauGaeRh& YaYaaE §-aeDaivMaUi^RTaa )) 34 )) garbha-sambhavam äsuryä bhartur vijïäya mäniné devayäné pitur gehaà yayau krodha-vimürchitä SYNONYMS garbha-sambhavam—pregnancy;

äsuryäù—of

Çarmiñöhä;

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bhartuù—made

possible by her husband; vijïäya—knowing (from the brähmaëa astrologers); mäniné—being very proud; devayäné—the daughter of Çukräcärya; pituù—of her father; geham—to the house; yayau—departed; krodha-vimürchitä—frenzied because of anger. TRANSLATION When the proud Devayäné understood from outside sources that Çarmiñöhä was pregnant by her husband, she was frenzied with anger. Thus she departed for her father's house. TEXT 35 iPa[YaaMaNauGaTa" k-aMaq vcaei>aåPaMaN}aYaNa( ) Na Pa[SaadiYaTau& Xaeke- PaadSa&vahNaaidi>a" )) 35 )) priyäm anugataù kämé vacobhir upamantrayan na prasädayituà çeke päda-saàvähanädibhiù SYNONYMS priyäm—his beloved wife; anugataù—following; kämé—very, very lusty; vacobhiù—by great words; upamantrayan—appeasing; na—not; prasädayitum—to appease; çeke—was able; päda-saàvähana-ädibhiù—even by massaging her feet. TRANSLATION King Yayäti, who was very lusty, followed his wife, caught her and tried to 692 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

appease her by speaking pleasing words and massaging her feet, but he could not satisfy her by any means. TEXT 36 éu§-STaMaah ku-iPaTa" ñqk-aMaaNa*TaPaUåz ) Tva& Jara ivXaTaa& MaNd ivæPak-ravdqYaeNa r&SYae k-iTaPaYaa" SaMaa" )) 39 )) 695 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

mätämaha-kåtäà vatsa na tåpto viñayeñv aham vayasä bhavadéyena raàsye katipayäù samäù SYNONYMS mätämaha-kåtäm—given by your maternal grandfather, Çukräcärya; vatsa—my dear son; na—not; tåptaù—satisfied; viñayeñu—in sex life, sense gratification; aham—I (am); vayasä—by age; bhavadéyena—of your good self; raàsye—I shall enjoy sex life; katipayäù—for a few; samäù—years. TRANSLATION My dear son, I am not yet satisfied in my sexual desires. But if you are kind to me, you can take the old age given by your maternal grandfather, and I may take your youth so that I may enjoy life for a few years more. PURPORT This is the nature of lusty desires. In Bhagavad-gétä (7.20) it is said, kämais tais tair håta jïänäù: when one is too attached to sense gratification, he actually loses his sense. The word håta jïänäù refers to one who has lost his sense. Here is an example: the father shamelessly asked his son to exchange youth for old age. Of course, the entire world is under such illusion. Therefore it is said that everyone is pramattaù, or exclusively mad. Nünaà pramattaù kurute vikarma: [SB 5.5.4] when one becomes almost like a madman, he indulges in sex and sense gratification. Sex and sense gratification can be controlled, however, and one achieves perfection when he has no desires for sex. This is possible only when one is fully Kåñëa conscious. yad-avadhi mama cetaù kåñëa-pädäravinde nava-nava-rasa-dhämany udyataà rantum äsét 696 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

tad-avadhi bata näré-saìgame smaryamäne bhavati mukha-vikäraù suñöhu niñöhévanaà ca "Since I have been engaged in the transcendental loving service of Kåñëa, realizing ever-new pleasure in Him, whenever I think of sex pleasure, I spit at the thought, and my lips curl with distaste." Sexual desire can be stopped only when one is fully Kåñëa conscious, and not otherwise. As long as one has desires for sex, one must change his body and transmigrate from one body to another to enjoy sex in different species or forms. But although the forms may differ, the business of sex is the same. Therefore it is said, punaù punaç carvita-carvaëänäm [SB 7.5.30]. Those who are very much attached to sex transmigrate from one body to another, with the same business of "chewing the chewed," tasting sex enjoyment as a dog, sex enjoyment as a hog, sex enjoyment as a demigod, and so on. TEXT 40 é[qYaduåvac NaaeTSahe JarSaa SQaaTauMaNTara Pa[aáYaa Tav ) AividTva Sau%& Ga]aMYa& vETa*ZaarTa ) Pa[TYaac:YaurDaMaRja ùiNaTYae iNaTYabuÖYa" )) 41 )) turvasuç coditaù piträ druhyuç cänuç ca bhärata pratyäcakhyur adharmajïä hy anitye nitya-buddhayaù SYNONYMS turvasuù—Turvasu, another son; coditaù—requested; piträ—by the father (to exchange old age and invalidity for his youth); druhyuù—Druhyu, another son; ca—and; anuù—Anu, another son; ca—also; bhärata—O King Parékñit; pratyäcakhyuù—refused to accept; adharma-jïäù—because they did not know religious principles; hi—indeed; a-nitye—temporary youth; nitya-buddhayaù—thinking to be permanent. 700 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION O Mahäräja Parékñit, Yayäti similarly requested his sons Turvasu, Druhyu and Anu to exchange their youth for his old age, but because they were unaware of religious principles, they thought that their flickering youth was eternal, and therefore they refused to carry out their father's order. TEXT 42 APa*C^Ta( TaNaYa& PaUå& vYaSaaeNa& Gaua" ) Pa[eYaSa" ParMaa& Pa[qiTaMauvah Pa[eYaSaq rh" )) 47 )) devayäny apy anudinaà mano-väg-deha-vastubhiù preyasaù paramäà prétim uväha preyasé rahaù SYNONYMS devayäné—Mahäräja Yayäti's wife, the daughter of Çukräcärya; api—also; anudinam—twenty-four hours, day after day; manaù-väk—by her mind and words; deha—body; vastubhiù—with all requisite things; preyasaù—of her beloved husband; paramäm—transcendental; prétim—bliss; uväha—executed; preyasé—very dear to her husband; rahaù—in seclusion, without any disturbance. TRANSLATION In secluded places, engaging her mind, words, body and various 706 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

paraphernalia, Devayäné, the dear wife of Mahäräja Yayäti, always brought her husband the greatest possible transcendental bliss. TEXT 48 AYaJad( YajPauåz& §-Taui>a>aURirdi+aaaiTa Naa>aaiTa SvPanMaaYaaMaNaaerQa" )) 49 )) yasminn idaà viracitaà vyomnéva jaladävaliù näneva bhäti näbhäti svapna-mäyä-manorathaù SYNONYMS yasmin—in whom; idam—this entire cosmic manifestation; viracitam—created; vyomni—in the sky; iva—just like; jalada-ävaliù—clouds; nänä iva—as if in different varieties; bhäti—is manifested; na äbhäti—is unmanifested; svapna-mäyä—illusion, like a dream; manaù-rathaù—created to be traversed by the chariot of the mind. TRANSLATION The Supreme Lord, Väsudeva, who created the cosmic manifestation, exhibits Himself as all-pervading, like the sky that holds clouds. And when the creation is annihilated, everything enters into the Supreme Lord, Viñëu, and varieties are no longer manifested. PURPORT As stated by the Lord Himself in Bhagavad-gétä (7.19): bahünäà janmanäm ante jïänavän mäà prapadyate väsudevaù sarvam iti sa mahätmä sudurlabhaù "After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great 708 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

soul is very rare." The Supreme Personality of Godhead, Väsudeva, is one with the Supreme Brahman, the Supreme Absolute Truth. Everything is in Him in the beginning, and at the end all manifestations enter into Him. He is situated in everyone's heart (sarvasya cähaà hådi sanniviñöaù [Bg. 15.15]). And from Him everything has emanated (janmädy asya yataù [SB 1.1.1]). All material manifestations, however, are temporary. The word svapna means "dreams," mäyä means "illusion," and manoratha means "mental creations." Dreams, illusions and mental creations are temporary. Similarly, all material creation is temporary, but Väsudeva, the Supreme Personality of Godhead, is the eternal Absolute Truth. TEXT 50 TaMaev ôid ivNYaSYa vaSaudev& GauhaXaYaMa( ) NaaraYaaJasYaRTaae Yaa Na JaqYaRTae ) Taa& Ta*ZaYaa Maaaze Taa& vraraeha& >a$E=" k-iTaPaYaEv*RTa" )) 9 )) 755 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

duñmanto mågayäà yätaù kaëväçrama-padaà gataù taträsénäà sva-prabhayä maëòayantéà ramäm iva vilokya sadyo mumuhe deva-mäyäm iva striyam babhäñe täà varärohäà bhaöaiù katipayair våtaù SYNONYMS duñmantaù—Mahäräja Duñmanta; mågayäm yätaù—when he went hunting; kaëva-äçrama-padam—to the residence of Kaëva; gataù—he came; tatra—there; äsénäm—a woman sitting; sva-prabhayä—by her own beauty; maëòayantém—illuminating; ramäm iva—exactly like the goddess of fortune; vilokya—by observing; sadyaù—immediately; mumuhe—he became enchanted; deva-mäyäm iva—exactly like the illusory energy of the Lord; striyam—a beautiful woman; babhäñe—he addressed; täm—her (the woman); vara-ärohäm—who was the best of beautiful women; bhaöaiù—by soldiers; katipayaiù—a few; våtaù—surrounded. TRANSLATION Once when King Duñmanta went to the forest to hunt and was very much fatigued, he approached the residence of Kaëva Muni. There he saw a most beautiful woman who looked exactly like the goddess of fortune and who sat there illuminating the entire äçrama by her effulgence. The King was naturally attracted by her beauty, and therefore he approached her, accompanied by some of his soldiers, and spoke to her. TEXT 10 756 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TaÕXaRNaPa[MauidTa" Saiàv*taPairé[Ma" ) PaPa[C^ k-aMaSaNTaá" Pa[hSaHë+avTYaa iNaJaRNae vNae )) 11 )) kä tvaà kamala-paträkñi kasyäsi hådayaì-game 757 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

kià svic cikérñitaà tatra bhavatyä nirjane vane SYNONYMS kä—who; tvam—are you; kamala-patra-akñi—O beautiful woman with eyes like the petals of a lotus; kasya asi—with whom are you related; hådayam-game—O most beautiful one, pleasing to the heart; kim svit—what kind of business; cikérñitam—is being thought of; tatra—there; bhavatyäù—by you; nirjane—solitary; vane—in the forest. TRANSLATION O beautiful lotus-eyed woman, who are you? Whose daughter are you? What purpose do you have in this solitary forest? Why are you staying here? TEXT 12 VYa¢&- raJaNYaTaNaYaa& veÚyh& Tva& SauMaDYaMae ) Na ih ceTa" PaaErvaaGavaNa( k-aTauRriNTak-MaaGaMaTa( )) 19 )) taà duratyaya-vikräntam 765 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ädäya pramadottamä harer aàçäàça-sambhütaà bhartur antikam ägamat SYNONYMS tam—him; duratyaya-vikräntam—whose strength was insurmountable; ädäya—taking with her; pramadä-uttamä—the best of women, Çakuntalä; hareù—of God; aàça-aàça-sambhütam—a partial plenary incarnation; bhartuù antikam—unto her husband; ägamat—approached. TRANSLATION Çakuntalä, the best of beautiful women, along with her son, whose strength was insurmountable and who was a partial expansion of the Supreme Godhead, approached her husband, Duñmanta. TEXT 20 Yada Na JaGa*he raJaa >aaYaaRPau}aaviNaiNdTaaE ) é*aUTaaNaa& %e vaGaahaXarqirauvae >auiv )) 23 )) pitary uparate so 'pi cakravarté mahä-yaçäù 770 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

mahimä géyate tasya harer aàça-bhuvo bhuvi SYNONYMS pitari—after his father; uparate—passed away; saù—the King's son; api—also; cakravarté—the emperor; mahä-yaçäù—very famous; mahimä—glories; géyate—are glorified; tasya—his; hareù—of the Supreme Personality of Godhead; aàça-bhuvaù—a partial representation; bhuvi—upon this earth. TRANSLATION Çukadeva Gosvämé said: When Mahäräja Duñmanta passed away from this earth, his son became the emperor of the world, the proprietor of the seven islands. He is referred to as a partial representation of the Supreme Personality of Godhead in this world. PURPORT In Bhagavad-gétä (10.41) it is said: yad yad vibhütimat sattvaà çrémad ürjitam eva vä tat tad evävagaccha tvaà mama tejo 'àça-sambhavam Anyone extraordinarily powerful must be considered a partial representation of the opulence of the Supreme Godhead. Therefore when the son of Mahäräja Duñmanta became the emperor of the entire world, he was celebrated in this way. TEXTS 24-26 771 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

c§&- di+aa" ) MaaMaTaeYa& PauraeDaaYa YaMauNaaMaNau c Pa[>au" )) 25 )) AíSaáiTaMaeDYaaìaNa( bbNDa Pa[ddd( vSau >arTaSYa ih daEZMaNTaeriGan" SaacqGauaeiJare ) deviñYaae rSaa& NaqTaa" Pa[aia" PauNarahrTa( )) 31 )) jitvä puräsurä devän ye rasaukäàsi bhejire deva-striyo rasäà nétäù präëibhiù punar äharat SYNONYMS jitvä—conquering; purä—formerly; asuräù—the demons; devän—the demigods; ye—all who; rasa-okäàsi—in the lower planetary system known as Rasätala; bhejire—took shelter; deva-striyaù—the wives and daughters of the demigods; rasäm—in the lower planetary system; nétäù—were brought; präëibhiù—with their own dear associates; punaù—again; äharat—brought back to their original places.

