Srimad-Bhagavatam

First Canto "Creation"

Preface We must know the present need of human society. And what is that need? uman society is no !onger "ounded "y geographica! !imits to particu!ar countries or communities. uman society is "roader than in the #idd!e Ages$ and the wor!d tendency is toward one state or one human society. %he idea!s of spiritua! communism$ according to Srimad-Bhagavatam$ are "ased more or !ess on the oneness of the entire human society$ nay$ of the entire energy of !iving "eings. %he need is fe!t "y great thinkers to make this a successfu! ideo!ogy. Srimad-Bhagavatam wi!! fi!! this need in human society. &t "egins$ therefore$ with the aphorism of 'edanta phi!osophy (anmady asya yatah to esta"!ish the idea! of a common cause. uman society$ at the present moment$ is not in the darkness of o"!ivion. &t has made rapid progress in the fie!d of materia! comforts$ education and economic deve!opment throughout the entire wor!d. But there is a pinprick somewhere in the socia! "ody at !arge$ and therefore there are !arge-sca!e )uarre!s$ even over !ess important issues. %here is need of a c!ue as to how humanity can "ecome one in peace$ friendship and prosperity with a common cause. Srimad-Bhagavatam wi!! fi!! this need$ for it is a cu!tura! presentation for the respiritua!i*ation of the entire human society. Srimad-Bhagavatam shou!d "e introduced a!so in the schoo!s and co!!eges$ for it is recommended "y the great student-devotee +rah!ada #ahara(a in order to change the demoniac face of society. kaumara acaret pra(nodharman "hagavatan ihadur!a"ham manusam (anmatad apy adhruvam arthadam,Bhag. -.../0 1isparity in human society is due to !ack of princip!es in a god!ess civi!i*ation. %here is 2od$ or the A!mighty 3ne$ from whom everything emanates$ "y whom everything is maintained and in whom everything is merged to rest. #ateria! science has tried to find the u!timate source of creation very insufficient!y$ "ut it is a fact that there is one u!timate source of everything that "e. %his u!timate source is e4p!ained rationa!!y and authoritative!y in the "eautifu! Bhagavatam$ or Srimad-Bhagavatam. Srimad-Bhagavatam is the transcendenta! science not on!y for knowing the u!timate source of everything "ut a!so for knowing our re!ation with im and our duty toward perfection of the human society on the "asis of this perfect know!edge. &t is powerfu! reading matter in the Sanskrit !anguage$ and it is now rendered into 5ng!ish e!a"orate!y so that simp!y "y a carefu! reading one wi!! know 2od perfect!y we!!$ so much so that the reader wi!! "e sufficient!y educated to defend himse!f from the ons!aught of atheists. 3ver and a"ove this$ the reader wi!! "e a"!e to convert others to accepting 2od as a concrete princip!e. Srimad-Bhagavatam "egins with the definition of the u!timate source. &t is a "ona fide commentary on the 'edanta-sutra "y the same author$ Sri!a 'yasadeva$ and gradua!!y it deve!ops into nine cantos up to the highest state of 2od rea!i*ation. %he on!y )ua!ification one needs to study this great "ook of transcendenta! know!edge is to proceed step "y step cautious!y and not (ump forward hapha*ard!y !ike with an ordinary "ook. &t shou!d "e gone through chapter "y chapter$ one after another. %he reading matter is so arranged with its origina! Sanskrit te4t$ its 5ng!ish trans!iteration$ synonyms$ trans!ation and purports so that one is sure to "ecome a 2od-rea!i*ed sou! at the end of finishing the first nine cantos. %he %enth Canto is distinct from the first nine cantos "ecause it dea!s direct!y with the transcendenta! activities of the +ersona!ity of 2odhead Sri 6rsna. 3ne wi!! "e una"!e to capture the effects of the %enth Canto without going through the first nine cantos. %he "ook is comp!ete in twe!ve cantos$ each independent$ "ut it is good for a!! to read them in sma!! insta!!ments one after another.

& must admit my frai!ties in presenting Srimad-Bhagavatam$ "ut sti!! & am hopefu! of its good reception "y the thinkers and !eaders of society on the strength of the fo!!owing statement of Srimad-Bhagavatam ,/.7.//08 tad-vag-visargo (anatagha-vip!avo yasmin prati-s!okam a"addhavaty api namany anantasya yaso 9nkitani yac chrnvanti gayanti grnanti sadhavah "3n the other hand$ that !iterature which is fu!! with descriptions of the transcendenta! g!ories of the name$ fame$ form and pastimes of the un!imited Supreme :ord is a transcendenta! creation meant to "ring a"out a revo!ution in the impious !ife of a misdirected civi!i*ation. Such transcendenta! !iteratures$ even though irregu!ar!y composed$ are heard$ sung and accepted "y purified men who are thorough!y honest." 3m tat sat A. C. Bhaktivedanta Swami 1ated at 1e!hi 1ecem"er /7$ /;.< &ntroduction %he conception of 2od and the conception of A"so!ute %ruth are not on the same !eve!. %he SrimadBhagavatam hits on the target of the A"so!ute %ruth. %he conception of 2od indicates the contro!!er$ whereas the conception of the A"so!ute %ruth indicates the summum "onum or the u!timate source of a!! energies. %here is no difference of opinion a"out the persona! feature of 2od as the contro!!er "ecause a contro!!er cannot "e impersona!. 3f course modern government$ especia!!y democratic government$ is impersona! to some e4tent$ "ut u!timate!y the chief e4ecutive head is a person$ and the impersona! feature of government is su"ordinate to the persona! feature. So without a dou"t whenever we refer to contro! over others we must admit the e4istence of a persona! feature. Because there are different contro!!ers for different manageria! positions$ there may "e many sma!! gods. According to the Bhagavad-gita any contro!!er who has some specific e4traordinary power is ca!!ed a vi"hutimat sattva$ or contro!!er empowered "y the :ord. %here are many vi"hutimat sattvas$ contro!!ers or gods with various specific powers$ "ut the A"so!ute %ruth is one without a second. %his Srimad-Bhagavatam designates the A"so!ute %ruth or the summum "onum as the param satyam. %he author of Srimad-Bhagavatam$ Sri!a 'yasadeva$ first offers his respectfu! o"eisances unto the param satyam ,A"so!ute %ruth0$ and "ecause the param satyam is the u!timate source of a!! energies$ the param satyam is the Supreme +erson. %he gods or the contro!!ers are undou"ted!y persons$ "ut the param satyam from whom the gods derive powers of contro! is the Supreme +erson. %he Sanskrit word isvara ,contro!!er0 conveys the import of 2od$ "ut the Supreme +erson is ca!!ed the paramesvara$ or the supreme isvara. %he Supreme +erson$ or paramesvara$ is the supreme conscious persona!ity$ and "ecause e does not derive any power from any other source$ e is supreme!y independent. &n the 'edic !iteratures Brahma is descri"ed as the supreme god or the head of a!! other gods !ike &ndra$ Candra and 'aruna$ "ut the Srimad-Bhagavatam confirms that even Brahma is not independent as far as his power and know!edge are concerned. e received know!edge in the form of the 'edas from the Supreme +erson who resides within the heart of every !iving "eing. %hat Supreme +ersona!ity knows everything direct!y and indirect!y. &ndividua! infinitesima! persons$ who are parts and parce!s of the Supreme persona!ity$ may know direct!y and indirect!y everything a"out their "odies or e4terna! features$ "ut the Supreme +ersona!ity knows everything a"out "oth is e4terna! and interna! features. %he words (anmady asya suggest that the source of a!! production$ maintenance or destruction is the same supreme conscious person. 5ven in our present e4perience we can know that nothing is generated from inert matter$ "ut inert matter can "e generated from the !iving entity. For instance$ "y contact with the !iving entity$ the materia! "ody deve!ops into a working machine. #en with a poor fund of know!edge mistake the "odi!y machinery to "e the !iving "eing$ "ut the fact is that the !iving "eing is the "asis of the "odi!y machine. %he "odi!y machine is use!ess as soon as the !iving spark is away from it. Simi!ar!y$ the

origina! source of a!! materia! energy is the Supreme +erson. %his fact is e4pressed in a!! the 'edic !iteratures$ and a!! the e4ponents of spiritua! science have accepted this truth. %he !iving force is ca!!ed Brahman$ and one of the greatest acaryas ,teachers0$ name!y Sripada Sankaracarya$ has preached that Brahman is su"stance whereas the cosmic wor!d is category. %he origina! source of a!! energies is the !iving force$ and e is !ogica!!y accepted as the Supreme +erson. e is therefore conscious of everything past$ present and future$ and a!so of each and every corner of is manifestations$ "oth materia! and spiritua!. An imperfect !iving "eing does not even know what is happening within his own persona! "ody. e eats his food "ut does not know how this food is transformed into energy or how it sustains his "ody. When a !iving "eing is perfect$ he is aware of everything that happens$ and since the Supreme +erson is a!!-perfect$ it is )uite natura! that e knows everything in a!! detai!. Conse)uent!y the perfect persona!ity is addressed in the Srimad-Bhagavatam as 'asudeva$ or one who !ives everywhere in fu!! consciousness and in fu!! possession of is comp!ete energy. A!! of this is c!ear!y e4p!ained in the Srimad-Bhagavatam$ and the reader has amp!e opportunity to study this critica!!y. &n the modern age :ord Sri Caitanya #ahapra"hu preached the Srimad-Bhagavatam "y practica! demonstration. &t is easier to penetrate into the topics of the Srimad-Bhagavatam through the medium of Sri Caitanya9s cause!ess mercy. %herefore a short sketch of is !ife and precepts is inserted herein to he!p the reader understand the rea! merit of Srimad-Bhagavatam. &t is imperative that one !earn the Srimad-Bhagavatam from the person Bhagavatam. %he person Bhagavatam is one whose very !ife is Srimad-Bhagavatam in practice. Since Sri Caitanya #ahapra"hu is the A"so!ute +ersona!ity of 2odhead$ e is "oth Bhagavan and Bhagavatam in person and in sound. %herefore is process of approaching the Srimad-Bhagavatam is practica! for a!! peop!e of the wor!d. &t was is wish that the Srimad-Bhagavatam "e preached in every nook and corner of the wor!d "y those who happened to take their "irth in &ndia. %he Srimad-Bhagavatam is the science of 6rsna$ the A"so!ute +ersona!ity of 2odhead of whom we have pre!iminary information from the te4t of the Bhagavad-gita. Sri Caitanya #ahapra"hu has said that anyone$ regard!ess of what he is$ who is we!! versed in the science of 6rsna ,Srimad-Bhagavatam and Bhagavad-gita0 can "ecome an authori*ed preacher or preceptor in the science of 6rsna. %here is a need for the science of 6rsna in human society for the good of a!! suffering humanity of the wor!d$ and we simp!y re)uest the !eaders of a!! nations to pick up this science of 6rsna for their own good$ for the good of society and for the good of a!! the wor!d9s peop!e. A short sketch of the !ife and teachings of :ord Caitanya$ the +reacher of Srimad-Bhagavatam :ord Sri Caitanya #ahapra"hu$ the great apost!e of !ove of 2od and the father of the congregationa! chanting of the ho!y name of the :ord$ advented imse!f at Sridhama #ayapura$ a )uarter in the city of =avadvipa in Benga!$ on the +ha!guni +urnima evening in the year />?- Saka"da ,corresponding to Fe"ruary />@. "y the Christian ca!endar0. is father$ Sri Aagannatha #isra$ a !earned "rahmana from the district of Sy!het$ came to =avadvipa as a student "ecause at that time =avadvipa was considered to "e the center of education and cu!ture. e domici!ed on the "anks of the 2anges after marrying Srimati Sacidevi$ a daughter of Sri!a =i!am"ara Cakravarti$ the great !earned scho!ar of =avadvipa. Aagannatha #isra had a num"er of daughters "y his wife$ Srimati Sacidevi$ and most of them e4pired at an ear!y age. %wo surviving sons$ Sri 'isvarupa and 'isvam"hara$ "ecame at !ast the o"(ect of their paterna! affection. %he tenth and youngest son$ who was named 'isvam"hara$ !ater "ecame known as =imai +andita and then$ after accepting the renounced order of !ife$ :ord Sri Caitanya #ahapra"hu. :ord Sri Caitanya #ahapra"hu e4hi"ited is transcendenta! activities for forty-eight years and then disappeared in the year />77 Saka"da at +uri. For is first twenty-four years e remained at =avadvipa as a student and househo!der. is first wife was Srimati :aksmipriya$ who died at an ear!y age when the :ord was away from home. When e returned from 5ast Benga! e was re)uested "y is mother to accept a second wife$ and e agreed. is second wife was Srimati 'isnupriya 1evi$ who "ore the separation of the :ord throughout her !ife "ecause the :ord took the order of sannyasa at the age of twenty-four$ when Srimati 'isnupriya was "are!y si4teen years o!d.

After taking sannyasa$ the :ord made is head)uarters at Aagannatha +uri due to the re)uest of is mother$ Srimati Sacidevi. %he :ord remained for twenty-four years at +uri. For si4 years of this time e trave!ed continuous!y a!! over &ndia ,and especia!!y throughout southern &ndia0 preaching the SrimadBhagavatam. :ord Caitanya not on!y preached the Srimad-Bhagavatam "ut propagated the teachings of the Bhagavadgita as we!! in the most practica! way. &n the Bhagavad-gita :ord Sri 6rsna is depicted as the A"so!ute +ersona!ity of 2odhead$ and is !ast teachings in that great "ook of transcendenta! know!edge instruct that one shou!d give up a!! the modes of re!igious activities and accept im ,:ord Sri 6rsna0 as the on!y worshipa"!e :ord. %he :ord then assured that a!! is devotees wou!d "e protected from a!! sorts of sinfu! acts and that for them there wou!d "e no cause for an4iety. Bnfortunate!y$ despite :ord Sri 6rsna9s direct order and the teachings of the Bhagavad-gita$ !ess inte!!igent peop!e misunderstand im to "e nothing "ut a great historica! persona!ity$ and thus they cannot accept im as the origina! +ersona!ity of 2odhead. Such men with a poor fund of know!edge are mis!ed "y many nondevotees. %hus the teachings of the Bhagavad-gita were misinterpreted even "y great scho!ars. After the disappearance of :ord Sri 6rsna there were hundreds of commentaries on the Bhagavad-gita "y many erudite scho!ars$ and a!most every one of them was motivated "y se!f-interest. :ord Sri Caitanya #ahapra"hu is the se!fsame :ord Sri 6rsna. %his time$ however$ e appeared as a great devotee of the :ord in order to preach to the peop!e in genera!$ as we!! as to re!igionists and phi!osophers$ a"out the transcendenta! position of Sri 6rsna$ the primeva! :ord and the cause of a!! causes. %he essence of is preaching is that :ord Sri 6rsna$ who appeared at 'ra(a"humi ,'rndavana0 as the son of the 6ing of 'ra(a ,=anda #ahara(a0$ is the Supreme +ersona!ity of 2odhead and is therefore worshipa"!e "y a!!. 'rndavana-dhama is nondifferent from the :ord "ecause the name$ fame$ form and p!ace where the :ord manifests imse!f are a!! identica! with the :ord as a"so!ute know!edge. %herefore 'rndavana-dhama is as worshipa"!e as the :ord. %he highest form of transcendenta! worship of the :ord was e4hi"ited "y the damse!s of 'ra(a"humi in the form of pure affection for the :ord$ and :ord Sri Caitanya #ahapra"hu recommends this process as the most e4ce!!ent mode of worship. e accepts the Srimad-Bhagavata +urana as the spot!ess !iterature for understanding the :ord$ and e preaches that the u!timate goa! of !ife for a!! human "eings is to attain the stage of prema$ or !ove of 2od. #any devotees of :ord Caitanya !ike Sri!a 'rndavana dasa %hakura$ Sri :ocana dasa %hakura$ Sri!a 6rsnadasa 6avira(a 2osvami$ Sri 6avikarnapura$ Sri +ra"odhananda Sarasvati$ Sri Cupa 2osvami$ Sri Sanatana 2osvami$ Sri Caghunatha Bhatta 2osvami$ Sri Aiva 2osvami$ Sri 2opa!a Bhatta 2osvami$ Sri Caghunatha dasa 2osvami and in this !atter age within two hundred years$ Sri 'isvanatha Cakravarti$ Sri Ba!adeva 'idya"husana$ Sri Syamananda 2osvami$ Sri =arottama dasa %hakura$ Sri Bhaktivinoda %hakura and at !ast Sri Bhaktisiddhanta Sarasvati %hakura ,our spiritua! master0 and many other great and renowned scho!ars and devotees of the :ord have prepared vo!uminous "ooks and !iteratures on the !ife and precepts of the :ord. Such !iteratures are a!! "ased on the sastras !ike the 'edas$ +uranas$ Bpanisads$ Camayana$ #aha"harata and other histories and authentic !iteratures approved "y the recogni*ed acaryas. %hey are uni)ue in composition and unriva!ed in presentation$ and they are fu!! of transcendenta! know!edge. Bnfortunate!y the peop!e of the wor!d are sti!! ignorant of them$ "ut when these !iteratures$ which are most!y in Sanskrit and Benga!i$ come to !ight the wor!d and when they are presented "efore thinking peop!e$ then &ndia9s g!ory and the message of !ove wi!! overf!ood this mor"id wor!d$ which is vain!y searching after peace and prosperity "y various i!!usory methods not approved "y the acaryas in the chain of discip!ic succession. %he readers of this sma!! description of the !ife and precepts of :ord Caitanya wi!! profit much to go through the "ooks of Sri!a 'rndavana dasa %hakura ,Sri Caitanya-"hagavata0 and Sri!a 6rsnadasa 6avira(a 2osvami ,Sri Caitanya-caritamrta0. %he ear!y !ife of the :ord is most fascinating!y e4pressed "y the author of Caitanya-"hagavata$ and as far as the teachings are concerned$ they are more vivid!y e4p!ained in the Caitanya-caritamrta. =ow they are avai!a"!e to the 5ng!ish-speaking pu"!ic in our %eachings of :ord Caitanya. %he :ord9s ear!y !ife was recorded "y one of is chief devotees and contemporaries$ name!y Sri!a #urari 2upta$ a medica! practitioner of that time$ and the !atter part of the !ife of Sri Caitanya #ahapra"hu was recorded "y is private secretary Sri 1amodara 2osvami$ or Sri!a Svarupa 1amodara$ who was practica!!y a constant companion of the :ord at +uri. %hese two devotees recorded practica!!y a!! the incidents of the

:ord9s activities$ and !ater on a!! the "ooks dea!ing with the :ord$ which are a"ove mentioned$ were composed on the "asis of kadacas ,note"ooks0 "y Sri!a 1amodara 2osvami and #urari 2upta. So the :ord advented imse!f on the +ha!guni +urnima evening of />?- Saka"da$ and it was "y the wi!! of the :ord that there was a !unar ec!ipse on that evening. 1uring the hours of ec!ipse it was the custom of the indu pu"!ic to take "ath in the 2anges or any other sacred river and chant the 'edic mantras for purification. When :ord Caitanya was "orn during the !unar ec!ipse$ a!! &ndia was roaring with the ho!y sound of are 6rsna$ are 6rsna$ 6rsna 6rsna$ are are. are Cama$ are Cama$ Cama Cama$ are are. %hese si4teen names of the :ord are mentioned in many +uranas and Bpanisads$ and they are descri"ed as the %araka-"rahma nama of this age. &t is recommended in the sastras that offense!ess chanting of these ho!y names of the :ord can de!iver a fa!!en sou! from materia! "ondage. %here are innumera"!e names of the :ord "oth in &ndia and outside$ and a!! of them are e)ua!!y good "ecause a!! of them indicate the Supreme +ersona!ity of 2odhead. But "ecause these si4teen are especia!!y recommended for this age$ peop!e shou!d take advantage of them and fo!!ow the path of the great acaryas who attained success "y practicing the ru!es of the sastras ,revea!ed scriptures0. %he simu!taneous occurrence of the :ord9s appearance and the !unar ec!ipse indicated the distinctive mission of the :ord. %his mission was to preach the importance of chanting the ho!y names of the :ord in this age of 6a!i ,)uarre!0. &n this present age )uarre!s take p!ace even over trif!es$ and therefore the sastras have recommended for this age a common p!atform for rea!i*ation$ name!y chanting the ho!y names of the :ord. +eop!e can ho!d meetings to g!orify the :ord in their respective !anguages and with me!odious songs$ and if such performances are e4ecuted in an offense!ess manner$ it is certain that the participants wi!! gradua!!y attain spiritua! perfection without having to undergo more rigorous methods. At such meetings everyone$ the !earned and the foo!ish$ the rich and the poor$ the indus and the #us!ims$ the 5ng!ishmen and the &ndians$ and the canda!as and the "rahmanas$ can a!! hear the transcendenta! sounds and thus c!eanse the dust of materia! association from the mirror of the heart. %o confirm the :ord9s mission$ a!! the peop!e of the wor!d wi!! accept the ho!y name of the :ord as the common p!atform for the universa! re!igion of mankind. &n other words$ the advent of the ho!y name took p!ace a!ong with the advent of :ord Sri Caitanya #ahapra"hu. When the :ord was on the !ap of is mother$ e wou!d at once stop crying as soon as the !adies surrounding im chanted the ho!y names and c!apped their hands. %his pecu!iar incident was o"served "y the neigh"ors with awe and veneration. Sometimes the young gir!s took p!easure in making the :ord cry and then stopping im "y chanting the ho!y name. So from is very chi!dhood the :ord "egan to preach the importance of the ho!y name. &n is ear!y age :ord Sri Caitanya was known as =imai. %his name was given "y is "e!oved mother "ecause the :ord took is "irth "eneath a nim"a tree in the courtyard of is paterna! house. When the :ord was offered so!id food at the age of si4 months in the anna-prasana ceremony$ the :ord indicated is future activities. At this time it was customary to offer the chi!d "oth coins and "ooks in order to get some indication of the future tendencies of the chi!d. %he :ord was offered on one side coins and on the other the Srimad-Bhagavatam. %he :ord accepted the Bhagavatam instead of the coins. When e was a mere "a"y craw!ing in the yard$ one day a snake appeared "efore im$ and the :ord "egan to p!ay with it. A!! the mem"ers of the house were struck with fear and awe$ "ut after a !itt!e whi!e the snake went away$ and the "a"y was taken away "y is mother. 3nce e was sto!en "y a thief who intended to stea! is ornaments$ "ut the :ord took a p!easure trip on the shou!der of the "ewi!dered thief$ who was searching for a so!itary p!ace in order to ro" the "a"y. &t so happened that the thief$ wandering hither and thither$ fina!!y arrived (ust "efore the house of Aagannatha #isra and$ "eing afraid of "eing caught$ dropped the "a"y at once. 3f course the an4ious parents and re!atives were g!ad to see the !ost chi!d. 3nce a pi!grim "rahmana was received at the house of Aagannatha #isra$ and when he was offering food to the 2odhead$ the :ord appeared "efore him and partook of the prepared food. %he eata"!es had to "e re(ected "ecause the chi!d touched them$ and so the "rahmana had to make another preparation. %he ne4t time the same thing happened$ and when this happened repeated!y for the third time$ the "a"y was fina!!y put to "ed. At a"out twe!ve at night when a!! the mem"ers of the house were fast as!eep within their c!osed rooms$ the pi!grim "rahmana offered his specia!!y prepared foods to the 1eity$ and$ in the same way$ the "a"y :ord appeared "efore the pi!grim and spoi!ed his offerings. %he "rahmana then "egan to cry$ "ut since everyone was fast as!eep$ no one cou!d hear him. At that time the "a"y :ord appeared

"efore the fortunate "rahmana and disc!osed is identity as 6rsna imse!f. %he "rahmana was for"idden to disc!ose this incident$ and the "a"y returned to the !ap of is mother. %here are many simi!ar incidents in is chi!dhood. As a naughty "oy e sometimes used to tease the orthodo4 "rahmanas who used to "athe in the 2anges. When the "rahmanas comp!ained to is father that e was sp!ashing them with water instead of attending schoo!$ the :ord sudden!y appeared "efore is father as though (ust coming from schoo! with a!! is schoo! c!othes and "ooks. At the "athing ghata e a!so used to p!ay (okes on the neigh"oring gir!s who engaged in worshiping Siva in hopes of getting good hus"ands. %his is a common practice amongst unmarried gir!s in indu fami!ies. Whi!e they were engaged in such worship$ the :ord naughti!y appeared "efore them and said$ "#y dear sisters$ p!ease give #e a!! the offerings you have (ust "rought for :ord Siva. :ord Siva is #y devotee$ and +arvati is #y maidservant. &f you worship #e$ then :ord Siva and a!! the other demigods wi!! "e more satisfied." Some of them refused to o"ey the naughty :ord$ and e wou!d curse them that due to their refusa! they wou!d "e married to o!d men who had seven chi!dren "y their previous wives. 3ut of fear and sometimes out of !ove the gir!s wou!d a!so offer im various goods$ and then the :ord wou!d "!ess them and assure them that they wou!d have very good young hus"ands and that they wou!d "e mothers of do*ens of chi!dren. %he "!essings wou!d en!iven the gir!s$ "ut they used often to comp!ain of these incidents to their mothers. &n this way the :ord passed is ear!y chi!dhood. When e was (ust si4teen years o!d e started is own catuspathi ,vi!!age schoo! conducted "y a !earned "rahmana0. &n this schoo! e wou!d simp!y e4p!ain 6rsna$ even in readings of grammar. Sri!a Aiva 2osvami$ in order to p!ease the :ord$ !ater composed a grammar in Sanskrit$ in which a!! the ru!es of grammar were e4p!ained with e4amp!es that used the ho!y names of the :ord. %his grammar is sti!! current. &t is known as ari-namamrta-vyakarana and is prescri"ed in the sy!!a"us of schoo!s in Benga!. 1uring this time a great 6ashmir scho!ar named 6esava 6asmiri came to =avadvipa to ho!d discussions on the sastras. %he 6ashmir pandita was a champion scho!ar$ and he had trave!ed to a!! p!aces of !earning in &ndia. Fina!!y he came to =avadvipa to contest the !earned panditas there. %he panditas of =avadvipa decided to match =imai +andita ,:ord Caitanya0 with the 6ashmir pandita$ thinking that if =imai +andita were defeated$ they wou!d have another chance to de"ate with the scho!ar$ for =imai +andita was on!y a "oy. And if the 6ashmir pandita were defeated$ then they wou!d even "e more g!orified "ecause peop!e wou!d proc!aim that a mere "oy of =avadvipa had defeated a champion scho!ar who was famous throughout &ndia. &t so happened that =imai +andita met 6esava 6asmiri whi!e stro!!ing on the "anks of the 2anges. %he :ord re)uested him to compose a Sanskrit verse in praise of the 2anges$ and the pandita within a short time composed a hundred s!okas$ reciting the verses !ike a storm and showing the strength of his vast !earning. =imai +andita at once memori*ed a!! the s!okas without an error. e )uoted the si4ty-fourth s!oka and pointed out certain rhetorica! and !iterary irregu!arities. e particu!ar!y )uestioned the pandita9s use of the word "havani-"hartuh. e pointed out that the use of this word was redundant. Bhavani means the wife of Siva$ and who e!se can "e her "harta$ or hus"and? e a!so pointed out severa! other discrepancies$ and the 6ashmir pandita was struck with wonder. e was astonished that a mere student of grammar cou!d point out the !iterary mistakes of an erudite scho!ar. A!though this matter was ended prior to any pu"!ic meeting$ the news spread !ike wi!dfire a!! over =avadvipa. But fina!!y 6esava 6asmiri was ordered in a dream "y Sarasvati$ the goddess of !earning$ to su"mit to the :ord$ and thus the 6ashmir pandita "ecame a fo!!ower of the :ord. %he :ord was then married with great pomp and gaiety$ and at this time e "egan to preach the congregationa! chanting of the ho!y name of$ the :ord at =avadvipa. Some of the "rahmanas "ecame envious of is popu!arity$ and they put many hindrances on is path. %hey were so (ea!ous that they fina!!y took the matter "efore the #us!im magistrate at =avadvipa. Benga! was then governed "y +athans$ and the governor of the province was =awa" ussain Shah. %he #us!im magistrate of =avadvipa took up the comp!aints of the "rahmanas serious!y$ and at first he warned the fo!!owers of =imai +andita not to chant !oud!y the name of ari. But :ord Caitanya asked is fo!!owers to diso"ey the orders of the 6a*i$ and they went on with their sankirtana ,chanting0 party as usua!. %he magistrate then sent consta"!es who interrupted a sankirtana and "roke some of the mrdangas ,drums0. When =imai +andita heard of this incident e organi*ed a party for civi! diso"edience. e is the pioneer of the civi! diso"edience movement in &ndia for the right cause. e organi*ed a procession of one hundred thousand men with thousands of mrdangas and karata!as ,hand cym"a!s0$ and this procession passed over the roads of =avadvipa in defiance of the 6a*i who had issued the order. Fina!!y the procession reached the house of

the 6a*i$ who went upstairs out of fear of the masses. %he great crowds assem"!ed at the 6a*i9s house disp!ayed a vio!ent temper$ "ut the :ord asked them to "e peacefu!. At this time the 6a*i came down and tried to pacify the :ord "y addressing im as his nephew. e pointed out that =i!am"ara Cakravarti referred to him as an unc!e$ and conse)uent!y$ Srimati Sacidevi$ the mother of =imai +andita$ was his sister. e asked the :ord whether his sister9s son cou!d "e angry at is materna! unc!e$ and the :ord rep!ied that since the 6a*i was is materna! unc!e he shou!d receive his nephew we!! at his home. &n this way the issue was mitigated$ and the two !earned scho!ars "egan a !ong discussion on the 6oran and indu sastras. %he :ord raised the )uestion of cow-ki!!ing$ and the 6a*i proper!y answered im "y referring to the 6oran. &n turn the 6a*i a!so )uestioned the :ord a"out cow sacrifice in the 'edas$ and the :ord rep!ied that such sacrifice as mentioned in the 'edas is not actua!!y cow-ki!!ing. &n that sacrifice an o!d "u!! or cow was sacrificed for the sake of receiving a fresh younger !ife "y the power of 'edic mantras. But in the 6a!i-yuga such cow sacrifices are for"idden "ecause there are no )ua!ified "rahmanas capa"!e of conducting such a sacrifice. &n fact$ in 6a!i-yuga a!! ya(nas ,sacrifices0 are for"idden "ecause they are use!ess attempts "y foo!ish men. &n 6a!i-yuga on!y the sankirtana ya(na is recommended for a!! practica! purposes. Speaking in this way$ the :ord fina!!y convinced the 6a*i$ who "ecame the :ord9s fo!!ower. %he 6a*i thenceforth dec!ared that no one shou!d hinder the sankirtana movement which was started "y the :ord$ and the 6a*i !eft this order in his wi!! for the sake of progeny. %he 6a*i9s tom" sti!! e4ists in the area of =avadvipa$ and indu pi!grims go there to show their respects. %he 6a*i9s descendants are residents$ and they never o"(ected to sankirtana$ even during the indu-#us!im riot days. %his incident shows c!ear!y that the :ord was not a so-ca!!ed timid 'aisnava. A 'aisnava is a fear!ess devotee of the :ord$ and for the right cause he can take any step suita"!e for the purpose. Ar(una was a!so a 'aisnava devotee of :ord 6rsna$ and he fought va!iant!y for the satisfaction of the :ord. Simi!ar!y$ 'a(ranga(i$ or anuman$ was a!so a devotee of :ord Cama$ and he gave !essons to the nondevotee party of Cavana. %he princip!es of 'aisnavism are to satisfy the :ord "y a!! means. A 'aisnava is "y nature a nonvio!ent$ peacefu! !iving "eing$ and he has a!! the good )ua!ities of 2od$ "ut when the nondevotee "!asphemes the :ord or is devotee$ the 'aisnava never to!erates such impudency. After this incident the :ord "egan to preach and propagate is Bhagavata-dharma$ or sankirtana movement$ more vigorous!y$ and whoever stood against this propagation of the yuga-dharma$ or duty of the age$ was proper!y punished "y various types of chastisement. %wo "rahmana gent!emen named Capa!a and 2opa!a$ who a!so happened to "e materna! unc!es of the :ord$ were inf!icted with !eprosy "y way of chastisement$ and !ater$ when they were repentant$ they were accepted "y the :ord. &n the course of is preaching work$ e used to send dai!y a!! is fo!!owers$ inc!uding Sri!a =ityananda +ra"hu and %hakura aridasa$ two chief whips of is party$ from door to door to preach the Srimad-Bhagavatam A!! of =avadvipa was surcharged with is sankirtana movement$ and is head)uarters were situated at the house of Srivasa %hakura and Sri Advaita +ra"hu$ two of is chief househo!der discip!es. %hese two !earned heads of the "rahmana community were the most ardent supporters of :ord Caitanya9s movement. Sri Advaita +ra"hu was the chief cause for the advent of the :ord. When Advaita +ra"hu saw that the tota! human society was fu!! of materia!istic activities and devoid of devotiona! service$ which a!one cou!d save mankind from the threefo!d miseries of materia! e4istence$ e$ out of is cause!ess compassion for the age-worn human society$ prayed fervent!y for the incarnation of the :ord and continua!!y worshiped the :ord with water of the 2anges and !eaves of the ho!y tu!asi tree. As far as preaching work in the sankirtana movement was concerned$ everyone was e4pected to do his dai!y share according to the order of the :ord. 3nce =ityananda +ra"hu and Sri!a aridasa %hakura were wa!king down a main road$ and on the way they saw a roaring crowd assem"!ed. Bpon in)uiring from passers-"y$ they understood that two "rothers$ named Aagai and #adhai$ were creating a pu"!ic distur"ance in a drunken state. %hey a!so heard that these two "rothers were "orn in a respecta"!e "rahmana fami!y$ "ut "ecause of !ow association they had turned into de"auchees of the worst type. %hey were not on!y drunkards "ut a!so meat-eaters$ woman-hunters$ dacoits and sinners of a!! description. Sri!a =ityananda +ra"hu heard a!! of these stories and decided that these two fa!!en sou!s must "e the first to "e de!ivered. &f they were de!ivered from their sinfu! !ife$ then the good name of :ord Caitanya wou!d "e even sti!! more g!orified. %hinking in this way$ =ityananda +ra"hu and aridasa pushed their way through the crowd and asked the two "rothers to chant the ho!y name of :ord ari. %he drunken "rothers "ecame enraged upon this re)uest and attacked =ityananda +ra"hu with fi!thy !anguage. Both "rothers chased them a considera"!e distance. &n the evening the report

of the preaching work was su"mitted to the :ord$ and e was g!ad to !earn that =ityananda and aridasa had attempted to de!iver such a stupid pair of fe!!ows. %he ne4t day =ityananda +ra"hu went to see the "rothers$ and as soon as e approached them one of them threw a piece of earthen pot at im. %his struck im on the forehead$ and immediate!y "!ood "egan to f!ow. But =ityananda +ra"hu was so kind that instead of protesting this heinous act$ e said$ "&t does not matter that you have thrown this stone at #e. & sti!! re)uest you to chant the ho!y name of :ord ari." 3ne of the "rothers$ Aagai$ was astonished to see this "ehavior of =ityananda +ra"hu$ and he at once fe!! down at is feet and asked im to pardon his sinfu! "rother. When #adhai again attempted to hurt =ityananda +ra"hu$ Aagai stopped him and imp!ored him to fa!! down at is feet. &n the meantime the news of =ityananda9s in(ury reached the :ord$ who at once hurried to the spot in a fiery and angry mood. %he :ord immediate!y invoked is Sudarsana cakra ,the :ord9s u!timate weapon$ shaped !ike a whee!0 to ki!! the sinners$ "ut =ityananda +ra"hu reminded im of is mission. %he mission of the :ord was to de!iver the hope!ess!y fa!!en sou!s of 6a!i-yuga$ and the "rothers Aagai and #adhai were typica! e4amp!es of these fa!!en sou!s. =inety percent of the popu!ation of this age resem"!es these "rothers$ despite high "irth and mundane respecta"i!ity. According to the verdict of the revea!ed scriptures$ the tota! popu!ation of the wor!d in this age wi!! "e of the !owest sudra )ua!ity$ or even !ower. &t shou!d "e noted that Sri Caitanya #ahapra"hu never acknow!edged the stereotyped caste system "y "irthrightD rather$ e strict!y fo!!owed the verdict of the sastras in the matter of one9s svarupa$ or rea! identity. When the :ord was invoking is Sudarsana cakra and Sri!a =ityananda +ra"hu was imp!oring im to forgive the two "rothers$ "oth the "rothers fe!! down at the !otus feet of the :ord and "egged is pardon for their gross "ehavior. %he :ord was a!so asked "y =ityananda +ra"hu to accept these repenting sou!s$ and the :ord agreed to accept them on one condition$ that they henceforward comp!ete!y give up a!! their sinfu! activities and ha"its of de"auchery. "oth the "rothers agreed and promised to give up a!! their sinfu! ha"its$ and the kind :ord accepted them and did not again refer to their past misdeeds. %his is the specific kindness of :ord Caitanya. &n this age no one can say that he is free from sin. &t is impossi"!e for anyone to say this. But :ord Caitanya accepts a!! kinds of sinfu! persons on the one condition that they promise not to indu!ge in sinfu! ha"its after "eing spiritua!!y initiated "y the "ona fide spiritua! master. %here are a num"er of instructive points to he o"served in this incident of the two "rothers. &n this 6a!iyuga practica!!y a!! peop!e are of the )ua!ity of Aagai and #adhai. &f they want to "e re!ieved from the reactions of their misdeeds$ they must take she!ter of :ord Caitanya #ahapra"hu and after spiritua! initiation thus refrain from those things which are prohi"ited in the sastras. %he prohi"itory ru!es are dea!t with in the :ord9s teachings to Sri!a Cupa 2osvami. 1uring is househo!der !ife$ the :ord did not disp!ay many of the mirac!es which are genera!!y e4pected from such persona!ities$ "ut e did once perform a wonderfu! mirac!e in the house of Srinivasa %hakura whi!e sankirtana was in fu!! swing. e asked the devotees what they wanted to eat$ and when e was informed that they wanted to eat mangoes$ e asked for a seed of a mango$ a!though this fruit was out of season. When the seed was "rought to im e sowed it in the yard of Srinivasa$ and at once a creeper "egan to grow out of the seed. Within no time this creeper "ecame a fu!!-grown mango tree heavy with more ripened fruits than the devotees cou!d eat. %he tree remained in Srinivasa9s yard$ and from then on the devotees used to take as many mangoes from the tree as they wanted. %he :ord had a very high estimation of the affections of the damse!s of 'ra(a"humi ,'rndavana0 for 6rsna$ and in appreciation of their una!!oyed service to the :ord$ once Sri Caitanya #ahapra"hu chanted the ho!y names of the gopis ,cowherd gir!s0 instead of the names of the :ord. At this time some of is students$ who were a!so discip!es$ came to see im$ and when they saw that the :ord was chanting the names of the gopis$ they were astonished. 3ut of sheer foo!ishness they asked the :ord why e was chanting the names of the gopis and advised im to chant the name of 6rsna. %he :ord$ who was in ecstasy$ was thus distur"ed "y these foo!ish students. e chastised them and chased them away. %he students were a!most the same age as the :ord$ and thus they wrong!y thought of the :ord as one of their peers. %hey he!d a meeting and reso!ved that they wou!d attack the :ord if e dared to punish them again in such a manner. %his incident provoked some ma!icious ta!ks a"out the :ord on the part of the genera! pu"!ic. When the :ord "ecame aware of this$ e "egan to consider the various types of men found in society. e noted that especia!!y the students$ professors$ fruitive workers$ yogis$ nondevotees$ and different types

of atheists were a!! opposed to the devotiona! service of the :ord. "#y mission is to de!iver a!! the fa!!en sou!s of this age$" e thought$ ""ut if they commit offenses against #e$ thinking #e to "e an ordinary man$ they wi!! not "enefit. &f they are to "egin their !ife of spiritua! rea!i*ation$ they must some way or another offer o"eisances unto #e." %hus the :ord decided to accept the renounced order of !ife ,sannyasa0 "ecause peop!e in genera! were inc!ined to offer respects to a sannyasi. Five hundred years ago the condition of society was not as degraded as it is today. At that time peop!e wou!d show respects to a sannyasi$ and the sannyasi was rigid in fo!!owing the ru!es and regu!ations of the renounced order of !ife. Sri Caitanya #ahapra"hu was not very much in favor of the renounced order of !ife in this age of 6a!i$ "ut that was on!y for the reason that very few sannyasis in this age are a"!e to o"serve the ru!es and regu!ations of sannyasa !ife. Sri Caitanya #ahapra"hu decided to accept the order and "ecome an idea! sannyasi so that the genera! popu!ace wou!d show im respect. 3ne is duty-"ound to show respect to a sannyasi$ for a sannyasi is considered to "e the master of a!! varnas and asramas. Whi!e e was contemp!ating accepting the sannyasa order$ it so happened that 6esava Bharati$ a sannyasi of the #ayavadi schoo! and resident of 6atwa ,in Benga!0$ visited =avadvipa and was invited to dine with the :ord. When 6esava Bharati came to is house$ the :ord asked him to award im the sannyasa order of !ife. %his was a matter of forma!ity. %he sannyasa order is to "e accepted from another sannyasi. A!though the :ord was independent in a!! respects$ sti!!$ to keep up the forma!ities of the sastras$ e accepted the sannyasa order from 6esava Bharati$ a!though 6esava Bharati was not in the 'aisnavasampradaya ,schoo!0. After consu!ting with 6esava Bharati$ the :ord !eft =avadvipa for 6atwa to forma!!y accept the sannyasa order of !ife. e was accompanied "y Sri!a =ityananda +ra"hu$ Candrasekhara Acarya$ and #ukunda 1atta. %hose three assisted im in the detai!s of the ceremony. %he incident of the :ord9s accepting the sannyasa order is very e!a"orate!y descri"ed in the Caitanya-"hagavata "y Sri!a 'rndavana dasa %hakura. %hus at the end of is twenty-fourth year the :ord accepted the sannyasa order of !ife in the month of #agha. After accepting this order e "ecame a fu!!-f!edged preacher of the Bhagavata-dharma. A!though e was doing the same preaching work in is househo!der !ife$ when e e4perienced some o"stac!es to is preaching e sacrificed even the comfort of is home !ife for the sake of the fa!!en sou!s. &n is househo!der !ife is chief assistants were Sri!a Advaita +ra"hu and Sri!a Srivasa %hakura$ "ut after e accepted the sannyasa order is chief assistants "ecame Sri!a =ityananda +ra"hu$ who was deputed to preach specifica!!y in Benga!$ and the si4 2osvamis ,Cupa 2osvami$ Sanatana 2osvami$ Aiva 2osvami$ 2opa!a Bhatta 2osvami$ Caghunatha dasa 2osvami and Caghunatha Bhatta 2osvami0$ headed "y Sri!a Cupa and Sanatana$ who were deputed to go to 'rndavana to e4cavate the present p!aces of pi!grimage. %he present city of 'rndavana and the importance of 'ra(a"humi were thus disc!osed "y the wi!! of :ord Sri Caitanya #ahapra"hu. %he :ord$ after accepting the sannyasa order$ at once wanted to start for 'rndavana. For three continuous days e trave!ed in the Cadha-desa ,p!aces where the 2anges does not f!ow0. e was in fu!! ecstasy over the idea of going to 'rndavana. owever$ Sri!a =ityananda diverted is path and "rought im instead to the house of Advaita +ra"hu in Santipura. %he :ord stayed at Sri Advaita +ra"hu9s house for a few days$ and knowing we!! that the :ord was !eaving is hearth and home for good$ Sri Advaita +ra"hu sent is men to =avadvipa to "ring mother Saci to have a !ast meeting with her son. Some unscrupu!ous peop!e say that :ord Caitanya met is wife a!so after taking sannyasa and offered her is wooden s!ipper for worship$ "ut the authentic sources give no information a"out such a meeting. is mother met im at the house of Advaita +ra"hu$ and when she saw her son in sannyasa$ she !amented. By way of compromise$ she re)uested her son to make is head)uarters in +uri so that she wou!d easi!y "e a"!e to get information a"out im. %he :ord granted this !ast desire of is "e!oved mother. After this incident the :ord started for +uri$ !eaving a!! the residents of =avadvipa in an ocean of !amentation over is separation. %he :ord visited many important p!aces on the way to +uri. e visited the temp!e of 2opinatha(i$ who had sto!en condensed mi!k for is devotee Sri!a #adhavendra +uri. Since then 1eity 2opinatha(i is we!! known as 6sira-cora-gopinatha. %he :ord re!ished this story with great p!easure. %he propensity of stea!ing is there even in the a"so!ute consciousness$ "ut "ecause this propensity is e4hi"ited "y the A"so!ute$ it !oses its perverted nature and thus "ecomes worshipa"!e even "y :ord Caitanya on the "asis of the a"so!ute consideration that the :ord and is stea!ing propensity are one and identica!. %his

interesting story of 2opinatha(i is vivid!y e4p!ained in the Caitanya-caritamrta "y 6rsnadasa 6avira(a 2osvami. After visiting the temp!e of 6sira-cora-gopinatha of Cemuna at Ba!asore in 3rissa$ the :ord proceeded towards +uri and on the way visited the temp!e of Saksi-gopa!a$ who appeared as a witness in the matter of two "rahmana devotees9 fami!y )uarre!. %he :ord heard the story of Saksi-gopa!a with great p!easure "ecause e wanted to impress upon the atheists that the worshipa"!e 1eities in the temp!es approved "y the great acaryas are not ido!s$ as a!!eged "y men with a poor fund of know!edge. %he 1eity in the temp!e is the arca incarnation of the +ersona!ity of 2odhead$ and thus the 1eity is identica! with the :ord in a!! respects. e responds to the proportion of the devotee9s affection for im. &n the story of Saksi-gopa!a$ in which there was a fami!y misunderstanding "y two devotees of the :ord$ the :ord$ in order to mitigate the turmoi! as we!! as to show specific favor to is servitors$ trave!ed from 'rndavana to 'idyanagara$ a vi!!age in 3rissa$ in the form of is arca incarnation. From there the 1eity was "rought to Cuttack$ and thus the temp!e of Saksi-gopa!a is even today visited "y thousands of pi!grims on the way to Aagannatha +uri. %he :ord stayed overnight there and "egan to proceed toward +uri. 3n the way$ is sannyasa rod was "roken "y =ityananda +ra"hu. %he :ord "ecame apparent!y angry with im a"out this and went a!one to +uri$ !eaving is companions "ehind. At +uri$ when e entered the temp!e of Aagannatha$ e "ecame at once saturated with transcendenta! ecstasy and fe!! down on the f!oor of the temp!e unconscious. %he custodians of the temp!e cou!d not understand the transcendenta! feats of the :ord$ "ut there was a great !earned pandita named Sarva"hauma Bhattacarya$ who was present$ and he cou!d understand that the :ord9s !osing is consciousness upon entering the Aagannatha temp!e was not an ordinary thing. Sarva"hauma Bhattacarya$ who was the chief appointed pandita in the court of the 6ing of 3rissa$ #ahara(a +rataparudra$ was attracted "y the youthfu! !uster of :ord Sri Caitanya #ahapra"hu and cou!d understand that such a transcendenta! trance was on!y rare!y e4hi"ited and on!y then "y the topmost devotees who are a!ready on the transcendenta! p!ane in comp!ete forgetfu!ness of materia! e4istence. 3n!y a !i"erated sou! cou!d show such a transcendenta! feat$ and the Bhattacarya$ who was vast!y !earned$ cou!d understand this in the !ight of the transcendenta! !iterature with which he was fami!iar. e therefore asked the custodians of the temp!e not to distur" the unknown sannyasi. e asked them to take the :ord to his home so e cou!d "e further o"served in is unconscious state. %he :ord was at once carried to the home of Sarva"hauma Bhattacarya$ who at that time had sufficient power of authority due to his "eing the sa"ha-pandita$ or the state dean of facu!ty in Sanskrit !iteratures. %he !earned pandita wanted to scrutini*ing!y test the transcendenta! feats of :ord Caitanya "ecause often unscrupu!ous devotees imitate physica! feats in order to f!aunt transcendenta! achievements (ust to attract innocent peop!e and take advantage of them. A !earned scho!ar !ike the Bhattacarya can detect such imposters$ and when he finds them out he at once re(ects them. &n the case of :ord Caitanya #ahapra"hu$ the Bhattacarya tested a!! the symptoms in the !ight of the sastras. e tested as a scientist$ not as a foo!ish sentimenta!ist. e o"served the movement of the stomach$ the "eating of the heart and the "reathing of the nostri!s. e a!so fe!t the pu!se of the :ord and saw that a!! is "odi!y activities were in comp!ete suspension. When he put a sma!! cotton swa" "efore the nostri!s$ he found that there was a s!ight "reathing as the fine fi"ers of cotton moved s!ight!y. %hus he came to know that the :ord9s unconscious trance was genuine$ and he "egan to treat im in the prescri"ed fashion. But :ord Caitanya #ahapra"hu cou!d on!y "e treated in a specia! way. e wou!d respond on!y to the resounding of the ho!y names of the :ord "y is devotees. %his specia! treatment was unknown to Sarva"hauma Bhattacarya "ecause the :ord was sti!! unknown to him. When the Bhattacarya saw im for the first time in the temp!e$ he simp!y took im to "e one of many pi!grims. &n the meantime the companions of the :ord$ who reached the temp!e a !itt!e after im$ heard of the :ord9s transcendenta! feats and of is "eing carried away "y the Bhattacarya. %he pi!grims at the temp!e were sti!! gossiping a"out the incident. But "y chance$ one of these pi!grims had met 2opinatha Acarya$ who was known to 2adadhara +andita$ and from him it was !earned that the :ord was !ying in an unconscious state at the residence of Sarva"hauma Bhattacarya$ who happened to "e the "rother-in-!aw of 2opinatha Acarya. A!! the mem"ers of the party were introduced "y 2adadhara +andita to 2opinatha Acarya$ who took them a!! to the house of Bhattacarya where the :ord was !ying unconscious in a spiritua! trance. A!! the mem"ers then chanted !oud!y the ho!y name of the :ord ari as usua!$ and the :ord regained is consciousness. After this$ Bhattacarya received a!! the mem"ers of the party$ inc!uding