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TRANSLATION Formerly, after conquering the demigods, all the demons had taken shelter in the lower planetary system known as Rasätala and had brought all the wives and daughters of the demigods there also. Mahäräja Bharata, however, rescued all those women, along with their associates, from the clutches of the demons, and he returned them to the demigods. TEXT 32 SavaRNk-aMaaNa( duduhTau" Pa[JaaNaa& TaSYa raedSaq ) SaMaaiñarÜaJaMauPaaddu" )) 35 )) tasyaivaà vitathe vaàçe tad-arthaà yajataù sutam marut-stomena maruto bharadväjam upädaduù SYNONYMS tasya—his (Mahäräja Bharata's); evam—thus; vitathe—being baffled; vaàçe—in generating progeny; tat-artham—to get sons; yajataù—performing sacrifices; sutam—a son; marut-stomena—by performing a marut-stoma sacrifice; marutaù—the demigods named the Maruts; bharadväjam—Bharadväja; upädaduù—presented. TRANSLATION The King, his attempt for progeny frustrated in this way, performed a sacrifice named marut-stoma to get a son. The demigods known as the Maruts, being fully satisfied with him, then presented him a son named Bharadväja. TEXT 36 ANTavRTNYaa& >a]aTa*PaTNYaa& MaEQauNaaYa b*hSPaiTa" ) Pa[v*taae vairTaae Ga>a| XaPTva vqYaRMauPaaSa*JaTa( )) 36 )) antarvatnyäà bhrätå-patnyäà maithunäya båhaspatiù pravåtto värito garbhaà çaptvä véryam upäsåjat 783 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

SYNONYMS antaù-vatnyäm—pregnant; bhrätå-patnyäm—with the brother's wife; maithunäya—desiring sexual enjoyment; båhaspatiù—the demigod named Båhaspati; pravåttaù—so inclined; väritaù—when forbidden to do so; garbham—the son within the abdomen; çaptvä—by cursing; véryam—semen; upäsåjat—discharged. TRANSLATION When the demigod named Båhaspati was attracted by his brother's wife, Mamatä, who at that time was pregnant, he desired to have sexual relations with her. The son within her womb forbade this, but Båhaspati cursed him and forcibly discharged semen into the womb of Mamatä. PURPORT The sex impulse is so strong in this material world that even Båhaspati, who is supposed to be the priest of the demigods and a very learned scholar, wanted to have a sexual relationship with his brother's pregnant wife. This can happen even in the society of the higher demigods, so what to speak of human society? The sex impulse is so strong that it can agitate even a learned personality like Båhaspati. TEXT 37 Ta& TYa¢u-k-aMaa& MaMaTaa& >aTauRSTYaaGaivXaiªTaaMa( ) NaaMaiNavaRcNa& TaSYa ëaek-MaeNa& Saura JaGau" )) 37 )) taà tyaktu-kämäà mamatäà bhartus tyäga-viçaìkitäm 784 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

näma-nirväcanaà tasya çlokam enaà surä jaguù SYNONYMS tam—that newly born baby; tyaktu-kämäm—who was trying to avoid; mamatäm—unto Mamatä; bhartuù tyäga-viçaìkitäm—very much afraid of being forsaken by her husband because of giving birth to an illegitimate son; näma-nirväcanam—a name-giving ceremony, or näma-karaëa; tasya—to the child; çlokam—verse; enam—this; suräù—the demigods; jaguù—enunciated. TRANSLATION Mamatä very much feared being forsaken by her husband for giving birth to an illegitimate son, and therefore she considered giving up the child. But then the demigods solved the problem by enunciating a name for the child. PURPORT According to Vedic scripture, whenever a child is born there are some ceremonies known as jäta-karma and näma-karaëa, in which learned brähmaëas, immediately after the birth of the child, make a horoscope according to astrological calculations. But the child to which Mamatä gave birth was begotten by Båhaspati irreligiously, for although Mamatä was the wife of Utathya, Båhaspati made her pregnant by force. Therefore Båhaspati became bhartä. According to Vedic culture, a wife is considered the property of her husband, and a son born by illicit sex is called dväja. The common word still current in Hindu society for such a son is doglä, which refers to a son not begotten by the husband of his mother. In such a situation, it is difficult to give the child a name according to proper regulative principles. Mamatä, therefore, was perplexed, but the demigods gave the child the appropriate name Bharadväja, which indicated that the child born illegitimately should be 785 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

maintained by both Mamatä and Båhaspati. TEXT 38 MaU!e >ar ÜaJaiMaMa& >ar ÜaJa& b*hSPaTae ) YaaTaaE Yadu¤-a iPaTaraE >arÜaJaSTaTaSTvYaMa( )) 38 )) müòhe bhara dväjam imaà bhara dväjaà båhaspate yätau yad uktvä pitarau bharadväjas tatas tv ayam SYNONYMS müòhe—O foolish woman; bhara—just maintain; dväjam—although born by an illicit connection between two; imam—this child; bhara—maintain; dväjam—although born by an illicit connection between two; båhaspate—O Båhaspati; yätau—left; yat—because; uktvä—having said; pitarau—both the father and mother; bharadväjaù—by the name Bharadväja; tataù—thereafter; tu—indeed; ayam—this child. TRANSLATION Båhaspati said to Mamatä, "You foolish woman, although this child was born from the wife of one man through the semen discharged by another, you should maintain him." Upon hearing this, Mamatä replied, "O Båhaspati, you maintain him!" After speaking in this way, Båhaspati and Mamatä both left. Thus the child was known as Bharadväja. TEXT 39 786 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

caeÛMaaNaa SaurErev& MaTva ivTaQaMaaTMaJaMa( ) VYaSa*JaNa( MaåTaae_ib>a]Na( dtaae_Ya& ivTaQae_NvYae )) 39 )) codyamänä surair evaà matvä vitatham ätmajam vyasåjan maruto 'bibhran datto 'yaà vitathe 'nvaye SYNONYMS codyamänä—although Mamatä was encouraged (to maintain the child); suraiù—by the demigods; evam—in this way; matvä—considering; vitatham—purposeless; ätmajam—her own child; vyasåjat—rejected; marutaù—the demigods known as the Maruts; abibhran—maintained (the child); dattaù—the same child was given; ayam—this; vitathe—was disappointed; anvaye—when the dynasty of Mahäräja Bharata. TRANSLATION Although encouraged by the demigods to maintain the child, Mamatä considered him useless because of his illicit birth, and therefore she left him. Consequently, the demigods known as the Maruts maintained the child, and when Mahäräja Bharata was disappointed for want of a child, this child was given to him as his son. PURPORT From this verse it is understood that those who are rejected from the higher planetary system are given a chance to take birth in the most exalted families on this planet earth. Thus end the Bhaktivedanta purports of the Ninth Canto, Twentieth Chapter, of 787 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the Çrémad-Bhägavatam, entitled "The Dynasty of Püru."

21. The Dynasty of Bharata

This Twenty-first Chapter describes the dynasty born from Mahäräja Bharata, the son of Mahäräja Duñmanta, and it also describes the glories of Rantideva, Ajaméòha and others. The son of Bharadväja was Manyu, and Manyu's sons were Båhatkñatra, Jaya, Mahävérya, Nara and Garga. Of these five, Nara had a son named Saìkåti, who had two sons, named Guru and Rantideva. As an exalted devotee, Rantideva saw every living entity in relationship with the Supreme Personality of Godhead, and therefore he completely engaged his mind, his words and his very self in the service of the Supreme Lord and His devotees. Rantideva was so exalted that he would sometimes give away his own food in charity, and he and his family would fast. Once, after Rantideva spent forty-eight days fasting, not even drinking water, excellent food made with ghee was brought to him, but when he was about to eat it a brähmaëa guest appeared. Rantideva, therefore, did not eat the food, but instead immediately offered a portion of it to the brähmaëa. When the brähmaëa left and Rantideva was just about to eat the remnants of the food, a çüdra appeared. Rantideva therefore divided the remnants between the çüdra and himself. Again, when he was just about to eat the remnants of the food, another guest appeared. Rantideva therefore gave the rest of the food to the new guest and was about to content himself with drinking the water to quench his thirst, but this also was precluded, for a thirsty guest came and Rantideva gave him the water. This was all ordained by the Supreme Personality of Godhead just to glorify His devotee and show how tolerant a devotee is in rendering service to 788 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

the Lord. The Supreme Personality of Godhead, being extremely pleased with Rantideva, entrusted him with very confidential service. The special power to render the most confidential service is entrusted by the Supreme Personality of Godhead to a pure devotee, not to ordinary devotees. Garga, the son of Bharadväja, had a son named Çini, and Çini's son was Gärgya. Although Gärgya was a kñatriya by birth, his sons became brähmaëas. The son of Mahävérya was Duritakñaya, whose sons were of a kñatriya king, they also achieved the position of brähmaëas. The son of Båhatkñatra constructed the city of Hastinäpura and was known as Hasté. His sons were Ajaméòha, Dviméòha and Puruméòha. From Ajaméòha came Priyamedha and other brähmaëas and also a son named Båhadiñu. The sons, grandsons and further descendants of Båhadiñu were Båhaddhanu, Båhatkäya, Jayadratha, Viçada and Syenajit. From Syenajit came four sons-Ruciräçva, Dåòhahanu, Käçya and Vatsa. From Ruciräçva came a son named Pära, whose sons were Påthusena and Népa, and from Népa came one hundred sons. Another son of Népa was Brahmadatta. From Brahmadatta came Viñvaksena; from Viñvaksena, Udaksena; and from Udaksena, Bhalläöa. The son of Dviméòha was Yavénara, and from Yavénara came many sons and grandsons, such as Kåtimän, Satyadhåti, Dåòhanemi, Supärçva, Sumati, Sannatimän, Kåté, Népa, Udgräyudha, Kñemya, Suvéra, Ripuïjaya and Bahuratha. Puruméòha had no sons, but Ajaméòha, in addition to his other sons, had a son named Néla, whose son was Çänti. The descendants of Çänti were Suçänti, Puruja, Arka and Bharmyäçva. Bharmyäçva had five sons, one of whom, Mudgala, begot a dynasty of brähmaëas. Mudgala had twins-a son, Divodäsa, and a daughter, Ahalyä. From Ahalyä, by her husband, Gautama, Çatänanda was born. The son of Çatänanda was Satyadhåti, and his son was Çaradvän. Çaradvän's son was known as Kåpa, and Çaradvän's daughter, known as Kåpé, became the wife of Droëäcärya. TEXT 1 789 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

é[qéuk- ovac ivTaQaSYa SauTaaNa( MaNYaaeb*RhT+a}aae JaYaSTaTa" ) MahavqYaaeR Narae GaGaR" Sax(k*-iTaSTau NaraTMaJa" )) 1 )) çré-çuka uväca vitathasya sutän manyor båhatkñatro jayas tataù mahävéryo naro gargaù saìkåtis tu narätmajaù SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; vitathasya—of Vitatha (Bharadväja), who was accepted in the family of Mahäräja Bharata under special circumstances of disappointment; sutät—from the son; manyoù—named Manyu; båhatkñatraù—Båhatkñatra; jayaù—Jaya; tataù—from him; mahävéryaù—Mahävérya; naraù—Nara; gargaù—Garga; saìkåtiù—Saìkåti; tu—certainly; nara-ätmajaù—the son of Nara. TRANSLATION Çukadeva Gosvämé said: Because Bharadväja was delivered by the Marut demigods, he was known as Vitatha. The son of Vitatha was Manyu, and from Manyu came five sons-Båhatkñatra, Jaya, Mahävérya, Nara and Garga. Of these five, the one known as Nara had a son named Saìkåti. TEXT 2 Gauåê riNTadevê Sax(k*-Tae" Paaau+aTa" ) iNaiZk-ÄNaSYa DaqrSYa Saku-$u=MbSYa SaqdTa" )) 3 )) VYaTaqYaurícTvair&XadhaNYaiPabTa" ik-l/ ) ga*TaPaaYaSaSa&Yaav& TaaeYa& Pa[aTaåPaiSQaTaMa( )) 4 )) k*-C^\Pa[aáku-$u=MbSYa +auta*Ìya& JaaTavePaQaae" ) AiTaiQab]aRøau¤-a Pa[YaYaaE iÜJa" )) 6 )) tasmai saàvyabhajat so 'nnam ädåtya çraddhayänvitaù harià sarvatra sampaçyan sa bhuktvä prayayau dvijaù SYNONYMS tasmai—unto him (the brähmaëa); saàvyabhajat—after dividing, gave his share; saù—he (Rantideva); annam—the food; ädåtya—with great respect; çraddhayä anvitaù—and with faith; harim—the Supreme Lord; sarvatra—everywhere, or in the heart of every living being; sampaçyan—conceiving; saù—he; bhuktvä—after eating the food; prayayau—left that place; dvijaù—the brähmaëa. TRANSLATION Because Rantideva perceived the presence of the Supreme Godhead everywhere, and in every living entity, he received the guest with faith and 793 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

respect and gave him a share of the food. The brähmaëa guest ate his share and then went away. PURPORT Rantideva perceived the presence of the Supreme Personality of Godhead in every living being, but he never thought that because the Supreme Lord is present in every living being, every living being must be God. Nor did he distinguish between one living being and another. He perceived the presence of the Lord both in the brähmaëa and in the caëòäla. This is the true vision of equality, as confirmed by the Lord Himself in Bhagavad-gétä (5.18): vidyä-vinaya-sampanne brähmaëe gavi hastini çuni caiva çva-päke ca paëòitäù sama-darçinaù "The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brähmaëa, a cow, an elephant, a dog and a dog-eater [outcaste]." A paëòita, or learned person, perceives the presence of the Supreme Personality of Godhead in every living being. Therefore, although it has now become fashionable to give preference to the so-called daridra-näräyaëa, or "poor Näräyaëa," Rantideva had no reason to give preference to any one person. The idea that because Näräyaëa is present in the heart of one who is daridra, or poor, the poor man should be called daridra-näräyaëa is a wrong conception. By such logic, because the Lord is present within the hearts of the dogs and hogs, the dogs and hogs would also be Näräyaëa. One should not mistakenly think that Rantideva subscribed to this view. Rather, he saw everyone as part of the Supreme Personality of Godhead (hari-sambandhi-vastunaù). It is not that everyone is the Supreme Godhead. Such a theory, which is propounded by the Mäyäväda philosophy, is always misleading, and Rantideva would never have accepted it. 794 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 7 AQaaNYaae >aae+YaMaaa¢-SYa MahqPaTae" ) iv>a¢&- VYa>aJaTa( TaSMaE v*zl/aYa hir& SMarNa( )) 7 )) athänyo bhokñyamäëasya vibhaktasya mahépateù vibhaktaà vyabhajat tasmai våñaläya harià smaran SYNONYMS atha—thereafter; anyaù—another guest; bhokñyamäëasya—who was just about to eat; vibhaktasya—after setting aside the share for the family; mahépateù—of the King; vibhaktam—the food allotted for the family; vyabhajat—he divided and distributed; tasmai—unto him; våñaläya—unto a çüdra; harim—the Supreme Personality of Godhead; smaran—remembering. TRANSLATION Thereafter, having divided the remaining food with his relatives, Rantideva was just about to eat his own share when a çüdra guest arrived. Seeing the çüdra in relationship with the Supreme Personality of Godhead, King Rantideva gave him also a share of the food. PURPORT Because King Rantideva saw everyone as part of the Supreme Personality of Godhead, he never distinguished between the brähmaëa and the çüdra, the poor and the rich. Such equal vision is called sama-darçinaù (paëòitäù sama-darçinaù [Bg. 5.18]). One who has actually realized that the Supreme 795 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Personality of Godhead is situated in everyone's heart and that every living being is part of the Lord does not make any distinction between the brähmaëa and the çüdra, the poor (daridra) and the rich (dhané). Such a person sees all living beings equally and treats them equally, without discrimination. TEXT 8 YaaTae éUd]e TaMaNYaae_GaadiTaiQa" ìi>arav*Ta" ) raJaNa( Mae dqYaTaaMaà& SaGaau+aTae )) 8 )) yäte çüdre tam anyo 'gäd atithiù çvabhir ävåtaù räjan me déyatäm annaà sagaëäya bubhukñate SYNONYMS yäte—when he went away; çüdre—the çüdra guest; tam—unto the King; anyaù—another; agät—arrived there; atithiù—guest; çvabhiù ävåtaù—accompanied by dogs; räjan—O King; me—unto me; déyatäm—deliver; annam—eatables; sa-gaëäya—with my company of dogs; bubhukñate—hankering for food. TRANSLATION When the çüdra went away, another guest arrived, surrounded by dogs, and said, "O King, I and my company of dogs are very hungry. Please give us something to eat." TEXT 9 796 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Sa Aad*TYaaviXaí& Yad( bhuMaaNaPaurSk*-TaMa( ) TaÀ dtva NaMaê§e- ì>Ya" ìPaTaYae iv>au" )) 9 )) sa ädåtyävaçiñöaà yad bahu-mäna-puraskåtam tac ca dattvä namaçcakre çvabhyaù çva-pataye vibhuù SYNONYMS saù—he (King Rantideva); ädåtya—after honoring them; avaçiñöam—the food that remained after the brähmaëa and çüdra were fed; yat—whatever there was; bahu-mäna-puraskåtam—offering him much respect; tat—that; ca—also; dattvä—giving away; namaù-cakre—offered obeisances; çvabhyaù—unto the dogs; çva-pataye—unto the master of the dogs; vibhuù—the all-powerful King. TRANSLATION With great respect, King Rantideva offered the balance of the food to the dogs and the master of the dogs, who had come as guests. The King offered them all respects and obeisances. TEXT 10 PaaNaqYaMaa}aMauC^ez& TaÀEk-PairTaPaRaaveNa riNTadevaNauviTaRNa" ) A>avNa( YaaeiGaNa" SaveR NaaraYaavTa( ) Nail/NYaaMaJaMaq!SYa Naql/" XaaiNTaSTau TaTSauTa" )) 30 )) tato bahuratho näma puruméòho 'prajo 'bhavat nalinyäm ajaméòhasya nélaù çäntis tu tat-sutaù SYNONYMS tataù—from him (Ripuïjaya); bahurathaù—Bahuratha; näma—named; puruméòhaù—Puruméòha, the younger brother of Dviméòha; aprajaù—sonless; abhavat—became; nalinyäm—through Naliné; ajaméòhasya—of Ajaméòha; nélaù—Néla; çäntiù—Çänti; tu—then; tat-sutaù—the son of Néla. TRANSLATION From Ripuïjaya came a son named Bahuratha. Puruméòha was sonless. Ajaméòha had a son named Néla by his wife known as Naliné, and the son of Néla was Çänti. TEXTS 31-33 XaaNTae" SauXaaiNTaSTaTPau}a" PauåJaae_kR-STaTaae_>avTa( ) 817 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

>aMYaaRìSTaNaYaSTaSYa PaÄaSaNMauÓl/adYa" )) 31 )) YavqNarae b*hiÜì" k-aiMPaç" SaÅYa" SauTaa" ) >aMYaaRì" Pa[ah Pau}aa Mae PaÄaNaa& r+aaUTa( ) AhLYaa k-NYak-a YaSYaa& XaTaaNaNdSTau GaaETaMaaTa( )) 34 )) mithunaà mudgaläd bhärmyäd divodäsaù pumän abhüt ahalyä kanyakä yasyäà çatänandas tu gautamät SYNONYMS mithunam—twins, one male and one female; mudgalät—from Mudgala; bhärmyät—the son of Bharmyäçva; divodäsaù—Divodäsa; pumän—the male one; abhüt—generated; ahalyä—Ahalyä; kanyakä—the female; yasyäm—through whom; çatänandaù—Çatänanda; tu—indeed; gautamät—generated by her husband, Gautama.

819 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Mudgala, the son of Bharmyäçva, had twin children, one male and the other female. The male child was named Divodäsa, and the female child was named Ahalyä. From the womb of Ahalyä by the semen of her husband, Gautama, came a son named Çatänanda. TEXT 35 TaSYa SaTYaDa*iTa" Pau}aae DaNauveRdivXaard" ) XarÜa&STaTSauTaae YaSMaaduvRXaqdXaRNaaTa( ik-l/ ) XarSTaMbe_PaTad( reTaae iMaQauNa& Tad>aUC^u>aMa( )) 35 )) tasya satyadhåtiù putro dhanur-veda-viçäradaù çaradväàs tat-suto yasmäd urvaçé-darçanät kila çara-stambe 'patad reto mithunaà tad abhüc chubham SYNONYMS tasya—of him (Çatänanda); satyadhåtiù—Satyadhåti; putraù—a son; dhanuù-veda-viçäradaù—very expert in the art of archery; çaradvän—Çaradvän; tat-sutaù—the son of Satyadhåti; yasmät—from whom; urvaçé-darçanät—simply by seeing the celestial Urvaçé; kila—indeed; çara-stambe—on a clump of çara grass; apatat—fell; retaù—semen; mithunam—a male and female; tat abhüt—there were born; çubham—all-auspicious.

820 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION The son of Çatänanda was Satyadhåti, who was expert in archery, and the son of Satyadhåti was Çaradvän. When Çaradvän met Urvaçé, he discharged semen, which fell on a clump of çara grass. From this semen were born two all-auspicious babies, one male and the other female. TEXT 36 Tad( d*îa k*-PaYaaGa*õaC^aNTaNauMa*RGaYaa& crNa( ) k*-Pa" ku-Maar" k-NYaa c d]aeavTa( k*-Paq )) 36 )) tad dåñövä kåpayägåhëäc chäntanur mågayäà caran kåpaù kumäraù kanyä ca droëa-patny abhavat kåpé SYNONYMS tat—those twin male and female babies; dåñövä—seeing; kåpayä—out of compassion; agåhëät—took; çäntanuù—King Çäntanu; mågayäm—while hunting in the forest; caran—wandering in that way; kåpaù—Kåpa; kumäraù—the male child; kanyä—the female child; ca—also; droëa-patné—the wife of Droëäcärya; abhavat—became; kåpé—named Kåpé. TRANSLATION While Mahäräja Çäntanu was on a hunting excursion, he saw the male and female children lying in the forest, and out of compassion he took them home. Consequently, the male child was known as Kåpa, and the female child was named Kåpé. Kåpé later became the wife of Droëäcärya. 821 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Thus end the Bhaktivedanta purports of the Ninth Canto, Twenty-first Chapter, of the Çrémad-Bhägavatam, entitled "The Dynasty of Bharata."