:ord =ityananda +ra"hu$ and asked them to "ecome his guests of honor. %he party$ inc!uding the :ord$ went for a "ath in the sea$ and the Bhattacarya arranged for their residence and mea!s at the house of 6asi #isra. 2opinatha Acarya$ his "rother-in-!aw$ a!so assisted. %here were some friend!y ta!ks a"out the :ord9s divinity "etween the two "rothers-in-!aw$ and in this argument 2opinatha Acarya$ who knew the :ord "efore$ now tried to esta"!ish the :ord as the +ersona!ity of 2odhead$ and the Bhattacarya tried to esta"!ish im as one of the great devotees. Both of them argued from the ang!e of vision of authentic sastras and not on the strength of sentimenta! vo4 popu!i. %he incarnations of 2od are determined "y authentic sastras and not "y popu!ar votes of foo!ish fanatics. Because :ord Caitanya was an incarnation of 2od in fact$ foo!ish fanatics have proc!aimed so many so-ca!!ed incarnations of 2od in this age without referring to authentic scriptures. But Sarva"hauma Bhattacarya or 2opinatha Acarya did not indu!ge in such foo!ish sentimenta!ismD on the contrary$ "oth of them tried to esta"!ish or re(ect is divinity on the strength of authentic sastras. :ater it was disc!osed that Bhattacarya a!so came from the =avadvipa area$ and it was understood from him that =i!am"ara Cakravarti$ the materna! grandfather of :ord Caitanya$ happened to "e a c!ass fe!!ow of the father of Sarva"hauma Bhattacarya. &n that sense$ the young sannyasi :ord Caitanya evoked paterna! affection from Bhattacarya. Bhattacarya was the professor of many sannyasis in the order of the Sankaracarya-sampradaya$ and he himse!f a!so "e!onged to that cu!t. As such$ the Bhattacarya desired that the young sannyasi :ord Caitanya a!so hear from him a"out the teachings of 'edanta. %hose who are fo!!owers of the Sankara cu!t are genera!!y known as 'edantists. %his does not$ however$ mean that 'edanta is a monopo!y study of the Sankara-sampradaya. 'edanta is studied "y a!! the "ona fide sampradayas$ "ut they have their own interpretations. But those in the Sankara-sampradaya are genera!!y known to "e ignorant of the know!edge of the 'edantist 'aisnavas. For this reason the Bhaktivedanta tit!e was first offered to the author "y the 'aisnavas. %he :ord agreed to take !essons from Bhattacarya on the 'edanta$ and they sat together in the temp!e of :ord Aagannatha. %he Bhattacarya went on speaking continua!!y for seven days$ and the :ord heard him with a!! attention and did not interrupt. %he :ord9s si!ence raised some dou"ts in Bhattacarya9s heart$ and he asked the :ord how it was that e did not ask anything or comment on his e4p!anations of 'edanta. %he :ord posed imse!f "efore the Bhattacarya as a foo!ish student and pretended that e heard the 'edanta from him "ecause the Bhattacarya fe!t that this was the duty of a sannyasi. But the :ord did not agree with his !ectures. By this the :ord indicated that the so-ca!!ed 'edantists amongst the Sankarasampradaya$ or any other sampradaya who do not fo!!ow the instructions of Sri!a 'yasadeva$ are mechanica! students of the 'edanta. %hey are not fu!!y aware of that great know!edge. %he e4p!anation of the 'edanta-sutra is given "y the author himse!f in the te4t of Srimad-Bhagavatam. 3ne who has no know!edge of the Bhagavatam wi!! hard!y "e a"!e to know what the 'edanta says. %he Bhattacarya$ "eing a vast!y !earned man$ cou!d fo!!ow the :ord9s sarcastic remarks on the popu!ar 'edantist. e therefore asked im why e did not ask a"out any point which e cou!d not fo!!ow. %he Bhattacarya cou!d understand the purpose of is dead si!ence for the days e heard him. %his showed c!ear!y that the :ord had something e!se in mindD thus the Bhattacarya re)uested im to disc!ose is mind. Bpon this$ the :ord spoke as fo!!ows8 "#y dear sir$ & can understand the meaning of the sutras !ike (anmady asya yatah$ sastra-yonitvat$ and athato "rahma (i(nasa of the 'edanta-sutra$ "ut when you e4p!ain them in your own way it "ecomes difficu!t for #e to fo!!ow them. %he purpose of the sutras is a!ready e4p!ained in them$ "ut your e4p!anations are covering them with something e!se. Eou do not purpose!y take the direct meaning of the sutras "ut indirect!y give your own interpretations." %he :ord thus attacked a!! 'edantists who interpret the 'edanta-sutra fashiona"!y$ according to their !imited power of thinking$ to serve their own purpose. Such indirect interpretations of the authentic !iteratures !ike the 'edanta-sutra are here"y condemned "y the :ord. %he :ord continued8 "Sri!a 'yasadeva has summari*ed the direct meanings of the mantras in the Bpanisads in the 'edanta-sutra. Bnfortunate!y you do not take their direct meaning. Eou indirect!y interpret them in a different way. "%he authority of the 'edas is uncha!!engea"!e and stands without any )uestion of dou"t. And whatever is stated in the 'edas must "e accepted comp!ete!y$ otherwise one cha!!enges the authority of the 'edas. "%he conchshe!! and cow dung are "one and stoo! of two !iving "eings. But "ecause they have "een recommended "y the 'edas as pure$ peop!e accept them as such "ecause of the authority of the 'edas."

%he idea is that one cannot set his imperfect reason a"ove the authority of the 'edas. %he orders of the 'edas must "e o"eyed as they stand$ without any mundane reasoning. %he so-ca!!ed fo!!owers of the 'edic in(unctions make their own interpretations of the 'edic in(unctions$ and thus they esta"!ish different parties and sects of the 'edic re!igion. :ord Buddha direct!y denied the authority of the 'edas$ and he esta"!ished his own re!igion. 3n!y for this reason$ the Buddhist re!igion was not accepted "y the strict fo!!owers of the 'edas. But those who are so-ca!!ed fo!!owers of the 'edas are more harmfu! than the Buddhists. %he Buddhists have the courage to deny the 'edas direct!y$ "ut the so-ca!!ed fo!!owers of the 'edas have no courage to deny the 'edas$ a!though indirect!y they diso"ey a!! the in(unctions of the 'edas. :ord Caitanya condemned this. %he e4amp!es given "y the :ord of the conchshe!! and the cow dung are very much appropriate in this connection. &f one argues that since cow dung is pure$ the stoo! of a !earned "rahmana is sti!! more pure$ his argument wi!! not "e accepted. Cow dung is accepted$ and the stoo! of a high!y posted "rahmana is re(ected. %he :ord continued8 "%he 'edic in(unctions are se!f-authori*ed$ and if some mundane creature ad(usts the interpretations of the 'edas$ he defies their authority. &t is foo!ish to think of onese!f as more inte!!igent than Sri!a 'yasadeva. e has a!ready e4pressed himse!f in his sutras$ and there is no need of he!p from persona!ities of !esser importance. is work$ the 'edanta-sutra$ is as da**!ing as the midday sun$ and when someone tries to give his own interpretations on the se!f-effu!gent sun!ike 'edanta-sutra$ he attempts to cover this sun with the c!oud of his imagination. "%he 'edas and +uranas are one and the same in purpose. %hey ascertain the A"so!ute %ruth$ which is greater than everything e!se. %he A"so!ute %ruth is u!timate!y rea!i*ed as the A"so!ute +ersona!ity of 2odhead with a"so!ute contro!!ing power. As such$ the A"so!ute +ersona!ity of 2odhead must "e comp!ete!y fu!! of opu!ence$ strength$ fame$ "eauty$ know!edge and renunciation. Eet the transcendenta! +ersona!ity of 2odhead is astonishing!y ascertained as impersona!. "%he impersona! description of the A"so!ute %ruth in the 'edas is given to nu!!ify the mundane conception of the a"so!ute who!e. +ersona! features of the :ord are comp!ete!y different from a!! kinds of mundane features. %he !iving entities are a!! individua! persons$ and they are a!! parts and parce!s of the supreme who!e. &f the parts and parce!s are individua! persons$ the source of their emanation must not "e impersona!. e is the Supreme +erson amongst a!! the re!ative persons. "%he 'edas inform us that from im FBrahmanG everything emanates$ and on im everything rests. And after annihi!ation$ everything merges in im on!y. %herefore$ e is the u!timate dative$ causative and accommodating cause of a!! causes. And these causes cannot "e attri"uted to an impersona! o"(ect. "%he 'edas inform us that e a!one "ecame many$ and when e so desires e g!ances over materia! nature. Before e g!anced over materia! nature there was no materia! cosmic creation. %herefore$ is g!ance is not materia!. #ateria! mind or senses were un"orn when the :ord g!anced over materia! nature. %hus evidence in the 'edas proves that "eyond a dou"t the :ord has transcendenta! eyes and a transcendenta! mind. %hey are not materia!. is impersona!ity therefore is a negation of is materia!ity$ "ut not a denia! of is transcendenta! persona!ity. "Brahman u!timate!y refers to the +ersona!ity of 2odhead. &mpersona! Brahman rea!i*ation is (ust the negative conception of the mundane creations. +aramatma is the !oca!i*ed aspect of Brahman within a!! kinds of materia! "odies. B!timate!y the Supreme Brahman rea!i*ation is the rea!i*ation of the +ersona!ity of 2odhead according to a!! evidence of the revea!ed scriptures. e is the u!timate source of visnu-tattvas. "%he +uranas are a!so supp!ementary to the 'edas. %he 'edic mantras are too difficu!t for an ordinary man. Women$ sudras and the so-ca!!ed twice-"orn higher castes are una"!e to penetrate into the sense of the 'edas. And thus the #aha"harata as we!! as the +uranas are made easy to e4p!ain the truths of the 'edas. &n his prayers "efore the "oy Sri 6rsna$ Brahma said that there is no !imit to the fortune of the residents of 'ra(a"humi headed "y Sri =anda #ahara(a and Easodamayi "ecause the eterna! A"so!ute %ruth has "ecome their intimate re!ative. "%he 'edic mantra maintains that the A"so!ute %ruth has no !egs and no hands and yet goes faster than a!! and accepts everything that is offered to im in devotion. %he !atter statements definite!y suggest the persona! features of the :ord$ a!though is hands and !egs are distinguished from mundane hands and !egs or other senses. "Brahman$ therefore$ is never impersona!$ "ut when such mantras are indirect!y interpreted$ it is wrong!y thought that the A"so!ute %ruth is impersona!. %he A"so!ute %ruth +ersona!ity of 2odhead is fu!!

of a!! opu!ences$ and therefore e has a transcendenta! form of fu!! e4istence$ know!edge and "!iss. ow then can one esta"!ish that the A"so!ute %ruth is impersona!? "Brahman$ "eing fu!! of opu!ences$ is understood to have manifo!d energies$ and a!! these energies are c!assified under three headings under the authority of 'isnu +urana F..-..?G$ which says that the transcendenta! energies of :ord 'isnu are primari!y three. is spiritua! energy and the energy of the !iving entities are c!assified as superior energy$ whereas the materia! energy is an inferior one which is sprouted out of ignorance. "%he energy of the !iving entities is technica!!y ca!!ed ksetra(na energy. %his ksetra(na-sakti$ a!though e)ua! in )ua!ity with the :ord$ "ecomes overpowered "y materia! energy out of ignorance and thus suffers a!! sorts of materia! miseries. &n other words$ the !iving entities are !ocated in the margina! energy "etween the superior ,spiritua!0 and inferior ,materia!0 energies$ and in proportion to the !iving "eing9s contact with either the materia! or spiritua! energies$ the !iving entity is situated in proportionate!y higher and !ower !eve!s of e4istence. "%he :ord is "eyond the inferior and margina! energies as a"ove mentioned$ and is spiritua! energy is manifested in three different phases8 as eterna! e4istence$ eterna! "!iss and eterna! know!edge. As far as eterna! e4istence is concerned$ it is conducted "y the sandhini potencyD simi!ar!y$ "!iss and know!edge are conducted "y the h!adhini and samvit potencies respective!y. As the supreme energetic :ord$ e is the supreme contro!!er of the spiritua!$ margina! and materia! energies. And a!! these different types of energies are connected with the :ord in eterna! devotiona! service. "%he Supreme +ersona!ity of 2odhead is thus en(oying in is transcendenta! eterna! form. &s it not astounding that one dares to ca!! the Supreme :ord nonenergetic? %he :ord is the contro!!er of a!! energies$ and the !iving entities are parts and parce!s of one of the energies. %herefore there is a gu!f of difference "etween the :ord and the !iving entities. ow then can one say that the :ord and the !iving entities are one and the same? &n the Bhagavad-gita a!so the !iving entities are descri"ed as "e!onging to the superior energy of the :ord. According to the princip!es of intimate corre!ation "etween the energy and the energetic$ "oth of them are nondifferent a!so. %herefore$ the :ord and the !iving entities are nondifferent as the energy and the energetic. "5arth$ water$ fire$ air$ ether$ mind$ inte!!igence and ego are a!! inferior energies of the :ord$ "ut the !iving entities are different from a!! as superior energy. %his is the version of Bhagavad-gita F-.>G. "%he transcendenta! form of the :ord is eterna!!y e4istent and fu!! of transcendenta! "!iss. ow then can such a form "e a product of the materia! mode of goodness? Anyone$ therefore$ who does not "e!ieve in the form of the :ord is certain!y a faith!ess demon and as such is untoucha"!e$ a not to "e seen persona non grata fit to "e punished "y the +!utonic king. "%he Buddhists are ca!!ed atheists "ecause they have no respect for the 'edas$ "ut those who defy the 'edic conc!usions$ as a"ove mentioned$ under the pretense of "eing fo!!owers of the 'edas$ are veri!y more dangerous than the Buddhists. "Sri 'yasadeva very kind!y compi!ed the 'edic know!edge in his 'edanta-sutra$ "ut if one hears the commentation of the #ayavada schoo! ,as represented "y the Sankara-sampradaya0 certain!y he wi!! "e mis!ed on the path of spiritua! rea!i*ation. "%he theory of emanations is the "eginning su"(ect of the 'edanta-sutra. A!! the cosmic manifestations are emanations from the A"so!ute +ersona!ity of 2odhead "y is inconceiva"!e different energies. %he e4amp!e of the touchstone is app!ica"!e to the theory of emanation. %he touchstone can convert an un!imited )uantity of iron into go!d$ and sti!! the touchstone remains as it is. Simi!ar!y$ the Supreme :ord can produce a!! manifested wor!ds "y is inconceiva"!e energies$ and yet e is fu!! and unchanged. e is purna Fcomp!eteG$ and a!though an un!imited num"er of purnas emanate from im$ e is sti!! purna. "%he theory of i!!usion of the #ayavada schoo! is advocated on the ground that the theory of emanation wi!! cause a transformation of the A"so!ute %ruth. &f that is the case$ 'yasadeva is wrong. %o avoid this$ they have ski!!fu!!y "rought in the theory of i!!usion. But the wor!d or the cosmic creation is not fa!se$ as maintained "y the #ayavada schoo!. &t simp!y has no permanent e4istence. A nonpermanent thing cannot "e ca!!ed fa!se a!together. But the conception that the materia! "ody is the se!f is certain!y wrong. "+ranava FomG$ or the omkara in the 'edas$ is the primeva! hymn. %his transcendenta! sound is identica! with the form of the :ord. A!! the 'edic hymns are "ased on this pranava omkara. %at tvam asi is "ut a side word in the 'edic !iteratures$ and therefore this word cannot "e the primeva! hymn of the

'edas. Sripada Sankaracarya has given more stress on the side word tat tvam asi than on the primeva! princip!e omkara." %he :ord thus spoke on the 'edanta-sutra and defied a!! the propaganda of the #ayavada schoo!. H %he Bhattacarya tried to defend himse!f and his #ayavada schoo! "y (ugg!ery of !ogic and grammar$ "ut the :ord defeated him "y is forcefu! arguments. e affirmed that we are a!! re!ated with the +ersona!ity of 2odhead eterna!!y and that devotiona! service is our eterna! function in e4changing the dea!ings of our re!ations. %he resu!t of such e4changes is to attain prema$ or !ove of 2odhead. When !ove of 2odhead is attained$ !ove for a!! other "eings automatica!!y fo!!ows "ecause the :ord is the sum tota! of a!! !iving "eings. %he :ord said that "ut for these three items--name!y$ eterna! re!ation with 2od$ e4change of dea!ings with im and the attainment of !ove for im--a!! that is instructed in the 'edas is superf!uous and concocted. %he :ord further added that the #ayavada phi!osophy taught "y Sripada Sankaracarya is an imaginary e4p!anation of the 'edas$ "ut it had to "e taught "y him ,Sankaracarya0 "ecause he was ordered to teach it "y the +ersona!ity of 2odhead. &n the +adma +urana it is stated that the +ersona!ity of 2odhead ordered is :ordship Siva to deviate the human race from im ,the +ersona!ity of 2odhead0. %he +ersona!ity of 2odhead was to "e so covered so that peop!e wou!d "e encouraged to generate more and more popu!ation. is :ordship Siva said to 1evi8 "&n the 6a!i-yuga$ & sha!! preach the #ayavada phi!osophy$ which is nothing "ut c!ouded Buddhism$ in the gar" of a "rahmana." After hearing a!! these speeches of the :ord Sri Caitanya #ahapra"hu$ the Bhattacarya was struck with wonder and awe and regarded im in dead si!ence. %he :ord then encouraged him with assurance that there was no cause to wonder. "& say that devotiona! service unto the +ersona!ity of 2odhead is the highest goa! of human !ife." e then )uoted a s!oka from the Bhagavatam and assured him that even the !i"erated sou!s who are a"sor"ed in the spirit and spiritua! rea!i*ation a!so take to the devotiona! service of the :ord ari "ecause the +ersona!ity of 2odhead has such transcendenta! )ua!ities that e attracts the heart of the !i"erated sou! too. %hen the Bhattacarya desired to !isten to the e4p!anation of the "atmarama" s!oka from the Bhagavatam ,/.-./?0. %he :ord first of a!! asked Bhattacarya to e4p!ain it$ and after that e wou!d e4p!ain it. %he Bhattacarya then e4p!ained the s!oka in a scho!ar!y way with specia! reference to !ogic. e e4p!ained the s!oka in nine different ways chief!y "ased on !ogic "ecause he was the most renowned scho!ar of !ogic of the time. %he :ord$ after hearing the Bhattacarya$ thanked him for the scho!ar!y presentation of the s!oka$ and then$ at the re)uest of the Bhattacarya$ the :ord e4p!ained the s!oka in si4ty-four different ways without touching the nine e4p!anations given "y the Bhattacarya. %hus after hearing the e4p!anation of the atmarama s!oka from the :ord$ the Bhattacarya was convinced that such a scho!ar!y presentation is impossi"!e for an earth!y creature.H Before this$ Sri 2opinatha Acarya had tried to convince him of the divinity of the :ord$ "ut at the time he cou!d not so accept im. But the Bhattacarya was astounded "y the :ord9s e4position of the 'edanta-sutra and e4p!anations of the atmarama s!oka$ and thus he "egan to think that he had committed a great offense at the !otus feet of the :ord "y not recogni*ing im to "e 6rsna imse!f. e then surrendered unto im$ repenting for his past dea!ings with im$ and the :ord was kind enough to accept the Bhattacarya. 3ut of is cause!ess mercy$ the :ord manifested "efore him first as four-handed =arayana and then again as two-handed :ord 6rsna with a f!ute in is hand. %he Bhattacarya at once fe!! down at the !otus feet of the :ord and composed many suita"!e s!okas in praise of the :ord "y is grace. e composed a!most one hundred s!okas in praise of the :ord. %he :ord then em"raced him$ and out of transcendenta! ecstasy the Bhattacarya !ost consciousness of the physica! state of !ife. %ears$ trem"!ing$ thro""ing of the heart$ perspiration$ emotiona! waves$ dancing$ singing$ crying and a!! the eight symptoms of trance were manifested in the "ody of the Bhattacarya. Sri 2opinatha Acarya "ecame very g!ad and astonished "y this marve!ous conversion of his "rother-in-!aw "y the grace of the :ord. 3ut of the hundred ce!e"rated s!okas composed "y the Bhattacarya in praise of the :ord$ the fo!!owing two are most important$ and these two s!okas e4p!ain the mission of the :ord in gist.

/. :et me surrender unto the +ersona!ity of 2odhead who has appeared now as :ord Sri Caitanya #ahapra"hu. e is the ocean of a!! mercy and has now come down to teach us materia! detachment$ !earning and devotiona! service to imse!f. <. Since pure devotiona! service of the :ord has "een !ost in the o"!ivion of time$ the :ord has appeared to renovate the princip!es$ and therefore & offer my o"eisances unto is !otus feet. %he :ord e4p!ained the word mukti to "e e)uiva!ent to the word 'isnu$ or the +ersona!ity of 2odhead. %o attain mukti$ or !i"eration from the "ondage of materia! e4istence$ is to attain to the service of the :ord. %he :ord then proceeded towards South &ndia for some time and converted a!! e met on the way to "ecome devotees of :ord Sri 6rsna. Such devotees a!so converted many others to the cu!t of devotiona! service$ or to the Bhagavata-dharma of the :ord$ and thus e reached the "ank of the 2odavari$ where e met Sri!a Camananda Caya$ the governor of #adras on "eha!f of #ahara(a +rataparudra$ the 6ing of 3rissa. is ta!ks with Camananda Caya are very important for higher rea!i*ation of transcendenta! know!edge$ and the conversation itse!f forms a sma!! "ook!et. We sha!!$ however$ give herewith a summary of the conversation. Sri Camananda Caya was a se!f-rea!i*ed sou!$ a!though outward!y he "e!onged to a caste !ower than the "rahmana in socia! status. e was not in the renounced order of !ife$ and "esides that he was a high government servant in the state. Sti!!$ Sri Caitanya #ahapra"hu accepted him as a !i"erated sou! on the strength of the high order of his rea!i*ation of transcendenta! know!edge. Simi!ar!y$ the :ord accepted Sri!a aridasa %hakura$ a veteran devotee of the :ord coming from a #ohammedan fami!y. And there are many other great devotees of the :ord who came from different communities$ sects and castes. %he :ord9s on!y criterion was the standard of devotiona! service of the particu!ar person. e was not concerned with the outward dress of a manD e was concerned on!y with the inner sou! and its activities. %herefore a!! the missionary activities of the :ord are to "e understood to "e on the spiritua! p!ane$ and as such the cu!t of Sri Caitanya #ahapra"hu$ or the cu!t of Bhagavata-dharma$ has nothing to do with mundane affairs$ socio!ogy$ po!itics$ economic deve!opment or any such sphere of !ife. Srimad-Bhagavatam is the pure!y transcendenta! urge of the sou!. When e met Sri Camananda Caya on the "ank of the 2odavari$ the varnasrama-dharma fo!!owed "y the indus was mentioned "y the :ord. Sri!a Camananda Caya said that "y fo!!owing the princip!es of varnasrama-dharma$ the system of four castes and four orders of human !ife$ everyone cou!d rea!i*e %ranscendence. &n the opinion of the :ord$ the system of varnasrama-dharma is superficia! on!y$ and it has very !itt!e to do with the highest rea!i*ation of spiritua! va!ues. %he highest perfection of !ife is to get detached from the materia! attachment and proportionate!y rea!i*e the transcendenta! !oving service of the :ord. %he +ersona!ity of 2odhead recogni*es a !iving "eing who is progressing in that !ine. 1evotiona! service$ therefore$ is the cu!mination of the cu!ture of a!! know!edge. When Sri 6rsna$ the Supreme +ersona!ity of 2odhead$ appeared for the de!iverance of a!! fa!!en sou!s$ e advised the de!iverance of a!! !iving entities as fo!!ows. %he Supreme A"so!ute +ersona!ity of 2odhead$ from whom a!! !iving entities have emanated$ must "e worshiped "y a!! their respective engagements$ "ecause everything that we see is a!so the e4pansion of is energy. %hat is the way of rea! perfection$ and it is approved "y a!! "ona fide acaryas past and present. %he system of varnasrama is more or !ess "ased on mora! and ethica! princip!es. %here is very !itt!e rea!i*ation of the %ranscendence as such$ and :ord Sri Caitanya #ahapra"hu re(ected it as superficia! and asked Camananda Caya to go further into the matter. Sri Camananda Caya then suggested renunciation of fruitive actions unto the :ord. %he Bhagavad-gita ,;.<-0 advises in this connection8 "Whatever you do$ whatever you eat and whatever you give$ as we!! as whatever you perform in penance$ offer to #e a!one." %his dedication on the part of the worker suggests that the +ersona!ity of 2odhead is a step higher than the impersona! conception of the varnasrama system$ "ut sti!! the re!ation of the !iving "eing and the :ord is not distinct in that way. %he :ord therefore re(ected this proposition and asked Camananda Caya to go further. Caya then suggested renunciation of the varnasrama-dharma and acceptance of devotiona! service. %he :ord did not approve of this suggestion a!so for the reason that a!! of a sudden one shou!d not renounce his position$ for that may not "ring in the desired resu!t. &t was further suggested "y Caya that attainment of spiritua! rea!i*ation freed from the materia! conception of !ife is the topmost achievement for a !iving "eing. %he :ord re(ected this suggestion a!so "ecause on the p!ea of such spiritua! rea!i*ation much havoc has "een wrought "y unscrupu!ous personsD

therefore a!! of a sudden this is not possi"!e. %he Caya then suggested sincere association of se!f-rea!i*ed sou!s and hearing su"missive!y the transcendenta! message of the pastimes of the +ersona!ity of 2odhead. %his suggestion was we!comed "y the :ord. %his suggestion was made fo!!owing in the footsteps of Brahma(i$ who said that the +ersona!ity of 2odhead is known as a(ita$ or the one who cannot "e con)uered or approached "y anyone. But such a(ita a!so "ecomes (ita ,con)uered0 "y one method$ which is very simp!e and easy. %he simp!e method is that one has to give up the arrogant attitude of dec!aring onese!f to "e 2od imse!f. 3ne must "e very meek and su"missive and try to !ive peacefu!!y "y !ending the ear to the speeches of the transcendenta!!y se!f-rea!i*ed sou! who speaks on the message of Bhagavatadharma$ or the re!igion of g!orifying the Supreme :ord and is devotees. %o g!orify a great man is a natura! instinct for !iving "eings$ "ut they have not !earned to g!orify the :ord. +erfection of !ife is attained simp!y "y g!orifying the :ord in association with a se!f-rea!i*ed devotee of the :ord. H %he se!frea!i*ed devotee is he who surrenders unto the :ord fu!!y and who does not have attachment for materia! prosperity. #ateria! prosperity and sense en(oyment and their advancement are a!! activities of ignorance in human society. +eace and friendship are impossi"!e for a society detached from the association of 2od and is devotees. &t is imperative$ therefore$ that one sincere!y seek the association of pure devotees and hear them patient!y and su"missive!y from any position of !ife. %he position of a person in the higher or !ower status of !ife does not hamper one in the path of se!f-rea!i*ation. %he on!y thing one has to do is to hear from a se!f-rea!i*ed sou! with a routine program. %he teacher may a!so de!iver !ectures from the 'edic !iteratures$ fo!!owing in the footsteps of the "ygone acaryas who rea!i*ed the A"so!ute %ruth. :ord Sri Caitanya #ahapra"hu recommended this simp!e method of se!f-rea!i*ation genera!!y known as Bhagavata-dharma. Srimad-Bhagavatam is the perfect guide for this purpose. A"ove these topics discussed "y the :ord and Sri Camananda Caya$ there were sti!! more e!evated spiritua! ta!ks "etween the two great persona!ities$ and we purpose!y withho!d those topics for the present "ecause one has to come to the spiritua! p!ane "efore further ta!ks with Camananda Caya can "e heard. We have presented further ta!ks of Sri!a Camananda Caya with the :ord in another "ook ,%eachings of :ord Caitanya0. At the conc!usion of this meeting$ Sri Camananda Caya was advised "y the :ord to retire from service and come to +uri so that they cou!d !ive together and re!ish a transcendenta! re!ationship. Some time !ater$ Sri Camananda Caya retired from the government service and took a pension from the 6ing. e returned to his residence in +uri$ where he was one of the most confidentia! devotees of the :ord. %here was another gent!eman at +uri of the name Sikhi #ahiti$ who was a!so a confidant !ike Camananda Caya. %he :ord used to ho!d confidentia! ta!ks on spiritua! va!ues with three or four companions at +uri$ and e passed eighteen years in that way in spiritua! trance. is ta!ks were recorded "y is private secretary Sri 1amodara 2osvami$ one of the four most intimate devotees. %he :ord e4tensive!y trave!ed a!! over the southern part of &ndia. %he great saint of #aharastra known as Saint %ukarama was a!so initiated "y the :ord. Saint %ukarama$ after initiation "y the :ord$ overf!ooded the who!e of the #aharastra +rovince with the sankirtana movement$ and the transcendenta! f!ow is sti!! ro!!ing on in the southwestern part of the great &ndian peninsu!a. %he :ord e4cavated from South &ndia two very important o!d !iteratures$ name!y the Brahma-samhita and 6rsna-karnamrta$ and these two va!ua"!e "ooks are authori*ed studies for the person in the devotiona! !ine. %he :ord then returned to +uri after is South &ndian tour. 3n is return to +uri$ a!! the an4ious devotees of the :ord got "ack their !ife$ and the :ord remained there with continued pastimes of is transcendenta! rea!i*ations. %he most important incident during that time was is granting audience to 6ing +rataparudra. 6ing +rataparudra was a great devotee of the :ord$ and he considered himse!f to "e one of the servants of the :ord entrusted with sweeping the temp!e. %his su"missive attitude of the 6ing was very much appreciated "y Sri Caitanya #ahapra"hu. %he 6ing re)uested "oth Bhattacarya and Caya to arrange his meeting with the :ord. When$ however$ the :ord was petitioned "y is two sta!wart devotees$ e f!at!y refused to grant the re)uest$ even though it was put forward "y persona! associates !ike Camananda Caya and Sarva"hauma Bhattacarya. %he :ord maintained that it is dangerous for a sannyasi to "e in intimate touch with wor!d!y money-conscious men and with women. %he :ord was an idea! sannyasi. =o woman cou!d approach the :ord even to offer respects. Women9s seats were accommodated far away from the :ord. As an idea! teacher and acarya$ e was very strict in the routine work of a sannyasi. Apart from "eing a divine incarnation$ the :ord was an idea! character as a human "eing. is "ehavior with other persons was a!so a"ove suspicion. &n is dea!ing as

acarya$ e was harder than the thunder"o!t and softer than the rose. 3ne of is associates$ Aunior aridasa$ committed a great mistake "y !ustfu!!y g!ancing at a young woman. %he :ord as Supersou! cou!d detect this !ust in the mind of Aunior aridasa$ who was at once "anished from the :ord9s association and was never accepted again$ even though the :ord was imp!ored to e4cuse aridasa for the mistake. Aunior aridasa afterwards committed suicide due to "eing disassociated from the company of the :ord$ and the news of suicide was du!y re!ated to the :ord. 5ven at that time the :ord was not forgetfu! of the offense$ and e said that aridasa had right!y met with the proper punishment. 3n the princip!es of the renounced order of !ife and discip!ine$ the :ord knew no compromise$ and therefore even though e knew that the 6ing was a great devotee$ e refused to see the 6ing$ on!y "ecause the 6ing was a do!!ar-and-cent man. By this e4amp!e the :ord wanted to emphasi*e the proper "ehavior for a transcendenta!ist. A transcendenta!ist has nothing to do with women and money. e must a!ways refrain from such intimate re!ations. %he 6ing was$ however$ favored "y the :ord "y the e4pert arrangement of the devotees. %his means that the "e!oved devotee of the :ord can favor a neophyte more !i"era!!y than the :ord. +ure devotees$ therefore$ never commit an offense at the feet of another pure devotee. An offense at the !otus feet of the :ord is sometimes e4cused "y the mercifu! :ord$ "ut an offense at the feet of a devotee is very dangerous for one who actua!!y wants to make progress in devotiona! service. As !ong as the :ord remained at +uri$ thousands of is devotees used to come to see im during the Catha-yatra car festiva! of :ord Aagannatha. And during the car festiva!$ the washing of the 2undica temp!e under the direct supervision of the :ord was an important function. %he :ord9s congregationa! sankirtana movement at +uri was a uni)ue e4hi"ition for the mass of peop!e. %hat is the way to turn the mass mind towards spiritua! rea!i*ation. %he :ord inaugurated this system of mass sankirtana$ and !eaders of a!! countries can take advantage of this spiritua! movement in order to keep the mass of peop!e in a pure state of peace and friendship with one another. %his is now the demand of the present human society a!! over the wor!d. After some time the :ord again started on is tour towards northern &ndia$ and e decided to visit 'rndavana and its neigh"oring p!aces. e passed through the (ung!es of Aharikhanda ,#adhya Bharata0$ and a!! the wi!d anima!s a!so (oined is sankirtana movement. %he wi!d tigers$ e!ephants$ "ears and deer a!! together accompanied the :ord$ and the :ord accompanied them in sankirtana. By this e proved that "y the propagation of the sankirtana movement ,congregationa! chanting and g!orifying of the name of the :ord0 even the wi!d anima!s can !ive in peace and friendship$ and what to speak of men who are supposed to "e civi!i*ed. =o man in the wor!d wi!! refuse to (oin the sankirtana movement. =or is the :ord9s sankirtana movement restricted to any caste$ creed$ co!or or species. ere is direct evidence of is great mission8 e a!!owed even the wi!d anima!s to partake in is great movement. 3n is way "ack from 'rndavana e first came to +rayaga$ where e met Cupa 2osvami a!ong with his younger "rother$ Anupama. %hen e came down to Benares. For two months$ e instructed Sri Sanatana 2osvami in the transcendenta! science. %he instruction to Sanatana 2osvami is in itse!f a !ong narration$ and fu!! presentation of the instruction wi!! not "e possi"!e here. %he main ideas are given as fo!!ows. Sanatana 2osvami ,former!y known as Sakara #a!!ika0 was in the ca"inet service of the Benga! government under the regime of =awa" ussain Shah. e decided to (oin with the :ord and thus retired from the service. 3n is way "ack from 'rndavana$ when e reached 'aranasi$ the :ord "ecame the guest of Sri %apana #isra and Candrasekhara$ assisted "y a #aharastra "rahmana. At that time 'aranasi was headed "y a great sannyasi of the #ayavada schoo! named Sripada +rakasananda Sarasvati. When the :ord was at 'aranasi$ the peop!e in genera! "ecame more attracted to :ord Caitanya #ahapra"hu on account of is mass sankirtana movement. Wherever e visited$ especia!!y the 'isvanatha temp!e$ thousands of pi!grims wou!d fo!!ow im. Some were attracted "y is "odi!y features$ and others were attracted "y is me!odious songs g!orifying the :ord. %he #ayavadi sannyasis designate themse!ves as =arayana. 'aranasi is sti!! overf!ooded with many #ayavadi sannyasis. Some peop!e who saw the :ord in is sankirtana party considered im to "e actua!!y =arayana$ and this report reached the camp of the great sannyasi +rakasananda. &n &ndia there is a!ways a kind of spiritua! riva!ry "etween the #ayavada and Bhagavata schoo!s$ and thus when the news of the :ord reached +rakasananda he knew that the :ord was a 'aisnava sannyasi$ and therefore he minimi*ed the va!ue of the :ord "efore those who "rought him the news. e deprecated the activities of the :ord "ecause of is preaching the sankirtana movement$ which was in his opinion

nothing "ut re!igious sentiment. +rakasananda was a profound student of the 'edanta$ and he advised his fo!!owers to give attention to the 'edanta and not to indu!ge in sankirtana. 3ne devotee "rahmana$ who "ecame a devotee of the :ord$ did not !ike the criticism of +rakasananda$ and he went to the :ord to e4press his regrets. e to!d the :ord that when he uttered the :ord9s name "efore the sannyasi +rakasananda$ the !atter strong!y critici*ed the :ord$ a!though the "rahmana heard +rakasananda uttering severa! times the name Caitanya. %he "rahmana was astonished to see that the sannyasi +rakasananda cou!d not vi"rate the sound 6rsna even once$ a!though he uttered the name Caitanya severa! times. %he :ord smi!ing!y e4p!ained to the devotee "rahmana why the #ayavadi cannot utter the ho!y name of 6rsna. "%he #ayavadis are offenders at the !otus feet of 6rsna$ a!though they utter a!ways "rahma$ atma$ or caitanya$ etc. And "ecause they are offenders at the !otus feet of 6rsna$ they are actua!!y una"!e to utter the ho!y name of 6rsna. %he name 6rsna and the +ersona!ity of 2odhead 6rsna are identica!. %here is no difference in the a"so!ute rea!m "etween the name$ form or person of the A"so!ute %ruth "ecause in the a"so!ute rea!m everything is transcendenta! "!iss. %here is no difference "etween the "ody and the sou! for the +ersona!ity of 2odhead$ 6rsna. %hus e is different from the !iving entity who is a!ways different from his outward "ody. Because of 6rsna9s transcendenta! position$ it is very difficu!t for a !ayman to actua!!y know the +ersona!ity of 2odhead$ 6rsna$ is ho!y name and fame$ etc. is name$ fame$ form and pastimes a!! are one and the same transcendenta! identity$ and they are not knowa"!e "y the e4ercise of the materia! senses. "%he transcendenta! re!ationship of the pastimes of the :ord is the source of sti!! more "!iss than one can e4perience "y rea!i*ation of Brahman or "y "ecoming one with the Supreme. ad it not "een so$ then those who are a!ready situated in the transcendenta! "!iss of Brahman wou!d not have "een attracted "y the transcendenta! "!iss of the pastimes of the :ord." After this$ a great meeting was arranged "y the devotees of the :ord in which a!! the sannyasis were invited$ inc!uding the :ord and +rakasananda Sarasvati. &n this meeting "oth the scho!ars ,the :ord and +rakasananda0 had a !ong discourse on the spiritua! va!ues of the sankirtana movement$ and a summary is given "e!ow. %he great #ayavadi sannyasi +rakasananda in)uired from the :ord as to the reason for is preferring the sankirtana movement to the study of the 'edanta-sutra. +rakasananda said that it is the duty of a sannyasi to read the 'edanta-sutra. What caused the :ord to indu!ge in sankirtana? After this in)uiry$ the :ord su"missive!y rep!ied8 "& have taken to the sankirtana movement instead of the study of 'edanta "ecause & am a great foo!." %he :ord thus represented imse!f as one of the num"er!ess foo!s of this age who are a"so!ute!y incapa"!e of studying the 'edanta phi!osophy. %he foo!s9 indu!gence in the study of 'edanta has caused so much havoc in society. %he :ord thus continued8 "And "ecause & am a great foo!$ #y spiritua! master for"ade #e to p!ay with 'edanta phi!osophy. e said that it is "etter that & chant the ho!y name of the :ord$ for that wou!d de!iver #e from materia! "ondage. "&n this age of 6a!i there is no other re!igion "ut the g!orification of the :ord "y utterance of is ho!y name$ and that is the in(unction of a!! the revea!ed scriptures. And #y spiritua! master has taught #e one s!oka Ffrom the Brhan-naradiya +uranaG8 harer nama harer nama harer namaiva keva!am ka!au nasty eva nasty eva nasty eva gatir anyatha "So on the order of #y spiritua! master$ & chant the ho!y name of ari$ and & am now mad after this ho!y name. Whenever & utter the ho!y name & forget #yse!f comp!ete!y$ and sometimes & !augh$ cry and dance !ike a madman. & thought that & had actua!!y gone mad "y this process of chanting$ and therefore & asked #y spiritua! master a"out it. e informed #e that this was the rea! effect of chanting the ho!y name$ which produces a transcendenta! emotion that is a rare manifestation. &t is the sign of !ove of 2od$ which is the u!timate end of !ife. :ove of 2od is transcendenta! to !i"eration FmuktiG$ and thus it is ca!!ed the fifth stage of spiritua! rea!i*ation$ a"ove the stage of !i"eration. By chanting the ho!y name of 6rsna one attains the stage of !ove of 2od$ and it was good that fortunate!y & was favored with the "!essing." 3n hearing this statement from the :ord$ the #ayavadi sannyasi asked the :ord what was the harm in studying the 'edanta a!ong with chanting the ho!y name. +rakasananda Sarasvati knew we!! that the :ord was former!y known as =imai +andita$ a very !earned scho!ar of =avadvipa$ and is posing as a great foo! was certain!y to some purpose. earing this in)uiry "y the sannyasi$ the :ord smi!ed and said$ "#y dear sir$ if you do not mind$ & wi!! answer your in)uiry."