22. The Descendants of Ajaméòha

This chapter describes the descendants of Divodäsa. It also describes Jaräsandha, who belonged to the Åkña dynasty, as well as Duryodhana, Arjuna and others. The son of Divodäsa was Miträyu, who had four sons, one after another-Cyavana, Sudäsa, Sahadeva and Somaka. Somaka had one hundred sons, of whom the youngest was Påñata, from whom Drupada was born. Drupada's daughter was Draupadé, and his sons were headed by Dhåñöadyumna. Dhåñöadyumna's son was Dhåñöaketu. Another son of Ajaméòha was named Åkña. From Åkña came a son named Saàvaraëa, and from Saàvaraëa came Kuru, the king of Kurukñetra. Kuru had four sons-Parékñi, Sudhanu, Jahnu and Niñadha. Among the descendants in the dynasty from Sudhanu were Suhotra, Cyavana, Kåté and Uparicara Vasu. The sons of Uparicara Vasu, including Båhadratha, Kuçämba, Matsya, Pratyagra and Cedipa, became kings of the Cedi state. In the dynasty from Båhadratha came Kuçägra, Åñabha, Satyahita, Puñpavän and Jahu, and from Båhadratha through the womb of another wife came Jaräsandha, who was followed by Sahadeva, Somäpi and Çrutaçravä. Parékñi, the son of Kuru, had no sons. Among the descendants of Jahnu were Suratha, Vidüratha, Särvabhauma, Jayasena, Rädhika, Ayutäyu, Akrodhana, Devätithi, Åkña, Dilépa and Pratépa. 822 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

The sons of Pratépa were Deväpi, Çäntanu and Bähléka. When Deväpi retired to the forest, his younger brother Çäntanu became the king. Although Çäntanu, being younger, was not eligible to occupy the throne, he disregarded his elder brother. Consequently, there was no rainfall for twelve years. Following the advice of the brähmaëas, Çäntanu was ready to return the kingdom to Deväpi, but by the intrigue of Çäntanu's minister, Deväpi became unfit to be king. Therefore Çäntanu resumed charge of the kingdom, and rain fell properly during his regime. By mystic power, Deväpi still lives in the village known as Kaläpa-gräma. In this Kali-yuga, when the descendants of Soma known as the candra-vaàça (the lunar dynasty) die out, Deväpi, at the beginning of Satya-yuga, will reestablish the dynasty of the moon. The wife of Çäntanu named Gaìgä gave birth to Bhéñma, one of the twelve authorities. Two sons named Citräìgada and Vicitravérya were also born from the womb of Satyavaté by the semen of Çäntanu, and Vyäsadeva was born from Satyavaté by the semen of Paräçara, Vyäsadeva instructed the history of the Bhägavatam to his son Çukadeva. Through the womb of the two wives and the maidservant of Vicitravérya, Vyäsadeva begot Dhåtaräñöra, Päëòu and Vidura. Dhåtaräñöra had one hundred sons, headed by Duryodhana, and one daughter named Duùçalä. Päëòu had five sons, headed by Yudhiñöhira, and each of these five sons had one son from Draupadé. The names of these sons of Draupadé were Prativindhya, Çrutasena, Çrutakérti, Çatänéka and Çrutakarmä. Besides these five sons, by other wives the Päëòavas had many other sons, such as Devaka, Ghaöotkaca, Sarvagata, Suhotra, Naramitra, Irävän, Babhruvähana and Abhimanyu. From Abhimanyu, Mahäräja Parékñit was born, and Mahäräja Parékñit had four sons-Janamejaya, Çrutasena, Bhémasena and Ugrasena. Next Çukadeva Gosvämé described the future sons of the Päëòu family. From Janamejaya, he said, would come a son named Çatänéka, and following in the dynasty would be Sahasränéka, Açvamedhaja, Asémakåñëa, Nemicakra, Citraratha, Çuciratha, Våñöimän, Suñeëa, Sunétha, Nåcakñu, Sukhénala, Pariplava, Sunaya, Medhävé, Nåpaïjaya, Dürva, Timi, Båhadratha, Sudäsa, Çatänéka, Durdamana, Mahénara, Daëòapäëi, Nimi and Kñemaka. 823 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Çukadeva Gosvämé then predicted the kings of the mägadha-vaàça, or Mägadha dynasty. Sahadeva, the son of Jaräsandha, would beget Märjäri, and from him would come Çrutaçravä. Subsequently taking birth in the dynasty will be Yutäyu, Niramitra, Sunakñatra, Båhatsena, Karmajit, Sutaïjaya, Vipra, Çuci, Kñema, Suvrata, Dharmasütra, Sama, Dyumatsena, Sumati, Subala, Sunétha, Satyajit, Viçvajit and Ripuïjaya. TEXT 1 é[qéuk- ovac iMa}aaYauê idvaedaSaaCCYavNaSTaTSauTaae Na*Pa ) SaudaSa" Sahdevae_Qa SaaeMak-ae JaNTauJaNMak*-Ta( )) 1 )) çré-çuka uväca miträyuç ca divodäsäc cyavanas tat-suto nåpa sudäsaù sahadevo 'tha somako jantu-janmakåt SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; miträyuù—Miträyu; ca—and; divodäsät—was born from Divodäsa; cyavanaù—Cyavana; tat-sutaù—the son of Miträyu; nåpa—O King; sudäsaù—Sudäsa; sahadevaù—Sahadeva; atha—thereafter; somakaù—Somaka; jantu-janma-kåt—the father of Jantu. TRANSLATION Çukadeva Gosvämé said: O King, the son of Divodäsa was Miträyu, and from Miträyu came four sons, named Cyavana, Sudäsa, Sahadeva and Somaka. Somaka was the father of Jantu. 824 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 2 TaSYa Pau}aXaTa& Taeza& YavqYaaNa( Pa*zTa" SauTa" ) Sa TaSMaad( d]uPadae Jaje SavRSaMPaTSaMaiNvTa" )) 2 )) tasya putra-çataà teñäà yavéyän påñataù sutaù sa tasmäd drupado jajïe sarva-sampat-samanvitaù SYNONYMS tasya—of him (Somaka); putra-çatam—one hundred sons; teñäm—of all of them; yavéyän—the youngest; påñataù—Påñata; sutaù—the son; saù—he; tasmät—from him (Påñata); drupadaù—Drupada; jajïe—was born; sarva-sampat—with all opulences; samanvitaù—decorated. TRANSLATION Somaka had one hundred sons, of whom the youngest was Påñata. From Påñata was born King Drupada, who was opulent in all supremacy. TEXT 3 d]uPadad( d]aEPadq TaSYa Da*íÛuManadYa" SauTaa" ) Da*íÛuManad( Da*íke-Tau>aaRMYaaR" PaaÄal/k-a wMae )) 3 )) drupadäd draupadé tasya dhåñöadyumnädayaù sutäù dhåñöadyumnäd dhåñöaketur 825 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

bhärmyäù päïcälakä ime SYNONYMS drupadät—from Drupada; draupadé—Draupadé, the famous wife of the Päëòavas; tasya—of him (Drupada); dhåñöadyumna-ädayaù—headed by Dhåñöadyumna; sutäù—sons; dhåñöadyumnät—from Dhåñöadyumna; dhåñöaketuù—the son named Dhåñöaketu; bhärmyäù—all descendants of Bharmyäçva; päïcälakäù—they are known as the Päïcälakas; ime—all of these. TRANSLATION From Mahäräja Drupada, Draupadé was born. Mahäräja Drupada also had many sons, headed by Dhåñöadyumna. From Dhåñöadyumna came a son named Dhåñöaketu. All these personalities are known as descendants of Bharmyäçva or as the dynasty of Päïcäla. TEXTS 4-5 Yaae_JaMaq!SauTaae ùNYa ‰+a" Sa&vraUTa( SauDaNauzXCYavNaae_Qa TaTa" k*-Taq )) 5 )) yo 'jaméòha-suto hy anya åkñaù saàvaraëas tataù tapatyäà sürya-kanyäyäà kurukñetra-patiù kuruù parékñiù sudhanur jahnur 826 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

niñadhaç ca kuroù sutäù suhotro 'bhüt sudhanuñaç cyavano 'tha tataù kåté SYNONYMS yaù—who; ajaméòha-sutaù—was a son born from Ajaméòha; hi—indeed; anyaù—another; åkñaù—Åkña; saàvaraëaù—Saàvaraëa; tataù—from him (Åkña); tapatyäm—Tapaté; sürya-kanyäyäm—in the womb of the daughter of the sun-god; kurukñetra-patiù—the King of Kurukñetra; kuruù—Kuru was born; parékñiù sudhanuù jahnuù niñadhaù ca—Parékñi, Sudhanu, Jahnu and Niñadha; kuroù—of Kuru; sutäù—the sons; suhotraù—Suhotra; abhüt—was born; sudhanuñaù—from Sudhanu; cyavanaù—Cyavana; atha—from Suhotra; tataù—from him (Cyavana); kåté—a son named Kåté. TRANSLATION Another son of Ajaméòha was known as Åkña. From Åkña came a son named Saàvaraëa, and from Saàvaraëa through the womb of his wife, Tapaté, the daughter of the sun-god, came Kuru, the King of Kurukñetra. Kuru had four sons-Parékñi, Sudhanu, Jahnu and Niñadha. From Sudhanu, Suhotra was born, and from Suhotra, Cyavana. From Cyavana, Kåté was born. TEXT 6 vSauSTaSYaaePaircrae b*hd]QaMau%aSTaTa" ) ku-XaaMbMaTSYaPa[TYaGa]ceidPaaÛaê ceidPaa" )) 6 )) vasus tasyoparicaro båhadratha-mukhäs tataù kuçämba-matsya-pratyagra827 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

cedipädyäç ca cedipäù SYNONYMS vasuù—a son named Vasu; tasya—of him (Kåté); uparicaraù—the surname of Vasu; båhadratha-mukhäù—headed by Båhadratha; tataù—from him (Vasu); kuçämba—Kuçämba; matsya—Matsya; pratyagra—Pratyagra; cedipa-ädyäù—Cedipa and others; ca—also; cedi-päù—all of them became rulers of the Cedi state. TRANSLATION The son of Kåté was Uparicara Vasu, and among his sons, headed by Båhadratha, were Kuçämba, Matsya, Pratyagra and Cedipa. All the sons of Uparicara Vasu became rulers of the Cedi state. TEXT 7 b*hd]QaaTa( ku-XaaGa]ae_>aUd*z>aSTaSYa TaTSauTa" ) Jaje SaTYaihTaae_PaTYa& PauZPava&STaTSauTaae Jahu" )) 7 )) båhadrathät kuçägro 'bhüd åñabhas tasya tat-sutaù jajïe satyahito 'patyaà puñpaväàs tat-suto jahuù SYNONYMS båhadrathät—from Båhadratha; kuçägraù—Kuçägra; abhüt—a son was born; åñabhaù—Åñabha; tasya—of him (Kuçägra); tat-sutaù—his (Åñabha's) son; jajïe—was born; satyahitaù—Satyahita; apatyam—offspring;

828 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

puñpavän—Puñpavän; tat-sutaù—his (Puñpavän's) son; jahuù—Jahu. TRANSLATION From Båhadratha, Kuçägra was born; from Kuçägra, Åñabha; and from Åñabha, Satyahita. The son of Satyahita was Puñpavän, and the son of Puñpavän was Jahu. TEXT 8 ANYaSYaaMaiPa >aaYaaRYaa& Xak-le/ Üe b*hd]QaaTa( ) Yae Maa}aa bihåTSa*íe JarYaa cai>aSaiNDaTae ) Jaqv JaqveiTa §-I@NTYaa JaraSaNDaae_>avTa( SauTa" )) 8 )) anyasyäm api bhäryäyäà çakale dve båhadrathät ye mäträ bahir utsåñöe jarayä cäbhisandhite jéva jéveti kréòantyä jaräsandho 'bhavat sutaù SYNONYMS anyasyäm—in another; api—also; bhäryäyäm—wife; çakale—parts; dve—two; båhadrathät—from Båhadratha; ye—which two parts; mäträ—by the mother; bahiù utsåñöe—because of rejection; jarayä—by the demoness named Jarä; ca—and; abhisandhite—when they were joined together; jéva jéva iti—O living entity, be alive; kréòantyä—playing like that; jaräsandhaù—Jaräsandha; abhavat—was generated; sutaù—a son.

829 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TRANSLATION Through the womb of another wife, Båhadratha begot two halves of a son. When the mother saw those two halves she rejected them, but later a she-demon named Jarä playfully joined them and said, "Come to life, come to life!" Thus the son named Jaräsandha was born. TEXT 9 TaTaê Sahdevae_>aUTa( SaaeMaaiPaYaRC^]uTaé[va" ) Parqi+arNaPaTYaae_>aUTa( SaurQaae NaaMa Jaaöv" )) 9 )) tataç ca sahadevo 'bhüt somäpir yac chrutaçraväù parékñir anapatyo 'bhüt suratho näma jähnavaù SYNONYMS tataù ca—and from him (Jaräsandha); sahadevaù—Sahadeva; abhüt—was born; somäpiù—Somäpi; yat—of him (Somäpi); çrutaçraväù—a son named Çrutaçravä; parékñiù—the son of Kuru named Parékñi; anapatyaù—without any son; abhüt—became; surathaù—Suratha; näma—named; jähnavaù—was the son of Jahnu. TRANSLATION From Jaräsandha came a son named Sahadeva; from Sahadeva, Somäpi; and from Somäpi, Çrutaçravä. The son of Kuru called Parékñi had no sons, but the son of Kuru called Jahnu had a son named Suratha. 830 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 10 TaTaae ivdUrQaSTaSMaaTa( SaavR>aaEMaSTaTaae_>avTa( ) JaYaSaeNaSTataNaYaae raiDak-ae_Taae_YauTaaYv>aUTa( )) 10 )) tato vidürathas tasmät särvabhaumas tato 'bhavat jayasenas tat-tanayo rädhiko 'to 'yutäyv abhüt SYNONYMS tataù—from him (Suratha); vidürathaù—a son named Vidüratha; tasmät—from him (Vidüratha); särvabhaumaù—a son named Särvabhauma; tataù—from him (Särvabhauma); abhavat—was born; jayasenaù—Jayasena; tat-tanayaù—the son of Jayasena; rädhikaù—Rädhika; ataù—and from him (Rädhika); ayutäyuù—Ayutäyu; abhüt—was born. TRANSLATION From Suratha came a son named Vidüratha, from whom Särvabhauma was born. From Särvabhauma came Jayasena; from Jayasena, Rädhika; and from Rädhika, Ayutäyu. TEXT 11 TaTaêa§-aeDaNaSTaSMaad( devaiTaiQarMauZYa c ) ‰+aSTaSYa idl/IPaae_>aUTa( Pa[TaqPaSTaSYa caTMaJa" )) 11 )) tataç cäkrodhanas tasmäd devätithir amuñya ca 831 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

åkñas tasya dilépo 'bhüt pratépas tasya cätmajaù SYNONYMS tataù—from him (Ayutäyu); ca—and; akrodhanaù—a son named Akrodhana; tasmät—from him (Akrodhana); devätithiù—a son named Devätithi; amuñya—of him (Devätithi); ca—also; åkñaù—Åkña; tasya—of him (Åkña); dilépaù—a son named Dilépa; abhüt—was born; pratépaù—Pratépa; tasya—of him (Dilépa); ca—and; ätma-jaù—the son. TRANSLATION From Ayutäyu came a son named Akrodhana, and his son was Devätithi. The son of Devätithi was Åkña, the son of Åkña was Dilépa, and the son of Dilépa was Pratépa. TEXTS 12-13 devaiPa" XaaNTaNauSTaSYa baúqk- wiTa caTMaJaa" ) iPaTa*raJYa& PairTYaJYa devaiPaSTau vNa& GaTa" )) 12 )) A>avC^aNTaNaU raJaa Pa[ax(Mahai>azSa&ijTa" ) Ya& Ya& k-ra>Yaa& SPa*XaiTa Jaqau" )) 14 )) XaaNTaNaub]aRøaqMaSaeNa oGa]SaeNaê vqYaRvaNa( )) 35 )) taveme tanayäs täta 849 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

janamejaya-pürvakäù çrutaseno bhémasena ugrasenaç ca véryavän SYNONYMS tava—your; ime—all these; tanayäù—sons; täta—my dear King Parékñit; janamejaya—Janamejaya; pürvakäù—headed by; çrutasenaù—Çrutasena; bhémasenaù—Bhémasena; ugrasenaù—Ugrasena; ca—also; véryavän—all very powerful. TRANSLATION My dear King, your four sons—Janamejaya, Çrutasena, Bhémasena and Ugrasena—are very powerful. Janamejaya is the eldest. TEXT 36 JaNaMaeJaYaSTva& ividTva Ta+ak-aiàDaNa& GaTaMa( ) SaPaaRNa( vE SaPaRYaaGaaGanaE Sa haeZYaiTa åzaiNvTa" )) 36 )) janamejayas tväà viditvä takñakän nidhanaà gatam sarpän vai sarpa-yägägnau sa hoñyati ruñänvitaù SYNONYMS janamejayaù—the eldest son; tväm—about you; viditvä—knowing; takñakät—by the Takñaka serpent; nidhanam—death; gatam—undergone; sarpän—the snakes; vai—indeed; sarpa-yäga-agnau—in the fire of the sacrifice for killing all the snakes; saù—he (Janamejaya); hoñyati—will offer as 850 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

a sacrifice; ruñä-anvitaù—because of being very angry. TRANSLATION Because of your death by the Takñaka snake, your son Janamejaya will be very angry and will perform a sacrifice to kill all the snakes in the world. TEXT 37 k-al/zeYa& PauraeDaaYa Taur& TaurGaMaeDaza$( ) SaMaNTaaTa( Pa*iQavq& Sava| iJaTva Ya+YaiTa caßrE" )) 37 )) kälañeyaà purodhäya turaà turaga-medhañäö samantät påthivéà sarväà jitvä yakñyati cädhvaraiù SYNONYMS kälañeyam—the son of Kalaña; purodhäya—accepting as the priest; turam—Tura; turaga-medhañäö—he will be known as Turaga-medhañäö (a performer of many horse sacrifices); samantät—including all parts; påthivém—the world; sarväm—everywhere; jitvä—conquering; yakñyati—will execute sacrifices; ca—and; adhvaraiù—by performing açvamedha-yajïas. TRANSLATION After conquering throughout the world and after accepting Tura, the son of Kalaña, as his priest, Janamejaya will perform açvamedha-yajïas, for which he will be known as Turaga-medhañäö.

851 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 38 TaSYa Pau}a" XaTaaNaqk-ae YaajvLKYaaTa( }aYaq& Pa#=Na( ) AñjaNa& i§-YaajaNa& XaaENak-aTa( ParMaeZYaiTa )) 38 )) tasya putraù çatänéko yäjïavalkyät trayéà paöhan astra-jïänaà kriyä-jïänaà çaunakät param eñyati SYNONYMS tasya—of Janamejaya; putraù—the son; çatänékaù—Çatänéka; yäjïavalkyät—from the great sage known as Yäjïavalkya; trayém—the three Vedas (Säma, Yajur and Åg); paöhan—studying thoroughly; astra-jïänam—the art of military administration; kriyä-jïänam—the art of performing ritualistic ceremonies; çaunakät—from Çaunaka Åñi; param—transcendental knowledge; eñyati—will achieve. TRANSLATION The son of Janamejaya known as Çatänéka will learn from Yäjïavalkya the three Vedas and the art of performing ritualistic ceremonies. He will also learn the military art from Kåpäcärya and the transcendental science from the sage Çaunaka. TEXT 39 SahóaNaqk-STaTPau}aSTaTaêEvaìMaeDaJa" ) ASaqMak*-ZaivTaa Na*c+auYaRTa( Sau%qNal/" )) 41 )) tasmäc ca våñöimäàs tasya suñeëo 'tha mahépatiù sunéthas tasya bhavitä nåcakñur yat sukhénalaù SYNONYMS tasmät—from him (Çuciratha); ca—also; våñöimän—the son known as Våñöimän; tasya—his (son); suñeëaù—Suñeëa; atha—thereafter; mahé-patiù—the emperor of the whole world; sunéthaù—Sunétha; tasya—his; bhavitä—will be; nåcakñuù—his son, Nåcakñu; yat—from him; sukhénalaù—Sukhénala. TRANSLATION From Çuciratha will come the son named Våñöimän, and his son, Suñeëa, will 854 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

be the emperor of the entire world. The son of Suñeëa will be Sunétha, his son will be Nåcakñu, and from Nåcakñu will come a son named Sukhénala. TEXT 42 Pairâv" SauTaSTaSMaaNMaeDaavq SauNaYaaTMaJa" ) Na*PaÅYaSTaTaae dUvRiSTaiMaSTaSMaaÂiNaZYaiTa )) 42 )) pariplavaù sutas tasmän medhävé sunayätmajaù nåpaïjayas tato dürvas timis tasmäj janiñyati SYNONYMS pariplavaù—Pariplava; sutaù—the son; tasmät—from him (Pariplava); medhävé—Medhävé; sunaya-ätmajaù—the son of Sunaya; nåpaïjayaù—Nåpaïjaya; tataù—from him; dürvaù—Dürva; timiù—Timi; tasmät—from him; janiñyati—will take birth. TRANSLATION The son of Sukhénala will be Pariplava, and his son will be Sunaya. From Sunaya will come a son named Medhävé; from Medhävé, Nåpaïjaya; from Nåpaïjaya, Dürva; and from Dürva, Timi. TEXT 43 iTaMaeb*Rhd]QaSTaSMaaC^TaaNaqk-" SaudaSaJa" ) XaTaaNaqk-ad( dudRMaNaSTaSYaaPaTYa& MahqNar" )) 43 )) 855 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

timer båhadrathas tasmäc chatänékaù sudäsajaù çatänékäd durdamanas tasyäpatyaà mahénaraù SYNONYMS timeù—of Timi; båhadrathaù—Båhadratha; tasmät—from him (Båhadratha); çatänékaù—Çatänéka; sudäsa-jaù—the son of Sudäsa; çatänékät—from Çatänéka; durdamanaù—a son named Durdamana; tasya apatyam—his son; mahénaraù—Mahénara. TRANSLATION From Timi will come Båhadratha; from Båhadratha, Sudäsa; and from Sudäsa, Çatänéka. From Çatänéka will come Durdamana, and from him will come a son named Mahénara. TEXTS 44-45 daaivNaae Yae vdaiMa Tae )) 45 )) daëòapäëir nimis tasya kñemako bhavitä yataù brahma-kñatrasya vai yonir vaàço devarñi-satkåtaù kñemakaà präpya räjänaà 856 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

saàsthäà präpsyati vai kalau atha mägadha-räjäno bhävino ye vadämi te SYNONYMS daëòapäëiù—Daëòapäëi; nimiù—Nimi; tasya—from him (Mahénara); kñemakaù—a son named Kñemaka; bhavitä—will take birth; yataù—from whom (Nimi); brahma-kñatrasya—of brähmaëas and kñatriyas; vai—indeed; yoniù—the source; vaàçaù—the dynasty; deva-åñi-satkåtaù—respected by great saintly persons and demigods; kñemakam—King Kñemaka; präpya—up to this point; räjänam—the monarch; saàsthäm—an end to them; präpsyati—there will be; vai—indeed; kalau—in this Kali-yuga; atha—thereafter; mägadha-räjänaù—the kings in the Mägadha dynasty; bhävinaù—the future; ye—all those who; vadämi—I shall explain; te—unto you. TRANSLATION The son of Mahénara will be Daëòapäëi, and his son will be Nimi, from whom King Kñemaka will be born. I have now described to you the moon-god's dynasty, which is the source of brähmaëas and kñatriyas and is worshiped by demigods and great saints. In this Kali-yuga, Kñemaka will be the last monarch. Now I shall describe to you the future of the Mägadha dynasty. Please listen. TEXTS 46-48 >aivTaa SahdevSYa MaaJaaRirYaRC^]uTaé[va" ) TaTaae YauTaaYauSTaSYaaiPa iNariMa}aae_Qa TaTSauTa" )) 46 )) SauNa+a}a" SauNa+a}aad( b*hTSaeNaae_Qa k-MaRiJaTa( ) TaTa" SauTaÅYaad( ivPa[" éuicSTaSYa >aivZYaiTa )) 47 )) +aeMaae_Qa Sauv]TaSTaSMaad( DaMaRSaU}a" SaMaSTaTa" ) 857 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