A!! the sannyasis there were very much p!eased with the :ord for is honest dea!ings$ and they unanimous!y rep!ied that they wou!d not "e offended "y whatever e rep!ied. %he :ord then spoke as fo!!ows8 "'edanta-sutra consists of transcendenta! words or sounds uttered "y the transcendenta! +ersona!ity of 2odhead. As such$ in the 'edanta there cannot "e any human deficiencies !ike mistake$ i!!usion$ cheating or inefficiency. %he message of the Bpanisads is e4pressed in the 'edanta-sutra$ and what is said there direct!y is certain!y g!orified. Whatever interpretations have "een given "y Sankaracarya have no direct "earing on the sutra$ and therefore such commentation spoi!s everything. "%he word Brahman indicates the greatest of a!!$ which is fu!! with transcendenta! opu!ences$ superior to a!!. Brahman is u!timate!y the +ersona!ity of 2odhead$ and e is covered "y indirect interpretations and esta"!ished as impersona!. 5verything that is in the spiritua! wor!d is fu!! of transcendenta! "!iss$ inc!uding the form$ "ody$ p!ace and parapherna!ia of the :ord. A!! are eterna!!y cogni*ant and "!issfu!. &t is not the fau!t of the Acarya Sankara that he has so interpreted 'edanta$ "ut if someone accepts it$ then certain!y he is doomed. Anyone who accepts the transcendenta! "ody of the +ersona!ity of 2odhead as something mundane certain!y commits the greatest "!asphemy." %he :ord thus spoke to the sannyasi a!most in the same way that e spoke to the Bhattacarya of +uri$ and "y forcefu! arguments e nu!!ified the #ayavada interpretations of the 'edanta-sutra. A!! the sannyasis there c!aimed that the :ord was the personified 'edas and the +ersona!ity of 2odhead. A!! the sannyasis were converted to the cu!t of "hakti$ a!! of them accepted the ho!y name of the :ord Sri 6rsna$ and they dined together with the :ord in the midst of them. After this conversion of the sannyasis$ the popu!arity of the :ord increased at 'aranasi$ and thousands of peop!e assem"!ed to see the :ord in person. %he :ord thus esta"!ished the primary importance of Srimad-Bhagavata-dharma$ and e defeated a!! other systems of spiritua! rea!i*ation. After that everyone at 'aranasi was overwhe!med with the transcendenta! sankirtana movement. Whi!e the :ord was camping at 'aranasi$ Sanatana 2osvami a!so arrived after retiring from office. e was former!y one of the state ministers in the government of Benga!$ then under the regime of =awa" ussain Shah. e had some difficu!ty in getting re!ief from the state service$ for the =awa" was re!uctant to !et him !eave. =onethe!ess he came to 'aranasi$ and the :ord taught him the princip!es of devotiona! service. e taught him a"out the constitutiona! position of the !iving "eing$ the cause of his "ondage under materia! conditions$ his eterna! re!ation with the +ersona!ity of 2odhead$ the transcendenta! position of the Supreme +ersona!ity of 2odhead$ is e4pansions in different p!enary portions of incarnations$ is contro! of different parts of the universe$ the nature of is transcendenta! a"ode$ devotiona! activities$ their different stages of deve!opment$ the ru!es and regu!ations for achieving the gradua! stages of spiritua! perfection$ the symptoms of different incarnations in different ages$ and how to detect them with reference to the conte4t of revea!ed scriptures. %he :ord9s teachings to Sanatana 2osvami form a "ig chapter in the te4t of Sri Caitanya-caritamrta$ and to e4p!ain the who!e teachings in minute detai!s wi!! re)uire a vo!ume in itse!f. %hese are treated in detai! in our "ook %eachings of :ord Caitanya. At #athura$ the :ord visited a!! the important p!acesD then e reached 'rndavana. :ord Caitanya appeared in the fami!y of a high-caste "rahmana$ and over and a"ove that as sannyasi e was the preceptor for a!! the varnas and asramas. But e used to accept mea!s from a!! c!asses of 'aisnavas. At #athura the Sanodiya "rahmanas are considered to "e in the !ower status of society$ "ut the :ord accepted mea!s in the fami!y of such a "rahmana a!so "ecause is host happened to "e a discip!e of the #adhavendra +uri fami!y. At 'rndavana the :ord took "ath in twenty-four important "athing p!aces and ghatas. e trave!ed to a!! the twe!ve important vanas ,forests0. &n these forests a!! the cows and "irds we!comed im$ as if e were their very o!d friend. %he :ord a!so "egan to em"race a!! the trees of those forests$ and "y doing so e fe!t the symptoms of transcendenta! ecstasy. Sometimes e fe!! unconscious$ "ut e was made to regain consciousness "y the chanting of the ho!y name of 6rsna. %he transcendenta! symptoms that were visi"!e on the "ody of the :ord during is trave! within the forest of 'rndavana were a!! uni)ue and ine4p!ica"!e$ and we have (ust given a synopsis on!y. Some of the important p!aces that were visited "y the :ord in 'rndavana were 6amyavana$ Adisvara$ +avana-sarovara$ 6hadiravana$ Sesasayi$ 6he!a-tirtha$ Bhandiravana$ Bhadravana$ Srivana$ :auhavana$ #ahavana$ 2oku!a$ 6a!iya-hrada$ 1vadasaditya$ 6esi-tirtha$ etc. When e saw the p!ace where the rasa

dance took p!ace$ e at once fe!! down in trance. As !ong as e remained at 'rndavana$ e made is head)uarters at Akrura-ghata. From 'rndavana is persona! servitor 6rsnadasa 'ipra induced im to go "ack to +rayaga to take "ath during the #agha-me!a. %he :ord acceded to this proposa!$ and they started for +rayaga. 3n the way they met with some +athans$ amongst whom there was a !earned #ou!ana. %he :ord had some ta!ks with the #ou!ana and his companions$ and the :ord convinced the #ou!ana that in the 6oran a!so there are descriptions of Bhagavata-dharma and 6rsna. A!! the +athans were converted to is cu!t of devotiona! service. When e returned to +rayaga$ Sri!a Cupa 2osvami and his youngest "rother met im near Bindumadhava temp!e. %his time the :ord was we!comed "y the peop!e of +rayaga more respectfu!!y. 'a!!a"ha Bhatta$ who resided on the other "ank of +rayaga in the vi!!age of Adai!a$ was to receive im at his p!ace. "ut whi!e going there the :ord (umped in the Civer Eamuna. With great difficu!ty e was picked up in an unconscious state. Fina!!y e visited the head)uarters of 'a!!a"ha Bhatta. %his 'a!!a"ha Bhatta was one of is chief admirers$ "ut !ater on he inaugurated his own party$ the 'a!!a"ha-sampradaya. 3n the "ank of the 1asasvamedha-ghata at +rayaga for ten days continua!!y the :ord instructed Cupa 2osvami in the science of devotiona! service to the :ord. e taught the 2osvami the divisions of the !iving creatures in the @$>??$??? species of !ife. %hen e taught him a"out the human species. 3ut of them e discussed the fo!!owers of the 'edic princip!es$ out of them the fruitive workers$ out of them the empiric phi!osophers$ and out of them the !i"erated sou!s. e said that there are on!y a few who are actua!!y pure devotees of :ord Sri 6rsna. Sri!a Cupa 2osvami was the younger "rother of Sanatana 2osvami$ and when he retired from service he "rought with him two "oatfu!s of go!d coins. %his means that he "rought with him some hundreds of thousands of rupees accumu!ated "y the !a"or of his service. And "efore !eaving home for :ord Caitanya #ahapra"hu$ he divided the wea!th as fo!!ows8 fifty percent for the service of the :ord and is devotees$ twenty-five percent for re!atives and twenty-five percent for his persona! needs in case of emergency. &n that way he set an e4amp!e for a!! househo!ders. %he :ord taught the 2osvami a"out devotiona! service$ comparing it to a creeper$ and advised him to protect the "hakti creeper most carefu!!y against the mad e!ephant offense against the pure devotees. &n addition$ the creeper has to "e protected from the desires of sense en(oyment$ monistic !i"eration and perfection of the hatha-yoga system. %hey are a!! detrimenta! on the path of devotiona! service. Simi!ar!y$ vio!ence against !iving "eings$ and desire for wor!d!y gain$ wor!d!y reception and wor!d!y fame are a!! detrimenta! to the progress of "hakti$ or Bhagavata-dharma. +ure devotiona! service must "e freed from a!! desires for sense gratification$ fruitive aspirations and cu!ture of monistic know!edge. 3ne must "e freed from a!! kinds of designations$ and when one is thus converted to transcendenta! purity$ one can then serve the :ord "y purified senses. As !ong as there is the desire to en(oy sensua!!y or to "ecome one with the Supreme or to possess the mystic powers$ there is no )uestion of attaining the stage of pure devotiona! service. 1evotiona! service is conducted under two categories$ name!y primary practice and spontaneous emotion. When one can rise to the p!atform of spontaneous emotion$ he can make further progress "y spiritua! attachment$ fee!ing$ !ove$ and many higher stages of devotiona! !ife for which there are no 5ng!ish words. We have tried to e4p!ain the science of devotiona! service in our "ook %he =ectar of 1evotion$ "ased on the authority of Bhakti-rasamrta-sindhu "y Sri!a Cupa 2osvami. %ranscendenta! devotiona! service has five stages of reciprocation8 /. %he se!f-rea!i*ation stage (ust after !i"eration from materia! "ondage is ca!!ed the santa$ or neutra! stage. <. After that$ when there is deve!opment of transcendenta! know!edge of the :ord9s interna! opu!ences$ the devotee engages himse!f in the dasya stage. I. By further deve!opment of the dasya stage$ a respectfu! fraternity with the :ord deve!ops$ and a"ove that a fee!ing of friendship on e)ua! terms "ecomes manifest. Both these stages are ca!!ed sakhya stage$ or devotiona! service in friendship. >. A"ove this is the stage of paterna! affection toward the :ord$ and this is ca!!ed the vatsa!ya stage. 7. And a"ove this is the stage of con(uga! !ove$ and this stage is ca!!ed the highest stage of !ove of 2od$ a!though there is no difference in )ua!ity in any of the a"ove stages. %he !ast stage of con(uga! !ove of 2od is ca!!ed the madhurya stage.

%hus e instructed Cupa 2osvami in devotiona! science and deputed him to 'rndavana to e4cavate the !ost sites of the transcendenta! pastimes of the :ord. After this$ the :ord returned to 'aranasi and de!ivered the sannyasis and instructed the e!der "rother of Cupa 2osvami. We have a!ready discussed this. %he :ord !eft on!y eight s!okas of is instructions in writing$ and they are known as the Siksastaka. A!! other !iteratures of is divine cu!t were e4tensive!y written "y the :ord9s principa! fo!!owers$ the si4 2osvamis of 'rndavana$ and their fo!!owers. %he cu!t of Caitanya phi!osophy is richer than any other$ and it is admitted to "e the !iving re!igion of the day with the potency for spreading as visva-dharma$ or universa! re!igion. We are g!ad that the matter has "een taken up "y some enthusiastic sages !ike Bhaktisiddhanta Sarasvati 2osvami #ahara(a and his discip!es. We sha!! eager!y wait for the happy days of Bhagavata-dharma$ or prema-dharma$ inaugurated "y the :ord Sri Caitanya #ahapra"hu. %he eight s!okas comp!eted "y the :ord are8 / 2!ory to the Sri 6rsna sankirtana$ which c!eanses the heart of a!! the dust accumu!ated for years and e4tinguishes the fire of conditiona! !ife$ of repeated "irth and death. %his sankirtana movement is the prime "enediction for humanity at !arge "ecause it spreads the rays of the "enediction moon. &t is the !ife of a!! transcendenta! know!edge. &t increases the ocean of transcendenta! "!iss$ and it ena"!es us to fu!!y taste the nectar for which we are a!ways an4ious. < 3 my :ord$ Eour ho!y name a!one can render a!! "enediction to !iving "eings$ and thus Eou have hundreds and mi!!ions of names !ike 6rsna and 2ovinda. &n these transcendenta! names Eou have invested a!! Eour transcendenta! energies. %here are not even hard and fast ru!es for chanting these names. 3 my :ord$ out of kindness Eou ena"!e us to easi!y approach Eou "y chanting Eour ho!y names$ "ut & am so unfortunate that & have no attraction for them. I 3ne shou!d chant the ho!y name of the :ord in a hum"!e state of mind$ thinking onese!f !ower than the straw in the streetD one shou!d "e more to!erant than a tree$ devoid of a!! sense of fa!se prestige$ and ready to offer a!! respect to others. &n such a state of mind one can chant the ho!y name of the :ord constant!y. > 3 a!mighty :ord$ & have no desire to accumu!ate wea!th$ nor do & desire "eautifu! women$ nor do & want any num"er of fo!!owers. & on!y want Eour cause!ess devotiona! service "irth after "irth. 7 3 son of #ahara(a =anda F6rsnaG$ & am Eour eterna! servitor$ yet somehow or other & have fa!!en into the ocean of "irth and death. p!ease pick me up from this ocean of death and p!ace me as one of the atoms of Eour !otus feet. . 3 my :ord$ when wi!! my eyes "e decorated with tears of !ove f!owing constant!y when & chant Eour ho!y name? When wi!! my voice choke up$ and when wi!! the hairs of my "ody stand on end at the recitation of Eour name? 3 2ovindaJ Fee!ing Eour separation$ & am considering a moment to "e !ike twe!ve years or more. %ears are f!owing from my eyes !ike torrents of rain$ and & am fee!ing a!! vacant in the wor!d in Eour a"sence. @

& know no one "ut 6rsna as my :ord$ and e sha!! remain so even if e hand!es me rough!y in is em"race or makes me "rokenhearted "y not "eing present "efore me. e is comp!ete!y free to do anything and everything$ for e is a!ways my worshipfu! :ord unconditiona!!y. First Canto "Creation" %a"!e of Contents Chapter 3ne Kuestions "y the Sages %5L% / %5L% om namo "hagavate vasudevaya (anmady asya yato 9nvayad itaratas carthesv a"hi(nah svarat tene "rahma hrda ya adi-kavaye muhyanti yat surayah te(o-vari-mrdam yatha vinimayo yatra tri-sargo 9mrsa dhamna svena sada nirasta-kuhakam satyam param dhimahi SE=3=E#S om--3 my :ordD namah--offering my o"eisancesD "hagavate--unto the +ersona!ity of 2odheadD vasudevaya--unto 'asudeva ,the son of 'asudeva0$ or :ord Sri 6rsna$ the primeva! :ordD (anma-adi-creation$ sustenance and destructionD asya--of the manifested universesD yatah--from whomD anvayat-direct!yD itaratah--indirect!yD ca--andD arthesu--purposesD a"hi(nah--fu!!y cogni*antD sva-rat--fu!!y independentD tene--impartedD "rahma--the 'edic know!edgeD hrda--consciousness of the heartD yah--one whoD adi-kavaye--unto the origina! created "eingD muhyanti--are i!!usionedD yat--a"out whomD surayah-great sages and demigodsD te(ah--fireD vari--waterD mrdam--earthD yatha--as much asD vinimayah--action and reactionD yatra--whereuponD tri-sargah--three modes of creation$ creative facu!tiesD amrsa--a!most factua!D dhamna--a!ong with a!! transcendenta! parapherna!iaD svena--se!f-sufficient!yD sada--a!waysD nirasta--negation "y a"senceD kuhakam--i!!usionD satyam--truthD param--a"so!uteD dhimahi--& do meditate upon. %CA=S:A%&3= 3 my :ord$ Sri 6rsna$ son of 'asudeva$ 3 a!!-pervading +ersona!ity of 2odhead$ & offer my respectfu! o"eisances unto Eou. & meditate upon :ord Sri 6rsna "ecause e is the A"so!ute %ruth and the primeva! cause of a!! causes of the creation$ sustenance and destruction of the manifested universes. e is direct!y and indirect!y conscious of a!! manifestations$ and e is independent "ecause there is no other cause "eyond im. &t is e on!y who first imparted the 'edic know!edge unto the heart of Brahma(i$ the origina! !iving "eing. By im even the great sages and demigods are p!aced into i!!usion$ as one is "ewi!dered "y the i!!usory representations of water seen in fire$ or !and seen on water. 3n!y "ecause of im do the materia! universes$ temporari!y manifested "y the reactions of the three modes of nature$ appear factua!$ a!though they are unrea!. & therefore meditate upon im$ :ord Sri 6rsna$ who is eterna!!y e4istent in the transcendenta! a"ode$ which is forever free from the i!!usory representations of the materia! wor!d. & meditate upon im$ for e is the A"so!ute %ruth. +BC+3C% 3"eisances unto the +ersona!ity of 2odhead$ 'asudeva$ direct!y indicate :ord Sri 6rsna$ who is the divine son of 'asudeva and 1evaki. %his fact wi!! "e more e4p!icit!y e4p!ained in the te4t of this work. Sri

'yasadeva asserts herein that Sri 6rsna is the origina! +ersona!ity of 2odhead$ and a!! others are is direct or indirect p!enary portions or portions of the portion. Sri!a Aiva 2osvami has even more e4p!icit!y e4p!ained the su"(ect matter in his 6rsna-sandar"ha. And Brahma$ the origina! !iving "eing$ has e4p!ained the su"(ect of Sri 6rsna su"stantia!!y in his treatise named Brahma-samhita. &n the Sama-veda Bpanisad$ it is a!so stated that :ord Sri 6rsna is the divine son of 1evaki. %herefore$ in this prayer$ the first proposition ho!ds that :ord Sri 6rsna is the primeva! :ord$ and if any transcendenta! nomenc!ature is to "e understood as "e!onging to the A"so!ute +ersona!ity of 2odhead$ it must "e the name indicated "y the word 6rsna$ which means the a!!-attractive. &n Bhagavad-gita$ in many p!aces$ the :ord asserts imse!f to "e the origina! +ersona!ity of 2odhead$ and this is confirmed "y Ar(una$ and a!so "y great sages !ike =arada$ 'yasa$ and many others. &n the +adma +urana$ it is a!so stated that out of the innumera"!e names of the :ord$ the name of 6rsna is the principa! one. 'asudeva indicates the p!enary portion of the +ersona!ity of 2odhead$ and a!! the different forms of the :ord$ "eing identica! with 'asudeva$ are indicated in this te4t. %he name 'asudeva particu!ar!y indicates the divine son of 'asudeva and 1evaki. Sri 6rsna is a!ways meditated upon "y the paramahamsas$ who are the perfected ones among those in the renounced order of !ife. 'asudeva$ or :ord Sri 6rsna$ is the cause of a!! causes. 5verything that e4ists emanates from the :ord. ow this is so is e4p!ained in !ater chapters of this work. %his work is descri"ed "y #ahapra"hu Sri Caitanya as the spot!ess +urana "ecause it contains the transcendenta! narration of the +ersona!ity of 2odhead Sri 6rsna. %he history of the Srimad-Bhagavatam is a!so very g!orious. &t was compi!ed "y Sri 'yasadeva after he had attained maturity in transcendenta! know!edge. e wrote this under the instructions of Sri =arada(i$ his spiritua! master. 'yasadeva compi!ed a!! 'edic !iteratures$ containing the four divisions of the 'edas$ the 'edanta-sutras ,or the Brahma-sutras0$ the +uranas$ the #aha"harata$ and so on. But neverthe!ess he was not satisfied. is dissatisfaction was o"served "y his spiritua! master$ and thus =arada advised him to write on the transcendenta! activities of :ord Sri 6rsna. %hese transcendenta! activities are descri"ed specifica!!y in the %enth Canto of this work. But$ in order to reach to the very su"stance$ one must proceed gradua!!y "y deve!oping know!edge of the categories. &t is natura! that a phi!osophica! mind wants to know a"out the origin of the creation. At night he sees the stars in the sky$ and he natura!!y specu!ates a"out their inha"itants. Such in)uiries are natura! for man "ecause man has a deve!oped consciousness which is higher than that of the anima!s. %he author of Srimad-Bhagavatam gives a direct answer to such in)uiries. e says that the :ord Sri 6rsna is the origin of a!! creations. e is not on!y the creator of the universe$ "ut the destroyer as we!!. %he manifested cosmic nature is created at a certain period "y the wi!! of the :ord. &t is maintained for some time$ and then it is annihi!ated "y is wi!!. %herefore$ the supreme wi!! is "ehind a!! cosmic activities. 3f course$ there are atheists of various categories who do not "e!ieve in a creator$ "ut that is due to a poor fund of know!edge. %he modern scientist$ for e4amp!e$ has created space sate!!ites$ and "y some arrangement or other$ these sate!!ites are thrown into outer space to f!y for some time at the contro! of the scientist who is far away. Simi!ar!y$ a!! the universes with innumera"!e stars and p!anets are contro!!ed "y the inte!!igence of the +ersona!ity of 2odhead. &n 'edic !iteratures$ it is said that the A"so!ute %ruth$ +ersona!ity of 2odhead$ is the chief amongst a!! !iving persona!ities. A!! !iving "eings$ "eginning from the first created "eing$ Brahma$ down to the sma!!est ant$ are individua! !iving "eings. And a"ove Brahma$ there are even other !iving "eings with individua! capacities$ and the +ersona!ity of 2odhead is a!so a simi!ar !iving "eing. And e is an individua! as are the other !iving "eings. But the Supreme :ord$ or the supreme !iving "eing$ has the greatest inte!!igence$ and e possesses supermost inconceiva"!e energies of a!! different varieties. &f a man9s "rain can produce a space sate!!ite$ one can very easi!y imagine how "rains higher than man can produce simi!ar!y wonderfu! things which are far superior. %he reasona"!e person wi!! easi!y accept this argument$ "ut there are stu""orn atheists who wou!d never agree. Sri!a 'yasadeva$ however$ at once accepts the supreme inte!!igence as the paramesvara. e offers his respectfu! o"eisances unto the supreme inte!!igence addressed as the para or the paramesvara or the Supreme +ersona!ity of 2odhead. And that paramesvara is Sri 6rsna$ as admitted in Bhagavad-gita and other scriptures de!ivered "y Sri 'yasadeva and specifica!!y in this Srimad-Bhagavatam. &n Bhagavad-gita$ the :ord says that there is no other para-tattva ,summum "onum0 than imse!f. %herefore$ Sri 'yasadeva at once worships the para-tattva$ Sri 6rsna$ whose transcendenta! activities are descri"ed in the %enth Canto.

Bnscrupu!ous persons go immediate!y to the %enth Canto and especia!!y to the five chapters which descri"e the :ord9s rasa dance. %his portion of the Srimad-Bhagavatam is the most confidentia! part of this great !iterature. Bn!ess one is thorough!y accomp!ished in the transcendenta! know!edge of the :ord$ one is sure to misunderstand the :ord9s worshipa"!e transcendenta! pastimes ca!!ed rasa dance and is !ove affairs with the gopis. %his su"(ect matter is high!y spiritua!$ and on!y the !i"erated persons who have gradua!!y attained to the stage of paramahamsa can transcendenta!!y re!ish this rasa dance. Sri!a 'yasadeva therefore gives the reader the chance to gradua!!y deve!op spiritua! rea!i*ation "efore actua!!y re!ishing the essence of the pastimes of the :ord. %herefore$ he purpose!y invokes a 2ayatri mantra$ dhimahi. %his 2ayatri mantra is meant for spiritua!!y advanced peop!e. When one is successfu! in chanting the 2ayatri mantra$ he can enter into the transcendenta! position of the :ord. 3ne must therefore ac)uire "rahminica! )ua!ities or "e perfect!y situated in the )ua!ity of goodness in order to chant the 2ayatri mantra successfu!!y and then attain to the stage of transcendenta!!y rea!i*ing the :ord$ is name$ is fame$ is )ua!ities and so on. Srimad-Bhagavatam is the narration of the svarupa of the :ord manifested "y is interna! potency$ and this potency is distinguished from the e4terna! potency which has manifested the cosmic wor!d$ which is within our e4perience. Sri!a 'yasadeva makes a c!ear distinction "etween the two in this s!oka. Sri 'yasadeva says herein that the manifested interna! potency is rea!$ whereas the e4terna! manifested energy in the form of materia! e4istence is on!y temporary and i!!usory !ike the mirage in the desert. &n the desert mirage there is no actua! water. %here is on!y the appearance of water. Cea! water is somewhere e!se. %he manifested cosmic creation appears as rea!ity. But rea!ity$ of which this is "ut a shadow$ is in the spiritua! wor!d. A"so!ute %ruth is in the spiritua! sky$ not the materia! sky. &n the materia! sky everything is re!ative truth. %hat is to say$ one truth depends on something e!se. %his cosmic creation resu!ts from interaction of the three modes of nature$ and the temporary manifestations are so created as to present an i!!usion of rea!ity to the "ewi!dered mind of the conditioned sou!$ who appears in so many species of !ife$ inc!uding the higher demigods$ !ike Brahma$ &ndra$ Candra$ and so on. &n actua!ity$ there is no rea!ity in the manifested wor!d. %here appears to "e rea!ity$ however$ "ecause of the true rea!ity which e4ists in the spiritua! wor!d$ where the +ersona!ity of 2odhead eterna!!y e4ists with is transcendenta! parapherna!ia. %he chief engineer of a comp!icated construction does not persona!!y take part in the construction$ "ut he knows every nook and corner "ecause everything is done under his direction. e knows everything a"out the construction$ "oth direct!y and indirect!y. Simi!ar!y$ the +ersona!ity of 2odhead$ who is the supreme engineer of this cosmic creation$ knows every nook and corner$ a!though affairs are "eing carried out "y demigods. Beginning from Brahma down to the insignificant ant$ no one is independent in the materia! creation. %he hand of the :ord is seen everywhere. A!! materia! e!ements as we!! as a!! spiritua! sparks emanate from im on!y. And whatever is created in this materia! wor!d is "ut the interaction of two energies$ the materia! and the spiritua!$ which emanate from the A"so!ute %ruth$ the +ersona!ity of 2odhead$ Sri 6rsna. A chemist can manufacture water in the chemica! !a"oratory "y mi4ing hydrogen and o4ygen. But$ in rea!ity$ the !iving entity works in the !a"oratory under the direction of the Supreme :ord. And the materia!s with which he works are a!so supp!ied "y the :ord. %he :ord knows everything direct!y and indirect!y$ and e is cogni*ant of a!! minute detai!s$ and e is fu!!y independent. e is compared to a mine of go!d$ and the cosmic creations in so many different forms are compared to o"(ects made from the go!d$ such as go!d rings$ neck!aces and so on. %he go!d ring and the go!d neck!ace are )ua!itative!y one with the go!d in the mine$ "ut )uantitative!y the go!d in the mine is different. %herefore$ the A"so!ute %ruth is simu!taneous!y one and different. =othing is a"so!ute!y e)ua! with the A"so!ute %ruth$ "ut at the same time$ nothing is independent of the A"so!ute %ruth. Conditioned sou!s$ "eginning from Brahma$ who engineers the entire universe$ down to the insignificant ant$ are a!! creating$ "ut none of them are independent of the Supreme :ord. %he materia!ist wrong!y thinks that there is no creator other than his own se!f. %his is ca!!ed maya$ or i!!usion. Because of his poor fund of know!edge$ the materia!ist cannot see "eyond the purview of his imperfect senses$ and thus he thinks that matter automatica!!y takes its own shape without the aid of a superior inte!!igence. %his is refuted in this s!oka "y Sri!a 'yasadeva8 "Since the comp!ete who!e or the A"so!ute %ruth is the source of everything$ nothing can "e independent of the "ody of the A"so!ute %ruth." Whatever happens to the "ody )uick!y "ecomes known to the em"odied. Simi!ar!y$ the creation is the "ody of the a"so!ute who!e. %herefore$ the A"so!ute knows everything direct!y and indirect!y that happens in the creation.

&n the sruti-mantra$ it is a!so stated that the a"so!ute who!e or Brahman is the u!timate source of everything. 5verything emanates from im$ and everything is maintained "y im. And at the end$ everything enters into im. %hat is the !aw of nature. &n the smrti-mantra$ the same is confirmed. &t is said that the source from which everything emanates at the "eginning of Brahma9s mi!!ennium and the reservoir to which everything u!timate!y enters$ is the A"so!ute %ruth or Brahman. #ateria! scientists take it for granted that the u!timate source of the p!anetary system is the sun$ "ut they are una"!e to e4p!ain the source of the sun. erein$ the u!timate source is e4p!ained. According to the 'edic !iteratures$ Brahma$ who may "e compared to the sun$ is not the u!timate creator. &t is stated in this s!oka that Brahma was taught 'edic know!edge "y the +ersona!ity of 2odhead. 3ne may argue that Brahma$ "eing the origina! !iving "eing$ cou!d not "e inspired "ecause there was no other "eing !iving at that time. erein it is stated that the Supreme :ord inspired the secondary creator$ Brahma$ in order that Brahma cou!d carry out his creative functions. So$ the supreme inte!!igence "ehind a!! creations is the A"so!ute 2odhead$ Sri 6rsna. &n Bhagavad-gita$ :ord Sri 6rsna states that it is e on!y who superintends the creative energy$ prakrti$ which constitutes the tota!ity of matter. %herefore$ Sri 'yasadeva does not worship Brahma$ "ut the Supreme :ord$ who guides Brahma in his creative activities. &n this s!oka$ the particu!ar words a"hi(nah and svarat are significant. %hese two words distinguish the Supreme :ord from a!! the other !iving entities. =o other !iving entity is either a"hi(nah or svarat. %hat is$ no one is either fu!!y cogni*ant or fu!!y independent. 5ven Brahma has to meditate upon the Supreme :ord in order to create. %hen what to speak of great scientists !ike 5insteinJ %he "rains of such a scientist are certain!y not the products of any human "eing. Scientists cannot manufacture such a "rain$ and what to speak of foo!ish atheists who defy the authority of the :ord? 5ven #ayavadi impersona!ists who f!atter themse!ves that they can "ecome one with the :ord are neither a"hi(nah or svarat. Such impersona!ists undergo severe austerities to ac)uire know!edge to "ecome one with the :ord. But u!timate!y they "ecome dependent on some rich discip!e who supp!ies them with money to "ui!d monasteries and temp!es. Atheists !ike Cavana or iranyakasipu had to undergo severe penances "efore they cou!d f!out the authority of the :ord. But u!timate!y$ they were rendered he!p!ess and cou!d not save themse!ves when the :ord appeared "efore them as crue! death. %his is a!so the case with the modern atheists who a!so dare to f!out the authority of the :ord. Such atheists wi!! "e dea!t with simi!ar!y$ for history repeats itse!f. Whenever men neg!ect the authority of the :ord$ nature and her !aws are there to pena!i*e them. %his is confirmed in Bhagavad-gita in the we!!-known verse yada yada hi dharmasya g!anih. "Whenever there is a dec!ine of dharma and a rise of adharma$ 3 Ar(una$ then & incarnate #yse!f." ,Bg. >.-0 %hat the Supreme :ord is a!!-perfect is confirmed in a!! sruti-mantras. &t is said in the sruti-mantras that the a!!-perfect :ord threw a g!ance over matter and thus created a!! !iving "eings. %he !iving "eings are parts and parce!s of the :ord$ and e impregnates the vast materia! creation with seeds of spiritua! sparks$ and thus the creative energies are set in motion to enact so many wonderfu! creations. An atheist may argue that 2od is no more e4pert than a watchmaker$ "ut of course 2od is greater "ecause e can create machines in dup!icate ma!e and fema!e forms. %he ma!e and fema!e forms of different types of machineries go on producing innumera"!e simi!ar machines without 2od9s further attention. &f a man cou!d manufacture such a set of machines that cou!d produce other machines without his attention$ then he cou!d approach the inte!!igence of 2od. But that is not possi"!e$ for each machine has to "e hand!ed individua!!y. %herefore$ no one can create as we!! as 2od. Another name for 2od is asamaurdhva$ which means that no one is e)ua! to or greater than im. +aram satyam$ or the Supreme %ruth$ is e who has no e)ua! or superior. %his is confirmed in the sruti-mantras. &t is said that "efore the creation of the materia! universe there e4isted the :ord on!y$ who is master of everyone. %hat :ord instructed Brahma in 'edic know!edge. %hat :ord has to "e o"eyed in a!! respects. Anyone who wants to get rid of the materia! entang!ement must surrender unto im. %his is a!so confirmed in Bhagavad-gita. Bn!ess one surrenders unto the !otus feet of the Supreme :ord$ it is certain that he wi!! "e "ewi!dered. When an inte!!igent man surrenders unto the !otus feet of 6rsna and knows comp!ete!y that 6rsna is the cause of a!! causes$ as confirmed in Bhagavad-gita$ then on!y can such an inte!!igent man "ecome a mahatma$ or great sou!. But such a great sou! is rare!y seen. 3n!y the mahatmas can understand that the Supreme :ord is the primeva! cause of a!! creations. e is parama or u!timate truth "ecause a!! other truths are re!ative to im. e is omniscient. For im$ there is no i!!usion. Some #ayavadi scho!ars argue that Srimad-Bhagavatam was not compi!ed "y Sri 'yasadeva. And some of them suggest that this "ook is a modern creation written "y someone named 'opadeva. &n order to

refute such meaning!ess arguments$ Sri Sridhara Svami points out that there is reference to the Bhagavatam in many of the o!dest +uranas. %his first s!oka of the Bhagavatam "egins with the 2ayatri mantra. %here is reference to this in the #atsya +urana$ which is the o!dest +urana. &n that +urana$ it is said with reference to the 2ayatri mantra in the Bhagavatam that there are many narrations of spiritua! instructions "eginning with the 2ayatri mantra. And there is the history of 'rtrasura. Anyone who makes a gift of this great work on a fu!! moon day attains to the highest perfection of !ife "y returning to 2odhead. %here is reference to the Bhagavatam in other +uranas a!so$ where it is c!ear!y stated that this work was finished in twe!ve cantos$ which inc!ude eighteen thousand s!okas. &n the +adma +urana a!so there is reference to the Bhagavatam in a conversation "etween 2autama and #ahara(a Am"arisa. %he king was advised therein to read regu!ar!y Srimad-Bhagavatam if he desired !i"eration from materia! "ondage. Bnder the circumstances$ there is no dou"t a"out the authority of the Bhagavatam. Within the past five hundred years$ many erudite scho!ars and acaryas !ike Aiva 2osvami$ Sanatana 2osvami$ 'isvanatha Cakravarti$ 'a!!a"hacarya$ and many other distinguished scho!ars even after the time of :ord Caitanya made e!a"orate commentaries on the Bhagavatam. And the serious student wou!d do we!! to attempt to go through them to "etter re!ish the transcendenta! messages. Sri!a 'isvanatha Cakravarti %hakura specifica!!y dea!s with the origina! and pure se4 psycho!ogy ,adirasa0$ devoid of a!! mundane ine"riety. %he who!e materia! creation is moving under the princip!e of se4 !ife. &n modern civi!i*ation$ se4 !ife is the foca! point for a!! activities. Wherever one turns his face$ he sees se4 !ife predominant. %herefore$ se4 !ife is not unrea!. &ts rea!ity is e4perienced in the spiritua! wor!d. %he materia! se4 !ife is "ut a perverted ref!ection of the origina! fact. %he origina! fact is in the A"so!ute %ruth$ and thus the A"so!ute %ruth cannot "e impersona!. &t is not possi"!e to "e impersona! and contain pure se4 !ife. Conse)uent!y$ the impersona!ist phi!osophers have given indirect impetus to the a"omina"!e mundane se4 !ife "ecause they have overstressed the impersona!ity of the u!timate truth. Conse)uent!y$ man without information of the actua! spiritua! form of se4 has accepted perverted materia! se4 !ife as the a!! in a!!. %here is a distinction "etween se4 !ife in the diseased materia! condition and spiritua! se4 !ife. %his Srimad-Bhagavatam wi!! gradua!!y e!evate the un"iased reader to the highest perfectiona! stage of transcendence. &t wi!! ena"!e him to transcend the three modes of materia! activities8 fruitive actions$ specu!ative phi!osophy$ and worship of functiona! deities as incu!cated in 'edic verses. %5L% < %5L% dharmah pro((hita-kaitavo 9tra paramo nirmatsaranam satam vedyam vastavam atra vastu sivadam tapa-trayonmu!anam srimad-"hagavate maha-muni-krte kim va parair isvarah sadyo hrdy avarudhyate 9tra krti"hih susrusu"his tat-ksanat SE=3=E#S dharmah--re!igiosityD pro((hita--comp!ete!y re(ectedD kaitavah--covered "y fruitive intentionD atra-hereinD paramah--the highestD nirmatsaranam--of the one-hundred-percent pure in heartD satam--devoteesD vedyam--understanda"!eD vastavam--factua!D atra--hereinD vastu--su"stanceD sivadam--we!!-"eingD tapatraya--threefo!d miseriesD unmu!anam--causing uprooting ofD srimat--"eautifu!D "hagavate--the Bhagavata +uranaD maha-muni--the great sage ,'yasadeva0D krte--having compi!edD kim--what isD va--the needD paraih--othersD isvarah--the Supreme :ordD sadyah--at onceD hrdi--within the heartD avarudhyate--"ecome compactD atra--hereinD krti"hih--"y the pious menD susrusu"hih--"y cu!tureD tat-ksanat--without de!ay. %CA=S:A%&3= Comp!ete!y re(ecting a!! re!igious activities which are materia!!y motivated$ this Bhagavata +urana propounds the highest truth$ which is understanda"!e "y those devotees who are fu!!y pure in heart. %he highest truth is rea!ity distinguished from i!!usion for the we!fare of a!!. Such truth uproots the threefo!d miseries. %his "eautifu! Bhagavatam$ compi!ed "y the great sage 'yasadeva Fin his maturityG$ is sufficient

in itse!f for 2od rea!i*ation. What is the need of any other scripture? As soon as one attentive!y and su"missive!y hears the message of Bhagavatam$ "y this cu!ture of know!edge the Supreme :ord is esta"!ished within his heart. +BC+3C% Ce!igion inc!udes four primary su"(ects$ name!y pious activities$ economic deve!opment$ satisfaction of the senses$ and fina!!y !i"eration from materia! "ondage. &rre!igious !ife is a "ar"arous condition. &ndeed$ human !ife "egins when re!igion "egins. 5ating$ s!eeping$ fearing$ and mating are the four princip!es of anima! !ife. %hese are common "oth to anima!s and to human "eings. But re!igion is the e4tra function of the human "eing. Without re!igion$ human !ife is no "etter than anima! !ife. %herefore$ in human societies there is some form of re!igion which aims at se!f-rea!i*ation and which makes reference to man9s eterna! re!ationship with 2od. &n the !ower stages of human civi!i*ation$ there is a!ways competition to !ord it over the materia! nature or$ in other words$ there is a continuous riva!ry to satisfy the senses. 1riven "y such consciousness$ man turns to re!igion. e thus performs pious activities or re!igious functions in order to gain something materia!. But if such materia! gains are o"taina"!e in other ways$ then so-ca!!ed re!igion is neg!ected. %his is the situation in modern civi!i*ation. #an is thriving economica!!y$ so at present he is not very interested in re!igion. Churches$ mos)ues or temp!es are now practica!!y vacant. #en are more interested in factories$ shops$ and cinemas than in re!igious p!aces which were erected "y their forefathers. %his practica!!y proves that re!igion is performed for some economic gains. 5conomic gains are needed for sense gratification. 3ften when one is "aff!ed in the pursuit of sense gratification$ he takes to sa!vation and tries to "ecome one with the Supreme :ord. Conse)uent!y$ a!! these states are simp!y different types of sense gratification. &n the 'edas$ the a"ove-mentioned four activities are prescri"ed in the regu!ative way so that there wi!! not "e any undue competition for sense gratification. But Srimad-Bhagavatam is transcendenta! to a!! these sense gratificatory activities. &t is pure!y transcendenta! !iterature which can "e understood on!y "y the pure devotees of the :ord who are transcendenta! to competitive sense gratification. &n the materia! wor!d there is keen competition "etween anima! and anima!$ man and man$ community and community$ nation and nation. But the devotees of the :ord rise a"ove such competitions. %hey do not compete with the materia!ist "ecause they are on the path "ack to 2odhead where !ife is eterna! and "!issfu!. Such transcendenta!ists are nonenvious and pure in heart. &n the materia! wor!d$ everyone is envious of everyone e!se$ and therefore there is competition. But the transcendenta! devotees of the :ord are not on!y free from materia! envy$ "ut are we!!-wishers to everyone$ and they strive to esta"!ish a competition!ess society with 2od in the center. %he contemporary socia!ist9s conception of a competition!ess society is artificia! "ecause in the socia!ist state there is competition for the post of dictator. From the point of view of the 'edas or from the point of view of common human activities$ sense gratification is the "asis of materia! !ife. %here are three paths mentioned in the 'edas. 3ne invo!ves fruitive activities to gain promotion to "etter p!anets. Another invo!ves worshiping different demigods for promotion to the p!anets of the demigods$ and another invo!ves rea!i*ing the A"so!ute %ruth and is impersona! feature and "ecoming one with im. %he impersona! aspect of the A"so!ute %ruth is not the highest. A"ove the impersona! feature is the +aramatma feature$ and a"ove this is the persona! feature of the A"so!ute %ruth$ or Bhagavan. SrimadBhagavatam gives information a"out the A"so!ute %ruth in is persona! feature. &t is higher than impersona!ist !iteratures and higher than the (nana-kanda division of the 'edas. &t is even higher than the karma-kanda division$ and even higher than the upasana-kanda division$ "ecause it recommends the worship of the Supreme +ersona!ity of 2odhead$ :ord Sri 6rsna. &n the karma-kanda$ there is competition to reach heaven!y p!anets for "etter sense gratification$ and there is simi!ar competition in the (nanakanda and the upasana-kanda. %he Srimad-Bhagavatam is superior to a!! of these "ecause it aims at the Supreme %ruth which is the su"stance or the root of a!! categories. From Srimad-Bhagavatam one can come to know the su"stance as we!! as the categories. %he su"stance is the A"so!ute %ruth$ the Supreme :ord$ and a!! emanations are re!ative forms of energy.

=othing is apart from the su"stance$ "ut at the same time the energies are different from the su"stance. %his conception is not contradictory. Srimad-Bhagavatam e4p!icit!y promu!gates this simu!taneous!y-oneand-different phi!osophy of the 'edanta-sutra$ which "egins with the "(anmady asya" sutra. %his know!edge that the energy of the :ord is simu!taneous!y one with and different from the :ord is an answer to the menta! specu!ators9 attempt to esta"!ish the energy as the A"so!ute. When this know!edge is factua!!y understood$ one sees the conceptions of monism and dua!ism to "e imperfect. 1eve!opment of this transcendenta! consciousness grounded in the conception of simu!taneous!y-one-and-different !eads one immediate!y to the stage of freedom from the threefo!d miseries. %he threefo!d miseries are ,/0 those miseries which arise from the mind and "ody$ ,<0 those miseries inf!icted "y other !iving "eings$ and ,I0 those miseries arising from natura! catastrophes over which one has no contro!. Srimad-Bhagavatam "egins with the surrender of the devotee unto the A"so!ute +erson. %he devotee is fu!!y aware that he is one with the A"so!ute and at the same time in the eterna! position of servant to the A"so!ute. &n the materia! conception$ one fa!se!y thinks himse!f the !ord of a!! he surveys$ and therefore he is a!ways trou"!ed "y the threefo!d miseries of !ife. But as soon as one comes to know his rea! position as transcendenta! servant$ he at once "ecomes free from a!! miseries. As !ong as the !iving entity is trying to master materia! nature$ there is no possi"i!ity of his "ecoming servant of the Supreme. Service to the :ord is rendered in pure consciousness of one9s spiritua! identityD "y service one is immediate!y freed from materia! encum"rances. 3ver and a"ove this$ Srimad-Bhagavatam is a persona! commentation on the 'edanta-sutra "y Sri 'yasadeva. &t was written in the maturity of his spiritua! !ife through the mercy of =arada. Sri 'yasadeva is the authori*ed incarnation of =arayana$ the +ersona!ity of 2odhead. %herefore$ there is no )uestion as to his authority. e is the author of a!! other 'edic !iteratures$ yet he recommends the study of SrimadBhagavatam a"ove a!! others. &n other +uranas there are different methods set forth "y which one can worship the demigods. But in the Bhagavatam on!y the Supreme :ord is mentioned. %he Supreme :ord is the tota! "ody$ and the demigods are the different parts of that "ody. Conse)uent!y$ "y worshiping the Supreme :ord$ one does not need to worship the demigods. %he Supreme :ord "ecomes fi4ed in the heart of the devotee immediate!y. :ord Caitanya #ahapra"hu has recommended the Srimad-Bhagavatam as the spot!ess +urana and distinguishes it from a!! other +uranas. %he proper method for receiving this transcendenta! message is to hear it su"missive!y. A cha!!enging attitude cannot he!p one rea!i*e this transcendenta! message. 3ne particu!ar word is used herein for proper guidance. %his word is susrusu. 3ne must "e an4ious to hear this transcendenta! message. %he desire to sincere!y hear is the first )ua!ification. :ess fortunate persons are not at a!! interested in hearing this Srimad-Bhagavatam. %he process is simp!e$ "ut the app!ication is difficu!t. Bnfortunate peop!e find enough time to hear id!e socia! and po!itica! conversations$ "ut when invited to attend a meeting of devotees to hear Srimad-Bhagavatam they sudden!y "ecome re!uctant. Sometimes professiona! readers of the Bhagavatam immediate!y p!unge into the confidentia! topics of the pastimes of the Supreme :ord$ which they seeming!y interpret as se4 !iterature. Srimad-Bhagavatam is meant to "e heard from the "eginning. %hose who are fit to assimi!ate this work are mentioned in this s!oka8 "3ne "ecomes )ua!ified to hear Srimad-Bhagavatam after many pious deeds." %he inte!!igent person$ with thoughtfu! discretion$ can "e assured "y the great sage 'yasadeva that he can rea!i*e the Supreme +ersona!ity direct!y "y hearing Srimad-Bhagavatam. Without undergoing the different stages of rea!i*ation set forth in the 'edas$ one can "e !ifted immediate!y to the position of paramahamsa simp!y "y agreeing to receive this message. %5L% I %5L% nigama-ka!pa-taror ga!itam pha!am suka-mukhad amrta-drava-samyutam pi"ata "hagavatam rasam a!ayam muhur aho rasika "huvi "havukah SE=3=E#S

nigama--the 'edic !iteraturesD ka!pa-taroh--the desire treeD ga!itam--fu!!y maturedD pha!am--fruitD suka-Sri!a Sukadeva 2osvami$ the origina! speaker of Srimad-BhagavatamD mukhat--from the !ips ofD amrta-nectarD drava--semiso!id and soft and therefore easi!y swa!!owa"!eD samyutam--perfect in a!! respectsD pi"ata--do re!ish itD "hagavatam--the "ook dea!ing in the science of the eterna! re!ation with the :ordD rasam--(uice ,that which is re!isha"!e0D a!ayam--unti! !i"eration$ or even in a !i"erated conditionD muhuh-a!waysD aho--3D rasikah--those who are fu!! in the know!edge of me!!owsD "huvi--on the earthD "havukah-e4pert and thoughtfu!. %CA=S:A%&3= 3 e4pert and thoughtfu! men$ re!ish Srimad-Bhagavatam$ the mature fruit of the desire tree of 'edic !iteratures. &t emanated from the !ips of Sri Sukadeva 2osvami. %herefore this fruit has "ecome even more tastefu!$ a!though its nectarean (uice was a!ready re!isha"!e for a!!$ inc!uding !i"erated sou!s. +BC+3C% &n the two previous s!okas it has "een definite!y proved that the Srimad-Bhagavatam is the su"!ime !iterature which surpasses a!! other 'edic scriptures due to its transcendenta! )ua!ities. &t is transcendenta! to a!! mundane activities and mundane know!edge. &n this s!oka it is stated that Srimad-Bhagavatam is not on!y a superior !iterature "ut is the ripened fruit of a!! 'edic !iteratures. &n other words$ it is the cream of a!! 'edic know!edge. Considering a!! this$ patient and su"missive hearing is definite!y essentia!. With great respect and attention$ one shou!d receive the message and !essons imparted "y the SrimadBhagavatam. %he 'edas are compared to the desire tree "ecause they contain a!! things knowa"!e "y man. %hey dea! with mundane necessities as we!! as spiritua! rea!i*ation. %he 'edas contain regu!ated princip!es of know!edge covering socia!$ po!itica!$ re!igious$ economic$ mi!itary$ medicina!$ chemica!$ physica! and metaphysica! su"(ect matter and a!! that may "e necessary to keep the "ody and sou! together. A"ove and "eyond a!! this are specific directions for spiritua! rea!i*ation. Cegu!ated know!edge invo!ves a gradua! raising of the !iving entity to the spiritua! p!atform$ and the highest spiritua! rea!i*ation is know!edge that the +ersona!ity of 2odhead is the reservoir of a!! spiritua! tastes$ or rasas. 5very !iving entity$ "eginning from Brahma$ the first-"orn !iving "eing within the materia! wor!d$ down to the insignificant ant$ desires to re!ish some sort of taste derived from sense perceptions. %hese sensua! p!easures are technica!!y ca!!ed rasas. Such rasas are of different varieties. &n the revea!ed scriptures the fo!!owing twe!ve varieties of rasas are enumerated8 ,/0 raudra ,anger0$ ,<0 ad"huta ,wonder0$ ,I0 srngara ,con(uga! !ove0$ ,>0 hasya ,comedy0$ ,70 vira ,chiva!ry0$ ,.0 daya ,mercy0$ ,-0 dasya ,servitorship0$ ,@0 sakhya ,fraternity0$ ,;0 "hayanaka ,horror0$ ,/?0 "i"hatsa ,shock0$ ,//0 santa ,neutra!ity0$ ,/<0 vatsa!ya ,parenthood0. %he sum tota! of a!! these rasas is ca!!ed affection or !ove. +rimari!y$ such signs of !ove are manifested in adoration$ service$ friendship$ paterna! affection$ and con(uga! !ove. And when these five are a"sent$ !ove is present indirect!y in anger$ wonder$ comedy$ chiva!ry$ fear$ shock and so on. For e4amp!e$ when a man is in !ove with a woman$ the rasa is ca!!ed con(uga! !ove. But when such !ove affairs are distur"ed there may "e wonder$ anger$ shock$ or even horror. Sometimes !ove affairs "etween two persons cu!minate in ghast!y murder scenes. Such rasas are disp!ayed "etween man and man and "etween anima! and anima!. %here is no possi"i!ity of an e4change or rasa "etween a man and an anima! or "etween a man and any other species of !iving "eings within the materia! wor!d. %he rasas are e4changed "etween mem"ers of the same species. But as far as the spirit sou!s are concerned$ they are one )ua!itative!y with the Supreme :ord. %herefore$ the rasas were origina!!y e4changed "etween the spiritua! !iving "eing and the spiritua! who!e$ the Supreme +ersona!ity of 2odhead. %he spiritua! e4change or rasa is fu!!y e4hi"ited in spiritua! e4istence "etween !iving "eings and the Supreme :ord. %he Supreme +ersona!ity of 2odhead is therefore descri"ed in the sruti-mantras$ 'edic hymns$ as "the fountainhead of a!! rasas." When one associates with the Supreme :ord and e4changes one9s constitutiona! rasa with the :ord$ then the !iving "eing is actua!!y happy.