ÛuMaTSaeNaae_Qa SauMaiTa" Saubl/ae JaiNaTaa TaTa" )) 48 )) bhavitä sahadevasya märjärir yac chrutaçraväù tato yutäyus tasyäpi niramitro 'tha tat-sutaù sunakñatraù sunakñaträd båhatseno 'tha karmajit tataù sutaïjayäd vipraù çucis tasya bhaviñyati kñemo 'tha suvratas tasmäd dharmasütraù samas tataù dyumatseno 'tha sumatiù subalo janitä tataù SYNONYMS bhavitä—will take birth; sahadevasya—the son of Sahadeva; märjäriù—Märjäri; yat—his son; çrutaçraväù—Çrutaçravä; tataù—from him; yutäyuù—Yutäyu; tasya—his son; api—also; niramitraù—Niramitra; atha—thereafter; tat-sutaù—his son; sunakñatraù—Sunakñatra; sunakñaträt—from Sunakñatra; båhatsenaù—Båhatsena; atha—from him; karmajit—Karmajit; tataù—from him; sutaïjayät—from Sutaïjaya; vipraù—Vipra; çuciù—a son named Çuci; tasya—from him; bhaviñyati—will take birth; kñemaù—a son named Kñema; atha—thereafter; suvrataù—a son named Suvrata; tasmät—from him; dharmasütraù—Dharmasütra; samaù—Sama; tataù—from him; dyumatsenaù—Dyumatsena; atha—thereafter; sumatiù—Sumati; subalaù—Subala; janitä—will take birth; tataù—thereafter.

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TRANSLATION Sahadeva, the son of Jaräsandha, will have a son named Märjäri. From Märjäri will come Çrutaçravä; from Çrutaçravä, Yutäyu; and from Yutäyu, Niramitra. The son of Niramitra will be Sunakñatra, from Sunakñatra will come Båhatsena, and from Båhatsena, Karmajit. The son of Karmajit will be Sutaïjaya, the son of Sutaïjaya will be Vipra, and his son will be Çuci. The son of Çuci will be Kñema, the son of Kñema will be Suvrata, and the son of Suvrata will be Dharmasütra. From Dharmasütra will come Sama; from Sama, Dyumatsena; from Dyumatsena, Sumati; and from Sumati, Subala. TEXT 49 SauNaqQa" SaTYaiJadQa ivìiJad( Yad( irPauÅYa" ) bahRd]Qaaê >aUPaal/a >aaVYaa" SaahóvTSarMa( )) 49 )) sunéthaù satyajid atha viçvajid yad ripuïjayaù bärhadrathäç ca bhüpälä bhävyäù sähasra-vatsaram SYNONYMS sunéthaù—from Subala will come Sunétha; satyajit—Satyajit; atha—from him; viçvajit—from Viçvajit; yat—from whom; ripuïjayaù—Ripuïjaya; bärhadrathäù—all in the line of Båhadratha; ca—also; bhüpäläù—all those kings; bhävyäù—will take birth; sähasra-vatsaram—continuously for one thousand years. TRANSLATION 859 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

From Subala will come Sunétha; from Sunétha, Satyajit; from Satyajit, Viçvajit; and from Viçvajit, Ripuïjaya. All of these personalities will belong to the dynasty of Båhadratha, which will rule the world for one thousand years. PURPORT This is the history of a monarchy that began with Jaräsandha and continues for one thousand years as the above-mentioned kings appear on the surface of the globe. Thus end the Bhaktivedanta purports of the Ninth Canto, Twenty-second Chapter, of the Çrémad-Bhägavatam, entitled "The Descendants of Ajaméòha."

23. The Dynasties of the Sons of Yayäti

In this Twenty-third Chapter the dynasties of Anu, Druhyu, Turvasu and Yadu, as well as the story of Jyämagha, are described. The sons of Yayäti's fourth son, Anu, were Sabhänara, Cakñu and Pareñëu. Of these three, the sons and grandsons of Sabhänara were, in succession, Kälanara, Såïjaya, Janamejaya, Mahäçäla and Mahämanä. The sons of Mahämanä were Uçénara and Titikñu. Uçénara had four sons, namely Çibi, Vara, Kåmi and Dakña. Çibi also had four sons-Våñädarbha, Sudhéra, Madra and Kekaya. The son of Titikñu was Ruñadratha, who begot a son named Homa. From Homa came Sutapä and from Sutapä, Bali. In this way the dynasty continued. Begotten by Dérghatamä in the womb of the wife of Bali were Aìga, Vaìga, Kaliìga, Suhma, Puëòra and Oòra, all of whom became kings. From Aìga came Khalapäna, whose dynasty included Diviratha, 860 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Dharmaratha and Citraratha, also called Romapäda, one after another. Mahäräja Daçaratha gave in charity one of his daughters, by the name Çäntä, to his friend Romapäda because Romapäda had no sons. Romapäda accepted Çäntä as his daughter, and the great sage Åñyaçåìga married her. By the mercy of Åñyaçåìga, Romapäda had a son named Caturaìga. The son of Caturaìga was Påthuläkña, who had three sons-Båhadratha, Båhatkarmä and Båhadbhänu. From Båhadratha came a son named Båhadmanä, whose sons and grandsons in succession were Jayadratha, Vijaya, Dhåti, Dhåtavrata, Satkarmä and Adhiratha. Adhiratha accepted the son rejected by Kunté, namely Karëa, and Karëa's son was Våñasena. The son of Yayäti's third son, Druhyu, was Babhru, whose son and grandsons were Setu, Ärabdha, Gändhära, Dharma, Dhåta, Durmada and Pracetä. The son of Yayäti's second son, Turvasu, was Vahni, whose seminal dynasty included Bharga, Bhänumän, Tribhänu, Karandhama and Maruta. The childless Maruta accepted Duñmanta, who belonged to the Püru dynasty, as his adopted son. Mahäräja Duñmanta was anxious to have his kingdom returned, and so he went back to the Püru-vaàça. Of the four sons of Yadu, Sahasrajit was the eldest. The son of Sahasrajit was named Çatajit. He had three sons, of whom one was Haihaya. The sons and grandsons in the dynasty of Haihaya were Dharma, Netra, Kunti, Sohaïji, Mahiñmän, Bhadrasenaka, Dhanaka, Kåtavérya, Arjuna, Jayadhvaja, Tälajaìgha and Vétihotra. The son of Vétihotra was Madhu, whose eldest son was Våñëi. Because of Yadu, Madhu and Våñëi, their dynasties are known as Yädava, Mädhava and Våñëi. Another son of Yadu was Kroñöä, and from him came Våjinavän, Svähita, Viñadgu, Citraratha, Çaçabindu, Påthuçravä, Dharma, Uçanä and Rucaka. Rucaka had five sons, one of whom was known as Jyämagha. Jyämagha was sonless, but by the mercy of the demigods his childless wife gave birth to a son named Vidarbha. 861 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 1 é[qéuk- ovac ANaae" Sa>aaNarê+au" PareZaaNaraTa( k-al/Nar" Sa*ÅYaSTaTSauTaSTaTa" )) 1 )) çré-çuka uväca anoù sabhänaraç cakñuù pareñëuç ca trayaù sutäù sabhänarät kälanaraù såïjayas tat-sutas tataù SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; anoù—of Anu, the fourth of the four sons of Yayäti; sabhänaraù—Sabhänara; cakñuù—Cakñu; pareñëuù—Pareñëu; ca—also; trayaù—three; sutäù—sons; sabhänarät—from Sabhänara; kälanaraù—Kälanara; såïjayaù—Såïjaya; tat-sutaù—son of Kälanara; tataù—thereafter. TRANSLATION Çukadeva Gosvämé said: Anu, the fourth son of Yayäti, had three sons, named Sabhänara, Cakñu and Pareñëu. O King, from Sabhänara came a son named Kälanara, and from Kälanara came a son named Såïjaya. TEXT 2 JaNaMaeJaYaSTaSYa Pau}aae MahaXaal/ae MahaMaNaa" )

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oXaqNariSTaiTa+auê MahaMaNaSa AaTMaJaaE )) 2 )) janamejayas tasya putro mahäçälo mahämanäù uçénaras titikñuç ca mahämanasa ätmajau SYNONYMS janamejayaù—Janamejaya; tasya—of him (Janamejaya); putraù—a son; mahäçälaù—Mahäçäla; mahämanäù—(from Mahäçäla) a son named Mahämanä; uçénaraù—Uçénara; titikñuù—Titikñu; ca—and; mahämanasaù—from Mahämanä; ätmajau—two sons. TRANSLATION From Såïjaya came a son named Janamejaya. From Janamejaya came Mahäçäla; from Mahäçäla, Mahämanä; and from Mahämanä two sons, named Uçénara and Titikñu. TEXTS 3-4 iXaibvRr" k*-iMadR+aêTvaraeXaqNaraTMaJaa" ) v*zad>aR" SauDaqrê Mad]" ke-k-Ya AaTMavaNa( )) 3 )) iXabeêTvar WvaSa&iSTaiTa+aaeê åzd]Qa" ) TaTaae haeMaae_Qa SauTaPaa bil/" SauTaPaSaae_>avTa( )) 4 )) çibir varaù kåmir dakñaç catväroçénarätmajäù våñädarbhaù sudhéraç ca madraù kekaya ätmavän 863 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