%hese sruti-mantras indicate that every !iving "eing has its constitutiona! position$ which is endowed with a particu!ar type of rasa to "e e4changed with the +ersona!ity of 2odhead. &n the !i"erated condition on!y$ this primary rasa is e4perienced in fu!!. &n the materia! e4istence$ the rasa is e4perienced in the perverted form$ which is temporary. And thus the rasas of the materia! wor!d are e4hi"ited in the materia! form of raudra ,anger0 and so on. %herefore$ one who attains fu!! know!edge of these different rasas$ which are the "asic princip!es of activities$ can understand the fa!se representations of the origina! rasas which are ref!ected in the materia! wor!d. %he !earned scho!ar seeks to re!ish the rea! rasa in the spiritua! form. &n the "eginning he desires to "ecome one with the Supreme. %hus$ !ess inte!!igent transcendenta!ists cannot go "eyond this conception of "ecoming one with the spirit who!e$ without knowing of the different rasas. &n this s!oka$ it is definite!y stated that spiritua! rasa$ which is re!ished even in the !i"erated stage$ can "e e4perienced in the !iterature of the Srimad-Bhagavatam due to its "eing the ripened fruit of a!! 'edic know!edge. By su"missive!y hearing this transcendenta! !iterature$ one can attain the fu!! p!easure of his heart9s desire. But one must "e very carefu! to hear the message from the right source. Srimad-Bhagavatam is e4act!y received from the right source. &t was "rought "y =arada #uni from the spiritua! wor!d and given to his discip!e Sri 'yasadeva. %he !atter in turn de!ivered the message to his son Sri!a Sukadeva 2osvami$ and Sri!a Sukadeva 2osvami de!ivered the message to #ahara(a +ariksit (ust seven days "efore the 6ing9s death. Sri!a Sukadeva 2osvami was a !i"erated sou! from his very "irth. e was !i"erated even in the wom" of his mother$ and he did not undergo any sort of spiritua! training after his "irth. At "irth no one is )ua!ified$ neither in the mundane nor in the spiritua! sense. But Sri Sukadeva 2osvami$ due to his "eing a perfect!y !i"erated sou!$ did not have to undergo an evo!utionary process for spiritua! rea!i*ation. Eet despite his "eing a comp!ete!y !i"erated person situated in the transcendenta! position a"ove the three materia! modes$ he was attracted to this transcendenta! rasa of the Supreme +ersona!ity of 2odhead$ who is adored "y !i"erated sou!s who sing 'edic hymns. %he Supreme :ord9s pastimes are more attractive to !i"erated sou!s than to mundane peop!e. e is of necessity not impersona! "ecause it is on!y possi"!e to carry on transcendenta! rasa with a person. &n the Srimad-Bhagavatam the transcendenta! pastimes of the :ord are narrated$ and the narration is systematica!!y depicted "y Sri!a Sukadeva 2osvami. %hus the su"(ect matter is appea!ing to a!! c!asses of persons$ inc!uding those who seek !i"eration and those who seek to "ecome one with the supreme who!e. &n Sanskrit the parrot is a!so known as suka. When a ripened fruit is cut "y the red "eaks of such "irds$ its sweet f!avor is enhanced. %he 'edic fruit which is mature and ripe in know!edge is spoken through the !ips of Sri!a Sukadeva 2osvami$ who is compared to the parrot not for his a"i!ity to recite the Bhagavatam e4act!y as he heard it from his !earned father$ "ut for his a"i!ity to present the work in a manner that wou!d appea! to a!! c!asses of men. %he su"(ect matter is so presented through the !ips of Sri!a Sukadeva 2osvami that any sincere !istener that hears su"missive!y can at once re!ish transcendenta! tastes which are distinct from the perverted tastes of the materia! wor!d. %he ripened fruit is not dropped a!! of a sudden from the highest p!anet of 6rsna!oka. Cather$ it has come down carefu!!y through the chain of discip!ic succession without change or distur"ance. Foo!ish peop!e who are not in the transcendenta! discip!ic succession commit great "!unders "y trying to understand the highest transcendenta! rasa known as the rasa dance without fo!!owing in the footsteps of Sukadeva 2osvami$ who presents this fruit very carefu!!y "y stages of transcendenta! rea!i*ation. 3ne shou!d "e inte!!igent enough to know the position of Srimad-Bhagavatam "y considering persona!ities !ike Sukadeva 2osvami$ who dea!s with the su"(ect so carefu!!y. %his process of discip!ic succession of the Bhagavata schoo! suggests that in the future a!so Srimad-Bhagavatam has to "e understood from a person who is factua!!y a representative of Sri!a Sukadeva 2osvami. A professiona! man who makes a "usiness out of reciting the Bhagavatam i!!ega!!y is certain!y not a representative of Sukadeva 2osvami. Such a man9s "usiness is on!y to earn his !ive!ihood. %herefore one shou!d refrain from hearing the !ectures of such professiona! men. Such men usua!!y go to the most confidentia! part of the !iterature without undergoing the gradua! process of understanding this grave su"(ect. %hey usua!!y p!unge into the su"(ect matter of the rasa dance$ which is misunderstood "y the foo!ish c!ass of men. Some of them take this to "e immora!$ whi!e others try to cover it up "y their own stupid interpretations. %hey have no desire to fo!!ow in the footsteps of Sri!a Sukadeva 2osvami. 3ne shou!d conc!ude$ therefore$ that the serious student of the rasa shou!d receive the message of Bhagavatam in the chain of discip!ic succession from Sri!a Sukadeva 2osvami$ who descri"es the

Bhagavatam from its very "eginning and not whimsica!!y to satisfy the mundaner who has very !itt!e know!edge in transcendenta! science. Srimad-Bhagavatam is so carefu!!y presented that a sincere and serious person can at once en(oy the ripened fruit of 'edic know!edge simp!y "y drinking the nectarean (uice through the mouth of Sukadeva 2osvami or his "ona fide representative. %5L% > %5L% naimise 9nimisa-ksetre rsayah saunakadayah satram svargaya !okaya sahasra-samam asata SE=3=E#S naimise--in the forest known as =aimisaranyaD animisa-ksetre--the spot which is especia!!y a favorite of 'isnu ,who does not c!ose is eye!ids0D rsayah--sagesD saunaka-adayah--headed "y the sage SaunakaD satram--sacrificeD svargaya--the :ord who is g!orified in heavenD !okaya--and for the devotees who are a!ways in touch with the :ordD sahasra--one thousandD samam--yearsD asata--performed. %CA=S:A%&3= 3nce$ in a ho!y p!ace in the forest of =aimisaranya$ great sages headed "y the sage Saunaka assem"!ed to perform a great thousand-year sacrifice for the satisfaction of the :ord and is devotees. +BC+3C% %he pre!ude of the Srimad-Bhagavatam was spoken in the previous three s!okas. =ow the main topic of this great !iterature is "eing presented. Srimad-Bhagavatam$ after its first recitation "y Sri!a Sukadeva 2osvami$ was repeated for the second time at =aimisaranya. &n the 'ayaviya %antra$ it is said that Brahma$ the engineer of this particu!ar universe$ contemp!ated a great whee! which cou!d enc!ose the universe. %he hu" of this great circ!e was fi4ed at a particu!ar p!ace known as =aimisaranya. Simi!ar!y$ there is another reference to the forest of =aimisaranya in the 'araha +urana$ where it is stated that "y performance of sacrifice at this p!ace$ the strength of demoniac peop!e is curtai!ed. %hus "rahmanas prefer =aimisaranya for such sacrificia! performances. %he devotees of :ord 'isnu offer a!! kinds of sacrifices for is p!easure. %he devotees are a!ways attached to the service of the :ord$ whereas fa!!en sou!s are attached to the p!easures of materia! e4istence. &n Bhagavad-gita$ it is said that anything performed in the materia! wor!d for any reason other than for the p!easure of :ord 'isnu causes further "ondage for the performer. &t is en(oined therefore that a!! acts must "e performed sacrificia!!y for the satisfaction of 'isnu and is devotees. %his wi!! "ring everyone peace and prosperity. %he great sages are a!ways an4ious to do good to the peop!e in genera!$ and as such the sages headed "y Saunaka and others assem"!ed at this ho!y p!ace of =aimisaranya with a program of performing a great and continuous chain of sacrificia! ceremonies. Forgetfu! men do not know the right path for peace and prosperity. owever$ the sages know it we!!$ and therefore for the good of a!! men they are a!ways an4ious to perform acts which may "ring a"out peace in the wor!d. %hey are sincere friends to a!! !iving entities$ and at the risk of great persona! inconvenience they are a!ways engaged in the service of the :ord for the good of a!! peop!e. :ord 'isnu is (ust !ike a great tree$ and a!! others$ inc!uding the demigods$ men$ Siddhas$ Caranas$ 'idyadharas and other !iving entities$ are !ike "ranches$ twigs and !eaves of that tree. By pouring water on the root of the tree$ a!! the parts of the tree are automatica!!y nourished. 3n!y those "ranches and !eaves which are detached cannot "e so satisfied. 1etached "ranches and !eaves dry up gradua!!y despite a!! watering attempts. Simi!ar!y$ human society$ when it is detached from the +ersona!ity

of 2odhead !ike detached "ranches and !eaves$ is not capa"!e of "eing watered$ and one attempting to do so is simp!y wasting his energy and resources. %he modern materia!istic society is detached from its re!ation to the Supreme :ord. And a!! its p!ans which are "eing made "y atheistic !eaders are sure to "e "aff!ed at every step. Eet they do not wake up to this. &n this age$ the congregationa! chanting of the ho!y names of the :ord is the prescri"ed method for waking up. %he ways and means are most scientifica!!y presented "y :ord Sri Caitanya #ahapra"hu$ and inte!!igent persons may take advantage of is teachings in order to "ring a"out rea! peace and prosperity. Srimad-Bhagavatam is a!so presented for the same purpose$ and this wi!! "e e4p!ained more specifica!!y !ater in the te4t. %5L% 7 %5L% ta ekada tu munayah pratar huta-hutagnayah sat-krtam sutam asinam papracchur idam adarat SE=3=E#S te--the sagesD ekada--one dayD tu--"utD munayah--sagesD pratah--morningD huta--"urningD huta-agnayah-the sacrificia! fireD sat-krtam--due respectsD sutam--Sri Suta 2osvamiD asinam--seated onD papracchuh-made in)uiriesD idam--on this ,as fo!!ows0D adarat--with due regards. %CA=S:A%&3= 3ne day$ after finishing their morning duties "y "urning a sacrificia! fire and offering a seat of esteem to Sri!a Suta 2osvami$ the great sages made in)uiries$ with great respect$ a"out the fo!!owing matters. +BC+3C% #orning is the "est time to ho!d spiritua! services. %he great sages offered the speaker of the Bhagavatam an e!evated seat of respect ca!!ed the vyasasana$ or the seat of Sri 'yasadeva. Sri 'yasadeva is the origina! spiritua! preceptor for a!! men. And a!! other preceptors are considered to "e his representatives. A representative is one who can e4act!y present the viewpoint of Sri 'yasadeva. Sri 'yasadeva impregnated the message of Bhagavatam unto Sri!a Sukadeva 2osvami$ and Sri Suta 2osvami heard it from him ,Sri Sukadeva 2osvami0. A!! "ona fide representatives of Sri 'yasadeva in the chain of discip!ic succession are to "e understood to "e gosvamis. %hese gosvamis restrain a!! their senses$ and they stick to the path made "y the previous acaryas. %he gosvamis do not de!iver !ectures on the Bhagavatam capricious!y. Cather$ they e4ecute their services most carefu!!y$ fo!!owing their predecessors who de!ivered the spiritua! message un"roken to them. %hose who !isten to the Bhagavatam may put )uestions to the speaker in order to e!icit the c!ear meaning$ "ut this shou!d not "e done in a cha!!enging spirit. 3ne must su"mit )uestions with a great regard for the speaker and the su"(ect matter. %his is a!so the way recommended in Bhagavad-gita. 3ne must !earn the transcendenta! su"(ect "y su"missive aura! reception from the right sources. %herefore these sages addressed the speaker Suta 2osvami with great respect. %5L% . %5L% rsaya ucuh

tvaya kha!u puranani setihasani canagha akhyatany apy adhitani dharma-sastrani yany uta SE=3=E#S rsayah--the sagesD ucuh--saidD tvaya--"y youD kha!u--undou"ted!yD puranani--the supp!ements to the 'edas with i!!ustrative narrationsD sa-itihasani--a!ong with the historiesD ca--andD anagha--freed from a!! vicesD akhyatani--e4p!ainedD api--a!thoughD adhitani--we!! readD dharma-sastrani--scriptures giving right directions to progressive !ifeD yani--a!! theseD uta--said. %CA=S:A%&3= %he sages said8 Cespected Suta 2osvami$ you are comp!ete!y free from a!! vice. Eou are we!! versed in a!! the scriptures famous for re!igious !ife$ and in the +uranas and the histories as we!!$ for you have gone through them under proper guidance and have a!so e4p!ained them. +BC+3C% A gosvami$ or the "ona fide representative of Sri 'yasadeva$ must "e free from a!! kinds of vices. %he four ma(or vices of 6a!i-yuga are ,/0 i!!icit connection with women$ ,<0 anima! s!aughter$ ,I0 into4ication$ ,>0 specu!ative gam"!ing of a!! sorts. A gosvami must "e free from a!! these vices "efore he can dare sit on the vyasasana. =o one shou!d "e a!!owed to sit on the vyasasana who is not spot!ess in character and who is not freed from the a"ove-mentioned vices. e not on!y shou!d "e freed from a!! such vices$ "ut must a!so "e we!! versed in a!! revea!ed scriptures or in the 'edas. %he +uranas are a!so parts of the 'edas. And histories !ike the #aha"harata or Camayana are a!so parts of the 'edas. %he acarya or the gosvami must "e we!! ac)uainted with a!! these !iteratures. %o hear and e4p!ain them is more important than reading them. 3ne can assimi!ate the know!edge of the revea!ed scriptures on!y "y hearing and e4p!aining. earing is ca!!ed sravana$ and e4p!aining is ca!!ed kirtana. %he two processes of sravana and kirtana are of primary importance to progressive spiritua! !ife. 3n!y one who has proper!y grasped the transcendenta! know!edge from the right source "y su"missive hearing can proper!y e4p!ain the su"(ect. %5L% %5L% yani veda-vidam srestho "hagavan "adarayanah anye ca munayah suta paravara-vido viduh SE=3=E#S yani--a!! thatD veda-vidam--scho!ars of the 'edasD sresthah--seniormostD "hagavan--incarnation of 2odheadD "adarayanah--'yasadevaD anye--othersD ca--andD munayah--the sagesD suta--3 Suta 2osvamiD paravara-vidah--amongst the !earned scho!ars$ one who is conversant with physica! and metaphysica! know!edgeD viduh--one who knows. %CA=S:A%&3= Being the e!dest !earned 'edantist$ 3 Suta 2osvami$ you are ac)uainted with the know!edge of 'yasadeva$ who is the incarnation of 2odhead$ and you a!so know other sages who are fu!!y versed in a!! kinds of physica! and metaphysica! know!edge.

+BC+3C% Srimad-Bhagavatam is a natura! commentation on the Brahma-sutra$ or the Badarayani 'edanta-sutras. &t is ca!!ed natura! "ecause 'yasadeva is author of "oth the 'edanta-sutras and Srimad-Bhagavatam$ or the essence of a!! 'edic !iteratures. Besides 'yasadeva$ there are other sages who are the authors of si4 different phi!osophica! systems$ name!y 2autama$ 6anada$ 6api!a$ +atan(a!i$ Aaimini and Astavakra. %heism is e4p!ained comp!ete!y in the 'edanta-sutra$ whereas in other systems of phi!osophica! specu!ations$ practica!!y no mention is given to the u!timate cause of a!! causes. 3ne can sit on the vyasasana on!y after "eing conversant in a!! systems of phi!osophy so that one can present fu!!y the theistic views of the Bhagavatam in defiance of a!! other systems. Sri!a Suta 2osvami was the proper teacher$ and therefore the sages at =aimisaranya e!evated him to the vyasasana. Sri!a 'yasadeva is designated herein as the +ersona!ity of 2odhead "ecause he is the authori*ed empowered incarnation. %5L% @ %5L% vettha tvam saumya tat sarvam tattvatas tad-anugrahat "ruyuh snigdhasya sisyasya guravo guhyam apy uta SE=3=E#S vettha--you are we!! conversantD tvam--Eour onorD saumya--one who is pure and simp!eD tat--thoseD sarvam--a!!D tattvatah--in factD tat--theirD anugrahat--"y the favor ofD "ruyuh--wi!! te!!D snigdhasya--of the one who is su"missiveD sisyasya--of the discip!eD guravah--the spiritua! mastersD guhyam--secretD api uta-endowed with. %CA=S:A%&3= And "ecause you are su"missive$ your spiritua! masters have endowed you with a!! the favors "estowed upon a gent!e discip!e. %herefore you can te!! us a!! that you have scientifica!!y !earned from them. +BC+3C% %he secret of success in spiritua! !ife is in satisfying the spiritua! master and there"y getting his sincere "!essings. Sri!a 'isvanatha Cakravarti %hakura has sung in his famous eight stan*as on the spiritua! master as fo!!ows8 "& offer my respectfu! o"eisances unto the !otus feet of my spiritua! master. 3n!y "y his satisfaction can one p!ease the +ersona!ity of 2odhead$ and when he is dissatisfied there is on!y havoc on the path of spiritua! rea!i*ation." &t is essentia!$ therefore$ that a discip!e "e very much o"edient and su"missive to the "ona fide spiritua! master. Sri!a Suta 2osvami fu!fi!!ed a!! these )ua!ifications as a discip!e$ and therefore he was endowed with a!! favors "y his !earned and se!f-rea!i*ed spiritua! masters such as Sri!a 'yasadeva and others. %he sages of =aimisaranya were confident that Sri!a Suta 2osvami was "ona fide. %herefore they were an4ious to hear from him. %5L% ; %5L% tatra tatran(asayusman "havata yad viniscitam pumsam ekantatah sreyas

tan nah samsitum arhasi SE=3=E#S tatra--thereofD tatra--thereofD an(asa--made easyD ayusman--"!essed with a !ong duration of !ifeD "havata-"y your good se!fD yat--whateverD viniscitam--ascertainedD pumsam--for the peop!e in genera!D ekantatah-a"so!ute!yD sreyah--u!timate goodD tat--thatD nah--to usD samsitum--to e4p!ainD arhasi--deserve. %CA=S:A%&3= +!ease$ therefore$ "eing "!essed with many years$ e4p!ain to us$ in an easi!y understanda"!e way$ what you have ascertained to "e the a"so!ute and u!timate good for the peop!e in genera!. +BC+3C% &n Bhagavad-gita$ worship of the acarya is recommended. %he acaryas and gosvamis are a!ways a"sor"ed in thought of the we!!-"eing of the genera! pu"!ic$ especia!!y their spiritua! we!!-"eing. Spiritua! we!!"eing is automatica!!y fo!!owed "y materia! we!!-"eing. %he acaryas therefore give directions in spiritua! we!!"eing for peop!e in genera!. Foreseeing the incompetencies of the peop!e in this age of 6a!i$ or the iron age of )uarre!$ the sages re)uested that Suta 2osvami give a summary of a!! revea!ed scriptures "ecause the peop!e of this age are condemned in every respect. %he sages$ therefore$ in)uired of the a"so!ute good$ which is the u!timate good for the peop!e. %he condemned state of affairs of the peop!e of this age is descri"ed as fo!!ows. %5L% /? %5L% prayena!payusah sa"hya ka!av asmin yuge (anah mandah sumanda-matayo manda-"hagya hy upadrutah SE=3=E#S prayena--a!most a!waysD a!pa--meagerD ayusah--duration of !ifeD sa"hya--mem"er of a !earned societyD ka!au--in this age of 6a!i ,)uarre!0D asmin--hereinD yuge--ageD (anah--the pu"!icD mandah--!a*yD sumandamatayah--misguidedD manda-"hagyah--un!uckyD hi--and a"ove a!!D upadrutah--distur"ed. %CA=S:A%&3= 3 !earned one$ in this iron age of 6a!i men have "ut short !ives. %hey are )uarre!some$ !a*y$ misguided$ un!ucky and$ a"ove a!!$ a!ways distur"ed. +BC+3C% %he devotees of the :ord are a!ways an4ious for the spiritua! improvement of the genera! pu"!ic. When the sages of =aimisaranya ana!y*ed the state of affairs of the peop!e in this age of 6a!i$ they foresaw that men wou!d !ive short !ives. &n 6a!i-yuga$ the duration of !ife is shortened not so much "ecause of insufficient food "ut "ecause of irregu!ar ha"its. By keeping regu!ar ha"its and eating simp!e food$ any man can maintain his hea!th. 3vereating$ over-sense gratification$ overdependence on another9s mercy$ and artificia! standards of !iving sap the very vita!ity of human energy. %herefore the duration of !ife is shortened.

%he peop!e of this age are a!so very !a*y$ not on!y materia!!y "ut in the matter of se!f-rea!i*ation. %he human !ife is especia!!y meant for se!f-rea!i*ation. %hat is to say$ man shou!d come to know what he is$ what the wor!d is$ and what the supreme truth is. uman !ife is a means "y which the !iving entity can end a!! the miseries of the hard strugg!e for !ife in materia! e4istence and "y which he can return to 2odhead$ his eterna! home. But$ due to a "ad system of education$ men have no desire for se!f-rea!i*ation. 5ven if they come to know a"out it$ they unfortunate!y "ecome victims of misguided teachers. &n this age$ men are victims not on!y of different po!itica! creeds and parties$ "ut a!so of many different types of sense-gratificatory diversions$ such as cinemas$ sports$ gam"!ing$ c!u"s$ mundane !i"raries$ "ad association$ smoking$ drinking$ cheating$ pi!fering$ "ickerings$ and so on. %heir minds are a!ways distur"ed and fu!! of an4ieties due to so many different engagements. &n this age$ many unscrupu!ous men manufacture their own re!igious faiths which are not "ased on any revea!ed scriptures$ and very often peop!e who are addicted to sense gratification are attracted "y such institutions. Conse)uent!y$ in the name of re!igion so many sinfu! acts are "eing carried on that the peop!e in genera! have neither peace of mind nor hea!th of "ody. %he student ,"rahmacari0 communities are no !onger "eing maintained$ and househo!ders do not o"serve the ru!es and regu!ations of the grhastha-asrama. Conse)uent!y$ the soca!!ed vanaprasthas and sannyasis who come out of such grhastha-asramas are easi!y deviated from the rigid path. &n the 6a!i-yuga the who!e atmosphere is surcharged with faith!essness. #en are no !onger interested in spiritua! va!ues. #ateria! sense gratification is now the standard of civi!i*ation. For the maintenance of such materia! civi!i*ations$ man has formed comp!e4 nations and communities$ and there is a constant strain of hot and co!d wars "etween these different groups. &t has "ecome very difficu!t$ therefore$ to raise the spiritua! standard due to the present distorted va!ues of human society. %he sages of =aimisaranya are an4ious to disentang!e a!! fa!!en sou!s$ and here they are seeking the remedy from Sri!a Suta 2osvami. %5L% // %5L% "hurini "huri-karmani srotavyani vi"hagasah atah sadho 9tra yat saram samuddhrtya manisaya "ruhi "hadraya "hutanam yenatma suprasidati SE=3=E#S "hurini--mu!tifariousD "huri--manyD karmani--dutiesD srotavyani--to "e !earnedD vi"hagasah--"y divisions of su"(ect matterD atah--thereforeD sadho--3 sageD atra--hereinD yat--whateverD saram--essenceD samuddhrtya--"y se!ectionD manisaya--"est to your know!edgeD "ruhi--p!ease te!! usD "hadraya--for the good ofD "hutanam--the !iving "eingsD yena--"y whichD atma--the se!fD suprasidati--"ecomes fu!!y satisfied. %CA=S:A%&3= %here are many varieties of scriptures$ and in a!! of them there are many prescri"ed duties$ which can "e !earned on!y after many years of study in their various divisions. %herefore$ 3 sage$ p!ease se!ect the essence of a!! these scriptures and e4p!ain it for the good of a!! !iving "eings$ that "y such instruction their hearts may "e fu!!y satisfied. +BC+3C% Atma$ or se!f$ is distinguished from matter and materia! e!ements. &t is spiritua! in constitution$ and thus it is never satisfied "y any amount of materia! p!anning. A!! scriptures and spiritua! instructions are meant for the satisfaction of this se!f$ or atma. %here are many varieties of approaches which are recommended

for different types of !iving "eings in different times and at different p!aces. Conse)uent!y$ the num"ers of revea!ed scriptures are innumera"!e. %here are different methods and prescri"ed duties recommended in these various scriptures. %aking into consideration the fa!!en condition of the peop!e in genera! in this age of 6a!i$ the sages of =aimisaranya suggested that Sri Suta 2osvami re!ate the essence of a!! such scriptures "ecause in this age it is not possi"!e for the fa!!en sou!s to understand and undergo a!! the !essons of a!! these various scriptures in a varna and asrama system. %he varna and asrama society was considered to "e the "est institution for !ifting the human "eing to the spiritua! p!atform$ "ut due to 6a!i-yuga it is not possi"!e to e4ecute the ru!es and regu!ations of these institutions. =or is it possi"!e for the peop!e in genera! to comp!ete!y sever re!ations with their fami!ies as the varnasrama institution prescri"es. %he who!e atmosphere is surcharged with opposition. And considering this$ one can see that spiritua! emancipation for the common man in this age is very difficu!t. %he reason the sages presented this matter to Sri Suta 2osvami is e4p!ained in the fo!!owing verses. %5L% /< %5L% suta (anasi "hadram te "hagavan satvatam patih devakyam vasudevasya (ato yasya cikirsaya SE=3=E#S suta--3 Suta 2osvamiD (anasi--you knowD "hadram te--a!! "!essings upon youD "hagavan--the +ersona!ity of 2odheadD satvatam--of the pure devoteesD patih--the protectorD devakyam--in the wom" of 1evakiD vasudevasya--"y 'asudevaD (atah--"orn ofD yasya--for the purpose ofD cikirsaya--e4ecuting. %CA=S:A%&3= A!! "!essings upon you$ 3 Suta 2osvami. Eou know for what purpose the +ersona!ity of 2odhead appeared in the wom" of 1evaki as the son of 'asudeva. +BC+3C% Bhagavan means the A!mighty 2od who is the contro!!er of a!! opu!ences$ power$ fame$ "eauty$ know!edge and renunciation. e is the protector of is pure devotees. A!though 2od is e)ua!!y disposed to everyone$ e is especia!!y inc!ined to is devotees. Sat means the A"so!ute %ruth. And persons who are servitors of the A"so!ute %ruth are ca!!ed satvatas. And the +ersona!ity of 2odhead who protects such pure devotees is known as the protector of the satvatas. Bhadram te$ or ""!essings upon you$" indicates the sages9 an4iety to know the A"so!ute %ruth from the speaker. :ord Sri 6rsna$ the Supreme +ersona!ity of 2odhead$ appeared to 1evaki$ the wife of 'asudeva. 'asudeva is the sym"o! of the transcendenta! position wherein the appearance of the Supreme :ord takes p!ace. %5L% /I %5L% tan nah susrusamananam arhasy anganuvarnitum yasyavataro "hutanam ksemaya ca "havaya ca SE=3=E#S

tat--thoseD nah--unto usD susrusamananam--those who are endeavoring forD arhasi--ought to do itD anga-3 Suta 2osvamiD anuvarnitum--to e4p!ain "y fo!!owing in the footsteps of previous acaryasD yasya--whoseD avatarah--incarnationD "hutanam--of the !iving "eingsD ksemaya--for goodD ca--andD "havaya--up!iftmentD ca--and. %CA=S:A%&3= 3 Suta 2osvami$ we are eager to !earn a"out the +ersona!ity of 2odhead and is incarnations. +!ease e4p!ain to us those teachings imparted "y previous masters FacaryasG$ for one is up!ifted "oth "y speaking them and "y hearing them. +BC+3C% %he conditions for hearing the transcendenta! message of the A"so!ute %ruth are set forth herein. %he first condition is that the audience must "e very sincere and eager to hear. And the speaker must "e in the !ine of discip!ic succession from the recogni*ed acarya. %he transcendenta! message of the A"so!ute is not understanda"!e "y those who are materia!!y a"sor"ed. Bnder the direction of a "ona fide spiritua! master$ one "ecomes gradua!!y purified. %herefore$ one must "e in the chain of discip!ic succession and !earn the spiritua! art of su"missive hearing. &n the case of Suta 2osvami and the sages of =aimisaranya$ a!! these conditions are fu!fi!!ed "ecause Sri!a Suta 2osvami is in the !ine of Sri!a 'yasadeva$ and the sages of =aimisaranya are a!! sincere sou!s who are an4ious to !earn the truth. %hus the transcendenta! topics of :ord Sri 6rsna9s superhuman activities$ is incarnation$ is "irth$ appearance or disappearance$ is forms$ is names and so on are a!! easi!y understanda"!e "ecause a!! re)uirements are fu!fi!!ed. Such discourses he!p a!! men on the path of spiritua! rea!i*ation. %5L% /> %5L% apannah samsrtim ghoram yan-nama vivaso grnan tatah sadyo vimucyeta yad "i"heti svayam "hayam SE=3=E#S apannah--"eing entang!edD samsrtim--in the hurd!e of "irth and deathD ghoram--too comp!icatedD yat-whatD nama--the a"so!ute nameD vivasah--unconscious!yD grnan--chantingD tatah--from thatD sadyah--at onceD vimucyeta--gets freedomD yat--that whichD "i"heti--fearsD svayam--persona!!yD "hayam--fear itse!f. %CA=S:A%&3= :iving "eings who are entang!ed in the comp!icated meshes of "irth and death can "e freed immediate!y "y even unconscious!y chanting the ho!y name of 6rsna$ which is feared "y fear personified. +BC+3C% 'asudeva$ or :ord 6rsna$ the A"so!ute +ersona!ity of 2odhead$ is the supreme contro!!er of everything. %here is no one in creation who is not afraid of the rage of the A!mighty. 2reat asuras !ike Cavana$ iranyakasipu$ 6amsa$ and others who were very powerfu! !iving entities were a!! ki!!ed "y the +ersona!ity of 2odhead. And the a!mighty 'asudeva has empowered is name with the powers of is persona! Se!f. 5verything is re!ated to im$ and everything has its identity in im. &t is stated herein that the name of 6rsna is feared even "y fear personified. %his indicates that the name of 6rsna is nondifferent

from 6rsna. %herefore$ the name of 6rsna is as powerfu! as :ord 6rsna imse!f. %here is no difference at a!!. Anyone$ therefore$ can take advantage of the ho!y names of :ord Sri 6rsna even in the midst of greatest dangers. %he transcendenta! name of 6rsna$ even though uttered unconscious!y or "y force of circumstances$ can he!p one o"tain freedom from the hurd!e of "irth and death. %5L% /7 %5L% yat-pada-samsrayah suta munayah prasamayanah sadyah punanty upasprstah svardhuny-apo 9nusevaya SE=3=E#S yat--whoseD pada--!otus feetD samsrayah--those who have taken she!ter ofD suta--3 Suta 2osvamiD munayah--great sagesD prasamayanah--a"sor"ed in devotion to the SupremeD sadyah--at onceD punanti-sanctifyD upasprstah--simp!y "y associationD svardhuni--of the sacred 2angesD apah--waterD anusevaya-"ringing into use. %CA=S:A%&3= 3 Suta$ those great sages who have comp!ete!y taken she!ter of the !otus feet of the :ord can at once sanctify those who come in touch with them$ whereas the waters of the 2anges can sanctify on!y after pro!onged use. +BC+3C% +ure devotees of the :ord are more powerfu! than the waters of the sacred river 2anges. 3ne can derive spiritua! "enefit out of pro!onged use of the 2anges waters. But one can "e sanctified at once "y the mercy of a pure devotee of the :ord. &n Bhagavad-gita it is said that any person$ regard!ess of "irth as sudra$ woman$ or merchant$ can take she!ter of the !otus feet of the :ord and "y so doing can return to 2odhead. %o take she!ter of the !otus feet of the :ord means to take she!ter of the pure devotees. %he pure devotees whose on!y "usiness is serving are honored "y the names +ra"hupada and 'isnupada$ which indicate such devotees to "e representatives of the !otus feet of the :ord. Anyone$ therefore$ who takes she!ter of the !otus feet of a pure devotee "y accepting the pure devotee as his spiritua! master can "e at once purified. Such devotees of the :ord are honored e)ua!!y with the :ord "ecause they are engaged in the most confidentia! service of the :ord$ for they de!iver out of the materia! wor!d the fa!!en sou!s whom the :ord wants to return home$ "ack to 2odhead. Such pure devotees are "etter known as vice!ords according to revea!ed scriptures. %he sincere discip!e of the pure devotee considers the spiritua! master e)ua! to the :ord$ "ut a!ways considers himse!f to "e a hum"!e servant of the servant of the :ord. %his is the pure devotiona! path. %5L% /. %5L% ko va "hagavatas tasya punya-s!okedya-karmanah suddhi-kamo na srnuyad yasah ka!i-ma!apaham SE=3=E#S

kah--whoD va--ratherD "hagavatah--of the :ordD tasya-- isD punya--virtuousD s!oka-idya--worshipa"!e "y prayersD karmanah--deedsD suddhi-kamah--desiring de!iverance from a!! sinsD na--notD srnuyat--does hearD yasah--g!oriesD ka!i--of the age of )uarre!D ma!a-apaham--the agent for sanctification. %CA=S:A%&3= Who is there$ desiring de!iverance from the vices of the age of )uarre!$ who is not wi!!ing to hear the virtuous g!ories of the :ord? +BC+3C% %he age of 6a!i is the most condemned age due to its )uarre!some features. 6a!i-yuga is so saturated with vicious ha"its that there is a great fight at the s!ightest misunderstanding. %hose who are engaged in the pure devotiona! service of the :ord$ who are without any desire for se!f-aggrandi*ement and who are freed from the effects of fruitive actions and dry phi!osophica! specu!ations are capa"!e of getting out of the estrangements of this comp!icated age. %he !eaders of the peop!e are very much an4ious to !ive in peace and friendship$ "ut they have no information of the simp!e method of hearing the g!ories of the :ord. 3n the contrary$ such !eaders are opposed to the propagation of the g!ories of the :ord. &n other words$ the foo!ish !eaders want to comp!ete!y deny the e4istence of the :ord. &n the name of secu!ar state$ such !eaders are enacting various p!ans every year. But "y the insurmounta"!e intricacies of the materia! nature of the :ord$ a!! these p!ans for progress are "eing constant!y frustrated. %hey have no eyes to see that their attempts at peace and friendship are fai!ing. But here is the hint to get over the hurd!e. &f we want actua! peace$ we must open the road to understanding of the Supreme :ord 6rsna and g!orify im for is virtuous activities as they are depicted in the pages of Srimad-Bhagavatam. %5L% /%5L% tasya karmany udarani parigitani suri"hih "ruhi nah sraddadhananam !i!aya dadhatah ka!ah SE=3=E#S tasya-- isD karmani--transcendenta! actsD udarani--magnanimousD parigitani--"roadcastD suri"hih--"y the great sou!sD "ruhi--p!ease speakD nah--unto usD sraddadhananam--ready to receive with respectD !i!aya-pastimesD dadhatah--adventedD ka!ah--incarnations. %CA=S:A%&3= is transcendenta! acts are magnificent and gracious$ and great !earned sages !ike =arada sing of them. +!ease$ therefore$ speak to us$ who are eager to hear a"out the adventures e performs in is various incarnations. +BC+3C% %he +ersona!ity of 2odhead is never inactive as some !ess inte!!igent persons suggest. is works are magnificent and magnanimous. is creations "oth materia! and spiritua! are a!! wonderfu! and contain a!! variegatedness. %hey are descri"ed nice!y "y such !i"erated sou!s as Sri!a =arada$ 'yasa$ 'a!miki$ 1eva!a$ Asita$ #adhva$ Sri Caitanya$ Camanu(a$ 'isnusvami$ =im"arka$ Sridhara$ 'isvanatha$ Ba!adeva$ Bhaktivinoda$ Siddhanta Sarasvati and many other !earned and se!f-rea!i*ed sou!s. %hese creations$ "oth

materia! and spiritua!$ are fu!! of opu!ence$ "eauty and know!edge$ "ut the spiritua! rea!m is more magnificent due to its "eing fu!! of know!edge$ "!iss and eternity. %he materia! creations are manifested for some time as perverted shadows of the spiritua! kingdom and can "e !ikened to cinemas. %hey attract peop!e of !ess inte!!igent ca!i"er who are attracted "y fa!se things. Such foo!ish men have no information of the rea!ity$ and they take it for granted that the fa!se materia! manifestation is the a!! in a!!. But more inte!!igent men guided "y sages !ike 'yasa and =arada know that the eterna! kingdom of 2od is more de!ightfu!$ !arger$ and eterna!!y fu!! of "!iss and know!edge. %hose who are not conversant with the activities of the :ord and is transcendenta! rea!m are sometimes favored "y the :ord in is adventures as incarnations wherein e disp!ays the eterna! "!iss of is association in the transcendenta! rea!m. By such activities e attracts the conditioned sou!s of the materia! wor!d. Some of these conditioned sou!s are engaged in the fa!se en(oyment of materia! senses and others in simp!y negating their rea! !ife in the spiritua! wor!d. %hese !ess inte!!igent persons are known as karmis$ or fruitive workers$ and (nanis$ or dry menta! specu!ators. But a"ove these two c!asses of men is the transcendenta!ist known as satvata$ or the devotee$ who is "usy neither with rampant materia! activity nor with materia! specu!ation. e is engaged in the positive service of the :ord$ and there"y he derives the highest spiritua! "enefit unknown to the karmis and (nanis. As the supreme contro!!er of "oth the materia! and spiritua! wor!ds$ the :ord has different incarnations of un!imited categories. &ncarnations !ike Brahma$ Cudra$ #anu$ +rthu and 'yasa are is materia! )ua!itative incarnations$ "ut is incarnations !ike Cama$ =arasimha$ 'araha and 'amana are is transcendenta! incarnations. :ord Sri 6rsna is the fountainhead of a!! incarnations$ and e is therefore the cause of a!! causes. %5L% /@ %5L% athakhyahi harer dhimann avatara-kathah su"hah !i!a vidadhatah svairam isvarasyatma-mayaya SE=3=E#S atha--thereforeD akhyahi--descri"eD hareh--of the :ordD dhiman--3 sagacious oneD avatara--incarnationsD kathah--narrativesD su"hah--auspiciousD !i!a--adventuresD vidadhatah--performedD svairam--pastimesD isvarasya--of the supreme contro!!erD atma--persona!D mayaya--energies. %CA=S:A%&3= 3 wise Suta$ p!ease narrate to us the transcendenta! pastimes of the Supreme 2odhead9s mu!tiincarnations. Such auspicious adventures and pastimes of the :ord$ the supreme contro!!er$ are performed "y is interna! powers. +BC+3C% For the creation$ maintenance and destruction of the materia! wor!ds$ the Supreme :ord +ersona!ity of 2odhead imse!f appears in many thousands of forms of incarnations$ and the specific adventures found in those transcendenta! forms are a!! auspicious. Both those who are present during such activities and those who hear the transcendenta! narrations of such activities are "enefited. %5L% /; %5L%

vayam tu na vitrpyama uttama-s!oka-vikrame yac-chrnvatam rasa-(nanam svadu svadu pade pade SE=3=E#S vayam--weD tu--"utD na--notD vitrpyamah--sha!! "e at restD uttama-s!oka--the +ersona!ity of 2odhead$ who is g!orified "y transcendenta! prayersD vikrame--adventuresD yat--whichD srnvatam--"y continuous hearingD rasa--humorD (nanam--those who are conversant withD svadu--re!ishingD svadu--pa!ata"!eD pade pade--at every step. %CA=S:A%&3= We never tire of hearing the transcendenta! pastimes of the +ersona!ity of 2odhead$ who is g!orified "y hymns and prayers. %hose who have deve!oped a taste for transcendenta! re!ationships with im re!ish hearing of is pastimes at every moment. +BC+3C% %here is a great difference "etween mundane stories$ fiction$ or history and the transcendenta! pastimes of the :ord. %he histories of the who!e universe contain references to the pastimes of the incarnations of the :ord. %he Camayana$ the #aha"harata$ and the +uranas are histories of "ygone ages recorded in connection with the pastimes of the incarnations of the :ord and therefore remain fresh even after repeated readings. For e4amp!e$ anyone may read Bhagavad-gita or the Srimad-Bhagavatam repeated!y throughout his who!e !ife and yet find in them new !ight of information. #undane news is static whereas transcendenta! news is dynamic$ inasmuch as the spirit is dynamic and matter is static. %hose who have deve!oped a taste for understanding the transcendenta! su"(ect matter are never tired of hearing such narrations. 3ne is )uick!y satiated "y mundane activities$ "ut no one is satiated "y transcendenta! or devotiona! activities. Bttama-s!oka indicates that !iterature which is not meant for nescience. #undane !iterature is in the mode of darkness or ignorance$ whereas transcendenta! !iterature is )uite different. %ranscendenta! !iterature is a"ove the mode of darkness$ and its !ight "ecomes more !uminous with progressive reading and rea!i*ation of the transcendenta! su"(ect matter. %he so-ca!!ed !i"erated persons are never satisfied "y the repetition of the words aham "rahmasmi. Such artificia! rea!i*ation of Brahman "ecomes hackneyed$ and so to re!ish rea! p!easure they turn to the narrations of the Srimad-Bhagavatam. %hose who are not so fortunate turn to a!truism and wor!d!y phi!anthropy. %his means the #ayavada phi!osophy is mundane$ whereas the phi!osophy of Bhagavad-gita and Srimad-Bhagavatam is transcendenta!. %5L% <? %5L% krtavan ki!a karmani saha ramena kesavah atimartyani "hagavan gudhah kapata-manusah SE=3=E#S krtavan--done "yD ki!a--whatD karmani--actsD saha--a!ong withD ramena--Ba!aramaD kesavah--Sri 6rsnaD atimartyani--superhumanD "hagavan--the +ersona!ity of 2odheadD gudhah--masked asD kapata--apparent!yD manusah--human "eing.

%CA=S:A%&3= :ord Sri 6rsna$ the +ersona!ity of 2odhead$ a!ong with Ba!arama$ p!ayed !ike a human "eing$ and so masked e performed many superhuman acts. +BC+3C% %he doctrines of anthropomorphism and *oomorphism are never app!ica"!e to Sri 6rsna$ or the +ersona!ity of 2odhead. %he theory that a man "ecomes 2od "y dint of penance and austerities is very much rampant nowadays$ especia!!y in &ndia. Since :ord Cama$ :ord 6rsna and :ord Caitanya #ahapra"hu were detected "y the sages and saints to "e the +ersona!ity of 2odhead as indicated in revea!ed scriptures$ many unscrupu!ous men have created their own incarnations. %his process of concocting an incarnation of 2od has "ecome an ordinary "usiness$ especia!!y in Benga!. Any popu!ar persona!ity with a few traits of mystic powers wi!! disp!ay some feat of (ugg!ery and easi!y "ecome an incarnation of 2odhead "y popu!ar vote. :ord Sri 6rsna was not that type of incarnation. e was actua!!y the +ersona!ity of 2odhead from the very "eginning of is appearance. e appeared "efore is so-ca!!ed mother as four-armed 'isnu. %hen$ at the re)uest of the mother$ e "ecame !ike a human chi!d and at once !eft her for another devotee at 2oku!a$ where e was accepted as the son of =anda #ahara(a and Easoda #ata. Simi!ar!y$ Sri Ba!adeva$ the counterpart of :ord Sri 6rsna$ was a!so considered a human chi!d "orn of another wife of Sri 'asudeva. &n Bhagavad-gita$ the :ord says that is "irth and deeds are transcendenta! and that anyone who is so fortunate as to know the transcendenta! nature of is "irth and deeds wi!! at once "ecome !i"erated and e!igi"!e to return to the kingdom of 2od. So know!edge of the transcendenta! nature of the "irth and deeds of :ord Sri 6rsna is sufficient for !i"eration. &n the Bhagavatam$ the transcendenta! nature of the :ord is descri"ed in nine cantos$ and in the %enth Canto is specific pastimes are taken up. A!! this "ecomes known as one9s reading of this !iterature progresses. &t is important to note here$ however$ that the :ord e4hi"ited is divinity even from the !ap of is mother$ that is deeds are a!! superhuman , e !ifted 2ovardhana i!! at the age of seven0$ and that a!! these acts definite!y prove im to "e actua!!y the Supreme +ersona!ity of 2odhead. Eet$ due to is mystic covering$ e was a!ways accepted as an ordinary human chi!d "y is so-ca!!ed father and mother and other re!atives. Whenever some hercu!ean task was performed "y im$ the father and mother took it otherwise. And they remained satisfied with unf!inching fi!ia! !ove for their son. As such$ the sages of =aimisaranya descri"e im as apparent!y resem"!ing a human "eing$ "ut actua!!y e is the supreme a!mighty +ersona!ity of 2odhead. %5L% </ %5L% ka!im agatam a(naya ksetre 9smin vaisnave vayam asina dirgha-satrena kathayam saksana hareh SE=3=E#S ka!im--the age of 6a!i ,iron age of )uarre!0D agatam--having arrivedD a(naya--knowing thisD ksetre--in this tract of !andD asmin--in thisD vaisnave--specia!!y meant for the devotee of the :ordD vayam--weD asinah-seatedD dirgha--pro!ongedD satrena--for performance of sacrificesD kathayam--in the words ofD sa-ksanah-with time at our disposa!D hareh--of the +ersona!ity of 2odhead. %CA=S:A%&3= 6nowing we!! that the age of 6a!i has a!ready "egun$ we are assem"!ed here in this ho!y p!ace to hear at great !ength the transcendenta! message of 2odhead and in this way perform sacrifice.

+BC+3C% %his age of 6a!i is not at a!! suita"!e for se!f-rea!i*ation as was Satya-yuga$ the go!den age$ or %reta- or 1vapara-yugas$ the si!ver and copper ages. For se!f-rea!i*ation$ the peop!e in Satya-yuga$ !iving a !ifetime of a hundred thousand years$ were a"!e to perform pro!onged meditation. And in %reta-yuga$ when the duration of !ife was ten thousand years$ se!f-rea!i*ation was attained "y performance of great sacrifice. And in the 1vapara-yuga$ when the duration of !ife was one thousand years$ se!f-rea!i*ation was attained "y worship of the :ord. But in the 6a!i-yuga$ the ma4imum duration of !ife "eing one hundred years on!y and that com"ined with various difficu!ties$ the recommended process of se!f-rea!i*ation is that of hearing and chanting of the ho!y name$ fame$ and pastimes of the :ord. %he sages of =aimisaranya "egan this process in a p!ace meant specifica!!y for the devotees of the :ord. %hey prepared themse!ves to hear the pastimes of the :ord over a period of one thousand years. By the e4amp!e of these sages one shou!d !earn that regu!ar hearing and recitation of the Bhagavatam is the on!y way for se!f-rea!i*ation. 3ther attempts are simp!y a waste of time$ for they do not give any tangi"!e resu!ts. :ord Sri Caitanya #ahapra"hu preached this system of Bhagavata-dharma$ and e recommended that a!! those who were "orn in &ndia shou!d take the responsi"i!ity of "roadcasting the messages of :ord Sri 6rsna$ primari!y the message of Bhagavad-gita. And when one is we!! esta"!ished in the teachings of Bhagavad-gita$ he can take up the study of Srimad-Bhagavatam for further en!ightenment in se!f-rea!i*ation. %5L% << %5L% tvam nah sandarsito dhatra dustaram nistitirsatam ka!im sattva-haram pumsam karna-dhara ivarnavam SE=3=E#S tvam--Eour 2oodnessD nah--unto usD sandarsitah--meetingD dhatra--"y providenceD dustaram-insurmounta"!eD nistitirsatam--for those desiring to cross overD ka!im--the age of 6a!iD sattva-haram--that which deteriorates the good )ua!itiesD pumsam--of a manD karna-dharah--captainD iva--asD arnavam--the ocean. %CA=S:A%&3= We think that we have met Eour 2oodness "y the wi!! of providence$ (ust so that we may accept you as captain of the ship for those who desire to cross the difficu!t ocean of 6a!i$ which deteriorates a!! the good )ua!ities of a human "eing. +BC+3C% %he age of 6a!i is very dangerous for the human "eing. uman !ife is simp!y meant for se!f-rea!i*ation$ "ut due to this dangerous age$ men have comp!ete!y forgotten the aim of !ife. &n this age$ the !ife span wi!! gradua!!y decrease. +eop!e wi!! gradua!!y !ose their memory$ finer sentiments$ strength$ and "etter )ua!ities. A !ist of the anoma!ies for this age is given in the %we!fth Canto of this work. And so this age is very difficu!t for those who want to uti!i*e this !ife for se!f-rea!i*ation. %he peop!e are so "usy with sense gratification that they comp!ete!y forget a"out se!f-rea!i*ation. 3ut of madness they frank!y say that there is no need for se!f-rea!i*ation "ecause they do not rea!i*e that this "rief !ife is "ut a moment on our great (ourney towards se!f-rea!i*ation. %he who!e system of education is geared to sense gratification$ and if a !earned man thinks it over$ he sees that the chi!dren of this age are "eing intentiona!!y sent to the s!aughterhouses of so-ca!!ed education. :earned men$ therefore$ must "e cautious of this age$ and if they

at a!! want to cross over the dangerous ocean of 6a!i$ they must fo!!ow the footsteps of the sages of =aimisaranya and accept Sri Suta 2osvami or his "ona fide representative as the captain of the ship. %he ship is the message of :ord Sri 6rsna in the shape of Bhagavad-gita or the Srimad-Bhagavatam. %5L% <I %5L% "ruhi yogesvare krsne "rahmanye dharma-varmani svam kastham adhunopete dharmah kam saranam gatah SE=3=E#S "ruhi--p!ease te!!D yoga-isvare--the :ord of a!! mystic powersD krsne--:ord 6rsnaD "rahmanye--the A"so!ute %ruthD dharma--re!igionD varmani--protectorD svam--ownD kastham--a"odeD adhuna--nowadaysD upete--having gone awayD dharmah--re!igionD kam--unto whomD saranam--she!terD gatah--gone. %CA=S:A%&3= Since Sri 6rsna$ the A"so!ute %ruth$ the master of a!! mystic powers$ has departed for is own a"ode$ p!ease te!! us to whom the re!igious princip!es have now gone for she!ter. +BC+3C% 5ssentia!!y re!igion is the prescri"ed codes enunciated "y the +ersona!ity of 2odhead imse!f. Whenever there is gross misuse or neg!ect of the princip!es of re!igion$ the Supreme :ord appears imse!f to restore re!igious princip!es. %his is stated in Bhagavad-gita. ere the sages of =aimisaranya are in)uiring a"out these princip!es. %he rep!y to this )uestion is given !ater. %he Srimad-Bhagavatam is the transcendenta! sound representation of the +ersona!ity of 2odhead$ and thus it is the fu!! representation of transcendenta! know!edge and re!igious princip!es. %hus end the Bhaktivedanta purports of the First Canto$ First Chapter$ of the Srimad-Bhagavatam$ entit!ed "Kuestions "y the Sages." Chapter %wo 1ivinity and 1ivine Service %5L% / %5L% vyasa uvaca iti samprasna-samhrsto vipranam raumaharsanih pratipu(ya vacas tesam pravaktum upacakrame SE=3=E#S vyasah uvaca--'yasa saidD iti--thusD samprasna--perfect in)uiriesD samhrstah--perfect!y satisfiedD vipranam--of the sages thereD raumaharsanih--the son of Comaharsana$ name!y BgrasravaD pratipu(ya-after thanking themD vacah--wordsD tesam--theirD pravaktum--to rep!y to themD upacakrame--attempted. %CA=S:A%&3=

Bgrasrava FSuta 2osvamiG$ the son of Comaharsana$ "eing fu!!y satisfied "y the perfect )uestions of the "rahmanas$ thanked them and thus attempted to rep!y. +BC+3C% %he sages of =aimisaranya asked Suta 2osvami si4 )uestions$ and so he is answering them one "y one. %5L% < %5L% suta uvaca yam pravra(antam anupetam apeta-krtyam dvaipayano viraha-katara a(uhava putreti tan-mayataya taravo 9"hinedus tam sarva-"huta-hrdayam munim anato 9smi SE=3=E#S sutah--Suta 2osvamiD uvaca--saidD yam--whomD pravra(antam--whi!e going away for the renounced order of !ifeD anupetam--without "eing reformed "y the sacred threadD apeta--not undergoing ceremoniesD krtyam--prescri"ed dutiesD dvaipayanah--'yasadevaD viraha--separationD katarah--"eing afraid ofD a(uhava-e4c!aimedD putra iti--3 my sonD tat-mayataya--"eing a"sor"ed in that wayD taravah--a!! the treesD a"hineduh--respondedD tam--unto himD sarva--a!!D "huta--!iving entitiesD hrdayam--heartD munim--sageD anatah asmi--offer o"eisances. %CA=S:A%&3= Sri!a Suta 2osvami said8 :et me offer my respectfu! o"eisances unto that great sage FSukadeva 2osvamiG who can enter the hearts of a!!. When he went away to take up the renounced order of !ife FsannyasaG$ !eaving home without undergoing reformation "y the sacred thread or the ceremonies o"served "y the higher castes$ his father$ 'yasadeva$ fearing separation from him$ cried out$ "3 my sonJ" &ndeed$ on!y the trees$ which were a"sor"ed in the same fee!ings of separation$ echoed in response to the "egrieved father. +BC+3C% %he institution of varna and asrama prescri"es many regu!ative duties to "e o"served "y its fo!!owers. Such duties en(oin that a candidate wi!!ing to study the 'edas must approach a "ona fide spiritua! master and re)uest acceptance as his discip!e. %he sacred thread is the sign of those who are competent to study the 'edas from the acarya$ or the "ona fide spiritua! master. Sri Sukadeva 2osvami did not undergo such purificatory ceremonies "ecause he was a !i"erated sou! from his very "irth. 2enera!!y$ a man is "orn as an ordinary "eing$ and "y the purificatory processes he is "orn for the second time. When he sees a new !ight and seeks direction for spiritua! progress$ he approaches a spiritua! master for instruction in the 'edas. %he spiritua! master accepts on!y the sincere in)uirer as his discip!e and gives him the sacred thread. &n this way a man "ecomes twice-"orn$ or a dvi(a. After )ua!ifying as a dvi(a one may study the 'edas$ and after "ecoming we!! versed in the 'edas one "ecomes a vipra. A vipra$ or a )ua!ified "rahmana$ thus rea!i*es the A"so!ute and makes further progress in spiritua! !ife unti! he reaches the 'aisnava stage. %he 'aisnava stage is the postgraduate status of a "rahmana. A progressive "rahmana must necessari!y "ecome a 'aisnava$ for a 'aisnava is a se!f-rea!i*ed$ !earned "rahmana. Sri!a Sukadeva 2osvami was a 'aisnava from the "eginningD therefore$ there was no need for him to undergo a!! the processes of the varnasrama institution. B!timate!y the aim of varnasrama-dharma is to turn a crude man into a pure devotee of the :ord$ or a 'aisnava. Anyone$ therefore$ who "ecomes a 'aisnava accepted "y the first-c!ass 'aisnava$ or uttama-adhikari 'aisnava$ is a!ready considered a

"rahmana$ regard!ess of his "irth or past deeds. Sri Caitanya #ahapra"hu accepted this princip!e and recogni*ed Sri!a aridasa %hakura as the acarya of the ho!y name$ a!though %hakura aridasa appeared in a #ohammedan fami!y. &n conc!usion$ Sri!a Sukadeva 2osvami was "orn a 'aisnava$ and$ therefore$ "rahminism was inc!uded in him. e did not have to undergo any ceremonies. Any !ow"orn person--"e he a 6irata$ una$ Andhra$ +u!inda$ +u!kasa$ A"hira$ Sum"ha$ Eavana$ 6hasa or even !ower--can "e de!ivered to the highest transcendenta! position "y the mercy of 'aisnavas. Sri!a Sukadeva 2osvami was the spiritua! master of Sri Suta 2osvami$ who therefore offers his respectfu! o"eisances unto Sri!a Sukadeva 2osvami "efore he "egins his answers to the )uestions of the sages at =aimisaranya. %5L% I %5L% yah svanu"havam akhi!a-sruti-saram ekam adhyatma-dipam atititirsatam tamo 9ndham samsarinam karunayaha purana-guhyam tam vyasa-sunum upayami gurum muninam SE=3=E#S yah--he whoD sva-anu"havam--se!f-assimi!ated ,e4perienced0D akhi!a--a!! aroundD sruti--the 'edasD saram--creamD ekam--the on!y oneD adhyatma--transcendenta!D dipam--torch!ightD atititirsatam--desiring to overcomeD tamah andham--deep!y dark materia! e4istenceD samsarinam--of the materia!istic menD karunaya--out of cause!ess mercyD aha--saidD purana--supp!ement to the 'edasD guhyam--very confidentia!D tam--unto himD vyasa-sunum--the son of 'yasadevaD upayami--!et me offer my o"eisancesD gurum--the spiritua! masterD muninam--of the great sages. %CA=S:A%&3= :et me offer my respectfu! o"eisances unto him FSukaG$ the spiritua! master of a!! sages$ the son of 'yasadeva$ who$ out of his great compassion for those gross materia!ists who strugg!e to cross over the darkest regions of materia! e4istence$ spoke this most confidentia! supp!ement to the cream of 'edic know!edge$ after having persona!!y assimi!ated it "y e4perience. +BC+3C% &n this prayer$ Sri!a Suta 2osvami practica!!y summari*es the comp!ete introduction of SrimadBhagavatam. Srimad-Bhagavatam is the natura! supp!ementary commentary on the 'edanta-sutras. %he 'edanta-sutras$ or the Brahma-sutras$ were compi!ed "y 'yasadeva with a view to presenting (ust the cream of 'edic know!edge. Srimad-Bhagavatam is the natura! commentary on this cream. Sri!a Sukadeva 2osvami was a thorough!y rea!i*ed master on the 'edanta-sutra$ and conse)uent!y he a!so persona!!y rea!i*ed the commentary$ Srimad-Bhagavatam. And (ust to show his "ound!ess mercy upon "ewi!dered materia!istic men who want to cross comp!ete!y over nescience$ he recited for the first time this confidentia! know!edge. %here is no point in arguing that a materia!istic man can "e happy. =o materia!istic creature--"e he the great Brahma or an insignificant ant--can "e happy. 5veryone tries to make a permanent p!an for happiness$ "ut everyone is "aff!ed "y the !aws of materia! nature. %herefore the materia!istic wor!d is ca!!ed the darkest region of 2od9s creation. Eet the unhappy materia!ists can get out of it simp!y "y desiring to get out. Bnfortunate!y they are so foo!ish that they do not want to escape. %herefore they are compared to the came! who re!ishes thorny twigs "ecause he !ikes the taste of the twigs mi4ed with "!ood. e does not rea!i*e that it is his own "!ood and that his tongue is "eing cut "y the thorns. Simi!ar!y$ to the materia!ist his own "!ood is as sweet as honey$ and a!though he is a!ways harassed "y his own materia! creations$ he does not wish to escape. Such materia!ists are ca!!ed karmis. 3ut of hundreds of thousands of karmis$ on!y a few may fee! tired of materia! engagement and desire to get out of the !a"yrinth. Such

inte!!igent persons are ca!!ed (nanis. %he 'edanta-sutra is directed to such (nanis. But Sri!a 'yasadeva$ "eing the incarnation of the Supreme :ord$ cou!d foresee the misuse of the 'edanta-sutra "y unscrupu!ous men$ and$ therefore$ he persona!!y supp!emented the 'edanta-sutra with the Bhagavata +urana. &t is c!ear!y said that this Bhagavatam is the origina! commentary on the Brahma-sutras. Sri!a 'yasadeva a!so instructed the Bhagavatam to his own son$ Sri!a Sukadeva 2osvami$ who was a!ready at the !i"erated stage of transcendence. Sri!a Sukadeva rea!i*ed it persona!!y and then e4p!ained it. By the mercy of Sri!a Sukadeva$ the Bhagavata-vedanta-sutra is avai!a"!e for a!! those sincere sou!s who want to get out of materia! e4istence. Srimad-Bhagavatam is the one unriva!ed commentary on 'edanta-sutra. Sripada Sankaracarya intentiona!!y did not touch it "ecause he knew that the natura! commentary wou!d "e difficu!t for him to surpass. e wrote his Sariraka-"hasya$ and his so-ca!!ed fo!!owers deprecated the Bhagavatam as some "new" presentation. 3ne shou!d not "e mis!ed "y such propaganda directed against the Bhagavatam "y the #ayavada schoo!. From this introductory s!oka$ the "eginning student shou!d know that SrimadBhagavatam is the on!y transcendenta! !iterature meant for those who are paramahamsas and comp!ete!y freed from the materia! disease ca!!ed ma!ice. %he #ayavadis are envious of the +ersona!ity of 2odhead despite Sripada Sankaracarya9s admission that =arayana$ the +ersona!ity of 2odhead$ is a"ove the materia! creation. %he envious #ayavadi cannot have access to the Bhagavatam$ "ut those who are rea!!y an4ious to get out of this materia! e4istence may take she!ter of this Bhagavatam "ecause it is uttered "y the !i"erated Sri!a Sukadeva 2osvami. &t is the transcendenta! torch!ight "y which one can see perfect!y the transcendenta! A"so!ute %ruth rea!i*ed as Brahman$ +aramatma and Bhagavan. %5L% > %5L% narayanam namaskrtya naram caiva narottamam devim sarasvatim vyasam tato (ayam udirayet SE=3=E#S narayanam--the +ersona!ity of 2odheadD namah-krtya--after offering respectfu! o"eisancesD naram ca eva--and =arayana CsiD nara-uttamam--the supermost human "eingD devim--the goddessD sarasvatim--the mistress of !earningD vyasam--'yasadevaD tatah--thereafterD (ayam--a!! that is meant for con)ueringD udirayet--"e announced. %CA=S:A%&3= Before reciting this Srimad-Bhagavatam$ which is the very means of con)uest$ one shou!d offer respectfu! o"eisances unto the +ersona!ity of 2odhead$ =arayana$ unto =ara-narayana Csi$ the supermost human "eing$ unto mother Sarasvati$ the goddess of !earning$ and unto Sri!a 'yasadeva$ the author. +BC+3C% A!! the 'edic !iteratures and the +uranas are meant for con)uering the darkest region of materia! e4istence. %he !iving "eing is in the state of forgetfu!ness of his re!ation with 2od due to his "eing over!y attracted to materia! sense gratification from time immemoria!. is strugg!e for e4istence in the materia! wor!d is perpetua!$ and it is not possi"!e for him to get out of it "y making p!ans. &f he at a!! wants to con)uer this perpetua! strugg!e for e4istence$ he must reesta"!ish his eterna! re!ation with 2od. And one who wants to adopt such remedia! measures must take she!ter of !iteratures such as the 'edas and the +uranas. Foo!ish peop!e say that the +uranas have no connection with the 'edas. owever$ the +uranas are supp!ementary e4p!anations of the 'edas intended for different types of men. A!! men are not e)ua!. %here are men who are conducted "y the mode of goodness$ others who are under the mode of passion

and others who are under the mode of ignorance. %he +uranas are so divided that any c!ass of men can take advantage of them and gradua!!y regain their !ost position and get out of the hard strugg!e for e4istence. Sri!a Suta 2osvami shows the way of chanting the +uranas. %his may "e fo!!owed "y persons who aspire to "e preachers of the 'edic !iteratures and the +uranas. Srimad-Bhagavatam is the spot!ess +urana$ and it is especia!!y meant for those who desire to get out of the materia! entang!ement permanent!y. %5L% 7 %5L% munayah sadhu prsto 9ham "havad"hir !oka-manga!am yat krtah krsna-samprasno yenatma suprasidati SE=3=E#S munayah--3 sagesD sadhu--this is re!evantD prstah--)uestionedD aham--myse!fD "havad"hih--"y a!! of youD !oka--the wor!dD manga!am--we!fareD yat--"ecauseD krtah--madeD krsna--the +ersona!ity of 2odheadD samprasnah--re!evant )uestionD yena--"y whichD atma--se!fD suprasidati--comp!ete!y p!eased. %CA=S:A%&3= 3 sages$ & have "een (ust!y )uestioned "y you. Eour )uestions are worthy "ecause they re!ate to :ord 6rsna and so are of re!evance to the wor!d9s we!fare. 3n!y )uestions of this sort are capa"!e of comp!ete!y satisfying the se!f. +BC+3C% Since it has "een stated herein"efore that in the Bhagavatam the A"so!ute %ruth is to "e known$ the )uestions of the sages of =aimisaranya are proper and (ust$ "ecause they pertain to 6rsna$ who is the Supreme +ersona!ity of 2odhead$ the A"so!ute %ruth. &n Bhagavad-gita ,/7./70 the +ersona!ity of 2odhead says that in a!! the 'edas there is nothing "ut the urge for searching after im$ :ord 6rsna. %hus the )uestions that pertain to 6rsna are the sum and su"stance of a!! the 'edic in)uiries. %he who!e wor!d is fu!! of )uestions and answers. %he "irds$ "easts and men are a!! "usy in the matter of perpetua! )uestions and answers. &n the morning the "irds in the nest "ecome "usy with )uestions and answers$ and in the evening a!so the same "irds come "ack and again "ecome "usy with )uestions and answers. %he human "eing$ un!ess he is fast as!eep at night$ is "usy with )uestions and answers. %he "usinessmen in the market are "usy with )uestions and answers$ and so a!so the !awyers in the court and the students in the schoo!s and co!!eges. %he !egis!ators in the par!iament are a!so "usy with )uestions and answers$ and the po!iticians and the press representatives are a!! "usy with )uestions and answers. A!though they go on making such )uestions and answers for their who!e !ives$ they are not at a!! satisfied. Satisfaction of the sou! can on!y "e o"tained "y )uestions and answers on the su"(ect of 6rsna. 6rsna is our most intimate master$ friend$ father or son and o"(ect of con(uga! !ove. Forgetting 6rsna$ we have created so many o"(ects of )uestions and answers$ "ut none of them are a"!e to give us comp!ete satisfaction. A!! things--"ut 6rsna--give temporary satisfaction on!y$ so if we are to have comp!ete satisfaction we must take to the )uestions and answers a"out 6rsna. We cannot !ive for a moment without "eing )uestioned or without giving answers. Because the Srimad-Bhagavatam dea!s with )uestions and answers that are re!ated to 6rsna$ we can derive the highest satisfaction on!y "y reading and hearing this transcendenta! !iterature. 3ne shou!d !earn the Srimad-Bhagavatam and make an a!!-around so!ution to a!! pro"!ems pertaining to socia!$ po!itica! or re!igious matters. Srimad-Bhagavatam and 6rsna are the sum tota! of a!! things.

%5L% . %5L% sa vai pumsam paro dharmo yato "haktir adhoksa(e ahaituky apratihata yayatma suprasidati SE=3=E#S sah--thatD vai--certain!yD pumsam--for mankindD parah--su"!imeD dharmah--occupationD yatah--"y whichD "haktih--devotiona! serviceD adhoksa(e--unto the %ranscendenceD ahaituki--cause!essD apratihata-un"rokenD yaya--"y whichD atma--the se!fD suprasidati--comp!ete!y satisfied. %CA=S:A%&3= %he supreme occupation FdharmaG for a!! humanity is that "y which men can attain to !oving devotiona! service unto the transcendent :ord. Such devotiona! service must "e unmotivated and uninterrupted to comp!ete!y satisfy the se!f. +BC+3C% &n this statement$ Sri Suta 2osvami answers the first )uestion of the sages of =aimisaranya. %he sages asked him to summari*e the who!e range of revea!ed scriptures and present the most essentia! part so that fa!!en peop!e or the peop!e in genera! might easi!y take it up. %he 'edas prescri"e two different types of occupation for the human "eing. 3ne is ca!!ed the pravrtti-marga$ or the path of sense en(oyment$ and the other is ca!!ed the nivrtti-marga$ or the path of renunciation. %he path of en(oyment is inferior$ and the path of sacrifice for the supreme cause is superior. %he materia! e4istence of the !iving "eing is a diseased condition of actua! !ife. Actua! !ife is spiritua! e4istence$ or "rahma-"huta e4istence$ where !ife is eterna!$ "!issfu! and fu!! of know!edge. #ateria! e4istence is temporary$ i!!usory and fu!! of miseries. %here is no happiness at a!!. %here is (ust the futi!e attempt to get rid of the miseries$ and temporary cessation of misery is fa!se!y ca!!ed happiness. %herefore$ the path of progressive materia! en(oyment$ which is temporary$ misera"!e and i!!usory$ is inferior. But devotiona! service to the Supreme :ord$ which !eads one to eterna!$ "!issfu! and a!!-cogni*ant !ife$ is ca!!ed the superior )ua!ity of occupation. %his is sometimes po!!uted when mi4ed with the inferior )ua!ity. For e4amp!e$ adoption of devotiona! service for materia! gain is certain!y an o"struction to the progressive path of renunciation. Cenunciation or a"negation for u!timate good is certain!y a "etter occupation than en(oyment in the diseased condition of !ife. Such en(oyment on!y aggravates the symptoms of disease and increases its duration. %herefore devotiona! service to the :ord must "e pure in )ua!ity$ i.e.$ without the !east desire for materia! en(oyment. 3ne shou!d$ therefore$ accept the superior )ua!ity of occupation in the form of the devotiona! service of the :ord without any tinge of unnecessary desire$ fruitive action and phi!osophica! specu!ation. %his a!one can !ead one to perpetua! so!ace in is service. We have purpose!y denoted dharma as occupation "ecause the root meaning of the word dharma is "that which sustains one9s e4istence." A !iving "eing9s sustenance of e4istence is to coordinate his activities with his eterna! re!ation with the Supreme :ord 6rsna. 6rsna is the centra! pivot of !iving "eings$ and e is the a!!-attractive !iving entity or eterna! form amongst a!! other !iving "eings or eterna! forms. 5ach and every !iving "eing has his eterna! form in the spiritua! e4istence$ and 6rsna is the eterna! attraction for a!! of them. 6rsna is the comp!ete who!e$ and everything e!se is is part and parce!. %he re!ation is one of the servant and the served. &t is transcendenta! and is comp!ete!y distinct from our e4perience in materia! e4istence. %his re!ation of servant and the served is the most congenia! form of intimacy. 3ne can rea!i*e it as devotiona! service progresses. 5veryone shou!d engage himse!f in that transcendenta! !oving service of the :ord$ even in the present conditiona! state of materia! e4istence. %hat wi!! gradua!!y give one the c!ue to actua! !ife and p!ease him to comp!ete satisfaction.

%5L% %5L% vasudeve "hagavati "hakti-yogah prayo(itah (anayaty asu vairagyam (nanam ca yad ahaitukam SE=3=E#S vasudeve--unto 6rsnaD "hagavati--unto the +ersona!ity of 2odheadD "hakti-yogah--contact of devotiona! serviceD prayo(itah--"eing app!iedD (anayati--does produceD asu--very soonD vairagyam--detachmentD (nanam--know!edgeD ca--andD yat--that whichD ahaitukam--cause!ess. %CA=S:A%&3= By rendering devotiona! service unto the +ersona!ity of 2odhead$ Sri 6rsna$ one immediate!y ac)uires cause!ess know!edge and detachment from the wor!d. +BC+3C% %hose who consider devotiona! service to the Supreme :ord Sri 6rsna to "e something !ike materia! emotiona! affairs may argue that in the revea!ed scriptures$ sacrifice$ charity$ austerity$ know!edge$ mystic powers and simi!ar other processes of transcendenta! rea!i*ation are recommended. According to them$ "hakti$ or the devotiona! service of the :ord$ is meant for those who cannot perform the high-grade activities. 2enera!!y it is said that the "hakti cu!t is meant for the sudras$ vaisyas and the !ess inte!!igent woman c!ass. But that is not the actua! fact. %he "hakti cu!t is the topmost of a!! transcendenta! activities$ and therefore it is simu!taneous!y su"!ime and easy. &t is su"!ime for the pure devotees who are serious a"out getting in contact with the Supreme :ord$ and it is easy for the neophytes who are (ust on the thresho!d of the house of "hakti. %o achieve the contact of the Supreme +ersona!ity of 2odhead Sri 6rsna is a great science$ and it is open for a!! !iving "eings$ inc!uding the sudras$ vaisyas$ women and even those !ower than the !ow"orn sudras$ so what to speak of the high-c!ass men !ike the )ua!ified "rahmanas and the great se!f-rea!i*ed kings. %he other high-grade activities designated as sacrifice$ charity$ austerity$ etc.$ are a!! coro!!ary factors fo!!owing the pure and scientific "hakti cu!t. %he princip!es of know!edge and detachment are two important factors on the path of transcendenta! rea!i*ation. %he who!e spiritua! process !eads to perfect know!edge of everything materia! and spiritua!$ and the resu!ts of such perfect know!edge are that one "ecomes detached from materia! affection and "ecomes attached to spiritua! activities. Becoming detached from materia! things does not mean "ecoming inert a!together$ as men with a poor fund of know!edge think. =aiskarma means not undertaking activities that wi!! produce good or "ad effects. =egation does not mean negation of the positive. =egation of the nonessentia!s does not meant negation of the essentia!. Simi!ar!y$ detachment from materia! forms does not mean nu!!ifying the positive form. %he "hakti cu!t is meant for rea!i*ation of the positive form. When the positive form is rea!i*ed$ the negative forms are automatica!!y e!iminated. %herefore$ with the deve!opment of the "hakti cu!t$ with the app!ication of positive service to the positive form$ one natura!!y "ecomes detached from inferior things$ and he "ecomes attached to superior things. Simi!ar!y$ the "hakti cu!t$ "eing the supermost occupation of the !iving "eing$ !eads him out of materia! sense en(oyment. %hat is the sign of a pure devotee. e is not a foo!$ nor is he engaged in the inferior energies$ nor does he have materia! va!ues. %his is not possi"!e "y dry reasoning. &t actua!!y happens "y the grace of the A!mighty. &n conc!usion$ one who is a pure devotee has a!! other good )ua!ities$ name!y know!edge$ detachment$ etc.$ "ut one who has on!y know!edge or detachment is not necessari!y we!! ac)uainted with the princip!es of the "hakti cu!t. Bhakti is the supermost occupation of the human "eing.

%5L% @ %5L% dharmah svanusthitah pumsam visvaksena-kathasu yah notpadayed yadi ratim srama eva hi keva!am SE=3=E#S dharmah--occupationD svanusthitah--e4ecuted in terms of one9s own positionD pumsam--of humankindD visvaksena--the +ersona!ity of 2odhead ,p!enary portion0D kathasu--in the message ofD yah--what isD na-notD utpadayet--does produceD yadi--ifD ratim--attractionD sramah--use!ess !a"orD eva--on!yD hi--certain!yD keva!am--entire!y. %CA=S:A%&3= %he occupationa! activities a man performs according to his own position are on!y so much use!ess !a"or if they do not provoke attraction for the message of the +ersona!ity of 2odhead. +BC+3C% %here are different occupationa! activities in terms of man9s different conceptions of !ife. %o the gross materia!ist who cannot see anything "eyond the gross materia! "ody$ there is nothing "eyond the senses. %herefore his occupationa! activities are !imited to concentrated and e4tended se!fishness. Concentrated se!fishness centers around the persona! "ody--this is genera!!y seen amongst the !ower anima!s. 54tended se!fishness is manifested in human society and centers around the fami!y$ society$ community$ nation and wor!d with a view to gross "odi!y comfort. A"ove these gross materia!ists are the menta! specu!ators who hover a!oft in the menta! spheres$ and their occupationa! duties invo!ve making poetry and phi!osophy or propagating some ism with the same aim of se!fishness !imited to the "ody and the mind. But a"ove the "ody and mind is the dormant spirit sou! whose a"sence from the "ody makes the who!e range of "odi!y and menta! se!fishness comp!ete!y nu!! and void. But !ess inte!!igent peop!e have no information of the needs of the spirit sou!. Because foo!ish peop!e have no information of the sou! and how it is "eyond the purview of the "ody and mind$ they are not satisfied in the performance of their occupationa! duties. %he )uestion of the satisfaction of the se!f is raised herein. %he se!f is "eyond the gross "ody and su"t!e mind. e is the potent active princip!e of the "ody and mind. Without knowing the need of the dormant sou!$ one cannot "e happy simp!y with emo!ument of the "ody and mind. %he "ody and the mind are "ut superf!uous outer coverings of the spirit sou!. %he spirit sou!9s needs must "e fu!fi!!ed. Simp!y "y c!eansing the cage of the "ird$ one does not satisfy the "ird. 3ne must actua!!y know the needs of the "ird himse!f. %he need of the spirit sou! is that he wants to get out of the !imited sphere of materia! "ondage and fu!fi!! his desire for comp!ete freedom. e wants to get out of the covered wa!!s of the greater universe. e wants to see the free !ight and the spirit. %hat comp!ete freedom is achieved when he meets the comp!ete spirit$ the +ersona!ity of 2odhead. %here is a dormant affection for 2od within everyoneD spiritua! e4istence is manifested through the gross "ody and mind in the form of perverted affection for gross and su"t!e matter. %herefore we have to engage ourse!ves in occupationa! engagements that wi!! evoke our divine consciousness. %his is possi"!e on!y "y hearing and chanting the divine activities of the Supreme :ord$ and any occupationa! activity which does not he!p one to achieve attachment for hearing and chanting the transcendenta! message of 2odhead is said herein to "e simp!y a waste of time. %his is "ecause other occupationa! duties ,whatever ism they may "e!ong to0 cannot give !i"eration to the sou!. 5ven the activities of the sa!vationists are considered to "e use!ess "ecause of their fai!ure to pick up the fountainhead of a!! !i"erties. %he gross materia!ist can practica!!y see that his materia! gain is !imited on!y to time and space$ either in this wor!d or in the other. 5ven if he goes up to the Svarga!oka$ he wi!! find no

permanent a"ode for his hankering sou!. %he hankering sou! must "e satisfied "y the perfect scientific process of perfect devotiona! service. %5L% ; %5L% dharmasya hy apavargyasya nartho 9rthayopaka!pate narthasya dharmaikantasya kamo !a"haya hi smrtah SE=3=E#S dharmasya--occupationa! engagementD hi--certain!yD apavargyasya--u!timate !i"erationD na--notD arthah-endD arthaya--for materia! gainD upaka!pate--is meant forD na--neitherD arthasya--of materia! gainD dharmaeka-antasya--for one who is engaged in the u!timate occupationa! serviceD kamah--sense gratificationD !a"haya--attainment ofD hi--e4act!yD smrtah--is descri"ed "y the great sages. %CA=S:A%&3= A!! occupationa! engagements are certain!y meant for u!timate !i"eration. %hey shou!d never "e performed for materia! gain. Furthermore$ according to sages$ one who is engaged in the u!timate occupationa! service shou!d never use materia! gain to cu!tivate sense gratification. +BC+3C% We have a!ready discussed that pure devotiona! service to the :ord is automatica!!y fo!!owed "y perfect know!edge and detachment from materia! e4istence. But there are others who consider that a!! kinds of different occupationa! engagements$ inc!uding those of re!igion$ are meant for materia! gain. %he genera! tendency of any ordinary man in any part of the wor!d is to gain some materia! profit in e4change for re!igious or any other occupationa! service. 5ven in the 'edic !iteratures$ for a!! sorts of re!igious performances an a!!urement of materia! gain is offered$ and most peop!e are attracted "y such a!!urements or "!essings of re!igiosity. Why are such so-ca!!ed men of re!igion a!!ured "y materia! gain? Because materia! gain can ena"!e one to fu!fi!! desires$ which in turn satisfy sense gratification. %his cyc!e of occupationa! engagements inc!udes so-ca!!ed re!igiosity fo!!owed "y materia! gain and materia! gain fo!!owed "y fu!fi!!ment of desires. Sense gratification is the genera! way for a!! sorts of fu!!y occupied men. But in the statement of Suta 2osvami$ as per the verdict of the Srimad-Bhagavatam$ this is nu!!ified "y the present s!oka. 3ne shou!d not engage himse!f in any sort of occupationa! service for materia! gain on!y. =or shou!d materia! gain "e uti!i*ed for sense gratification. ow materia! gain shou!d "e uti!i*ed is descri"ed as fo!!ows. %5L% /? %5L% kamasya nendriya-pritir !a"ho (iveta yavata (ivasya tattva-(i(nasa nartho yas ceha karma"hih SE=3=E#S

kamasya--of desiresD na--notD indriya--sensesD pritih--satisfactionD !a"hah--gainD (iveta--se!f-preservationD yavata--so much soD (ivasya--of the !iving "eingD tattva--the A"so!ute %ruthD (i(nasa--in)uiriesD na--notD arthah--endD yah ca iha--whatsoever e!seD karma"hih--"y occupationa! activities. %CA=S:A%&3= :ife9s desires shou!d never "e directed toward sense gratification. 3ne shou!d desire on!y a hea!thy !ife$ or se!f-preservation$ since a human "eing is meant for in)uiry a"out the A"so!ute %ruth. =othing e!se shou!d "e the goa! of one9s works. +BC+3C% %he comp!ete!y "ewi!dered materia! civi!i*ation is wrong!y directed towards the fu!fi!!ment of desires in sense gratification. &n such civi!i*ation$ in a!! spheres of !ife$ the u!timate end is sense gratification. &n po!itics$ socia! service$ a!truism$ phi!anthropy and u!timate!y in re!igion or even in sa!vation$ the very same tint of sense gratification is ever-increasing!y predominant. &n the po!itica! fie!d the !eaders of men fight with one another to fu!fi!! their persona! sense gratification. %he voters adore the so-ca!!ed !eaders on!y when they promise sense gratification. As soon as the voters are dissatisfied in their own sense satisfaction$ they dethrone the !eaders$ %he !eaders must a!ways disappoint the voters "y not satisfying their senses. %he same is app!ica"!e in a!! other fie!dsD no one is serious a"out the pro"!ems of !ife. 5ven those who are on the path of sa!vation desire to "ecome one with the A"so!ute %ruth and desire to commit spiritua! suicide for sense gratification. But the Bhagavatam says that one shou!d not !ive for sense gratification. 3ne shou!d satisfy the senses on!y insomuch as re)uired for se!f-preservation$ and not for sense gratification. Because the "ody is made of senses$ which a!so re)uire a certain amount of satisfaction$ there are regu!ative directions for satisfaction of such senses. But the senses are not meant for unrestricted en(oyment. For e4amp!e$ marriage or the com"ination of a man with a woman is necessary for progeny$ "ut it is not meant for sense en(oyment. &n the a"sence of vo!untary restraint$ there is propaganda for fami!y p!anning$ "ut foo!ish men do not know that fami!y p!anning is automatica!!y e4ecuted as soon as there is search after the A"so!ute %ruth. Seekers of the A"so!ute %ruth are never a!!ured "y unnecessary engagements in sense gratification "ecause the serious students seeking the A"so!ute %ruth are a!ways overwhe!med with the work of researching the %ruth. &n every sphere of !ife$ therefore$ the u!timate end must "e seeking after the A"so!ute %ruth$ and that sort of engagement wi!! make one happy "ecause he wi!! "e !ess engaged in varieties of sense gratification. And what that A"so!ute %ruth is is e4p!ained as fo!!ows. %5L% // %5L% vadanti tat tattva-vidas tattvam ya( (nanam advayam "rahmeti paramatmeti "hagavan iti sa"dyate SE=3=E#S vadanti--they sayD tat--thatD tattva-vidah--the !earned sou!sD tattvam--the A"so!ute %ruthD yat--whichD (nanam--know!edgeD advayam--nondua!D "rahma iti--known as BrahmanD paramatma iti--known as +aramatmaD "hagavan iti--known as BhagavanD sa"dyate--it so sounded. %CA=S:A%&3= :earned transcendenta!ists who know the A"so!ute %ruth ca!! this nondua! su"stance Brahman$ +aramatma or Bhagavan.

+BC+3C% %he A"so!ute %ruth is "oth su"(ect and o"(ect$ and there is no )ua!itative difference there. %herefore$ Brahman$ +aramatma and Bhagavan are )ua!itative!y one and the same. %he same su"stance is rea!i*ed as impersona! Brahman "y the students of the Bpanisads$ as !oca!i*ed +aramatma "y the iranyagar"has or the yogis$ and as Bhagavan "y the devotees. &n other words$ Bhagavan$ or the +ersona!ity of 2odhead$ is the !ast word of the A"so!ute %ruth. +aramatma is the partia! representation of the +ersona!ity of 2odhead$ and impersona! Brahman is the g!owing effu!gence of the +ersona!ity of 2odhead$ as the sun rays are to the sun-god. :ess inte!!igent students of either of the a"ove schoo!s sometimes argue in favor of their own respective rea!i*ation$ "ut those who are perfect seers of the A"so!ute %ruth know we!! that the a"ove three features of the one A"so!ute %ruth are different perspective views seen from different ang!es of vision. As it is e4p!ained in the first s!oka of the First Chapter of the Bhagavatam$ the Supreme %ruth is se!fsufficient$ cogni*ant and free from the i!!usion of re!ativity. &n the re!ative wor!d the knower is different from the known$ "ut in the A"so!ute %ruth "oth the knower and the known are one and the same thing. &n the re!ative wor!d the knower is the !iving spirit or superior energy$ whereas the known is inert matter or inferior energy. %herefore$ there is a dua!ity of inferior and superior energy$ whereas in the a"so!ute rea!m "oth the knower and the known are of the same superior energy. %here are three kinds of energies of the supreme energetic. %here is no difference "etween the energy and energetic$ "ut there is a difference of )ua!ity of energies. %he a"so!ute rea!m and the !iving entities are of the same superior energy$ "ut the materia! wor!d is inferior energy. %he !iving "eing in contact with the inferior energy is i!!usioned$ thinking he "e!ongs to the inferior energy. %herefore there is the sense of re!ativity in the materia! wor!d. &n the A"so!ute there is no such sense of difference "etween the knower and the known$ and therefore everything there is a"so!ute. %5L% /< %5L% tac chraddadhana munayo (nana-vairagya-yuktaya pasyanty atmani catmanam "haktya sruta-grhitaya SE=3=E#S tat--thatD sraddadhanah--serious!y in)uisitiveD munayah--sagesD (nana--know!edgeD vairagya-detachmentD yuktaya--we!! e)uipped withD pasyanti--seeD atmani--within himse!fD ca--andD atmanam--the +aramatmaD "haktya--in devotiona! serviceD sruta--the 'edasD grhitaya--we!! received. %CA=S:A%&3= %he serious!y in)uisitive student or sage$ we!! e)uipped with know!edge and detachment$ rea!i*es that A"so!ute %ruth "y rendering devotiona! service in terms of what he has heard from the 'edanta-sruti. +BC+3C% %he A"so!ute %ruth is rea!i*ed in fu!! "y the process of devotiona! service to the :ord$ 'asudeva$ or the +ersona!ity of 2odhead$ who is the fu!!-f!edged A"so!ute %ruth. Brahman is is transcendenta! "odi!y effu!gence$ and +aramatma is is partia! representation. As such$ Brahman or +aramatma rea!i*ation of the A"so!ute %ruth is "ut a partia! rea!i*ation. %here are four different types of human "eings--the karmis$ the (nanis$ the yogis and the devotees. %he karmis are materia!istic$ whereas the other three are transcendenta!. %he first-c!ass transcendenta!ists are the devotees who have rea!i*ed the Supreme +erson.