çibeç catvära eväsaàs titikñoç ca ruñadrathaù tato homo 'tha sutapä baliù sutapaso 'bhavat SYNONYMS çibiù—Çibi; varaù—Vara; kåmiù—Kåmi; dakñaù—Dakña; catväraù—four; uçénara-ätmajäù—the sons of Uçénara; våñädarbhaù—Våñädarbha; sudhéraù ca—as well as Sudhéra; madraù—Madra; kekayaù—Kekaya; ätmavän—self-realized; çibeù—of Çibi; catväraù—four; eva—indeed; äsan—there were; titikñoù—of Titikñu; ca—also; ruñadrathaù—a son named Ruñadratha; tataù—from him (Ruñadratha); homaù—Homa; atha—from him (Homa); sutapäù—Sutapä; baliù—Bali; sutapasaù—of Sutapä; abhavat—there was. TRANSLATION The four sons of Uçénara were Çibi, Vara, Kåmi and Dakña, and from Çibi again came four sons, named Våñädarbha, Sudhéra, Madra and Kekaya. The son of Titikñu was Ruñadratha. From Ruñadratha came Homa; from Homa, Sutapä; and from Sutapä, Bali. TEXT 5 A(r)v(r)k-il/(r)aÛa" SauøPauae_Pa[Jaa" Pa[Jaa" ) cTaur(r)ae raeMaPaadaTa( Pa*Qaul/a+aSTau TaTSauTa" )) 10 )) suto dharmaratho yasya jajïe citraratho 'prajäù romapäda iti khyätas tasmai daçarathaù sakhä çäntäà sva-kanyäà präyacchad åñyaçåìga uväha yäm deve 'varñati yaà rämä äninyur hariëé-sutam näöya-saìgéta-väditrair vibhramäliìganärhaëaiù 866 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

sa tu räjïo 'napatyasya nirüpyeñöià marutvate prajäm adäd daçaratho yena lebhe 'prajäù prajäù caturaìgo romapädät påthuläkñas tu tat-sutaù SYNONYMS sutaù—a son; dharmarathaù—Dharmaratha; yasya—of whom (Diviratha); jajïe—was born; citrarathaù—Citraratha; aprajäù—without any sons; romapädaù—Romapäda; iti—thus; khyätaù—celebrated; tasmai—unto him; daçarathaù—Daçaratha; sakhä—friend; çäntäm—Çäntä; sva-kanyäm—Daçaratha's own daughter; präyacchat—delivered; åñyaçåìgaù—Åñyaçåìga; uväha—married; yäm—unto her (Çäntä); deve—the demigod in charge of rainfall; avarñati—did not shower any rain; yam—unto whom (Åñyaçåìga); rämäù—prostitutes; äninyuù—brought; hariëé-sutam—that Åñyaçåìga, who was the son of a doe; näöya-saìgéta-väditraiù—by dancing, by singing and by a musical display; vibhrama—bewildering; äliìgana—by embracing; arhaëaiù—by worshiping; saù—he (Åñyaçåìga); tu—indeed; räjïaù—from Mahäräja Daçaratha; anapatyasya—who was without issue; nirüpya—after establishing; iñöim—a sacrifice; marutvate—of the demigod named Marutvän; prajäm—issue; adät—delivered; daçarathaù—Daçaratha; yena—by which (as a result of the yajïa); lebhe—achieved; aprajäù—although he had no sons; prajäù—sons; caturaìgaù—Caturaìga; romapädät—from Citraratha; påthuläkñaù—Påthuläkña; tu—indeed; tat-sutaù—the son of Caturaìga. TRANSLATION From Diviratha came a son named Dharmaratha, and his son was Citraratha, 867 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

who was celebrated as Romapäda. Romapäda, however, was without issue, and therefore his friend Mahäräja Daçaratha gave him his own daughter, named Çäntä. Romapäda accepted her as his daughter, and thereafter she married Åñyaçåìga. When the demigods from the heavenly planets failed to shower rain, Åñyaçåìga was appointed the priest for performing a sacrifice, after being brought from the forest by the allurement of prostitutes, who danced, staged theatrical performances accompanied by music, and embraced and worshiped him. After Åñyaçåìga came, the rain fell. Thereafter, Åñyaçåìga performed a son-giving sacrifice on behalf of Mahäräja Daçaratha, who had no issue, and then Mahäräja Daçaratha had sons. From Romapäda, by the mercy of Åñyaçåìga, Caturaìga was born, and from Caturaìga came Påthuläkña. TEXT 11 b*hd]Qaae b*hTk-MaaR b*hÙaNauê TaTSauTaa" ) AaÛad( b*hNMaNaaSTaSMaaÂYad]Qa odaôTa" )) 11 )) båhadratho båhatkarmä båhadbhänuç ca tat-sutäù ädyäd båhanmanäs tasmäj jayadratha udähåtaù SYNONYMS båhadrathaù—Båhadratha; båhatkarmä—Båhatkarmä; båhadbhänuù—Båhadbhänu; ca—also; tat-sutäù—the sons of Påthuläkña; ädyät—from the eldest (Båhadratha); båhanmanäù—Båhanmanä was born; tasmät—from him (Båhanmanä); jayadrathaù—a son named Jayadratha; udähåtaù—celebrated as his son.

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TRANSLATION The sons of Påthuläkña were Båhadratha, Båhatkarmä and Båhadbhänu. From the eldest, Båhadratha, came a son named Båhanmanä, and from Båhanmanä came a son named Jayadratha. TEXT 12 ivJaYaSTaSYa SaM>aUTYaa& TaTaae Da*iTarJaaYaTa ) TaTaae Da*Tav]TaSTaSYa SaTk-MaaRiDarQaSTaTa" )) 12 )) vijayas tasya sambhütyäà tato dhåtir ajäyata tato dhåtavratas tasya satkarmädhirathas tataù SYNONYMS vijayaù—Vijaya; tasya—of him (Jayadratha); sambhütyäm—in the womb of the wife; tataù—thereafter (from Vijaya); dhåtiù—Dhåti; ajäyata—took birth; tataù—from him (Dhåti); dhåtavrataù—a son named Dhåtavrata; tasya—of him (Dhåtavrata); satkarmä—Satkarmä; adhirathaù—Adhiratha; tataù—from him (Satkarmä). TRANSLATION The son of Jayadratha, by the womb of his wife Sambhüti, was Vijaya, and from Vijaya, Dhåti was born. From Dhåti came Dhåtavrata; from Dhåtavrata, Satkarmä; and from Satkarmä, Adhiratha.

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TEXT 13 Yaae_SaaE Ga(r)aTa$e= §-I@Na( MaÅUzaNTaGaRTa& iXaéuMa( ) ku-NTYaaPaivÖ& k-aNaqNaMaNaPaTYaae_k-raeTa( SauTaMa( )) 13 )) yo 'sau gaìgä-taöe kréòan maïjüñäntargataà çiçum kuntyäpaviddhaà känénam anapatyo 'karot sutam SYNONYMS yaù asau—one who (Adhiratha); gaìgä-taöe—on the bank of the Ganges; kréòan—while playing; maïjüña-antaùgatam—packed in a basket; çiçum—a baby was found; kuntyä apaviddham—this baby had been abandoned by Kunté; känénam—because the baby was born during her maiden state, before her marriage; anapatyaù—this Adhiratha, being sonless; akarot—accepted the baby; sutam—as his son. TRANSLATION While playing on the bank of the Ganges, Adhiratha found a baby wrapped up in a basket. The baby had been left by Kunté because he was born before she was married. Because Adhiratha had no sons, he raised this baby as his own. [This son was later known as Karëa.] TEXT 14 v*zSaeNa" SauTaSTaSYa k-a]u" SaeTauSTaSYaaTMaJaSTaTa" )) 14 ))

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våñasenaù sutas tasya karëasya jagatépate druhyoç ca tanayo babhruù setus tasyätmajas tataù SYNONYMS våñasenaù—Våñasena; sutaù—a son; tasya karëasya—of that same Karëa; jagaté pate—O Mahäräja Parékñit; druhyoù ca—of Druhyu, the third son of Yayäti; tanayaù—a son; babhruù—Babhru; setuù—Setu; tasya—of him (Babhru); ätmajaù tataù—a son thereafter. TRANSLATION O King, the only son of Karëa was Våñasena. Druhyu, the third son of Yayäti, had a son named Babhru, and the son of Babhru was known as Setu. TEXT 15 AarBDaSTaSYa GaaNDaarSTaSYa DaMaRSTaTaae Da*Ta" ) Da*TaSYa duMaRdSTaSMaaTa( Pa[ceTaa" Pa[aceTaSa" XaTaMa( )) 15 )) ärabdhas tasya gändhäras tasya dharmas tato dhåtaù dhåtasya durmadas tasmät pracetäù präcetasaù çatam SYNONYMS ärabdhaù—Ärabdha (was the son of Setu); tasya—of him (Ärabdha); gändhäraù—a son named Gändhära; tasya—of him (Gändhära); dharmaù—a son known as Dharma; tataù—from him (Dharma); dhåtaù—a son named 871 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Dhåta; dhåtasya—of Dhåta; durmadaù—a son named Durmada; tasmät—from him (Durmada); pracetäù—a son named Pracetä; präcetasaù—of Pracetä; çatam—there were one hundred sons. TRANSLATION The son of Setu was Ärabdha, Ärabdha's son was Gändhära, and Gändhära's son was Dharma. Dharma's son was Dhåta, Dhåta's son was Durmada, and Durmada's son was Pracetä, who had one hundred sons. TEXT 16 ãeC^aiDaPaTaYaae_>aUvàudqcq& idXaMaaié[Taa" ) TauvRSaaeê SauTaae viövRöe>aRGaaeR_Qa >aaNauMaaNa( )) 16 )) mlecchädhipatayo 'bhüvann udécéà diçam äçritäù turvasoç ca suto vahnir vahner bhargo 'tha bhänumän SYNONYMS mleccha—of the lands known as Mlecchadeça (where Vedic civilization was not present); adhipatayaù—the kings; abhüvan—became; udécém—on the northern side of India; diçam—the direction; äçritäù—accepting as the jurisdiction; turvasoù ca—of Turvasu, the second son of Mahäräja Yayäti; sutaù—the son; vahniù—Vahni; vahneù—of Vahni; bhargaù—the son named Bharga; atha—thereafter, his son; bhänumän—Bhänumän. TRANSLATION

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The Pracetäs [the sons of Pracetä] occupied the northern side of India, which was devoid of Vedic civilization, and became kings there. Yayäti's second son was Turvasu. The son of Turvasu was Vahni; the son of Vahni, Bharga; the son of Bharga, Bhänumän. TEXT 17 i}a>aaNauSTaTSauTaae_SYaaiPa k-rNDaMa odarDaq" ) MaåTaSTaTSauTaae_Pau}a" Pau}a& PaaErvMaNv>aUTa( )) 17 )) tribhänus tat-suto 'syäpi karandhama udära-dhéù marutas tat-suto 'putraù putraà pauravam anvabhüt SYNONYMS tribhänuù—Tribhänu; tat-sutaù—the son of Bhänumän; asya—of him (Tribhänu); api—also; karandhamaù—Karandhama; udära-dhéù—who was very magnanimous; marutaù—Maruta; tat-sutaù—the son of Karandhama; aputraù—being without issue; putram—as his son; pauravam—a son of the Püru dynasty, Mahäräja Duñmanta; anvabhüt—adopted. TRANSLATION The son of Bhänumän was Tribhänu, and his son was the magnanimous Karandhama. Karandhama's son was Maruta, who had no sons and who therefore adopted a son of the Püru dynasty [Mahäräja Duñmanta] as his own. TEXTS 18-19 873 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

duZMaNTa" Sa PauNa>aeRJae Svv&Xa& raJYak-aMauk-" ) YaYaaTaeJYaeRïPau}aSYa Yadaev|Xa& NarzR>a )) 18 )) va" )) 25 )) na nünaà kärtavéryasya gatià yäsyanti pärthiväù yajïa-däna-tapo-yogaiù çruta-vérya-dayädibhiù SYNONYMS na—not; nünam—indeed; kärtavéryasya—of Emperor Kärtavérya; gatim—the activities; yäsyanti—could understand or achieve; pärthiväù—everyone on the earth; yajïa—sacrifices; däna—charity; tapaù—austerities; yogaiù—mystic powers; çruta—education; vérya—strength; dayä—mercy; ädibhiù—by all these qualities. TRANSLATION No other king in this world could equal Kärtavéryärjuna in sacrifices, charity, austerity, mystic power, education, strength or mercy.