%he second-c!ass transcendenta!ists are those who have partia!!y rea!i*ed the p!enary portion of the a"so!ute person. And the third-c!ass transcendenta!ists are those who have "are!y rea!i*ed the spiritua! focus of the a"so!ute person. As stated in the Bhagavad-gita and other 'edic !iteratures$ the Supreme +erson is rea!i*ed "y devotiona! service$ which is "acked "y fu!! know!edge and detachment from materia! association. We have a!ready discussed the point that devotiona! service is fo!!owed "y know!edge and detachment from materia! association. As Brahman and +aramatma rea!i*ation are imperfect rea!i*ations of the A"so!ute %ruth$ so the means of rea!i*ing Brahman and +aramatma$ i.e.$ the paths of (nana and yoga$ are a!so imperfect means of rea!i*ing the A"so!ute %ruth. 1evotiona! service$ which is "ased on the foreground of fu!! know!edge com"ined with detachment from materia! association and which is fi4ed "y the aura! reception of the 'edanta-sruti$ is the on!y perfect method "y which the serious!y in)uisitive student can rea!i*e the A"so!ute %ruth. 1evotiona! service is not$ therefore$ meant for the !ess inte!!igent c!ass of transcendenta!ist. %here are three c!asses of devotees$ name!y first$ second$ and third c!ass. %he third-c!ass devotees$ or the neophytes$ who have no know!edge and are not detached from materia! association$ "ut who are simp!y attracted "y the pre!iminary process of worshiping the 1eity in the temp!e$ are ca!!ed materia! devotees. #ateria! devotees are more attached to materia! "enefit than transcendenta! profit. %herefore$ one has to make definite progress from the position of materia! devotiona! service to the second-c!ass devotiona! position. &n the second-c!ass position$ the devotee can see four princip!es in the devotiona! !ine$ name!y the +ersona!ity of 2odhead$ is devotees$ the ignorant and the envious. 3ne has to raise himse!f at !east to the stage of a second-c!ass devotee and thus "ecome e!igi"!e to know the A"so!ute %ruth. A third-c!ass devotee$ therefore$ has to receive the instructions of devotiona! service from the authoritative sources of Bhagavata. %he num"er one Bhagavata is the esta"!ished persona!ity of devotee$ and the other Bhagavatam is the message of 2odhead. %he third-c!ass devotee therefore has to go to the persona!ity of devotee in order to !earn the instructions of devotiona! service. Such a persona!ity of devotee is not a professiona! man who earns his !ive!ihood "y the "usiness of Bhagavatam. Such a devotee must "e a representative of Sukadeva 2osvami$ !ike Suta 2osvami$ and must preach the cu!t of devotiona! service for the a!!-around "enefit of a!! peop!e. A neophyte devotee has very !itt!e taste for hearing from the authorities. Such a neophyte devotee makes a show of hearing from the professiona! man to satisfy his senses. %his sort of hearing and chanting has spoi!ed the who!e thing$ so one shou!d "e very carefu! a"out the fau!ty process. %he ho!y messages of 2odhead$ as incu!cated in the Bhagavad-gita or in the SrimadBhagavatam$ are undou"ted!y transcendenta! su"(ects$ "ut even though they are so$ such transcendenta! matters are not to "e received from the professiona! man$ who spoi!s them as the serpent spoi!s mi!k simp!y "y the touch of his tongue. A sincere devotee must$ therefore$ "e prepared to hear the 'edic !iterature !ike the Bpanisads$ 'edanta and other !iteratures !eft "y the previous authorities or 2osvamis$ for the "enefit of his progress. Without hearing such !iteratures$ one cannot make actua! progress. And without hearing and fo!!owing the instructions$ the show of devotiona! service "ecomes worth!ess and therefore a sort of distur"ance in the path of devotiona! service. Bn!ess$ therefore$ devotiona! service is esta"!ished on the princip!es of sruti$ smrti$ purana or pancaratra authorities$ the make-show of devotiona! service shou!d at once "e re(ected. An unauthori*ed devotee shou!d never "e recogni*ed as a pure devotee. By assimi!ation of such messages from the 'edic !iteratures$ one can see the a!!-pervading !oca!i*ed aspect of the +ersona!ity of 2odhead within his own se!f constant!y. %his is ca!!ed samadhi. %5L% /I %5L% atah pum"hir dvi(a-srestha varnasrama-vi"hagasah svanusthitasya dharmasya samsiddhir hari-tosanam SE=3=E#S

atah--soD pum"hih--"y the human "eingD dvi(a-sresthah--3 "est among the twice-"ornD varna-asrama-the institution of four castes and four orders of !ifeD vi"hagasah--"y the division ofD svanusthitasya--of one9s own prescri"ed dutiesD dharmasya--occupationa!D samsiddhih--the highest perfectionD hari--the +ersona!ity of 2odheadD tosanam--p!easing. %CA=S:A%&3= 3 "est among the twice-"orn$ it is therefore conc!uded that the highest perfection one can achieve "y discharging the duties prescri"ed for one9s own occupation according to caste divisions and orders of !ife is to p!ease the +ersona!ity of 2odhead. +BC+3C% uman society a!! over the wor!d is divided into four castes and four orders of !ife. %he four castes are the inte!!igent caste$ the martia! caste$ the productive caste and the !a"orer caste. %hese castes are c!assified in terms of one9s work and )ua!ification and not "y "irth. %hen again there are four orders of !ife$ name!y the student !ife$ the househo!der9s !ife$ the retired and the devotiona! !ife. &n the "est interest of human society there must "e such divisions of !ife$ otherwise no socia! institution can grow in a hea!thy state. And in each and every one of the a"ovementioned divisions of !ife$ the aim must "e to p!ease the supreme authority of the +ersona!ity of 2odhead. %his institutiona! function of human society is known as the system of varnasrama-dharma$ which is )uite natura! for the civi!i*ed !ife. %he varnasrama institution is constructed to ena"!e one to rea!i*e the A"so!ute %ruth. &t is not for artificia! domination of one division over another. When the aim of !ife$ i.e.$ rea!i*ation of the A"so!ute %ruth$ is missed "y too much attachment for indriya-priti$ or sense gratification$ as a!ready discussed herein"efore$ the institution of the varnasrama is uti!i*ed "y se!fish men to pose an artificia! predominance over the weaker section. &n the 6a!i-yuga$ or in the age of )uarre!$ this artificia! predominance is a!ready current$ "ut the saner section of the peop!e know it we!! that the divisions of castes and orders of !ife are meant for smooth socia! intercourse and high-thinking se!f-rea!i*ation and not for any other purpose. erein the statement of Bhagavatam is that the highest aim of !ife or the highest perfection of the institution of the varnasrama-dharma is to cooperate (oint!y for the satisfaction of the Supreme :ord. %his is a!so confirmed in the Bhagavad-gita ,>./I0. %5L% /> %5L% tasmad ekena manasa "hagavan satvatam patih srotavyah kirtitavyas ca dhyeyah pu(yas ca nityada SE=3=E#S tasmat--thereforeD ekena--"y oneD manasa--attention of the mindD "hagavan--the +ersona!ity of 2odheadD satvatam--of the devoteesD patih--protectorD srotavyah--is to "e heardD kirtitavyah--to "e g!orifiedD ca--andD dhyeyah--to "e remem"eredD pu(yah--to "e worshipedD ca--andD nityada--constant!y. %CA=S:A%&3= %herefore$ with one-pointed attention$ one shou!d constant!y hear a"out$ g!orify$ remem"er and worship the +ersona!ity of 2odhead$ who is the protector of the devotees. +BC+3C%

&f rea!i*ation of the A"so!ute %ruth is the u!timate aim of !ife$ it must "e carried out "y a!! means. &n any one of the a"ove-mentioned castes and orders of !ife$ the four processes$ name!y g!orifying$ hearing$ remem"ering and worshiping$ are genera! occupations. Without these princip!es of !ife$ no one can e4ist. Activities of the !iving "eing invo!ve engagements in these four different princip!es of !ife. 5specia!!y in modern society$ a!! activities are more or !ess dependent on hearing and g!orifying. Any man from any socia! status "ecomes a we!!-known man in human society within a very short time if he is simp!y g!orified tru!y or fa!se!y in the dai!y newspapers. Sometimes po!itica! !eaders of a particu!ar party are a!so advertised "y newspaper propaganda$ and "y such a method of g!orification an insignificant man "ecomes an important man--within no time. But such propaganda "y fa!se g!orification of an un)ua!ified person cannot "ring a"out any good$ either for the particu!ar man or for the society. %here may "e some temporary reactions to such propaganda$ "ut there are no permanent effects. %herefore such activities are a waste of time. %he actua! o"(ect of g!orification is the Supreme +ersona!ity of 2odhead$ who has created everything manifested "efore us. We have "road!y discussed this fact from the "eginning of the "(anmady asya" s!oka of this Bhagavatam. %he tendency to g!orify others or hear others must "e turned to the rea! o"(ect of g!orification--the Supreme Being. And that wi!! "ring happiness. %5L% /7 %5L% yad-anudhyasina yuktah karma-granthi-ni"andhanam chindanti kovidas tasya ko na kuryat katha-ratim SE=3=E#S yat--whichD anudhya--remem"ranceD asina--swordD yuktah--"eing e)uipped withD karma--reactionary workD granthi--knotD ni"andhanam--interknitD chindanti--cutD kovidah--inte!!igentD tasya-- isD kah--whoD na--notD kuryat--sha!! doD katha--messagesD ratim--attention. %CA=S:A%&3= With sword in hand$ inte!!igent men cut through the "inding knots of reactionary work FkarmaG "y remem"ering the +ersona!ity of 2odhead. %herefore$ who wi!! not pay attention to is message? +BC+3C% %he contact of the spiritua! spark with materia! e!ements creates a knot which must "e cut if one wants to "e !i"erated from the actions and reactions of fruitive work. :i"eration means freedom from the cyc!e of reactionary work. %his !i"eration automatica!!y fo!!ows for one who constant!y remem"ers the transcendenta! pastimes of the +ersona!ity of 2odhead. %his is "ecause a!! the activities of the Supreme :ord , is !i!a0 are transcendenta! to the modes of the materia! energy. %hey are a!!-attractive spiritua! activities$ and therefore constant association with the spiritua! activities of the Supreme :ord gradua!!y spiritua!i*es the conditioned sou! and u!timate!y severs the knot of materia! "ondage. :i"eration from materia! "ondage is$ therefore$ a "y-product of devotiona! service. Attainment of spiritua! know!edge is not sufficient to insure !i"eration. Such know!edge must "e overcoated with devotiona! service so that u!timate!y the devotiona! service a!one predominates. %hen !i"eration is made possi"!e. 5ven the reactionary work of the fruitive workers can !ead one to !i"eration when it is overcoated with devotiona! service. 6arma overcoated with devotiona! service is ca!!ed karma-yoga. Simi!ar!y$ empirica! know!edge overcoated with devotiona! service is ca!!ed (nana-yoga. But pure "haktiyoga is independent of such karma and (nana "ecause it a!one can not on!y endow one with !i"eration from conditiona! !ife "ut a!so award one the transcendenta! !oving service of the :ord.

%herefore$ any sensi"!e man who is a"ove the average man with a poor fund of know!edge must constant!y remem"er the +ersona!ity of 2odhead "y hearing a"out im$ "y g!orifying im$ "y remem"ering im and "y worshiping im a!ways$ without cessation. %hat is the perfect way of devotiona! service. %he 2osvamis of 'rndavana$ who were authori*ed "y Sri Caitanya #ahapra"hu to preach the "hakti cu!t$ rigid!y fo!!owed this ru!e and made immense !iteratures of transcendenta! science for our "enefit. %hey have cha!ked out ways for a!! c!asses of men in terms of the different castes and orders of !ife in pursuance of the teachings of Srimad-Bhagavatam and simi!ar other authoritative scriptures. %5L% /. %5L% susrusoh sraddadhanasya vasudeva-katha-rucih syan mahat-sevaya viprah punya-tirtha-nisevanat SE=3=E#S susrusoh--one who is engaged in hearingD sraddadhanasya--with care and attentionD vasudeva--in respect to 'asudevaD katha--the messageD rucih--affinityD syat--is made possi"!eD mahat-sevaya--"y service rendered to pure devoteesD viprah--3 twice-"ornD punya-tirtha--those who are c!eansed of a!! viceD nisevanat--"y service. %CA=S:A%&3= 3 twice-"orn sages$ "y serving those devotees who are comp!ete!y freed from a!! vice$ great service is done. By such service$ one gains affinity for hearing the messages of 'asudeva. +BC+3C% %he conditioned !ife of a !iving "eing is caused "y his revo!ting against the :ord. %here are men ca!!ed deva$ or god!y !iving "eings$ and there are men ca!!ed asuras$ or demons$ who are against the authority of the Supreme :ord. &n the Bhagavad-gita ,Si4teenth Chapter0 a vivid description of the asuras is given in which it is said that the asuras are put into !ower and !ower states of ignorance !ife after !ife and so sink to the !ower anima! forms and have no information of the A"so!ute %ruth$ the +ersona!ity of 2odhead. %hese asuras are gradua!!y rectified to 2od consciousness "y the mercy of the :ord9s !i"erated servitors in different countries according to the supreme wi!!. Such devotees of 2od are very confidentia! associates of the :ord$ and when they come to save human society from the dangers of god!essness$ they are known as the powerfu! incarnations of the :ord$ as sons of the :ord$ as servants of the :ord or as associates of the :ord. But none of them fa!se!y c!aim to "e 2od themse!ves. %his is a "!asphemy dec!ared "y the asuras$ and the demoniac fo!!owers of such asuras a!so accept pretenders as 2od or is incarnation. &n the revea!ed scriptures there is definite information of the incarnation of 2od. =o one shou!d "e accepted as 2od or an incarnation of 2od un!ess he is confirmed "y the revea!ed scriptures. %he servants of 2od are to "e respected as 2od "y the devotees who actua!!y want to go "ack to 2odhead. Such servants of 2od are ca!!ed mahatmas$ or tirthas$ and they preach according to particu!ar time and p!ace. %he servants of 2od urge peop!e to "ecome devotees of the :ord. %hey never to!erate "eing ca!!ed 2od. Sri Caitanya #ahapra"hu was 2od imse!f according to the indication of the revea!ed scriptures$ "ut e p!ayed the part of a devotee. +eop!e who knew im to "e 2od addressed im as 2od$ "ut e used to "!ock is ears with is hands and chant the name of :ord 'isnu. e strong!y protested against "eing ca!!ed 2od$ a!though undou"ted!y e was 2od imse!f. %he :ord "ehaves so to warn us against unscrupu!ous men who take p!easure in "eing addressed as 2od. %he servants of 2od come to propagate 2od consciousness$ and inte!!igent peop!e shou!d cooperate with them in every respect. By serving the servant of 2od$ one can p!ease 2od more than "y direct!y

serving the :ord. %he :ord is more p!eased when e sees that is servants are proper!y respected "ecause such servants risk everything for the service of the :ord and so are very dear to the :ord. %he :ord dec!ares in the Bhagavad-gita ,/@..;0 that no one is dearer to im than one who risks everything to preach is g!ory. By serving the servants of the :ord$ one gradua!!y gets the )ua!ity of such servants$ and thus one "ecomes )ua!ified to hear the g!ories of 2od. %he eagerness to hear a"out 2od is the first )ua!ification of a devotee e!igi"!e for entering the kingdom of 2od. %5L% /%5L% srnvatam sva-kathah krsnah punya-sravana-kirtanah hrdy antah stho hy a"hadrani vidhunoti suhrt satam SE=3=E#S srnvatam--those who have deve!oped the urge to hear the message ofD sva-kathah-- is own wordsD krsnah--the +ersona!ity of 2odheadD punya--virtuesD sravana--hearingD kirtanah--chantingD hrdi antah sthah--within one9s heartD hi--certain!yD a"hadrani--desire to en(oy matterD vidhunoti--c!eansesD suhrt-"enefactorD satam--of the truthfu!. %CA=S:A%&3= Sri 6rsna$ the +ersona!ity of 2odhead$ who is the +aramatma FSupersou!G in everyone9s heart and the "enefactor of the truthfu! devotee$ c!eanses desire for materia! en(oyment from the heart of the devotee who has deve!oped the urge to hear is messages$ which are in themse!ves virtuous when proper!y heard and chanted. +BC+3C% #essages of the +ersona!ity of 2odhead Sri 6rsna are nondifferent from im. Whenever$ therefore$ offense!ess hearing and g!orification of 2od are undertaken$ it is to "e understood that :ord 6rsna is present there in the form of transcendenta! sound$ which is as powerfu! as the :ord persona!!y. Sri Caitanya #ahapra"hu$ in is Siksastaka$ dec!ares c!ear!y that the ho!y name of the :ord has a!! the potencies of the :ord and that e has endowed is innumera"!e names with the same potency. %here is no rigid fi4ture of time$ and anyone can chant the ho!y name with attention and reverence at his convenience. %he :ord is so kind to us that e can "e present "efore us persona!!y in the form of transcendenta! sound$ "ut unfortunate!y we have no taste for hearing and g!orifying the :ord9s name and activities. We have a!ready discussed deve!oping a taste for hearing and chanting the ho!y sound. &t is done through the medium of service to the pure devotee of the :ord. %he :ord is reciproca!!y respondent to is devotees. When e sees that a devotee is comp!ete!y sincere in getting admittance to the transcendenta! service of the :ord and has thus "ecome eager to hear a"out im$ the :ord acts from within the devotee in such a way that the devotee may easi!y go "ack to im. %he :ord is more an4ious to take us "ack into is kingdom than we can desire. #ost of us do not desire at a!! to go "ack to 2odhead. 3n!y a very few men want to go "ack to 2odhead. But anyone who desires to go "ack to 2odhead$ Sri 6rsna he!ps in a!! respects. 3ne cannot enter into the kingdom of 2od un!ess one is perfect!y c!eared of a!! sins. %he materia! sins are products of our desires to !ord it over materia! nature. &t is very difficu!t to get rid of such desires. Women and wea!th are very difficu!t pro"!ems for the devotee making progress on the path "ack to 2odhead. #any sta!warts in the devotiona! !ine fe!! victim to these a!!urements and thus retreated from the path of !i"eration. But when one is he!ped "y the :ord imse!f$ the who!e process "ecomes as easy as anything "y the divine grace of the :ord.

%o "ecome rest!ess in the contact of women and wea!th is not an astonishment$ "ecause every !iving "eing is associated with such things from remote time$ practica!!y immemoria!$ and it takes time to recover from this foreign nature. But if one is engaged in hearing the g!ories of the :ord$ gradua!!y he rea!i*es his rea! position. By the grace of 2od such a devotee gets sufficient strength to defend himse!f from the state of distur"ances$ and gradua!!y a!! distur"ing e!ements are e!iminated from his mind. %5L% /@ %5L% nasta-prayesv a"hadresu nityam "hagavata-sevaya "hagavaty uttama-s!oke "haktir "havati naisthiki SE=3=E#S nasta--destroyedD prayesu--a!most to ni!D a"hadresu--a!! that is inauspiciousD nityam--regu!ar!yD "hagavata--Srimad-Bhagavatam$ or the pure devoteeD sevaya--"y servingD "hagavati--unto the +ersona!ity of 2odheadD uttama--transcendenta!D s!oke--prayersD "haktih--!oving serviceD "havati--comes into "eingD naisthiki--irrevoca"!e. %CA=S:A%&3= By regu!ar attendance in c!asses on the Bhagavatam and "y rendering of service to the pure devotee$ a!! that is trou"!esome to the heart is a!most comp!ete!y destroyed$ and !oving service unto the +ersona!ity of 2odhead$ who is praised with transcendenta! songs$ is esta"!ished as an irrevoca"!e fact. +BC+3C% ere is the remedy for e!iminating a!! inauspicious things within the heart which are considered to "e o"stac!es in the path of se!f-rea!i*ation. %he remedy is the association of the Bhagavatas. %here are two types of Bhagavatas$ name!y the "ook Bhagavata and the devotee Bhagavata. Both the Bhagavatas are competent remedies$ and "oth of them or either of them can "e good enough to e!iminate the o"stac!es. A devotee Bhagavata is as good as the "ook Bhagavata "ecause the devotee Bhagavata !eads his !ife in terms of the "ook Bhagavata and the "ook Bhagavata is fu!! of information a"out the +ersona!ity of 2odhead and is pure devotees$ who are a!so Bhagavatas. Bhagavata "ook and person are identica!. %he devotee Bhagavata is a direct representative of Bhagavan$ the +ersona!ity of 2odhead. So "y p!easing the devotee Bhagavata one can receive the "enefit of the "ook Bhagavata. uman reason fai!s to understand how "y serving the devotee Bhagavata or the "ook Bhagavata one gets gradua! promotion on the path of devotion. But actua!!y these are facts e4p!ained "y Sri!a =aradadeva$ who happened to "e a maidservant9s son in his previous !ife. %he maidservant was engaged in the menia! service of the sages$ and thus he a!so came into contact with them. And simp!y "y associating with them and accepting the remnants of foodstuff !eft "y the sages$ the son of the maidservant got the chance to "ecome the great devotee and persona!ity Sri!a =aradadeva. %hese are the miracu!ous effects of the association of Bhagavatas. And to understand these effects practica!!y$ it shou!d "e noted that "y such sincere association of the Bhagavatas one is sure to receive transcendenta! know!edge very easi!y$ with the resu!t that he "ecomes fi4ed in the devotiona! service of the :ord. %he more progress is made in devotiona! service under the guidance of the Bhagavatas$ the more one "ecomes fi4ed in the transcendenta! !oving service of the :ord. %he messages of the "ook Bhagavata$ therefore$ have to "e received from the devotee Bhagavata$ and the com"ination of these two Bhagavatas wi!! he!p the neophyte devotee to make progress on and on. %5L% /;

%5L% tada ra(as-tamo-"havah kama-!o"hadayas ca ye ceta etair anaviddham sthitam sattve prasidati SE=3=E#S tada--at that timeD ra(ah--in the mode of passionD tamah--the mode of ignoranceD "havah--the situationD kama--!ust and desireD !o"ha--hankeringD adayah--othersD ca--andD ye--whatever they areD cetah--the mindD etaih--"y theseD anaviddham--without "eing affectedD sthitam--"eing fi4edD sattve--in the mode of goodnessD prasidati--thus "ecomes fu!!y satisfied. %CA=S:A%&3= As soon as irrevoca"!e !oving service is esta"!ished in the heart$ the effects of nature9s modes of passion and ignorance$ such as !ust$ desire and hankering$ disappear from the heart. %hen the devotee is esta"!ished in goodness$ and he "ecomes comp!ete!y happy. +BC+3C% A !iving "eing in his norma! constitutiona! position is fu!!y satisfied in spiritua! "!iss. %his state of e4istence is ca!!ed "rahma-"huta or atma-nandi$ or the state of se!f-satisfaction. %his se!f-satisfaction is not !ike the satisfaction of the inactive foo!. %he inactive foo! is in the state of foo!ish ignorance$ whereas the se!f-satisfied atmanandi is transcendenta! to the materia! state of e4istence. %his stage of perfection is attained as soon as one is fi4ed in irrevoca"!e devotiona! service. 1evotiona! service is not inactivity$ "ut the una!!oyed activity of the sou!. %he sou!9s activity "ecomes adu!terated in contact with matter$ and as such the diseased activities are e4pressed in the form of !ust$ desire$ hankering$ inactivity$ foo!ishness and s!eep. %he effect of devotiona! service "ecomes manifest "y comp!ete e!imination of these effects of passion and ignorance. %he devotee is fi4ed at once in the mode of goodness$ and he makes further progress to rise to the position of 'asudeva$ or the state of unmi4ed sattva$ or suddha-sattva. 3n!y in this suddha-sattva state can one a!ways see 6rsna eye to eye "y dint of pure affection for the :ord. A devotee is a!ways in the mode of una!!oyed goodnessD therefore he harms no one. But the nondevotee$ however educated he may "e$ is a!ways harmfu!. A devotee is neither foo!ish nor passionate. %he harmfu!$ foo!ish and passionate cannot "e devotees of the :ord$ however they may advertise themse!ves as devotees "y outward dress. A devotee is a!ways )ua!ified with a!! the good )ua!ities of 2od. Kuantitative!y such )ua!ifications may "e different$ "ut )ua!itative!y "oth the :ord and is devotee are one and the same. %5L% <? %5L% evam prasanna-manaso "hagavad-"hakti-yogatah "hagavat-tattva-vi(nanam mukta-sangasya (ayate SE=3=E#S evam--thusD prasanna--en!ivenedD manasah--of the mindD "hagavat-"hakti--the devotiona! service of the :ordD yogatah--"y contact ofD "hagavat--regarding the +ersona!ity of 2odheadD tattva--know!edgeD vi(nanam--scientificD mukta--!i"eratedD sangasya--of the associationD (ayate--"ecomes effective.

%CA=S:A%&3= %hus esta"!ished in the mode of una!!oyed goodness$ the man whose mind has "een en!ivened "y contact with devotiona! service to the :ord gains positive scientific know!edge of the +ersona!ity of 2odhead in the stage of !i"eration from a!! materia! association. +BC+3C% &n the Bhagavad-gita ,-.I0 it is said that out of many thousands of ordinary men$ one fortunate man endeavors for perfection in !ife. #ost!y men are conducted "y the modes of passion and ignorance$ and thus they are engaged a!ways in !ust$ desire$ hankerings$ ignorance and s!eep. 3ut of many such man!ike anima!s$ there is actua!!y a man who knows the responsi"i!ity of human !ife and thus tries to make !ife perfect "y fo!!owing the prescri"ed duties. And out of many thousands of such persons who have thus attained success in human !ife$ one may know scientifica!!y a"out the +ersona!ity of 2odhead Sri 6rsna. &n the same Bhagavad-gita ,/@.770 it is a!so said that scientific know!edge of Sri 6rsna is understood on!y "y the process of devotiona! service ,"hakti-yoga0. %he very same thing is confirmed herein in the a"ove words. =o ordinary man$ or even one who has attained success in human !ife$ can know scientifica!!y or perfect!y the +ersona!ity of 2odhead. +erfection of human !ife is attained when one can understand that he is not the product of matter "ut is in fact spirit. And as soon as one understands that he has nothing to do with matter$ he at once ceases his materia! hankerings and "ecomes en!ivened as a spiritua! "eing. %his attainment of success is possi"!e when one is a"ove the modes of passion and ignorance$ or$ in other words$ when one is actua!!y a "rahmana "y )ua!ification. A "rahmana is the sym"o! of sattva-guna$ or the mode of goodness. And others$ who are not in the mode of goodness$ are either ksatriyas$ vaisyas$ sudras or !ess than the sudras. %he "rahminica! stage is the highest stage of human !ife "ecause of its good )ua!ities. So one cannot "e a devotee un!ess one at !east )ua!ifies as a "rahmana. %he devotee is a!ready a "rahmana "y action. But that is not the end of it. As referred to a"ove$ such a "rahmana has to "ecome a 'aisnava in fact to "e actua!!y in the transcendenta! stage. A pure 'aisnava is a !i"erated sou! and is transcendenta! even to the position of a "rahmana. &n the materia! stage even a "rahmana is a!so a conditioned sou! "ecause a!though in the "rahminica! stage the conception of Brahman or transcendence is rea!i*ed$ scientific know!edge of the Supreme :ord is !acking. 3ne has to surpass the "rahminica! stage and reach the vasudeva stage to understand the +ersona!ity of 2odhead 6rsna. %he science of the +ersona!ity of 2odhead is the su"(ect matter for study "y the postgraduate students in the spiritua! !ine. Foo!ish men$ or men with a poor fund of know!edge$ do not understand the Supreme :ord$ and they interpret 6rsna according to their respective whims. %he fact is$ however$ that one cannot understand the science of the +ersona!ity of 2odhead un!ess one is freed from the contamination of the materia! modes$ even up to the stage of a "rahmana. When a )ua!ified "rahmana factua!!y "ecomes a 'aisnava$ in the en!ivened state of !i"eration he can know what is actua!!y the +ersona!ity of 2odhead. %5L% </ %5L% "hidyate hrdaya-granthis chidyante sarva-samsayah ksiyante casya karmani drsta evatmanisvare SE=3=E#S "hidyate--piercedD hrdaya--heartD granthih--knotsD chidyante--cut to piecesD sarva--a!!D samsayah-misgivingsD ksiyante--terminatedD ca--andD asya--hisD karmani--chain of fruitive actionsD drste--having seenD eva--certain!yD atmani--unto the se!fD isvare--dominating.

%CA=S:A%&3= %hus the knot in the heart is pierced$ and a!! misgivings are cut to pieces. %he chain of fruitive actions is terminated when one sees the se!f as master. +BC+3C% Attaining scientific know!edge of the +ersona!ity of 2odhead means seeing one9s own se!f simu!taneous!y. As far as the identity of the !iving "eing as spirit se!f is concerned$ there are a num"er of specu!ations and misgivings. %he materia!ist does not "e!ieve in the e4istence of the spirit se!f$ and empiric phi!osophers "e!ieve in the impersona! feature of the who!e spirit without individua!ity of the !iving "eings. But the transcendenta!ists affirm that the sou! and the Supersou! are two different identities$ )ua!itative!y one "ut )uantitative!y different. %here are many other theories$ "ut a!! these different specu!ations are at once c!eared off as soon as Sri 6rsna is rea!i*ed in truth "y the process of "hakti-yoga. Sri 6rsna is !ike the sun$ and the materia!istic specu!ations a"out the A"so!ute %ruth are !ike the darkest midnight. As soon as the 6rsna sun is arisen within one9s heart$ the darkness of materia!istic specu!ations a"out the A"so!ute %ruth and the !iving "eings is at once c!eared off. &n the presence of the sun$ the darkness cannot stand$ and the re!ative truths that were hidden within the dense darkness of ignorance "ecome c!ear!y manifested "y the mercy of 6rsna$ who is residing in everyone9s heart as the Supersou!. &n the Bhagavad-gita ,/?.//0 the :ord says that in order to show specia! favor to is pure devotees$ e persona!!y eradicates the dense darkness of a!! misgivings "y switching on the !ight of pure know!edge within the heart of a devotee. %herefore$ "ecause of the +ersona!ity of 2odhead9s taking charge of i!!uminating the heart of is devotee$ certain!y a devotee$ engaged in is service in transcendenta! !ove$ cannot remain in darkness. e comes to know everything of the a"so!ute and the re!ative truths. %he devotee cannot remain in darkness$ and "ecause a devotee is en!ightened "y the +ersona!ity of 2odhead$ his know!edge is certain!y perfect. %his is not the case for those who specu!ate on the A"so!ute %ruth "y dint of their own !imited power of approach. +erfect know!edge is ca!!ed parampara$ or deductive know!edge coming down from the authority to the su"missive aura! receiver who is "ona fide "y service and surrender. 3ne cannot cha!!enge the authority of the Supreme and know im a!so at the same time. e reserves the right of not "eing e4posed to such a cha!!enging spirit of an insignificant spark of the who!e$ a spark su"(ected to the contro! of i!!usory energy. %he devotees are su"missive$ and therefore the transcendenta! know!edge descends from the +ersona!ity of 2odhead to Brahma and from Brahma to his sons and discip!es in succession. %his process is he!ped "y the Supersou! within such devotees. %hat is the perfect way of !earning transcendenta! know!edge. %his en!ightenment perfect!y ena"!es the devotee to distinguish spirit from matter "ecause the knot of spirit and matter is untied "y the :ord. %his knot is ca!!ed ahankara$ and it fa!se!y o"!iges a !iving "eing to "ecome identified with matter. As soon as this knot is !oosened$ therefore$ a!! the c!ouds of dou"t are at once c!eared off. 3ne sees his master and fu!!y engages himse!f in the transcendenta! !oving service of the :ord$ making a fu!! termination of the chain of fruitive action. &n materia! e4istence$ a !iving "eing creates his own chain of fruitive work and en(oys the good and "ad effects of those actions !ife after !ife. But as soon as he engages himse!f in the !oving service of the :ord$ he at once "ecomes free from the chain of karma. is actions no !onger create any reaction. %5L% << %5L% ato vai kavayo nityam "haktim paramaya muda vasudeve "hagavati kurvanty atma-prasadanim SE=3=E#S

atah--thereforeD vai--certain!yD kavayah--a!! transcendenta!istsD nityam--from time immemoria!D "haktim--service unto the :ordD paramaya--supremeD muda--with great de!ightD vasudeve--Sri 6rsnaD "hagavati--the +ersona!ity of 2odheadD kurvanti--do renderD atma--se!fD prasadanim--that which en!ivens. %CA=S:A%&3= Certain!y$ therefore$ since time immemoria!$ a!! transcendenta!ists have "een rendering devotiona! service to :ord 6rsna$ the +ersona!ity of 2odhead$ with great de!ight$ "ecause such devotiona! service is en!ivening to the se!f. +BC+3C% %he specia!ity of devotiona! service unto the +ersona!ity of 2odhead :ord Sri 6rsna is specifica!!y mentioned herein. :ord Sri 6rsna is the svayam-rupa +ersona!ity of 2odhead$ and a!! other forms of 2odhead$ "eginning from Sri Ba!adeva$ Sankarsana$ 'asudeva$ Aniruddha$ +radyumna and =arayana and e4tending to the purusa-avataras$ guna-avataras$ !i!a-avataras$ yuga-avataras and many other thousands of manifestations of the +ersona!ity of 2odhead$ are :ord Sri 6rsna9s p!enary portions and integrated parts. %he !iving entities are separated parts and parce!s of the +ersona!ity of 2odhead. %herefore :ord Sri 6rsna is the origina! form of 2odhead$ and e is the !ast word in the %ranscendence. %hus e is more attractive to the higher transcendenta!ists who participate in the eterna! pastimes of the :ord. &n forms of the +ersona!ity of 2odhead other than Sri 6rsna and Ba!adeva$ there is no faci!ity for intimate persona! contact as in the transcendenta! pastimes of the :ord at 'ra(a"humi. %he transcendenta! pastimes of :ord Sri 6rsna are not new!y accepted$ as argued "y some !ess inte!!igent personsD is pastimes are eterna! and are manifested in due course once in a day of Brahma(i$ as the sun rises on the eastern hori*on at the end of every twenty-four hours. %5L% <I %5L% sattvam ra(as tama iti prakrter gunas tair yuktah parah purusa eka ihasya dhatte sthity-adaye hari-virinci-hareti sam(nah sreyamsi tatra kha!u sattva-tanor nrnam syuh SE=3=E#S sattvam--goodnessD ra(ah--passionD tamah--the darkness of ignoranceD iti--thusD prakrteh--of the materia! natureD gunah--)ua!itiesD taih--"y themD yuktah--associated withD parah--transcendenta!D purusah--the persona!ityD ekah--oneD iha asya--of this materia! wor!dD dhatte--acceptsD sthiti-adaye--for the matter of creation$ maintenance and destruction$ etc.D hari--'isnu$ the +ersona!ity of 2odheadD virinci--BrahmaD hara--:ord SivaD iti--thusD sam(nah--different featuresD sreyamsi--u!timate "enefitD tatra--thereinD kha!u--of courseD sattva--goodnessD tanoh--formD nrnam--of the human "eingD syuh--derived. %CA=S:A%&3= %he transcendenta! +ersona!ity of 2odhead is indirect!y associated with the three modes of materia! nature$ name!y passion$ goodness and ignorance$ and (ust for the materia! wor!d9s creation$ maintenance and destruction e accepts the three )ua!itative forms of Brahma$ 'isnu and Siva. 3f these three$ a!! human "eings can derive u!timate "enefit from 'isnu$ the form of the )ua!ity of goodness. +BC+3C%

%hat :ord Sri 6rsna$ "y is p!enary parts$ shou!d "e rendered devotiona! service$ as e4p!ained a"ove$ is confirmed "y this statement. :ord Sri 6rsna and a!! is p!enary parts are visnu-tattva$ or the :ordship of 2odhead. From Sri 6rsna$ the ne4t manifestation is Ba!adeva. From Ba!adeva is Sankarsana$ from Sankarsana is =arayana$ from =arayana there is the second Sankarsana$ and from this Sankarsana the 'isnu purusa-avataras. %he 'isnu or the 1eity of the )ua!ity of goodness in the materia! wor!d is the purusa-avatara known as 6sirodakasayi 'isnu or +aramatma. Brahma is the deity of ra(as ,passion0$ and Siva of ignorance. %hey are the three departmenta! heads of the three )ua!ities of this materia! wor!d. Creation is made possi"!e "y the goodness of 'isnu$ and when it re)uires to "e destroyed$ :ord Siva does it "y the tandavanrtya. %he materia!ists and the foo!ish human "eings worship Brahma and Siva respective!y. But the pure transcendenta!ists worship the form of goodness$ 'isnu$ in is various forms. 'isnu is manifested "y is mi!!ions and "i!!ions of integrated forms and separated forms. %he integrated forms are ca!!ed 2odhead$ and the separated forms are ca!!ed the !iving entities or the (ivas. Both the (ivas and 2odhead have their origina! spiritua! forms. Aivas are sometimes su"(ected to the contro! of materia! energy$ "ut the 'isnu forms are a!ways contro!!ers of this energy. When 'isnu$ the +ersona!ity of 2odhead$ appears in the materia! wor!d$ e comes to de!iver the conditioned !iving "eings who are under the materia! energy. Such !iving "eings appear in the materia! wor!d with intentions of "eing !ords$ and thus they "ecome entrapped "y the three modes of nature. As such$ the !iving entities have to change their materia! coverings for undergoing different terms of imprisonment. %he prison house of the materia! wor!d is created "y Brahma under instruction of the +ersona!ity of 2odhead$ and at the conc!usion of a ka!pa the who!e thing is destroyed "y Siva. But as far as maintenance of the prison house is concerned$ it is done "y 'isnu$ as much as the state prison house is maintained "y the state. Anyone$ therefore$ who wishes to get out of this prison house of materia! e4istence$ which is fu!! of miseries !ike repetition of "irth$ death$ disease and o!d age$ must p!ease :ord 'isnu for such !i"eration. :ord 'isnu is worshiped "y devotiona! service on!y$ and if anyone has to continue prison !ife in the materia! wor!d$ he may ask for re!ative faci!ities for temporary re!ief from the different demigods !ike Siva$ Brahma$ &ndra and 'aruna. =o demigod$ however$ can re!ease the imprisoned !iving "eing from the conditioned !ife of materia! e4istence. %his can "e done on!y "y 'isnu. %herefore$ the u!timate "enefit may "e derived from 'isnu$ the +ersona!ity of 2odhead. %5L% <> %5L% parthivad daruno dhumas tasmad agnis trayimayah tamasas tu ra(as tasmat sattvam yad "rahma-darsanam SE=3=E#S parthivat--from earthD darunah--firewoodD dhumah--smokeD tasmat--from thatD agnih--fireD trayi--'edic sacrificesD mayah--made ofD tamasah--in the mode of ignoranceD tu--"utD ra(ah--the mode of passionD tasmat--from thatD sattvam--the mode of goodnessD yat--whichD "rahma--the A"so!ute %ruthD darsanam-rea!i*ation. %CA=S:A%&3= Firewood is a transformation of earth$ "ut smoke is "etter than the raw wood. And fire is sti!! "etter$ for "y fire we can derive the "enefits of superior know!edge Fthrough 'edic sacrificesG. Simi!ar!y$ passion Fra(asG is "etter than ignorance FtamasG$ "ut goodness FsattvaG is "est "ecause "y goodness one can come to rea!i*e the A"so!ute %ruth. +BC+3C%

As e4p!ained a"ove$ one can get re!ease from the conditioned !ife of materia! e4istence "y devotiona! service to the +ersona!ity of 2odhead. &t is further comprehended herein that one has to rise to the p!atform of the mode of goodness ,sattva0 so that one can "e e!igi"!e for the devotiona! service of the :ord. But if there are impediments on the progressive path$ anyone$ even from the p!atform of tamas$ can gradua!!y rise to the sattva p!atform "y the e4pert direction of the spiritua! master. Sincere candidates must$ therefore$ approach an e4pert spiritua! master for such a progressive march$ and the "ona fide$ e4pert spiritua! master is competent to direct a discip!e from any stage of !ife8 tamas$ ra(as or sattva. &t is a mistake$ therefore$ to consider that worship of any )ua!ity or any form of the Supreme +ersona!ity of 2odhead is e)ua!!y "eneficia!. 54cept 'isnu$ a!! separated forms are manifested under the conditions of materia! energy$ and therefore the forms of materia! energy cannot he!p anyone to rise to the p!atform of sattva$ which a!one can !i"erate a person from materia! "ondage. %he uncivi!i*ed state of !ife$ or the !ife of the !ower anima!s$ is contro!!ed "y the mode of tamas. %he civi!i*ed !ife of man$ with a passion for various types of materia! "enefits$ is the stage of ra(as. %he ra(as stage of !ife gives a s!ight c!ue to the rea!i*ation of the A"so!ute %ruth in the forms of fine sentiments in phi!osophy$ art and cu!ture with mora! and ethica! princip!es$ "ut the mode of sattva is a sti!! higher stage of materia! )ua!ity$ which actua!!y he!ps one in rea!i*ing the A"so!ute %ruth. &n other words$ there is a )ua!itative difference "etween the different kinds of worshiping methods as we!! as the respective resu!ts derived from the predominating deities$ name!y Brahma$ 'isnu and ara. %5L% <7 %5L% "he(ire munayo 9thagre "hagavantam adhoksa(am sattvam visuddham ksemaya ka!pante ye 9nu tan iha SE=3=E#S "he(ire--rendered service untoD munayah--the sagesD atha--thusD agre--previous!yD "hagavantam--unto the +ersona!ity of 2odheadD adhoksa(am--the %ranscendenceD sattvam--e4istenceD visuddham--a"ove the three modes of natureD ksemaya--to derive the u!timate "enefitD ka!pante--deserveD ye--thoseD anu--fo!!owD tan--thoseD iha--in this materia! wor!d. %CA=S:A%&3= +revious!y a!! the great sages rendered service unto the +ersona!ity of 2odhead due to is e4istence a"ove the three modes of materia! nature. %hey worshiped im to "ecome free from materia! conditions and thus derive the u!timate "enefit. Whoever fo!!ows such great authorities is a!so e!igi"!e for !i"eration from the materia! wor!d. +BC+3C% %he purpose of performing re!igion is neither to profit "y materia! gain nor to get the simp!e know!edge of discerning matter from spirit. %he u!timate aim of re!igious performances is to re!ease onese!f from materia! "ondage and regain the !ife of freedom in the transcendenta! wor!d$ where the +ersona!ity of 2odhead is the Supreme +erson. :aws of re!igion$ therefore$ are direct!y enacted "y the +ersona!ity of 2odhead$ and e4cept for the maha(anas$ or the authori*ed agents of the :ord$ no one knows the purpose of re!igion. %here are twe!ve particu!ar agents of the :ord who know the purpose of re!igion$ and a!! of them render transcendenta! service unto im. +ersons who desire their own good may fo!!ow these maha(anas and thus attain the supreme "enefit. %5L% <.

%5L% mumuksavo ghora-rupan hitva "huta-patin atha narayana-ka!ah santa "ha(anti hy anasuyavah SE=3=E#S mumuksavah--persons desiring !i"erationD ghora--horri"!e$ ghast!yD rupan--forms !ike thatD hitva-re(ectingD "huta-patin--demigodsD atha--for this reasonD narayana--the +ersona!ity of 2odheadD ka!ah-p!enary portionsD santah--a!!-"!issfu!D "ha(anti--do worshipD hi--certain!yD anasuyavah--nonenvious. %CA=S:A%&3= %hose who are serious a"out !i"eration are certain!y nonenvious$ and they respect a!!. Eet they re(ect the horri"!e and ghast!y forms of the demigods and worship on!y the a!!-"!issfu! forms of :ord 'isnu and is p!enary portions. +BC+3C% %he Supreme +ersona!ity of 2odhead Sri 6rsna$ who is the origina! person of the 'isnu categories$ e4pands imse!f in two different categories$ name!y integrated p!enary portions and separated parts and parce!s. %he separated parts and parce!s are the servitors$ and the integrated p!enary portions of visnutattvas are the worshipfu! o"(ects of service. A!! demigods who are empowered "y the Supreme :ord are a!so separated parts and parce!s. %hey do not "e!ong to the categories of visnu-tattva. %he visnu-tattvas are !iving "eings e)ua!!y as powerfu! as the origina! form of the +ersona!ity of 2odhead$ and %hey disp!ay different categories of power in consideration of different times and circumstances. %he separated parts and parce!s are powerfu! "y !imitation. %hey do not have un!imited power !ike the visnu-tattvas. %herefore$ one shou!d never c!assify the visnu-tattvas$ or the p!enary portions of =arayana$ the +ersona!ity of 2odhead$ in the same categories with the parts and parce!s. &f anyone does so he "ecomes at once an offender "y the name pasandi. &n the age of 6a!i many foo!ish persons commit such un!awfu! offenses and e)ua!i*e the two categories. %he separated parts and parce!s have different positions in the estimation of materia! powers$ and some of them are !ike 6a!a-"hairava$ Smasana-"hairava$ Sani$ #ahaka!i and Candika. %hese demigods are worshiped most!y "y those who are in the !owest categories of the mode of darkness or ignorance. 3ther demigods$ !ike Brahma$ Siva$ Surya$ 2anesa and many simi!ar deities$ are worshiped "y men in the mode of passion$ urged on "y the desire for materia! en(oyment. But those who are actua!!y situated in the mode of goodness ,sattva-guna0 of materia! nature worship on!y visnu-tattvas. 'isnu-tattvas are represented "y various names and forms$ such as =arayana$ 1amodara$ 'amana$ 2ovinda and Adhoksa(a. %he )ua!ified "rahmanas worship the visnu-tattvas represented "y the sa!agrama-si!a$ and some of the higher castes !ike the ksatriyas and vaisyas a!so genera!!y worship the visnu-tattvas. igh!y )ua!ified "rahmanas situated in the mode of goodness have no grudges against the mode of worship of others. %hey have a!! respect for other demigods$ even though they may !ook ghast!y$ !ike 6a!a-"hairava or #ahaka!i. %hey know very we!! that those horri"!e features of the Supreme :ord are a!! different servitors of the :ord under different conditions$ yet they re(ect the worship of "oth horri"!e and attractive features of the demigods$ and they concentrate on!y on the forms of 'isnu "ecause they are serious a"out !i"eration from the materia! conditions. %he demigods$ even to the stage of Brahma$ the supreme of a!! the demigods$ cannot offer !i"eration to anyone. iranyakasipu underwent a severe type of penance to "ecome eterna! in !ife$ "ut his worshipfu! deity$ Brahma$ cou!d not satisfy him with such "!essings. %herefore 'isnu$ and none e!se$ is ca!!ed mukti-pada$ or the +ersona!ity of 2odhead who can "estow upon us mukti$ !i"eration. %he demigods$ "eing !ike other !iving entities in the materia! wor!d$ are a!! !i)uidated at the time of the annihi!ation of the materia! structure. %hey are themse!ves una"!e to get

!i"eration$ and what to speak of giving !i"eration to their devotees. %he demigods can award the worshipers some temporary "enefit on!y$ and not the u!timate one. &t is for this reason on!y that candidates for !i"eration de!i"erate!y re(ect the worship of the demigods$ a!though they have no disrespect for any one of them. %5L% <%5L% ra(as-tamah-prakrtayah sama-si!a "ha(anti vai pitr-"huta-pra(esadin sriyaisvarya-pra(epsavah SE=3=E#S ra(ah--the mode of passionD tamah--the mode of ignoranceD prakrtayah--of that menta!ityD sama-si!ah--of the same categoriesD "ha(anti--do worshipD vai--actua!!yD pitr--the forefathersD "huta--other !iving "eingsD pra(esa-adin--contro!!ers of cosmic administrationD sriya--enrichmentD aisvarya--wea!th and powerD pra(a-progenyD ipsavah--so desiring. %CA=S:A%&3= %hose who are in the modes of passion and ignorance worship the forefathers$ other !iving "eings and the demigods who are in charge of cosmic activities$ for they are urged "y a desire to "e materia!!y "enefited with women$ wea!th$ power and progeny. +BC+3C% %here is no need to worship demigods of whatsoever category if one is serious a"out going "ack to 2odhead. &n the Bhagavad-gita ,-.<?$<I0 it is c!ear!y said that those who are mad after materia! en(oyment approach the different demigods for temporary "enefits$ which are meant for men with a poor fund of know!edge. We shou!d never desire to increase the depth of materia! en(oyment. #ateria! en(oyment shou!d "e accepted on!y up to the point of the "are necessities of !ife and not more or !ess than that. %o accept more materia! en(oyment means to "ind onese!f more and more to the miseries of materia! e4istence. #ore wea!th$ more women and fa!se aristocracy are some of the demands of the materia!!y disposed man "ecause he has no information of the "enefit derived from 'isnu worship. By 'isnu worship one can derive "enefit in this !ife as we!! as in !ife after death. Forgetting these princip!es$ foo!ish peop!e who are after more wea!th$ more wives and more chi!dren worship various demigods. %he aim of !ife is to end the miseries of !ife and not to increase them. For materia! en(oyment there is no need to approach the demigods. %he demigods are "ut servants of the :ord. As such$ they are duty-"ound to supp!y necessities of !ife in the form of water$ !ight$ air$ etc. 3ne shou!d work hard and worship the Supreme :ord "y the fruits of one9s hard !a"or for e4istence$ and that shou!d "e the motto of !ife. 3ne shou!d "e carefu! to e4ecute occupationa! service with faith in 2od in the proper way$ and that wi!! !ead one gradua!!y on the progressive march "ack to 2odhead. :ord Sri 6rsna$ when e was persona!!y present at 'ra(adhama$ stopped the worship of the demigod &ndra and advised the residents of 'ra(a to worship "y their "usiness and to have faith in 2od. Worshiping the mu!tidemigods for materia! gain is practica!!y a perversity of re!igion. %his sort of re!igious activity has "een condemned in the very "eginning of the Bhagavatam as kaitava-dharma. %here is on!y one re!igion in the wor!d to "e fo!!owed "y one and a!!$ and that is the Bhagavata-dharma$ or the re!igion which teaches one to worship the Supreme +ersona!ity of 2odhead and no one e!se. %5L%S <@-<;

%5L% vasudeva-para veda vasudeva-para makhah vasudeva-para yoga vasudeva-parah kriyah vasudeva-param (nanam vasudeva-param tapah vasudeva-paro dharmo vasudeva-para gatih SE=3=E#S vasudeva--the +ersona!ity of 2odheadD parah--the u!timate goa!D vedah--revea!ed scripturesD vasudeva-the +ersona!ity of 2odheadD parah--for worshipingD makhah--sacrificesD vasudeva--the +ersona!ity of 2odheadD parah--the means of attainingD yogah--mystic parapherna!iaD vasudeva--the +ersona!ity of 2odheadD parah--under is contro!D kriyah--fruitive activitiesD vasudeva--the +ersona!ity of 2odheadD param--the supremeD (nanam--know!edgeD vasudeva--the +ersona!ity of 2odheadD param--"estD tapah-austerityD vasudeva--the +ersona!ity of 2odheadD parah--superior )ua!ityD dharmah--re!igionD vasudeva-the +ersona!ity of 2odheadD parah--u!timateD gatih--goa! of !ife. %CA=S:A%&3= &n the revea!ed scriptures$ the u!timate o"(ect of know!edge is Sri 6rsna$ the +ersona!ity of 2odhead. %he purpose of performing sacrifice is to p!ease im. Eoga is for rea!i*ing im. A!! fruitive activities are u!timate!y rewarded "y im on!y. e is supreme know!edge$ and a!! severe austerities are performed to know im. Ce!igion FdharmaG is rendering !oving service unto im. e is the supreme goa! of !ife. +BC+3C% %hat Sri 6rsna$ the +ersona!ity of 2odhead$ is the on!y o"(ect of worship is confirmed in these two s!okas. &n the 'edic !iterature there is the same o"(ective8 esta"!ishing one9s re!ationship and u!timate!y reviving our !ost !oving service unto im. %hat is the sum and su"stance of the 'edas. &n the Bhagavadgita the same theory is confirmed "y the :ord in is own words8 the u!timate purpose of the 'edas is to know im on!y. A!! the revea!ed scriptures are prepared "y the :ord through is incarnation in the "ody of Sri!a 'yasadeva (ust to remind the fa!!en sou!s$ conditioned "y materia! nature$ of Sri 6rsna$ the +ersona!ity of 2odhead. =o demigod can award freedom from materia! "ondage. %hat is the verdict of a!! the 'edic !iteratures. &mpersona!ists who have no information of the +ersona!ity of 2odhead minimi*e the omnipotency of the Supreme :ord and put im on e)ua! footing with a!! other !iving "eings$ and for this act such impersona!ists get freedom from materia! "ondage on!y with great difficu!ty. %hey can surrender unto im on!y after many$ many "irths in the cu!ture of transcendenta! know!edge. 3ne may argue that the 'edic activities are "ased on sacrificia! ceremonies. %hat is true. But a!! such sacrifices are a!so meant for rea!i*ing the truth a"out 'asudeva. Another name of 'asudeva is Ea(na ,sacrifice0$ and in the Bhagavad-gita it is c!ear!y stated that a!! sacrifices and a!! activities are to "e conducted for the satisfaction of Ea(na$ or 'isnu$ the +ersona!ity of 2odhead. %his is the case a!so with the yoga systems. Eoga means to get into touch with the Supreme :ord. %he process$ however$ inc!udes severa! "odi!y features such as asana$ dhyana$ pranayama and meditation$ and a!! of them are meant for concentrating upon the !oca!i*ed aspect of 'asudeva represented as +aramatma. +aramatma rea!i*ation is "ut partia! rea!i*ation of 'asudeva$ and if one is successfu! in that attempt$ one rea!i*es 'asudeva in fu!!. But "y i!! !uck most yogis are stranded "y the powers of mysticism achieved through the "odi!y process. &!!-fated yogis are given a chance in the ne4t "irth "y "eing p!aced in the fami!ies of good !earned "rahmanas or in the fami!ies of rich merchants in order to e4ecute the unfinished task of 'asudeva rea!i*ation. &f such fortunate "rahmanas and sons of rich men proper!y uti!i*e the chance$ they can easi!y

rea!i*e 'asudeva "y good association with saint!y persons. Bnfortunate!y$ such preferred persons are captivated again "y materia! wea!th and honor$ and thus they practica!!y forget the aim of !ife. %his is a!so so for the cu!ture of know!edge. According to Bhagavad-gita there are eighteen items in cu!turing know!edge. By such cu!ture of know!edge one "ecomes gradua!!y pride!ess$ devoid of vanity$ nonvio!ent$ for"earing$ simp!e$ devoted to the great spiritua! master$ and se!f-contro!!ed. By cu!ture of know!edge one "ecomes unattached to hearth and home and "ecomes conscious of the miseries due to death$ "irth$ o!d age and disease. And a!! cu!ture of know!edge cu!minates in devotiona! service to the +ersona!ity of 2odhead$ 'asudeva. %herefore$ 'asudeva is the u!timate aim in cu!turing a!! different "ranches of know!edge. Cu!ture of know!edge !eading one to the transcendenta! p!ane of meeting 'asudeva is rea! know!edge. physica! know!edge in its various "ranches is condemned in the Bhagavadgita as a(nana$ or the opposite of rea! know!edge. %he u!timate aim of physica! know!edge is to satisfy the senses$ which means pro!ongation of the term of materia! e4istence and there"y continuance of the threefo!d miseries. So pro!onging the misera"!e !ife of materia! e4istence is nescience. But the same physica! know!edge !eading to the way of spiritua! understanding he!ps one to end the misera"!e !ife of physica! e4istence and to "egin the !ife of spiritua! e4istence on the p!ane of 'asudeva. %he same app!ies to a!! kinds of austerities. %apasya means vo!untary acceptance of "odi!y pains to achieve some higher end of !ife. Cavana and iranyakasipu underwent a severe type of "odi!y torture to achieve the end of sense gratification. Sometimes modern po!iticians a!so undergo severe types of austerities to achieve some po!itica! end. %his is not actua!!y tapasya. 3ne shou!d accept vo!untary "odi!y inconvenience for the sake of knowing 'asudeva "ecause that is the way of rea! austerities. 3therwise a!! forms of austerities are c!assified as modes of passion and ignorance. passion and ignorance cannot end the miseries of !ife. 3n!y the mode of goodness can mitigate the threefo!d miseries of !ife. 'asudeva and 1evaki$ the so-ca!!ed father and mother of :ord 6rsna$ underwent penances to get 'asudeva as their son. :ord Sri 6rsna is the father of a!! !iving "eings ,Bg. />.>0. %herefore e is the origina! !iving "eing of a!! other !iving "eings. e is the origina! eterna! en(oyer amongst a!! other en(oyers. %herefore no one can "e is "egetting father$ as the ignorant may think. :ord Sri 6rsna agreed to "ecome the son of 'asudeva and 1evaki upon "eing p!eased with their severe austerities. %herefore if any austerities have to "e done$ they must "e done to achieve the end of know!edge$ 'asudeva. 'asudeva is the origina! +ersona!ity of 2odhead :ord Sri 6rsna. As e4p!ained "efore$ the origina! +ersona!ity of 2odhead e4pands imse!f "y innumera"!e forms. Such e4pansion of forms is made possi"!e "y is various energies. is energies are a!so mu!tifarious$ and is interna! energies are superior and e4terna! energies inferior in )ua!ity. %hey are e4p!ained in the Bhagavad-gita ,-.>-.0 as the para and the apara prakrtis. So is e4pansions of various forms which take p!ace via the interna! energies are superior forms$ whereas the e4pansions which take p!ace via the e4terna! energies are inferior forms. %he !iving entities are a!so is e4pansions. %he !iving entities who are e4panded "y is interna! potency are eterna!!y !i"erated persons$ whereas those who are e4panded in terms of the materia! energies are eterna!!y conditioned sou!s. %herefore$ a!! cu!ture of know!edge$ austerities$ sacrifice and activities shou!d "e aimed at changing the )ua!ity of the inf!uence that is acting upon us. For the present$ we are a!! "eing contro!!ed "y the e4terna! energy of the :ord$ and (ust to change the )ua!ity of the inf!uence$ we must endeavor to cu!tivate spiritua! energy. &n the Bhagavad-gita it is said that those who are mahatmas$ or those whose minds have "een so "roadened as to "e engaged in the service of :ord 6rsna$ are under the inf!uence of the interna! potency$ and the effect is that such "roadminded !iving "eings are constant!y engaged in the service of the :ord without deviation. %hat shou!d "e the aim of !ife. And that is the verdict of a!! the 'edic !iteratures. =o one shou!d "other himse!f with fruitive activities or dry specu!ation a"out transcendenta! know!edge. 5veryone shou!d at once engage himse!f in the transcendenta! !oving service of the :ord. =or shou!d one worship different demigods who work as different hands of the :ord for creation$ maintenance or destruction of the materia! wor!d. %here are innumera"!e powerfu! demigods who !ook over the e4terna! management of the materia! wor!d. %hey are a!! different assisting hands of :ord 'asudeva. 5ven :ord Siva and :ord Brahma are inc!uded in the !ist of demigods$ "ut :ord 'isnu$ or 'asudeva$ is a!ways transcendenta!!y situated. 5ven though e accepts the )ua!ity of goodness of the materia! wor!d$ e is sti!! transcendenta! to a!! the materia! modes. %he fo!!owing e4amp!e wi!! c!ear that matter more e4p!icit!y. &n the prison house there are the prisoners and the managers of the prison house. Both the managers and the prisoners are "ound "y the !aws of the king. But even though the king sometimes comes in the prison$ he is not "ound "y the !aws of the prison house. %he king is therefore

a!ways transcendenta! to the !aws of the prison house$ as the :ord is a!ways transcendenta! to the !aws of the materia! wor!d. %5L% I? %5L% sa evedam sasar(agre "hagavan atma-mayaya sad-asad-rupaya casau gunamayaguno vi"huh SE=3=E#S sah--thatD eva--certain!yD idam--thisD sasar(a--createdD agre--"eforeD "hagavan--the +ersona!ity of 2odheadD atma-mayaya--"y is persona! potencyD sat--the causeD asat--the effectD rupaya--"y formsD ca-andD asau--the same :ordD guna-maya--in the modes of materia! natureD agunah--transcendenta!D vi"huh-the A"so!ute. %CA=S:A%&3= &n the "eginning of the materia! creation$ that A"so!ute +ersona!ity of 2odhead F'asudevaG$ in is transcendenta! position$ created the energies of cause and effect "y is own interna! energy. +BC+3C% %he position of the :ord is a!ways transcendenta! "ecause the causa! and effectua! energies re)uired for the creation of the materia! wor!d were a!so created "y im. e is unaffected$ therefore$ "y the )ua!ities of the materia! modes. is e4istence$ form$ activities and parapherna!ia a!! e4isted "efore the materia! creation.H e is a!!-spiritua! and has nothing to do with the )ua!ities of the materia! wor!d$ which are )ua!itative!y distinct from the spiritua! )ua!ities of the :ord. %5L% I/ %5L% taya vi!asitesv esu gunesu gunavan iva antah-pravista a"hati vi(nanena vi(rm"hitah SE=3=E#S taya--"y themD vi!asitesu--a!though in the functionD esu--theseD gunesu--the modes of materia! natureD gunavan--affected "y the modesD iva--as ifD antah--withinD pravistah--entered intoD a"hati--appears to "eD vi(nanena--"y transcendenta! consciousnessD vi(rm"hitah--fu!!y en!ightened. %CA=S:A%&3= After creating the materia! su"stance$ the :ord F'asudevaG e4pands imse!f and enters into it. And a!though e is within the materia! modes of nature and appears to "eD one of the created "eings$ e is a!ways fu!!y en!ightened in is transcendenta! position. +BC+3C%

%he !iving entities are separated parts and parce!s of the :ord$ and the conditioned !iving entities$ who are unfit for the spiritua! kingdom$ are strewn within the materia! wor!d to en(oy matter to the fu!!est e4tent. As +aramatma and eterna! friend of the !iving entities$ the :ord$ "y one of is p!enary portions$ accompanies the !iving entities to guide them in their materia! en(oyment and to "ecome witness to a!! activities. Whi!e the !iving entities en(oy the materia! conditions$ the :ord maintains is transcendenta! position without "eing affected "y the materia! atmosphere. &n the 'edic !iteratures ,sruti0 it is said that there are two "irds in one tree. H 3ne of them is eating the fruit of the tree$ whi!e the other is witnessing the actions. %he witness is the :ord$ and the fruit-eater is the !iving entity. %he fruit-eater ,!iving entity0 has forgotten his rea! identity and is overwhe!med in the fruitive activities of the materia! conditions$ "ut the :ord ,+aramatma0 is a!ways fu!! in transcendenta! know!edge. %hat is the difference "etween the Supersou! and the conditioned sou!. %he conditioned sou!$ the !iving entity$ is contro!!ed "y the !aws of nature$ whi!e the +aramatma$ or the Supersou!$ is the contro!!er of the materia! energy. %5L% I< %5L% yatha hy avahito vahnir darusv ekah sva-yonisu naneva "hati visvatma "hutesu ca tatha puman SE=3=E#S yatha--as much asD hi--e4act!y !ikeD avahitah--surcharged withD vahnih--fireD darusu--in woodD ekah-oneD sva-yonisu--the source of manifestationD nana iva--!ike different entitiesD "hati--i!!uminatesD visvaatma--the :ord as +aramatmaD "hutesu--in the !iving entitiesD ca--andD tatha--in the same wayD puman--the A"so!ute +erson. %CA=S:A%&3= %he :ord$ as Supersou!$ pervades a!! things$ (ust as fire permeates wood$ and so e appears to "e of many varieties$ though e is the a"so!ute one without a second. +BC+3C% :ord 'asudeva$ the Supreme +ersona!ity of 2odhead$ "y one of is p!enary parts e4pands imse!f a!! over the materia! wor!d$ and is e4istence can "e perceived even within the atomic energy. #atter$ antimatter$ proton$ neutron$ etc.$ are a!! different effects of the +aramatma feature of the :ord. As from wood$ fire can "e manifested$ or as "utter can "e churned out of mi!k$ so a!so the presence of the :ord as +aramatma can "e fe!t "y the process of !egitimate hearing and chanting of the transcendenta! su"(ects which are especia!!y treated in the 'edic !iteratures !ike the Bpanisads and 'edanta. Srimad-Bhagavatam is the "ona fide e4p!anation of these 'edic !iteratures. %he :ord can "e rea!i*ed through the aura! reception of the transcendenta! message$ and that is the on!y way to e4perience the transcendenta! su"(ect. As fire is kind!ed from wood "y another fire$ the divine consciousness of man can simi!ar!y "e kind!ed "y another divine grace. is 1ivine 2race the spiritua! master can kind!e the spiritua! fire from the wood!ike !iving entity "y imparting proper spiritua! messages in(ected through the receptive ear. %herefore one is re)uired to approach the proper spiritua! master with receptive ears on!y$ and thus divine e4istence is gradua!!y rea!i*ed. %he difference "etween anima!ity and humanity !ies in this process on!y. A human "eing can hear proper!y$ whereas an anima! cannot.

%5L% II %5L% asau gunamayair "havair "huta-suksmendriyatma"hih sva-nirmitesu nirvisto "hunkte "hutesu tad-gunan SE=3=E#S asau--that +aramatmaD guna-mayaih--inf!uenced "y the modes of natureD "havaih--natura!!yD "huta-createdD suksma--su"t!eD indriya--sensesD atma"hih--"y the !iving "eingsD sva-nirmitesu--in is own creationD nirvistah--enteringD "hunkte--causes to en(oyD "hutesu--in the !iving entitiesD tat-gunan--those modes of nature. %CA=S:A%&3= %he Supersou! enters into the "odies of the created "eings who are inf!uenced "y the modes of materia! nature and causes them to en(oy the effects of these modes "y the su"t!e mind. +BC+3C% %here are @$>??$??? species of !iving "eings "eginning from the highest inte!!ectua! "eing$ Brahma$ down to the insignificant ant$ and a!! of them are en(oying the materia! wor!d according to the desires of the su"t!e mind and gross materia! "ody. %he gross materia! "ody is "ased on the conditions of the su"t!e mind$ and the senses are created according to the desire of the !iving "eing. %he :ord as +aramatma he!ps the !iving "eing to get materia! happiness "ecause the !iving "eing is he!p!ess in a!! respects in o"taining what he desires. e proposes$ and the :ord disposes. &n another sense$ the !iving "eings are parts and parce!s of the :ord. %hey are therefore one with the :ord. &n the Bhagavad-gita the !iving "eings in a!! varieties of "odies have "een c!aimed "y the :ord as is sons. %he sufferings and en(oyments of the sons are indirect!y the sufferings and en(oyments of the father. Sti!! the father is not in any way affected direct!y "y the suffering and en(oyment of the sons. e is so kind that e constant!y remains with the !iving "eing as +aramatma and a!ways tries to convert the !iving "eing towards the rea! happiness. %5L% I> %5L% "havayaty esa sattvena !okan vai !oka-"havanah !i!avataranurato deva-tiryan-naradisu SE=3=E#S "havayati--maintainsD esah--a!! theseD sattvena--in the mode of goodnessD !okan--a!! over the universeD vai--genera!!yD !oka-"havanah--the master of a!! the universesD !i!a--pastimesD avatara--incarnationD anuratah--assuming the ro!eD deva--the demigodsD tiryak--!ower anima!sD nara-adisu--in the midst of human "eings. %CA=S:A%&3=

%hus the :ord of the universes maintains a!! p!anets inha"ited "y demigods$ men and !ower anima!s. Assuming the ro!es of incarnations$ e performs pastimes to rec!aim those in the mode of pure goodness. +BC+3C% %here are innumera"!e materia! universes$ and in each and every universe there are innumera"!e p!anets inha"ited "y different grades of !iving entities in different modes of nature. %he :ord ,'isnu0 incarnates imse!f in each and every one of them and in each and every type of !iving society. e manifests is transcendenta! pastimes amongst them (ust to create the desire to go "ack to 2odhead. %he :ord does not change is origina! transcendenta! position$ "ut e appears to "e different!y manifested according to the particu!ar time$ circumstances and society. Sometimes e incarnates imse!f or empowers a suita"!e !iving "eing to act for im$ "ut in either case the purpose is the same8 the :ord wants the suffering !iving "eing to go "ack home$ "ack to 2odhead. %he happiness which the !iving "eings are hankering for is not to "e found within any corner of the innumera"!e universes and materia! p!anets. %he eterna! happiness which the !iving "eing wants is o"taina"!e in the kingdom of 2od$ "ut the forgetfu! !iving "eings under the inf!uence of the materia! modes have no information of the kingdom of 2od. %he :ord$ therefore$ comes to propagate the message of the kingdom of 2od$ either persona!!y as an incarnation or through is "ona fide representative as the good son of 2od. Such incarnations or sons of 2od are not making propaganda for going "ack to 2odhead on!y within the human society. %heir work is a!so going on in a!! types of societies$ amongst demigods and those other than human "eings. %hus end the Bhaktivedanta purports of the First Canto$ Second Chapter$ of the Srimad-Bhagavatam$ entit!ed "1ivinity and 1ivine Service." Chapter %hree 6rsna &s the Source of A!! &ncarnations %5L% / %5L% suta uvaca (agrhe paurusam rupam "hagavan mahad-adi"hih sam"hutam sodasa-ka!am adau !oka-sisrksaya SE=3=E#S sutah uvaca--Suta saidD (agrhe--acceptedD paurusam--p!enary portion as the purusa incarnationD rupam-formD "hagavan--the +ersona!ity of 2odheadD mahat-adi"hih--with the ingredients of the materia! wor!dD sam"hutam--thus there was the creation ofD sodasa-ka!am--si4teen primary princip!esD adau--in the "eginningD !oka--the universesD sisrksaya--on the intention of creating. %CA=S:A%&3= Suta said8 &n the "eginning of the creation$ the :ord first e4panded imse!f in the universa! form of the purusa incarnation and manifested a!! the ingredients for the materia! creation. And thus at first there was the creation of the si4teen princip!es of materia! action. %his was for the purpose of creating the materia! universe. +BC+3C% %he Bhagavad-gita states that the +ersona!ity of 2odhead Sri 6rsna maintains these materia! universes "y e4tending is p!enary e4pansions. So this purusa form is the confirmation of the same princip!e. %he

origina! +ersona!ity of 2odhead 'asudeva$ or :ord 6rsna$ who is famous as the son of 6ing 'asudeva or 6ing =anda$ is fu!! with a!! opu!ences$ a!! potencies$ a!! fame$ a!! "eauty$ a!! know!edge and a!! renunciation. +art of is opu!ences are manifested as impersona! Brahman$ and part of is opu!ences are manifested as +aramatma. %his purusa feature of the same +ersona!ity of 2odhead Sri 6rsna is the origina! +aramatma manifestation of the :ord. %here are three purusa features in the materia! creation$ and this form$ who is known as the 6aranodakasayi 'isnu$ is the first of the three. %he others are known as the 2ar"hodakasayi 'isnu and the 6sirodakasayi 'isnu$ which we sha!! know one after another. %he innumera"!e universes are generated from the skin ho!es of this 6aranodakasayi 'isnu$ and in each one of the universes the :ord enters as 2ar"hodakasayi 'isnu. &n the Bhagavad-gita it is a!so mentioned that the materia! wor!d is created at certain interva!s and then again destroyed. %his creation and destruction is done "y the supreme wi!! "ecause of the conditioned sou!s$ or the nitya-"addha !iving "eings. %he nitya-"addha$ or the eterna!!y conditioned sou!s$ have the sense of individua!ity or ahankara$ which dictates them sense en(oyment$ which they are una"!e to have constitutiona!!y. %he :ord is the on!y en(oyer$ and a!! others are en(oyed. %he !iving "eings are predominated en(oyers. But the eterna!!y conditioned sou!s$ forgetfu! of this constitutiona! position$ have strong aspirations to en(oy. %he chance to en(oy matter is given to the conditioned sou!s in the materia! wor!d$ and side "y side they are given the chance to understand their rea! constitutiona! position. %hose fortunate !iving entities who catch the truth and surrender unto the !otus feet of 'asudeva after many$ many "irths in the materia! wor!d (oin the eterna!!y !i"erated sou!s and thus are a!!owed to enter into the kingdom of 2odhead. After this$ such fortunate !iving entities need not come again within the occasiona! materia! creation. But those who cannot catch the constitutiona! truth are again merged into the mahattattva at the time of the annihi!ation of the materia! creation. When the creation is again set up$ this mahat-tattva is again !et !oose. %his mahat-tattva contains a!! the ingredients of the materia! manifestations$ inc!uding the conditioned sou!s. +rimari!y this mahat-tattva is divided into si4teen parts$ name!y the five gross materia! e!ements and the e!even working instruments or senses. &t is !ike the c!oud in the c!ear sky. &n the spiritua! sky$ the effu!gence of Brahman is spread a!! around$ and the who!e system is da**!ing in spiritua! !ight. %he mahat-tattva is assem"!ed in some corner of the vast$ un!imited spiritua! sky$ and the part which is thus covered "y the mahat-tattva is ca!!ed the materia! sky. %his part of the spiritua! sky$ ca!!ed the mahat-tattva$ is on!y an insignificant portion of the who!e spiritua! sky$ and within this mahat-tattva there are innumera"!e universes. A!! these universes are co!!ective!y produced "y the 6aranodakasayi 'isnu$ ca!!ed a!so the #aha-'isnu$ who simp!y throws is g!ance to impregnate the materia! sky. %5L% < %5L% yasyam"hasi sayanasya yoga-nidram vitanvatah na"hi-hradam"u(ad asid "rahma visva-sr(am patih SE=3=E#S yasya--whoseD am"hasi--in the waterD sayanasya--!ying downD yoga-nidram--s!eeping in meditationD vitanvatah--ministeringD na"hi--nave!D hrada--out of the !akeD am"u(at--from the !otusD asit--was manifestedD "rahma--the grandfather of the !iving "eingsD visva--the universeD sr(am--the engineersD patih-master. %CA=S:A%&3= A part of the purusa !ies down within the water of the universe$ from the nave! !ake of is "ody sprouts a !otus stem$ and from the !otus f!ower atop this stem$ Brahma$ the master of a!! engineers in the universe$ "ecomes manifest.

+BC+3C% %he first purusa is the 6aranodakasayi 'isnu. From is skin ho!es innumera"!e universes have sprung up. &n each and every universe$ the purusa enters as the 2ar"hodakasayi 'isnu. e is !ying within the ha!f of the universe which is fu!! with the water of is "ody. And from the nave! of 2ar"hodakasayi 'isnu has sprung the stem of the !otus f!ower$ the "irthp!ace of Brahma$ who is the father of a!! !iving "eings and the master of a!! the demigod engineers engaged in the perfect design and working of the universa! order. Within the stem of the !otus there are fourteen divisions of p!anetary systems$ and the earth!y p!anets are situated in the midd!e. Bpwards there are other$ "etter p!anetary systems$ and the topmost system is ca!!ed Brahma!oka or Satya!oka. 1ownwards from the earth!y p!anetary system there are seven !ower p!anetary systems inha"ited "y the asuras and simi!ar other materia!istic !iving "eings. From 2ar"hodakasayi 'isnu there is e4pansion of the 6sirodakasayi 'isnu$ who is the co!!ective +aramatma of a!! !iving "eings. e is ca!!ed ari$ and from im a!! incarnations within the universe are e4panded. %herefore$ the conc!usion is that the purusa-avatara is manifested in three features -- first the 6aranodakasayi who creates aggregate materia! ingredients in the mahat-tattva$ second the 2ar"hodakasayi who enters in each and every universe$ and third the 6sirodakasayi 'isnu who is the +aramatma of every materia! o"(ect$ organic or inorganic. 3ne who knows these p!enary features of the +ersona!ity of 2odhead knows 2odhead proper!y$ and thus the knower "ecomes freed from the materia! conditions of "irth$ death$ o!d age and disease$ as it is confirmed in Bhagavad-gita$ &n this s!oka the su"(ect matter of #aha-'isnu is summari*ed. %he #aha-'isnu !ies down in some part of the spiritua! sky "y is own free wi!!. %hus e !ies on the ocean of karana$ from where e g!ances over is materia! nature$ and the mahat-tattva is at once created. %hus e!ectrified "y the power of the :ord$ the materia! nature at once creates innumera"!e universes$ (ust as in due course a tree decorates itse!f with innumera"!e grown fruits. %he seed of the tree is sown "y the cu!tivator$ and the tree or creeper in due course "ecomes manifested with so many fruits. =othing can take p!ace without a cause. %he 6arana 3cean is therefore ca!!ed the Causa! 3cean. 6arana means "causa!." We shou!d not foo!ish!y accept the atheistic theory of creation. %he description of the atheists is given in the Bhagavad-gita. %he atheist does not "e!ieve in the creator$ "ut he cannot give a good theory to e4p!ain the creation. #ateria! nature has no power to create without the power of the purusa$ (ust as a prakrti$ or woman$ cannot produce a chi!d without the connection of a purusa$ or man. %he purusa impregnates$ and the prakrti de!ivers. We shou!d not e4pect mi!k from the f!eshy "ags on the neck of a goat$ a!though they !ook !ike "reast!y nipp!es. Simi!ar!y$ we shou!d not e4pect any creative power from the materia! ingredientsD we must "e!ieve in the power of the purusa$ who impregnates prakrti$ or nature. Because the :ord wished to !ie down in meditation$ the materia! energy created innumera"!e universes at once$ in each of them the :ord !ay down$ and thus a!! the p!anets and the different parapherna!ia were created at once "y the wi!! of the :ord. %he :ord has un!imited potencies$ and thus e can act as e !ikes "y perfect p!anning$ a!though persona!!y e has nothing to do. =o one is greater than or e)ua! to im. %hat is the verdict of the 'edas. %5L% I %5L% yasyavayava-samsthanaih ka!pito !oka-vistarah tad vai "hagavato rupam visuddham sattvam ur(itam SE=3=E#S yasya--whoseD avayava--"odi!y e4pansionD samsthanaih--situated inD ka!pitah--is imaginedD !oka--p!anets of inha"itantsD vistarah--variousD tat vai--"ut that isD "hagavatah--of the +ersona!ity of 2odheadD rupam-formD visuddham--pure!yD sattvam--e4istenceD ur(itam--e4ce!!ence.

%CA=S:A%&3= &t is "e!ieved that a!! the universa! p!anetary systems are situated on the e4tensive "ody of the purusa$ "ut e has nothing to do with the created materia! ingredients. is "ody is eterna!!y in spiritua! e4istence par e4ce!!ence. +BC+3C% %he conception of the virat-rupa or visva-rupa of the Supreme A"so!ute %ruth is especia!!y meant for the neophyte who can hard!y think of the transcendenta! form of the +ersona!ity of 2odhead. %o him a form means something of this materia! wor!d$ and therefore an opposite conception of the A"so!ute is necessary in the "eginning to concentrate the mind on the power e4tension of the :ord. As stated a"ove$ the :ord e4tends is potency in the form of the mahat-tattva$ which inc!udes a!! materia! ingredients. %he e4tension of power "y the :ord and the :ord imse!f persona!!y are one in one sense$ "ut at the same time the mahat-tattva is different from the :ord. %herefore the potency of the :ord and the :ord are simu!taneous!y different and nondifferent. %he conception of the virat-rupa$ especia!!y for the impersona!ist$ is thus nondifferent from the eterna! form of the :ord. %his eterna! form of the :ord e4ists prior to the creation of the mahat-tattva$ and it is stressed here that the eterna! form of the :ord is par e4ce!!ence spiritua! or transcendenta! to the modes of materia! nature. %he very same transcendenta! form of the :ord is manifested "y is interna! potency$ and the formation of is mu!tifarious manifestations of incarnations is a!ways of the same transcendenta! )ua!ity$ without any touch of the mahat-tattva. %5L% > %5L% pasyanty ado rupam ada"hra-caksusa sahasra-padoru-"hu(ananad"hutam sahasra-murdha-sravanaksi-nasikam sahasra-mau!y-am"ara-kunda!o!!asat SE=3=E#S pasyanti--seeD adah--the form of the purusaD rupam--formD ada"hra--perfectD caksusa--"y the eyesD sahasra-pada--thousands of !egsD uru--thighsD "hu(a-anana--hands and facesD ad"hutam--wonderfu!D sahasra--thousands ofD murdha--headsD sravana--earsD aksi--eyesD nasikam--nosesD sahasra--thousandsD mau!i--gar!andsD am"ara--dressesD kunda!a--earringsD u!!asat--a!! g!owing. %CA=S:A%&3= %he devotees$ with their perfect eyes$ see the transcendenta! form of the purusa who has thousands of !egs$ thighs$ arms and faces--a!! e4traordinary. &n that "ody there are thousands of heads$ ears$ eyes and noses. %hey are decorated with thousands of he!mets and g!owing earrings and are adorned with gar!ands. +BC+3C% With our present materia!i*ed senses we cannot perceive anything of the transcendenta! :ord. 3ur present senses are to "e rectified "y the process of devotiona! service$ and then the :ord imse!f "ecomes revea!ed to us. &n the Bhagavad-gita it is confirmed that the transcendenta! :ord can "e perceived on!y "y pure devotiona! service. So it is confirmed in the 'edas that on!y devotiona! service can !ead one to the side of the :ord and that on!y devotiona! service can revea! im. &n the Brahma-samhita a!so it is said that the :ord is a!ways visi"!e to the devotees whose eyes have "een anointed with the tinge of devotiona! service. So we have to take information of the transcendenta! form of the :ord from persons who have

actua!!y seen im with perfect eyes smeared with devotiona! service. &n the materia! wor!d a!so we do not a!ways see things with our own eyesD we sometimes see through the e4perience of those who have actua!!y seen or done things. &f that is the process for e4periencing a mundane o"(ect$ it is more perfect!y app!ica"!e in matters transcendenta!. So on!y with patience and perseverance can we rea!i*e the transcendenta! su"(ect matter regarding the A"so!ute %ruth and is different forms. e is form!ess to the neophytes$ "ut e is in transcendenta! form to the e4pert servitor. %5L% 7 %5L% etan nanavataranam nidhanam "i(am avyayam yasyamsamsena sr(yante deva-tiryan-naradayah SE=3=E#S etat--this ,form0D nana--mu!tifariousD avataranam--of the incarnationsD nidhanam--sourceD "i(am--seedD avyayam--indestructi"!eD yasya--whoseD amsa--p!enary portionD amsena--part of the p!enary portionD sr(yante--createD deva--demigodsD tiryak--anima!sD nara-adayah--human "eings and others. %CA=S:A%&3= %his form Fthe second manifestation of the purusaG is the source and indestructi"!e seed of mu!tifarious incarnations within the universe. From the partic!es and portions of this form$ different !iving entities$ !ike demigods$ men and others$ are created. +BC+3C% %he purusa$ after creating innumera"!e universes in the mahat-tattva$ entered in each of them as the second purusa$ 2ar"hodakasayi 'isnu. When e saw that within the universe there was on!y darkness and space$ without a resting p!ace$ e fi!!ed ha!f of the universe with water from is own perspiration and !aid imse!f down on the same water. %his water is ca!!ed 2ar"hodaka. %hen from is nave! the stem of the !otus f!ower sprouted$ and on the f!ower peta!s the "irth of Brahma$ or the master engineer of the universa! p!an$ took p!ace. Brahma "ecame the engineer of the universe$ and the :ord imse!f took charge of the maintenance of the universe as 'isnu. Brahma was generated from ra(o-guna of prakrti$ or the mode of passion in nature$ and 'isnu "ecame the :ord of the mode of goodness. 'isnu$ "eing transcendenta! to a!! the modes$ is a!ways a!oof from materia!istic affection. %his has a!ready "een e4p!ained. From Brahma there is Cudra ,Siva0$ who is in charge of the mode of ignorance or darkness. e destroys the who!e creation "y the wi!! of the :ord. %herefore a!! three$ name!y Brahma$ 'isnu and Siva$ are incarnations of the 2ar"hodakasayi 'isnu. From Brahma the other demigods !ike 1aksa$ #arici$ #anu and many others "ecome incarnated to generate !iving entities within the universe. %his 2ar"hodakasayi 'isnu is g!orified in the 'edas in the hymns of 2ar"ha-stuti$ which "egin with the description of the :ord as having thousands of heads$ etc. %he 2ar"hodakasayi 'isnu is the :ord of the universe$ and a!though e appears to "e !ying within the universe$ e is a!ways transcendenta!. %his a!so has a!ready "een e4p!ained. %he 'isnu who is the p!enary portion of the 2ar"hodakasayi 'isnu is the Supersou! of the universa! !ife$ and e is known as the maintainer of the universe or 6sirodakasayi 'isnu. So the three features of the origina! purusa are thus understood. And a!! the incarnations within the universe are emanations from this 6sirodakasayi 'isnu. &n different mi!!ennia there are different incarnations$ and they are innumera"!e$ a!though some of them are very prominent$ such as #atsya$ 6urma$ 'araha$ Cama$ =rsimha$ 'amana and many others. %hese incarnations are ca!!ed !i!a incarnations. %hen there are )ua!itative incarnations such as Brahma$ 'isnu$ and Siva ,or Cudra0 who take charge of the different modes of materia! nature.