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TEXT 26 PaÄaXaqiTaSahóaiaRYaaTa( ) NaaivNdC^}au>avNaad( >aaeJYaa& k-NYaaMaharzqTa( ) rQaSQaa& Taa& iNarq+Yaah XaEBYaa PaiTaMaMaizRTaa )) 35 )) ke-Ya& ku-hk- MaTSQaaNa& rQaMaaraeiPaTaeiTa vE ) òuza TaveTYai>aihTae SMaYaNTaq PaiTaMab]vqTa( )) 36 )) jyämaghas tv aprajo 'py anyäà bhäryäà çaibyä-patir bhayät nävindac chatru-bhavanäd bhojyäà kanyäm ahärañét ratha-sthäà täà nirékñyäha çaibyä patim amarñitä keyaà kuhaka mat-sthänaà ratham äropiteti vai snuñä tavety abhihite smayanté patim abravét SYNONYMS jyämaghaù—King Jyämagha; tu—indeed; aprajaù api—although issueless; anyäm—another; bhäryäm—wife; çaibyä-patiù—because he was the husband of Çaibyä; bhayät—out of fear; na avindat—did not accept; çatru-bhavanät—from the enemy's camp; bhojyäm—a prostitute used for sense gratification; kanyäm—girl; ahärañét—brought; ratha-sthäm—who was seated on the chariot; täm—her; nirékñya—seeing; äha—said; çaibyä—Çaibyä, the wife of Jyämagha; patim—unto her husband; amarñitä—being very angry; kä iyam—who is this; kuhaka—you cheater; mat-sthänam—my place; ratham—on the chariot; äropitä—has been allowed to sit; iti—thus; vai—indeed; snuñä—daughter-in-law; tava—your; iti—thus; abhihite—being 888 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

informed; smayanté—smilingly; patim—unto her husband; abravét—said. TRANSLATION Jyämagha had no sons, but because he was fearful of his wife, Çaibyä, he could not accept another wife. Jyämagha once took from the house of some royal enemy a girl who was a prostitute, but upon seeing her Çaibyä was very angry and said to her husband, "My husband, you cheater, who is this girl sitting upon my seat on the chariot?" Jyämagha then replied, "This girl will be your daughter-in-law." Upon hearing these joking words, Çaibyä smilingly replied. TEXT 37 Ah& bNDYaaSaPaÒq c òuza Mae YauJYaTae k-QaMa( ) JaNaiYaZYaiSa Ya& raij TaSYaeYaMauPaYauJYaTae )) 37 )) ahaà bandhyäsapatné ca snuñä me yujyate katham janayiñyasi yaà räjïi tasyeyam upayujyate SYNONYMS aham—I am; bandhyä—sterile; asa-patné—I have no co-wife; ca—also; snuñä—daughter-in-law; me—my; yujyate—could be; katham—how; janayiñyasi—you will give birth to; yam—which son; räjïi—O my dear Queen; tasya—for him; iyam—this girl; upayujyate—will be very suitable. TRANSLATION

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Çaibyä said, "I am sterile and have no co-wife. How can this girl be my daughter-in-law? Please tell me." Jyämagha replied, "My dear Queen, I shall see that you indeed have a son and that this girl will be your daughter-in-law." TEXT 38 ANvMaaedNTa TaiÜìedeva" iPaTar Wv c ) XaEBYaa Ga>aRMaDaaTa( k-ale/ ku-Maar& Sauzuve éu>aMa( ) Sa ivd>aR wiTa Pa[ae¢- oPaYaeMae òuza& SaTaqMa( )) 38 )) anvamodanta tad viçvedeväù pitara eva ca çaibyä garbham adhät käle kumäraà suñuve çubham sa vidarbha iti prokta upayeme snuñäà satém SYNONYMS anvamodanta—accepted; tat—that statement predicting the birth of a son; viçvedeväù—the Viçvedeva demigods; pitaraù—the Pitäs or forefathers; eva—indeed; ca—also; çaibyä—the wife of Jyämagha; garbham—pregnancy; adhät—conceived; käle—in due course of time; kumäram—a son; suñuve—gave birth to; çubham—very auspicious; saù—that son; vidarbhaù—Vidarbha; iti—thus; proktaù—was well known; upayeme—later married; snuñäm—who was accepted as daughter-in-law; satém—very chaste girl. TRANSLATION Long, long ago, Jyämagha had satisfied the demigods and Pitäs by worshiping 890 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

them. Now, by their mercy, Jyämagha's words came true. Although Çaibyä was barren, by the grace of the demigods she became pregnant and in due course of time gave birth to a child named Vidarbha. Before the child's birth, the girl had been accepted as a daughter-in-law, and therefore Vidarbha actually married her when he grew up. Thus end the Bhaktivedanta purports of the Ninth Canto, Twenty-third Chapter, of the Çrémad-Bhägavatam, entitled "The Dynasties of the Sons of Yayäti."

24. Kåñëa, the Supreme Personality of Godhead

Vidarbha had three sons, named Kuça, Kratha and Romapäda. Of these three, Romapäda expanded his dynasty by the sons and grandsons named Babhru, Kåti, Uçika, Cedi and Caidya, all of whom later became kings. From the son of Vidarbha named Kratha came a son named Kunti, from whose dynasty came the descendants named Våñëi, Nirvåti, Daçärha, Vyoma, Jémüta, Vikåti, Bhémaratha, Navaratha, Daçaratha, Çakuni, Karambhi, Devaräta, Devakñatra, Madhu, Kuruvaça, Anu, Puruhotra, Ayu and Sätvata. Sätvata had seven sons. One of them was Devävådha, whose son was Babhru. Another son of Sätvata was Mahäbhoja, by whom the Bhoja dynasty was inaugurated. Another was Våñëi, who had a son named Yudhäjit. From Yudhäjit came Anamitra and Çini, and from Anamitra came Nighna and another Çini. The descendants in succession from Çini were Satyaka, Yuyudhäna, Jaya, Kuëi and Yugandhara. Another son of Anamitra was Våñëi. From Våñëi came Çvaphalka, by whom Akrüra and twelve other sons were generated. From Akrüra came two sons, named Devavän and Upadeva. The son of Andhaka named Kukura was the origin of the descendants known as Vahni, Vilomä, 891 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

Kapotaromä, Anu, Andhaka, Dundubhi, Avidyota, Punarvasu and Ähuka. Ähuka had two sons, named Devaka and Ugrasena. The four sons of Devaka were known as Devavän, Upadeva, Sudeva and Devavardhana, and his seven daughters were Dhåtadevä, Çäntidevä, Upadevä, Çrédevä, Devarakñitä, Sahadevä and Devaké. Vasudeva married all seven daughters of Devaka. Ugrasena had nine sons named Kaàsa, Sunämä, Nyagrodha, Kaìka, Çaìku, Suhü, Räñörapäla, Dhåñöi and Tuñöimän, and he had five daughters named Kaàsä, Kaàsavaté, Kaìkä, Çürabhü and Räñörapälikä. The younger brothers of Vasudeva married all the daughters of Ugrasena. Vidüratha, the son of Citraratha, had a son named Çüra, who had ten other sons, of whom Vasudeva was the chief. Çüra gave one of his five daughters, Påthä, to his friend Kunti, and therefore she was also named Kunté. In her maiden state she gave birth to a child named Karëa, and later she married Mahäräja Päëòu. Våddhaçarmä married the daughter of Çüra named Çrutadevä, from whose womb Dantavakra was born. Dhåñöaketu married Çüra's daughter named Çrutakérti, who had five sons. Jayasena married Çüra's daughter named Räjädhidevé. The king of Cedi-deça, Damaghoña, married the daughter of Çüra named Çrutaçravä, from whom Çiçupäla was born. Devabhäga, through the womb of Kaàsä, begot Citraketu and Båhadbala; and Devaçravä, through the womb of Kaàsavaté, begot Suvéra and Iñumän. From Kaìka, through the womb of Kaìkä, came Baka, Satyajit and Purujit, and from Såïjaya, through the womb of Räñörapälikä, came Våña and Durmarñaëa. Çyämaka, through the womb of Çürabhümi, begot Harikeça and Hiraëyäkña. Vatsaka, through the womb of Miçrakeçé, begot Våka, who begot the sons named Takña, Puñkara and Çäla. From Saméka came Sumitra and Arjunapäla, and from Änaka came Åtadhämä and Jaya. Vasudeva had many wives, of whom Devaké and Rohiëé were the most important. From the womb of Rohiëé, Baladeva was born, along with Gada, Säraëa, Durmada, Vipula, Dhruva, Kåta and others. Vasudeva had many other sons by his other wives, and the eighth son to appear from the womb of Devaké 892 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

was the Supreme Personality of Godhead, who delivered the entire world from the burden of demons. This chapter ends by glorifying the Supreme Personality of Godhead Väsudeva. TEXT 1 é[qéuk- ovac TaSYaa& ivd>aaeR_JaNaYaTa( Pau}aaE NaaMana ku-Xa§-QaaE ) Ta*TaqYa& raeMaPaad& c ivd>aRku-l/NaNdNaMa( )) 1 )) çré-çuka uväca tasyäà vidarbho 'janayat putrau nämnä kuça-krathau tåtéyaà romapädaà ca vidarbha-kula-nandanam SYNONYMS çré-çukaù uväca—Çré Çukadeva Gosvämé said; tasyäm—in that girl; vidarbhaù—the son born of Çaibyä named Vidarbha; ajanayat—gave birth; putrau—to two sons; nämnä—by the name; kuça-krathau—Kuça and Kratha; tåtéyam—and a third son; romapädam ca—Romapäda also; vidarbha-kula-nandanam—the favorite in the dynasty of Vidarbha. TRANSLATION Çukadeva Gosvämé said: By the womb of the girl brought by his father, Vidarbha begot three sons, named Kuça, Kratha and Romapäda. Romapäda was the favorite in the dynasty of Vidarbha. TEXT 2 893 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

raeMaPaadSauTaae b>a]ubR>a]ae" k*-iTarJaaYaTa ) oiXak-STaTSauTaSTaSMaaÀeidêEÛadYaae Na*Paa" )) 2 )) romapäda-suto babhrur babhroù kåtir ajäyata uçikas tat-sutas tasmäc cediç caidyädayo nåpäù SYNONYMS romapäda-sutaù—the son of Romapäda; babhruù—Babhru; babhroù—from Babhru; kåtiù—Kåti; ajäyata—was born; uçikaù—Uçika; tat-sutaù—the son of Kåti; tasmät—from him (Uçika); cediù—Cedi; caidya—Caidya (Damaghoña); ädayaù—and others; nåpäù—kings. TRANSLATION The son of Romapäda was Babhru, from whom there came a son named Kåti. The son of Kåti was Uçika, and the son of Uçika was Cedi. From Cedi was born the king known as Caidya and others. TEXTS 3-4 §-QaSYa ku-iNTa" Pau}aae_>aUd( v*iZaaeJaae_iTaDaMaaRTMaa >aaeJaa AaSa&STadNvYae )) 11 )) babhruù çreñöho manuñyäëäà devair devävådhaù samaù puruñäù païca-ñañöiç ca ñaö-sahasräëi cäñöa ca ye 'måtatvam anupräptä babhror devävådhäd api mahäbhojo 'tidharmätmä bhojä äsaàs tad-anvaye SYNONYMS babhruù—King Babhru; çreñöhaù—the best of all kings; manuñyäëäm—of all human beings; devaiù—with the demigods; devävådhaù—King Devävådha; samaù—equally situated; puruñäù—persons; païca-ñañöiù—sixty-five; ca—also; ñaö-sahasräëi—six thousand; ca—also; añöa—eight thousand; ca—also; ye—all of them who; amåtatvam—liberation from material bondage; anupräptäù—achieved; babhroù—because of association with Babhru; devävådhät—and because of association with Devävådha; api—indeed; mahäbhojaù—King Mahäbhoja; ati-dharma-ätmä—exceedingly religious; bhojäù—the kings known as Bhoja; äsan—existed; tat-anvaye—in the dynasty of him (Mahäbhoja). TRANSLATION "It has been decided that among human beings Babhru is the best and that Devävådha is equal to the demigods. Because of the association of Babhru and Devävådha, all of their descendants, numbering 14,065, achieved liberation." In the dynasty of King Mahäbhoja, who was exceedingly religious, there appeared the Bhoja kings. 899 copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com

TEXT 12 v*ZaUd( YauDaaiJaÀ ParNTaPa ) iXaiNaSTaSYaaNaiMa}aê iNaganae_>aUdNaiMa}aTa" )) 12 )) våñëeù sumitraù putro 'bhüd yudhäjic ca parantapa çinis tasyänamitraç ca nighno 'bhüd anamitrataù SYNONYMS våñëeù—of Våñëi, the son of Sätvata; sumitraù—Sumitra; putraù—a son; abhüt—appeared; yudhäjit—Yudhäjit; ca—also; param-tapa—O king who can suppress enemies; çiniù—Çini; tasya—his; anamitraù—Anamitra; ca—and; nighnaù—Nighna; abhüt—appeared; anamitrataù—from Anamitra. TRAN