:ord 'isnu is nondifferent from the +ersona!ity of 2odhead. :ord Siva is in the margina! position "etween the +ersona!ity of 2odhead and the !iving entities$ or (ivas. Brahma is a!ways a (iva-tattva. %he highest pious !iving "eing$ or the greatest devotee of the :ord$ is empowered with the potency of the :ord for creation$ and he is ca!!ed Brahma. is power is !ike the power of the sun ref!ected in va!ua"!e stones and (ewe!s. When there is no such !iving "eing to take charge of the post of Brahma$ the :ord imse!f "ecomes a Brahma and takes charge of the post. :ord Siva is not an ordinary !iving "eing. e is the p!enary portion of the :ord$ "ut "ecause :ord Siva is in direct touch with materia! nature$ he is not e4act!y in the same transcendenta! position as :ord 'isnu. %he difference is !ike that "etween mi!k and curd. Curd is nothing "ut mi!k$ and yet it cannot "e used in p!ace of mi!k. %he ne4t incarnations are the #anus. Within one day9s duration of the !ife of Brahma ,which is ca!cu!ated "y our so!ar year as >$I??$??? 4 /$??? years0 there are fourteen #anus. %herefore there are ><? #anus in one month of Brahma and 7$?>? #anus in one year of Brahma. Brahma !ives for one hundred years of his age$ and therefore there are 7$?>? 4 /?? or 7?>$??? #anus in the duration of Brahma9s !ife. %here are innumera"!e universes$ with one Brahma in each of them$ and a!! of them are created and annihi!ated during the "reathing time of the purusa. %herefore one can simp!y imagine how many mi!!ions of #anus there are during one "reath of the purusa. %he #anus who are prominent within this universe are as fo!!ows8 Ea(na as Svayam"huva #anu$ 'i"hu as Svarocisa #anu$ Satyasena as Bttama #anu$ ari as %amasa #anu$ 'aikuntha as Caivata #anu$ A(ita as Caksusa #anu$ 'amana as 'aivasvata #anu ,the present age is under the 'aivasvata #anu0$ Sarva"hauma as Savarni #anu$ Csa"ha as 1aksasavarni #anu$ 'isvaksena as Brahma-savarni #anu$ 1harmasetu as 1harma-savarni #anu$ Sudhama as Cudra-savarni #anu$ Eogesvara as 1eva-savarni #anu$ and Brhad"hanu as &ndra-savarni #anu. %hese are the names of one set of fourteen #anus covering >$I??$???$??? so!ar years as descri"ed a"ove. %hen there are the yugavataras$ or the incarnations of the mi!!ennia. %he yugas are known as Satyayuga$ %reta-yuga$ 1vapara-yuga and 6a!i-yuga. %he incarnations of each yuga are of different co!or. %he co!ors are white$ red$ "!ack and ye!!ow. &n the 1vapara-yuga$ :ord 6rsna in "!ack co!or appeared$ and in the 6a!i-yuga :ord Caitanya in ye!!ow co!or appeared. So a!! the incarnations of the :ord are mentioned in the revea!ed scriptures. %here is no scope for an imposter to "ecome an incarnation$ for an incarnation must "e mentioned in the sastras. An incarnation does not dec!are imse!f to "e an incarnation of the :ord$ "ut great sages agree "y the symptoms mentioned in the revea!ed scriptures. %he features of the incarnation and the particu!ar type of mission which e has to e4ecute are mentioned in the revea!ed scriptures. Apart from the direct incarnations$ there are innumera"!e empowered incarnations. %hey are a!so mentioned in the revea!ed scriptures. Such incarnations are direct!y as we!! as indirect!y empowered. When they are direct!y empowered they are ca!!ed incarnations$ "ut when they are indirect!y empowered they are ca!!ed vi"hutis. 1irect!y empowered incarnations are the 6umaras$ =arada$ +rthu$ Sesa$ Ananta$ etc. As far as vi"hutis are concerned$ they are very e4p!icit!y descri"ed in the Bhagavad-gita in the 'i"huti-yoga chapter. And for a!! these different types of incarnations$ the fountainhead is the 2ar"hodakasayi 'isnu. %5L% . %5L% sa eva prathamam devah kaumaram sargam asritah cacara duscaram "rahma "rahmacaryam akhanditam SE=3=E#S sah--thatD eva--certain!yD prathamam--firstD devah--Supreme :ordD kaumaram--named the 6umaras ,unmarried0D sargam--creationD asritah--underD cacara--performedD duscaram--very difficu!t to doD

"rahma--in the order of BrahmanD "rahmacaryam--under discip!ine to rea!i*e the A"so!ute ,Brahman0D akhanditam--un"roken. %CA=S:A%&3= First of a!!$ in the "eginning of creation$ there were the four unmarried sons of Brahma Fthe 6umarasG$ who$ "eing situated in a vow of ce!i"acy$ underwent severe austerities for rea!i*ation of the A"so!ute %ruth. +BC+3C% %he creation of the materia! wor!d is effected$ maintained and then again annihi!ated at certain interva!s. So there are different names of the creations in terms of the particu!ar types of Brahma$ the father of the !iving "eings in the creation. %he 6umaras$ as a"ove mentioned$ appeared in the 6aumara creation of the materia! wor!d$ and to teach us the process of Brahman rea!i*ation$ they underwent a severe type of discip!inary action as "ache!ors. %hese 6umaras are empowered incarnations. And "efore e4ecuting the severe type of discip!inary actions$ a!! of them "ecame )ua!ified "rahmanas. %his e4amp!e suggests that one must first ac)uire the )ua!ifications of a "rahmana$ not simp!y "y "irth "ut a!so "y )ua!ity$ and then one can undergo the process of Brahman rea!i*ation. %5L% %5L% dvitiyam tu "havayasya rasata!a-gatam mahim uddharisyann upadatta ya(nesah saukaram vapuh SE=3=E#S dvitiyam--the secondD tu--"utD "havaya--for the we!fareD asya--of this earthD rasata!a--of the !owest regionD gatam--having goneD mahim--the earthD uddharisyan--!iftingD upadatta--esta"!ishedD ya(nesah--the proprietor or the supreme en(oyerD saukaram--hoggishD vapuh--incarnation. %CA=S:A%&3= %he supreme en(oyer of a!! sacrifices accepted the incarnation of a "oar Fthe second incarnationG$ and for the we!fare of the earth e !ifted the earth from the nether regions of the universe. +BC+3C% %he indication is that for each and every incarnation of the +ersona!ity of 2odhead$ the particu!ar function e4ecuted is a!so mentioned. %here cannot "e any incarnation without a particu!ar function$ and such functions are a!ways e4traordinary. %hey are impossi"!e for any !iving "eing to perform. %he incarnation of the "oar was to take the earth out of +!uto9s region of fi!thy matter. +icking up something from a fi!thy p!ace is done "y a "oar$ and the a!!-powerfu! +ersona!ity of 2odhead disp!ayed this wonder to the asuras$ who had hidden the earth in such a fi!thy p!ace. %here is nothing impossi"!e for the +ersona!ity of 2odhead$ and a!though e p!ayed the part of a "oar$ "y the devotees e is worshiped$ staying a!ways in transcendence. %5L% @ %5L%

trtiyam rsi-sargam vai devarsitvam upetya sah tantram satvatam acasta naiskarmyam karmanam yatah SE=3=E#S trtiyam--the third oneD rsi-sargam--the mi!!ennium of the rsisD vai--certain!yD devarsitvam--incarnation of the rsi amongst the demigodsD upetya--having acceptedD sah--heD tantram--e4position of the 'edasD satvatam--which is especia!!y meant for devotiona! serviceD acasta--co!!ectedD naiskarmyam--nonfruitiveD karmanam--of workD yatah--from which. %CA=S:A%&3= &n the mi!!ennium of the rsis$ the +ersona!ity of 2odhead accepted the third empowered incarnation in the form of 1evarsi =arada$ who is a great sage among the demigods. e co!!ected e4positions of the 'edas which dea! with devotiona! service and which inspire nonfruitive action. +BC+3C% %he great Csi =arada$ who is an empowered incarnation of the +ersona!ity of 2odhead$ propagates devotiona! service a!! over the universe. A!! great devotees of the :ord a!! over the universe and in different p!anets and species of !ife are his discip!es. Sri!a 'yasadeva$ the compi!er of the SrimadBhagavatam$ is a!so one of his discip!es. =arada is the author of =arada-pancaratra$ which is the e4position of the 'edas particu!ar!y for the devotiona! service of the :ord. %his =arada-pancaratra trains the karmis$ or the fruitive workers$ to achieve !i"eration from the "ondage of fruitive work. %he conditioned sou!s are most!y attracted "y fruitive work "ecause they want to en(oy !ife "y the sweat of their own "rows. %he who!e universe is fu!! of fruitive workers in a!! species of !ife. %he fruitive works inc!ude a!! kinds of economic deve!opment p!ans. But the !aw of nature provides that every action has its resu!tant reaction$ and the performer of the work is "ound up "y such reactions$ good or "ad. %he reaction of good work is comparative materia! prosperity$ whereas the reaction of "ad work is comparative materia! distress. But materia! conditions$ either in so-ca!!ed happiness or in so-ca!!ed distress$ are a!! meant u!timate!y for distress on!y. Foo!ish materia!ists have no information of how to o"tain eterna! happiness in the unconditiona! state. Sri =arada informs these foo!ish fruitive workers how to rea!i*e the rea!ity of happiness. e gives direction to the diseased men of the wor!d how one9s present engagement can !ead one to the path of spiritua! emancipation. %he physician directs the patient to take treated mi!k in the form of curd for his sufferings from indigestion due to his taking another mi!k preparation. So the cause of the disease and the remedy of the disease may "e the same$ "ut it must "e treated "y an e4pert physician !ike =arada. %he Bhagavad-gita a!so gives the same so!ution of serving the :ord "y the fruits of one9s !a"or. %hat wi!! !ead one to the path of naiskarmya$ or !i"eration. %5L% ; %5L% turye dharma-ka!a-sarge nara-narayanav rsi "hutvatmopasamopetam akarod duscaram tapah SE=3=E#S

turye--in the fourth of the !ineD dharma-ka!a--wife of 1harmara(aD sarge--"eing "orn ofD naranarayanau--named =ara and =arayanaD rsi--sagesD "hutva--"ecomingD atma-upasama--contro!!ing the sensesD upetam--for achievement ofD akarot--undertookD duscaram--very strenuousD tapah--penance. %CA=S:A%&3= &n the fourth incarnation$ the :ord "ecame =ara and =arayana$ the twin sons of the wife of 6ing 1harma. %hus e undertook severe and e4emp!ary penances to contro! the senses. +BC+3C% As 6ing Csa"ha advised is sons$ tapasya$ or vo!untary acceptance of penance for rea!i*ation of the %ranscendence$ is the on!y duty of the human "eingD it was so done "y the :ord imse!f in an e4emp!ary manner to teach us. %he :ord is very kind to the forgetfu! sou!s. e therefore comes imse!f and !eaves "ehind necessary instructions and a!so sends is good sons as representatives to ca!! a!! the conditioned sou!s "ack to 2odhead. Cecent!y$ within the memory of everyone$ :ord Caitanya a!so appeared for the same purpose8 to show specia! favor to fa!!en sou!s of this age of iron industry. %he incarnation of =arayana is worshiped sti!! at Badari-narayana$ on the range of the ima!ayas. %5L% /? %5L% pancamah kapi!o nama siddhesah ka!a-vip!utam provacasuraye sankhyam tattva-grama-vinirnayam SE=3=E#S pancamah--the fifth oneD kapi!ah--6api!aD nama--of the nameD siddhesah--the foremost amongst the perfectD ka!a--timeD vip!utam--!ostD provaca--saidD asuraye--unto the "rahmana named AsuriD sankhyam-metaphysicsD tattva-grama--the sum tota! of the creative e!ementsD vinirnayam--e4position. %CA=S:A%&3= %he fifth incarnation$ named :ord 6api!a$ is foremost among perfected "eings. e gave an e4position of the creative e!ements and metaphysics to Asuri Brahmana$ for in course of time this know!edge had "een !ost. +BC+3C% %he sum tota! of the creative e!ements is twenty-four in a!!. 5ach and every one of them is e4p!icit!y e4p!ained in the system of Sankhya phi!osophy. Sankhya phi!osophy is genera!!y ca!!ed metaphysics "y the 5uropean scho!ars. %he etymo!ogica! meaning of sankhya is "that which e4p!ains very !ucid!y "y ana!ysis of the materia! e!ements." %his was done for the first time "y :ord 6api!a$ who is said herein to "e the fifth in the !ine of incarnations. %5L% // %5L% sastham atrer apatyatvam vrtah prapto 9nasuyaya

anviksikim a!arkaya prah!adadi"hya ucivan SE=3=E#S sastham--the si4th oneD atreh--of AtriD apatyatvam--sonshipD vrtah--"eing prayed forD praptah--o"tainedD anasuyaya--"y AnasuyaD anviksikim--on the su"(ect of transcendenceD a!arkaya--unto A!arkaD prah!adaadi"hyah--unto +rah!ada and othersD ucivan--spoke. %CA=S:A%&3= %he si4th incarnation of the purusa was the son of the sage Atri. e was "orn from the wom" of Anasuya$ who prayed for an incarnation. e spoke on the su"(ect of transcendence to A!arka$ +rah!ada and others FEadu$ aihaya$ etc.G. +BC+3C% %he :ord incarnated imse!f as 1attatreya$ the son of Csi Atri and Anasuya. %he history of the "irth of 1attatreya as an incarnation of the :ord is mentioned in the Brahmanda +urana in connection with the story of the devoted wife. &t is said there that Anasuya$ the wife of Csi Atri$ prayed "efore the :ords Brahma$ 'isnu and Siva as fo!!ows8 "#y !ords$ if you are p!eased with me$ and if you desire me to ask from you some sort of "!essings$ then & pray that you com"ine together to "ecome my son." %his was accepted "y the !ords$ and as 1attatreya the :ord e4pounded the phi!osophy of the spirit sou! and especia!!y instructed A!arka$ +rah!ada$ Eadu$ aihaya$ etc. %5L% /< %5L% tatah saptama akutyam rucer ya(no 9"hya(ayata sa yamadyaih sura-ganair apat svayam"huvantaram SE=3=E#S tatah--after thatD saptame--the seventh in the !ineD akutyam--in the wom" of AkutiD ruceh--"y +ra(apati CuciD ya(nah--the :ord9s incarnation as Ea(naD a"hya(ayata--adventedD sah-- eD yama-adyaih--with Eama and othersD sura-ganaih--with demigodsD apat--ru!edD svayam"huva-antaram--the change of the period of Svayam"huva #anu. %CA=S:A%&3= %he seventh incarnation was Ea(na$ the son of +ra(apati Cuci and his wife Akuti. e contro!!ed the period during the change of the Svayam"huva #anu and was assisted "y demigods such as is son Eama. +BC+3C% %he administrative posts occupied "y the demigods for maintaining the regu!ations of the materia! wor!d are offered to the high!y e!evated pious !iving "eings. When there is a scarcity of such pious !iving "eings$ the :ord incarnates imse!f as Brahma$ +ra(apati$ &ndra$ etc.$ and takes up the charge. 1uring the period of Svayam"huva #anu ,the present period is of 'aivasvata #anu0 there was no suita"!e !iving "eing who cou!d occupy the post of &ndra$ the 6ing of the &ndra!oka ,heaven0 p!anet. %he :ord imse!f at

that time "ecame &ndra. Assisted "y is own sons !ike Eama and other demigods$ :ord Ea(na ru!ed the administration of the universa! affairs. %5L% /I %5L% astame merudevyam tu na"her (ata urukramah darsayan vartma dhiranam sarvasrama-namaskrtam SE=3=E#S astame--the eighth of the incarnationsD merudevyam tu--in the wom" of #erudevi$ the wife ofD na"heh-6ing =a"hiD (atah--took "irthD urukramah--the a!!-powerfu! :ordD darsayan--"y showingD vartma--the wayD dhiranam--of the perfect "eingsD sarva--a!!D asrama--orders of !ifeD namaskrtam--honored "y. %CA=S:A%&3= %he eighth incarnation was 6ing Csa"ha$ son of 6ing =a"hi and his wife #erudevi. &n this incarnation the :ord showed the path of perfection$ which is fo!!owed "y those who have fu!!y contro!!ed their senses and who are honored "y a!! orders of !ife. +BC+3C% %he society of human "eing is natura!!y divided into eight "y orders and statuses of !ife--the four divisions of occupation and four divisions of cu!tura! advancement. %he inte!!igent c!ass$ the administrative c!ass$ the productive c!ass and the !a"orer c!ass are the four divisions of occupation. And the student !ife$ the househo!der9s !ife$ retired !ife and renounced !ife are the four statuses of cu!tura! advancement towards the path of spiritua! rea!i*ation. 3ut of these$ the renounced order of !ife$ or the order of sannyasa$ is considered the highest of a!!$ and a sannyasi is constitutiona!!y the spiritua! master for a!! the orders and divisions. &n the sannyasa order a!so there are four stages of up!iftment toward perfection. %hese stages are ca!!ed kuticaka$ "ahudaka$ parivra(akacarya$ and paramahamsa. %he paramahamsa stage of !ife is the highest stage of perfection. %his order of !ife is respected "y a!! others. #ahara(a Csa"ha$ the son of 6ing =a"hi and #erudevi$ was an incarnation of the :ord$ and e instructed is sons to fo!!ow the path of perfection "y tapasya$ which sanctifies one9s e4istence and ena"!es one to attain the stage of spiritua! happiness which is eterna! and ever increasing. 5very !iving "eing is searching after happiness$ "ut no one knows where eterna! and un!imited happiness is o"taina"!e. Foo!ish men seek after materia! sense p!easure as a su"stitute for rea! happiness$ "ut such foo!ish men forget that temporary so-ca!!ed happiness derived from sense p!easures is a!so en(oyed "y the dogs and hogs. =o anima!$ "ird or "east is "ereft of this sense p!easure. &n every species of !ife$ inc!uding the human form of !ife$ such happiness is immense!y o"taina"!e. %he human form of !ife$ however$ is not meant for such cheap happiness. %he human !ife is meant for attaining eterna! and un!imited happiness "y spiritua! rea!i*ation. %his spiritua! rea!i*ation is o"tained "y tapasya$ or undergoing vo!untari!y the path of penance and a"stinence from materia! p!easure. %hose who have "een trained for a"stinence in materia! p!easures are ca!!ed dhira$ or men undistur"ed "y the senses. 3n!y these dhiras can accept the orders of sannyasa$ and they can gradua!!y rise to the status of the paramahamsa$ which is adored "y a!! mem"ers of society. 6ing Csa"ha propagated this mission$ and at the !ast stage e "ecame comp!ete!y a!oof from the materia! "odi!y needs$ which is a rare stage not to "e imitated "y foo!ish men$ "ut to "e worshiped "y a!!. %5L% /> %5L%

rsi"hir yacito "he(e navamam parthivam vapuh dugdhemam osadhir vipras tenayam sa usattamah SE=3=E#S rsi"hih--"y the sagesD yacitah--"eing prayed forD "he(e--acceptedD navamam--the ninth oneD parthivam-the ru!er of the earthD vapuh--"odyD dugdha--mi!kingD imam--a!! theseD osadhih--products of the earthD viprah--3 "rahmanasD tena--"yD ayam--thisD sah--heD usattamah--"eautifu!!y attractive. %CA=S:A%&3= 3 "rahmanas$ in the ninth incarnation$ the :ord$ prayed for "y sages$ accepted the "ody of a king F+rthuG who cu!tivated the !and to yie!d various produces$ and for that reason the earth was "eautifu! and attractive. +BC+3C% Before the advent of 6ing +rthu$ there was great havoc of ma!administration due to the vicious !ife of the previous king$ the father of #ahara(a +rthu. %he inte!!igent c!ass of men ,name!y the sages and the "rahmanas0 not on!y prayed for the :ord to come down$ "ut a!so dethroned the previous king. &t is the duty of the king to "e pious and thus !ook after the a!!-around we!fare of the citi*ens. Whenever there is some neg!igence on the part of the king in discharging his duty$ the inte!!igent c!ass of men must dethrone him. %he inte!!igent c!ass of men$ however$ do not occupy the roya! throne$ "ecause they have much more important duties for the we!fare of the pu"!ic. &nstead of occupying the roya! throne$ they prayed for the incarnation of the :ord$ and the :ord came as #ahara(a +rthu. Cea! inte!!igent men$ or )ua!ified "rahmanas$ never aspire for po!itica! posts. #ahara(a +rthu e4cavated many produces from the earth$ and thus not on!y did the citi*ens "ecome happy to have such a good king$ "ut the comp!ete sight of the earth a!so "ecame "eautifu! and attractive. %5L% /7 %5L% rupam sa (agrhe matsyam caksusodadhi-samp!ave navy aropya mahi-mayyam apad vaivasvatam manum SE=3=E#S rupam--formD sah-- eD (agrhe--acceptedD matsyam--of a fishD caksusa--CaksusaD udadhi--waterD samp!ave--inundationD navi--on the "oatD aropya--keeping onD mahi--the earthD mayyam--drowned inD apat--protectedD vaivasvatam--'aivasvataD manum--#anu$ the father of man. %CA=S:A%&3= When there was a comp!ete inundation after the period of the Caksusa #anu and the who!e wor!d was deep within water$ the :ord accepted the form of a fish and protected 'aivasvata #anu$ keeping him up on a "oat. +BC+3C%

According to Sripada Sridhara Svami$ the origina! commentator on the Bhagavatam$ there is not a!ways a devastation after the change of every #anu. And yet this inundation after the period of Caksusa #anu took p!ace in order to show some wonders to Satyavrata. But Sri Aiva 2osvami has given definite proofs from authoritative scriptures ,!ike 'isnu-dharmottara$ #arkandeya +urana$ arivamsa$ etc.0 that there is a!ways a devastation after the end of each and every #anu. Sri!a 'isvanatha Cakravarti has a!so supported Sri!a Aiva 2osvami$ and he ,Sri Cakravarti0 has a!so )uoted from Bhagavatamrta a"out this inundation after each #anu. Apart from this$ the :ord$ in order to show specia! favor to Satyavrata$ a devotee of the :ord$ in this particu!ar period$ incarnated imse!f. %5L% /. %5L% surasuranam udadhim mathnatam mandaraca!am dadhre kamatha-rupena prstha ekadase vi"huh SE=3=E#S sura--the theistsD asuranam--of the atheistsD udadhim--in the oceanD mathnatam--churningD mandaraca!am--the #andaraca!a i!!D dadhre--sustainedD kamatha--tortoiseD rupena--in the form ofD prsthe--she!!D ekadase--the e!eventh in the !ineD vi"huh--the great. %CA=S:A%&3= %he e!eventh incarnation of the :ord took the form of a tortoise whose she!! served as a pivot for the #andaraca!a i!!$ which was "eing used as a churning rod "y the theists and atheists of the universe. +BC+3C% 3nce "oth the atheists and the theists were engaged in producing nectar from the sea so that a!! of them cou!d "ecome death!ess "y drinking it. At that time the #andaraca!a i!! was used as the churning rod$ and the she!! of :ord %ortoise$ the incarnation of 2odhead$ "ecame the resting p!ace ,pivot0 of the hi!! in the seawater. %5L% /%5L% dhanvantaram dvadasamam trayodasamam eva ca apayayat suran anyan mohinya mohayan striya SE=3=E#S dhanvantaram--the incarnation of 2odhead named 1hanvantariD dvadasamam--the twe!fth in the !ineD trayodasamam--the thirteenth in the !ineD eva--certain!yD ca--andD apayayat--gave to drinkD suran--the demigodsD anyan--othersD mohinya--"y charming "eautyD mohayan--a!!uringD striya--in the form of a woman. %CA=S:A%&3=

&n the twe!fth incarnation$ the :ord appeared as 1hanvantari$ and in the thirteenth e a!!ured the atheists "y the charming "eauty of a woman and gave nectar to the demigods to drink. %5L% /@ %5L% caturdasam narasimham "i"hrad daityendram ur(itam dadara kara(air urav erakam kata-krd yatha SE=3=E#S caturdasam--the fourteenth in the !ineD nara-simham--the incarnation of the :ord as ha!f-man and ha!f!ionD "i"hrat--adventedD daitya-indram--the king of the atheistsD ur(itam--strong!y "ui!tD dadara-"ifurcatedD kara(aih--"y the nai!sD urau--on the !apD erakam--canesD kata-krt--carpenterD yatha--(ust !ike. %CA=S:A%&3= &n the fourteenth incarnation$ the :ord appeared as =rsimha and "ifurcated the strong "ody of the atheist iranyakasipu with is nai!s$ (ust as a carpenter pierces cane. %5L% /; %5L% pancadasam vamanakam krtvagad adhvaram "a!eh pada-trayam yacamanah pratyaditsus tri-pistapam SE=3=E#S pancadasam--the fifteenth in the !ineD vamanakam--the dwarf "rahmanaD krtva--"y assumption ofD agat-wentD adhvaram--arena of sacrificeD "a!eh--of 6ing Ba!iD pada-trayam--three steps on!yD yacamanah-"eggingD pratyaditsuh--wi!!ing at heart to returnD tri-pistapam--the kingdom of the three p!anetary systems. %CA=S:A%&3= &n the fifteenth incarnation$ the :ord assumed the form of a dwarf-"rahmana F'amanaG and visited the arena of sacrifice arranged "y #ahara(a Ba!i. A!though at heart e was wi!!ing to regain the kingdom of the three p!anetary systems$ e simp!y asked for a donation of three steps of !and. +BC+3C% %he A!mighty 2od can "estow upon anyone the kingdom of the universe from a very sma!! "eginning$ and simi!ar!y$ e can take away the kingdom of the universe on the p!ea of "egging a sma!! piece of !and. %5L% <? %5L%

avatare sodasame pasyan "rahma-druho nrpan trih-sapta-krtvah kupito nih-ksatram akaron mahim SE=3=E#S avatare--in the incarnation of the :ordD sodasame--the si4teenthD pasyan--seeingD "rahma-druhah-diso"edient to the orders of the "rahmanasD nrpan--the king!y orderD trih-sapta--thrice seven timesD krtvah--had doneD kupitah--"eing engagedD nih--negationD ksatram--the administrative c!assD akarot--did performD mahim--the earth. %CA=S:A%&3= &n the si4teenth incarnation of the 2odhead$ the :ord Fas BhrgupatiG annihi!ated the administrative c!ass FksatriyasG twenty-one times$ "eing angry with them "ecause of their re"e!!ion against the "rahmanas Fthe inte!!igent c!assG. +BC+3C% %he ksatriyas$ or the administrative c!ass of men$ are e4pected to ru!e the p!anet "y the direction of the inte!!igent c!ass of men$ who give direction to the ru!ers in terms of the standard sastras$ or the "ooks of revea!ed know!edge. %he ru!ers carry on the administration according to that direction. Whenever there is diso"edience on the part of the ksatriyas$ or the administrative c!ass$ against the orders of the !earned and inte!!igent "rahmanas$ the administrators are removed "y force from the posts$ and arrangement is made for "etter administration. %5L% </ %5L% tatah saptadase (atah satyavatyam parasarat cakre veda-taroh sakha drstva pumso 9!pa-medhasah SE=3=E#S tatah--thereafterD saptadase--in the seventeenth incarnationD (atah--adventedD satyavatyam--in the wom" of SatyavatiD parasarat--"y +arasara #uniD cakre--preparedD veda-taroh--of the desire tree of the 'edasD sakhah--"ranchesD drstva--"e seeingD pumsah--the peop!e in genera!D a!pa-medhasah--!ess inte!!igent. %CA=S:A%&3= %hereafter$ in the seventeenth incarnation of 2odhead$ Sri 'yasadeva appeared in the wom" of Satyavati through +arasara #uni$ and he divided the one 'eda into severa! "ranches and su""ranches$ seeing that the peop!e in genera! were !ess inte!!igent. +BC+3C% 3rigina!!y the 'eda is one. But Sri!a 'yasadeva divided the origina! 'eda into four$ name!y Sama$ Ea(ur$ Cg$ Atharva$ and then again they were e4p!ained in different "ranches !ike the +uranas and the #aha"harata. 'edic !anguage and the su"(ect matter are very difficu!t for ordinary men. %hey are

understood "y the high!y inte!!igent and se!f-rea!i*ed "rahmanas. But the present age of 6a!i is fu!! of ignorant men. 5ven those who are "orn "y a "rahmana father are$ in the present age$ no "etter than the sudras or the women. %he twice-"orn men$ name!y the "rahmanas$ ksatriyas and vaisyas$ are e4pected to undergo a cu!tura! purificatory process known as samskaras$ "ut "ecause of the "ad inf!uence of the present age the so-ca!!ed mem"ers of the "rahmana and other high-order fami!ies are no !onger high!y cu!tured. %hey are ca!!ed the dvi(a-"andhus$ or the friends and fami!y mem"ers of the twice-"orn. But these dvi(a-"andhus are c!assified amongst the sudras and the women. Sri!a 'yasadeva divided the 'edas into various "ranches and su""ranches for the sake of the !ess inte!!igent c!asses !ike the dvi(a-"andhus$ sudras and women. %5L% << %5L% nara-devatvam apannah sura-karya-cikirsaya samudra-nigrahadini cakre viryany atah param SE=3=E#S nara--human "eingD devatvam--divinityD apannah--having assumed the form ofD sura--the demigodsD karya--activitiesD cikirsaya--for the purpose of performingD samudra--the &ndian 3ceanD nigraha-adini-contro!!ing$ etc.D cakre--did performD viryani--superhuman prowessD atah param--thereafter. %CA=S:A%&3= &n the eighteenth incarnation$ the :ord appeared as 6ing Cama. &n order to perform some p!easing work for the demigods$ e e4hi"ited superhuman powers "y contro!!ing the &ndian 3cean and then ki!!ing the atheist 6ing Cavana$ who was on the other side of the sea. +BC+3C% %he +ersona!ity of 2odhead Sri Cama assumed the form of a human "eing and appeared on the earth for the purpose of doing some p!easing work for the demigods or the administrative persona!ities to maintain the order of the universe. Sometimes great demons and atheists !ike Cavana and iranyakasipu and many others "ecome very famous due to advancing materia! civi!i*ation "y the he!p of materia! science and other activities with a spirit of cha!!enging the esta"!ished order of the :ord. For e4amp!e$ the attempt to f!y to other p!anets "y materia! means is a cha!!enge to the esta"!ished order. %he conditions of each and every p!anet are different$ and different c!asses of human "eings are accommodated there for particu!ar purposes mentioned in the codes of the :ord. But$ puffed up "y tiny success in materia! advancement$ sometimes the god!ess materia!ists cha!!enge the e4istence of 2od. Cavana was one of them$ and he wanted to deport ordinary men to the p!anet of &ndra ,heaven0 "y materia! means without consideration of the necessary )ua!ifications. e wanted a staircase to "e "ui!t up direct!y reaching the heaven!y p!anet so that peop!e might not "e re)uired to undergo the routine of pious work necessary to enter that p!anet. e a!so wanted to perform other acts against the esta"!ished ru!e of the :ord. e even cha!!enged the authority of Sri Cama$ the +ersona!ity of 2odhead$ and kidnapped is wife$ Sita. 3f course :ord Cama came to chastise this atheist$ answering the prayer and desire of the demigods. e therefore took up the cha!!enge of Cavana$ and the comp!ete activity is the su"(ect matter of the Camayana. Because :ord Camacandra was the +ersona!ity of 2odhead$ e e4hi"ited superhuman activities which no human "eing$ inc!uding the materia!!y advanced Cavana$ cou!d perform. :ord Camacandra prepared a roya! road on the &ndian 3cean with stones that f!oated on the water. %he modern scientists have done research in the area of weight!essness$ "ut it is not possi"!e to "ring in weight!essness anywhere and everywhere. But "ecause weight!essness is the creation of the :ord "y which e can make the gigantic p!anets f!y and f!oat in the

air$ e made the stones even within this earth to "e weight!ess and prepared a stone "ridge on the sea without any supporting pi!!ar. %hat is the disp!ay of the power of 2od. %5L% <I %5L% ekonavimse vimsatime vrsnisu prapya (anmani rama-krsnav iti "huvo "hagavan aharad "haram SE=3=E#S ekonavimse--in the nineteenthD vimsatime--in the twentieth a!soD vrsnisu--in the 'rsni dynastyD prapya-having o"tainedD (anmani--"irthsD rama--Ba!aramaD krsnau--Sri 6rsnaD iti--thusD "huvah--of the wor!dD "hagavan--the +ersona!ity of 2odheadD aharat--removedD "haram--"urden. %CA=S:A%&3= &n the nineteenth and twentieth incarnations$ the :ord advented imse!f as :ord Ba!arama and :ord 6rsna in the fami!y of 'rsni Fthe Eadu dynastyG$ and "y so doing e removed the "urden of the wor!d. +BC+3C% %he specific mention of the word "hagavan in this te4t indicates that Ba!arama and 6rsna are origina! forms of the :ord. %his wi!! "e further e4p!ained !ater. :ord 6rsna is not an incarnation of the purusa$ as we !earned from the "eginning of this chapter. e is direct!y the origina! +ersona!ity of 2odhead$ and Ba!arama is the first p!enary manifestation of the :ord. From Ba!adeva the first pha!an4 of p!enary e4pansions$ 'asudeva$ Sankarsana$ Aniruddha and +radyumna$ e4pands. :ord Sri 6rsna is 'asudeva$ and Ba!adeva is Sankarsana. %5L% <> %5L% tatah ka!au sampravrtte sammohaya sura-dvisam "uddho namnan(ana-sutah kikatesu "havisyati SE=3=E#S tatah--thereafterD ka!au--the age of 6a!iD sampravrtte--having ensuedD sammohaya--for the purpose of de!udingD sura--the theistsD dvisam--those who are enviousD "uddhah--:ord BuddhaD namna--of the nameD an(ana-sutah--whose mother was An(anaD kikatesu--in the province of 2aya ,Bihar0D "havisyati--wi!! take p!ace. %CA=S:A%&3= %hen$ in the "eginning of 6a!i-yuga$ the :ord wi!! appear as :ord Buddha$ the son of An(ana$ in the province of 2aya$ (ust for the purpose of de!uding those who are envious of the faithfu! theist. +BC+3C%

:ord Buddha$ a powerfu! incarnation of the +ersona!ity of 2odhead$ appeared in the province of 2aya ,Bihar0 as the son of An(ana$ and he preached his own conception of nonvio!ence and deprecated even the anima! sacrifices sanctioned in the 'edas. At the time when :ord Buddha appeared$ the peop!e in genera! were atheistic and preferred anima! f!esh to anything e!se. 3n the p!ea of 'edic sacrifice$ every p!ace was practica!!y turned into a s!aughterhouse$ and anima!-ki!!ing was indu!ged in unrestricted!y. :ord Buddha preached nonvio!ence$ taking pity on the poor anima!s. e preached that he did not "e!ieve in the tenets of the 'edas and stressed the adverse psycho!ogica! effects incurred "y anima!-ki!!ing. :ess inte!!igent men of the age of 6a!i$ who had no faith in 2od$ fo!!owed his princip!e$ and for the time "eing they were trained in mora! discip!ine and nonvio!ence$ the pre!iminary steps for proceeding further on the path of 2od rea!i*ation. e de!uded the atheists "ecause such atheists who fo!!owed his princip!es did not "e!ieve in 2od$ "ut they kept their a"so!ute faith in :ord Buddha$ who himse!f was the incarnation of 2od. %hus the faith!ess peop!e were made to "e!ieve in 2od in the form of :ord Buddha. %hat was the mercy of :ord Buddha8 he made the faith!ess faithfu! to him. 6i!!ing of anima!s "efore the advent of :ord Buddha was the most prominent feature of the society. +eop!e c!aimed that these were 'edic sacrifices. When the 'edas are not accepted through the authoritative discip!ic succession$ the casua! readers of the 'edas are mis!ed "y the f!owery !anguage of that system of know!edge. &n the Bhagavad-gita a comment has "een made on such foo!ish scho!ars ,avipascitah0. %he foo!ish scho!ars of 'edic !iterature who do not care to receive the transcendenta! message through the transcendenta! rea!i*ed sources of discip!ic succession are sure to "e "ewi!dered. %o them$ the ritua!istic ceremonies are considered to "e a!! in a!!. %hey have no depth of know!edge. According to the Bhagavad-gita ,/7./70$ vedais ca sarvair aham eva vedyah8 the who!e system of the 'edas is to !ead one gradua!!y to the path of the Supreme :ord. %he who!e theme of 'edic !iterature is to know the Supreme :ord$ the individua! sou!$ the cosmic situation and the re!ation "etween a!! these items. When the re!ation is known$ the re!ative function "egins$ and as a resu!t of such a function the u!timate goa! of !ife or going "ack to 2odhead takes p!ace in the easiest manner. Bnfortunate!y$ unauthori*ed scho!ars of the 'edas "ecome captivated "y the purificatory ceremonies on!y$ and natura! progress is there"y checked. %o such "ewi!dered persons of atheistic propensity$ :ord Buddha is the em"!em of theism. e therefore first of a!! wanted to check the ha"it of anima!-ki!!ing. %he anima!-ki!!ers are dangerous e!ements on the path going "ack to 2odhead. %here are two types of anima!-ki!!ers. %he sou! is a!so sometimes ca!!ed the "anima!" or the !iving "eing. %herefore$ "oth the s!aughterer of anima!s and those who have !ost their identity of sou! are anima!-ki!!ers. #ahara(a +ariksit said that on!y the anima!-ki!!er cannot re!ish the transcendenta! message of the Supreme :ord. %herefore if peop!e are to "e educated to the path of 2odhead$ they must "e taught first and foremost to stop the process of anima!-ki!!ing as a"ove mentioned. &t is nonsensica! to say that anima!-ki!!ing has nothing to do with spiritua! rea!i*ation. By this dangerous theory many so-ca!!ed sannyasis have sprung up "y the grace of 6a!i-yuga who preach anima!-ki!!ing under the gar" of the 'edas. %he su"(ect matter has a!ready "een discussed in the conversation "etween :ord Caitanya and #au!ana Chand 6a*i Shahe". %he anima! sacrifice as stated in the 'edas is different from the unrestricted anima!-ki!!ing in the s!aughterhouse. Because the asuras or the so-ca!!ed scho!ars of 'edic !iteratures put forward the evidence of anima!-ki!!ing in the 'edas$ :ord Buddha superficia!!y denied the authority of the 'edas. %his re(ection of the 'edas "y :ord Buddha was adopted in order to save peop!e from the vice of anima!-ki!!ing as we!! as to save the poor anima!s from the s!aughtering process of their "ig "rothers who c!amor for universa! "rotherhood$ peace$ (ustice and e)uity. %here is no (ustice when there is anima!ki!!ing. :ord Buddha wanted to stop it comp!ete!y$ and therefore his cu!t of ahimsa was propagated not on!y in &ndia "ut a!so outside the country. %echnica!!y :ord Buddha9s phi!osophy is ca!!ed atheistic "ecause there is no acceptance of the Supreme :ord and "ecause that system of phi!osophy denied the authority of the 'edas. But that is an act of camouf!age "y the :ord. :ord Buddha is the incarnation of 2odhead. As such$ he is the origina! propounder of 'edic know!edge. e therefore cannot re(ect 'edic phi!osophy. But he re(ected it outward!y "ecause the sura-dvisa$ or the demons who are a!ways envious of the devotees of 2odhead$ try to support cow-ki!!ing or anima!-ki!!ing from the pages of the 'edas$ and this is now "eing done "y the moderni*ed sannyasis. :ord Buddha had to re(ect the authority of the 'edas a!together. %his is simp!y

technica!$ and had it not "een so he wou!d not have "een so accepted as the incarnation of 2odhead. =or wou!d he have "een worshiped in the transcendenta! songs of the poet Aayadeva$ who is a 'aisnava acarya. :ord Buddha preached the pre!iminary princip!es of the 'edas in a manner suita"!e for the time "eing ,and so a!so did Sankaracarya0 to esta"!ish the authority of the 'edas. %herefore "oth :ord Buddha and Acarya Sankara paved the path of theism$ and 'aisnava acaryas$ specifica!!y :ord Sri Caitanya #ahapra"hu$ !ed the peop!e on the path towards a rea!i*ation of going "ack to 2odhead. We are g!ad that peop!e are taking interest in the nonvio!ent movement of :ord Buddha. But wi!! they take the matter very serious!y and c!ose the anima! s!aughterhouses a!together? &f not$ there is no meaning to the ahimsa cu!t. Srimad-Bhagavatam was composed (ust prior to the "eginning of the age of 6a!i ,a"out five thousand years ago0$ and :ord Buddha appeared a"out twenty-si4 hundred years ago. %herefore in the SrimadBhagavatam :ord Buddha is foreto!d. Such is the authority of this c!ear scripture. %here are many such prophecies$ and they are "eing fu!fi!!ed one after another. %hey wi!! indicate the positive standing of Srimad-Bhagavatam$ which is without trace of mistake$ i!!usion$ cheating and imperfection$ which are the four f!aws of a!! conditioned sou!s. %he !i"erated sou!s are a"ove these f!awsD therefore they can see and forete!! things which are to take p!ace on distant future dates. %5L% <7 %5L% athasau yuga-sandhyayam dasyu-prayesu ra(asu (anita visnu-yasaso namna ka!kir (agat-patih SE=3=E#S atha--thereafterD asau--the same :ordD yuga-sandhyayam--at the con(unction of the yugasD dasyu-p!underersD prayesu--a!most a!!D ra(asu--the governing persona!itiesD (anita--wi!! take is "irthD visnu-named 'isnuD yasasah--surnamed EasaD namna--in the name ofD ka!kih--the incarnation of the :ordD (agatpatih--the :ord of the creation. %CA=S:A%&3= %hereafter$ at the con(unction of two yugas$ the :ord of the creation wi!! take is "irth as the 6a!ki incarnation and "ecome the son of 'isnu Easa. At this time the ru!ers of the earth wi!! have degenerated into p!underers. +BC+3C% ere is another forete!!ing of the advent of :ord 6a!ki$ the incarnation of 2odhead. e is to appear at the con(unction of the two yugas$ name!y at the end of 6a!i-yuga and the "eginning of Satya-yuga. %he cyc!e of the four yugas$ name!y Satya$ %reta$ 1vapara and 6a!i$ rotates !ike the ca!endar months. %he present 6a!i-yuga !asts >I<$??? years$ out of which we have passed on!y 7$??? years after the Batt!e of 6uruksetra and the end of the regime of 6ing +ariksit. So there are ><-$??? years "a!ance yet to "e finished. %herefore at the end of this period$ the incarnation of 6a!ki wi!! take p!ace$ as foreto!d in the Srimad-Bhagavatam. %he name of is father$ 'isnu Easa$ a !earned "rahmana$ and the vi!!age Sam"ha!a are a!so mentioned. As a"ove mentioned$ a!! these forete!!ings wi!! prove to "e factua! in chrono!ogica! order. %hat is the authority of Srimad-Bhagavatam. %5L% <. %5L%

avatara hy asankhyeya hareh sattva-nidher dvi(ah yathavidasinah ku!yah sarasah syuh sahasrasah SE=3=E#S avatarah--incarnationsD hi--certain!yD asankhyeyah--innumera"!eD hareh--of ari$ the :ordD sattvanidheh--of the ocean of goodnessD dvi(ah--the "rahmanasD yatha--as it isD avidasinah--ine4hausti"!eD ku!yah--rivu!etsD sarasah--of vast !akesD syuh--areD sahasrasah--thousands of. %CA=S:A%&3= 3 "rahmanas$ the incarnations of the :ord are innumera"!e$ !ike rivu!ets f!owing from ine4hausti"!e sources of water. +BC+3C% %he !ist of incarnations of the +ersona!ity of 2odhead given herein is not comp!ete. &t is on!y a partia! view of a!! the incarnations. %here are many others$ such as Sri ayagriva$ ari$ amsa$ +rsnigar"ha$ 'i"hu$ Satyasena$ 'aikuntha$ Sarva"hauma$ 'isvaksena$ 1harmasetu$ Sudhama$ Eogesvara$ Brhad"hanu and others of the "ygone ages. Sri +rah!ada #ahara(a said in his prayer$ "#y :ord$ Eou manifest as many incarnations as there are species of !ife$ name!y the a)uatics$ the vegeta"!es$ the repti!es$ the "irds$ the "easts$ the men$ the demigods$ etc.$ (ust for the maintenance of the faithfu! and the annihi!ation of the unfaithfu!. Eou advent Eourse!f in this way in accordance with the necessity of the different yugas. &n the 6a!i-yuga Eou have incarnated gar"ed as a devotee." %his incarnation of the :ord in the 6a!i-yuga is :ord Caitanya #ahapra"hu. %here are many other p!aces$ "oth in the Bhagavatam and in other scriptures$ in which the incarnation of the :ord as Sri Caitanya #ahapra"hu is e4p!icit!y mentioned. &n the Brahmasamhita a!so it is said indirect!y that a!though there are many incarnations of the :ord$ such as Cama$ =rsimha$ 'araha$ #atsya$ 6urma and many others$ the :ord imse!f sometimes incarnates in person. :ord 6rsna and :ord Sri Caitanya #ahapra"hu are not$ therefore$ incarnations$ "ut the origina! source of a!! other incarnations. %his wi!! "e c!ear!y e4p!ained in the ne4t s!oka. So the :ord is the ine4hausti"!e source for innumera"!e incarnations which are not a!ways mentioned. But such incarnations are distinguished "y specific e4traordinary feats which are impossi"!e to "e performed "y any !iving "eing. %hat is the genera! test to identify an incarnation of the :ord$ direct!y and indirect!y empowered. Some incarnations mentioned a"ove are a!most p!enary portions. For instance$ the 6umaras are empowered with transcendenta! know!edge. Sri =arada is empowered with devotiona! service. #ahara(a +rthu is an empowered incarnation with e4ecutive function. %he #atsya incarnation is direct!y a p!enary portion. So the innumera"!e incarnations of the :ord are manifested a!! over the universes constant!y$ without cessation$ as water f!ows constant!y from waterfa!!s. %5L% <%5L% rsayo manavo deva manu-putra mahau(asah ka!ah sarve harer eva sapra(apatayah smrtah SE=3=E#S

rsayah--a!! the sagesD manavah--a!! the #anusD devah--a!! the demigodsD manu-putrah--a!! the descendants of #anuD maha-o(asah--very powerfu!D ka!ah--portion of the p!enary portionD sarve--a!! co!!ective!yD hareh--of the :ordD eva--certain!yD sa-pra(apatayah--a!ong with the +ra(apatisD smrtah--are known. %CA=S:A%&3= A!! the rsis$ #anus$ demigods and descendants of #anu$ who are especia!!y powerfu!$ are p!enary portions or portions of the p!enary portions of the :ord. %his a!so inc!udes the +ra(apatis. +BC+3C% %hose who are comparative!y !ess powerfu! are ca!!ed vi"huti$ and those who are comparative!y more powerfu! are ca!!ed avesa incarnations. %5L% <@ %5L% ete camsa-ka!ah pumsah krsnas tu "hagavan svayam indrari-vyaku!am !okam mrdayanti yuge yuge SE=3=E#S ete--a!! theseD ca--andD amsa--p!enary portionsD ka!ah--portions of the p!enary portionsD pumsah--of the SupremeD krsnah--:ord 6rsnaD tu--"utD "hagavan--the +ersona!ity of 2odheadD svayam--in personD indraari--the enemies of &ndraD vyaku!am--distur"edD !okam--a!! the p!anetsD mrdayanti--gives protectionD yuge yuge--in different ages. %CA=S:A%&3= A!! of the a"ove-mentioned incarnations are either p!enary portions or portions of the p!enary portions of the :ord$ "ut :ord Sri 6rsna is the origina! +ersona!ity of 2odhead. A!! of them appear on p!anets whenever there is a distur"ance created "y the atheists. %he :ord incarnates to protect the theists. +BC+3C% &n this particu!ar stan*a :ord Sri 6rsna$ the +ersona!ity of 2odhead$ is distinguished from other incarnations. e is counted amongst the avataras ,incarnations0 "ecause out of is cause!ess mercy the :ord descends from is transcendenta! a"ode. Avatara means "one who descends." A!! the incarnations of the :ord$ inc!uding the :ord imse!f$ descend on the different p!anets of the materia! wor!d as a!so in different species of !ife to fu!fi!! particu!ar missions. Sometimes e comes imse!f$ and sometimes is different p!enary portions or parts of the p!enary portions$ or is differentiated portions direct!y or indirect!y empowered "y im$ descend on this materia! wor!d to e4ecute certain specific functions. 3rigina!!y the :ord is fu!! of a!! opu!ences$ a!! prowess$ a!! fame$ a!! "eauty$ a!! know!edge and a!! renunciation. When they are part!y manifested through the p!enary portions or parts of the p!enary portions$ it shou!d "e noted that certain manifestations of is different powers are re)uired for those particu!ar functions. When in the room sma!! e!ectric "u!"s are disp!ayed$ it does not mean that the e!ectric powerhouse is !imited "y the sma!! "u!"s. %he same powerhouse can supp!y power to operate !arge-sca!e industria! dynamos with greater vo!ts. Simi!ar!y$ the incarnations of the :ord disp!ay !imited powers "ecause so much power is needed at that particu!ar time.

For e4amp!e$ :ord +arasurama and :ord =rsimha disp!ayed unusua! opu!ence "y ki!!ing the diso"edient ksatriyas twenty-one times and ki!!ing the great!y powerfu! atheist iranyakasipu. iranyakasipu was so powerfu! that even the demigods in other p!anets wou!d trem"!e simp!y "y the unfavora"!e raising of his eye"row. %he demigods in the higher !eve! of materia! e4istence many$ many times e4ce! the most we!!-todo human "eings$ in duration of !ife$ "eauty$ wea!th$ parapherna!ia$ and in a!! other respects. Sti!! they were afraid of iranyakasipu. %hus we can simp!y imagine how powerfu! iranyakasipu was in this materia! wor!d. But even iranyakasipu was cut into sma!! pieces "y the nai!s of :ord =rsimha. %his means that anyone materia!!y powerfu! cannot stand the strength of the :ord9s nai!s. Simi!ar!y$ Aamadagnya disp!ayed the :ord9s power to ki!! a!! the diso"edient kings powerfu!!y situated in their respective states. %he :ord9s empowered incarnation =arada and p!enary incarnation 'araha$ as we!! as indirect!y empowered :ord Buddha$ created faith in the mass of peop!e. %he incarnations of Cama and 1hanvantari disp!ayed is fame$ and Ba!arama$ #ohini and 'amana e4hi"ited is "eauty. 1attatreya$ #atsya$ 6umara and 6api!a e4hi"ited is transcendenta! know!edge. =ara and =arayana Csis e4hi"ited is renunciation. So a!! the different incarnations of the :ord indirect!y or direct!y manifested different features$ "ut :ord 6rsna$ the primeva! :ord$ e4hi"ited the comp!ete features of 2odhead$ and thus it is confirmed that e is the source of a!! other incarnations. And the most e4traordinary feature e4hi"ited "y :ord Sri 6rsna was is interna! energetic manifestation of is pastimes with the cowherd gir!s. is pastimes with the gopis are a!! disp!ays of transcendenta! e4istence$ "!iss and know!edge$ a!though these are manifested apparent!y as se4 !ove. %he specific attraction of is pastimes with the gopis shou!d never "e misunderstood. %he Bhagavatam re!ates these transcendenta! pastimes in the %enth Canto. And in order to reach the position to understand the transcendenta! nature of :ord 6rsna9s pastimes with the gopis$ the Bhagavatam promotes the student gradua!!y in nine other cantos. According to Sri!a Aiva 2osvami9s statement$ in accordance with authoritative sources$ :ord 6rsna is the source of a!! other incarnations. &t is not that :ord 6rsna has any source of incarnation. A!! the symptoms of the Supreme %ruth in fu!! are present in the person of :ord Sri 6rsna$ and in the Bhagavad-gita the :ord emphatica!!y dec!ares that there is no truth greater than or e)ua! to imse!f. &n this stan*a the word svayam is particu!ar!y mentioned to confirm that :ord 6rsna has no other source than imse!f. A!though in other p!aces the incarnations are descri"ed as "hagavan "ecause of their specific functions$ nowhere are they dec!ared to "e the Supreme +ersona!ity. &n this stan*a the word svayam signifies the supremacy as the summum "onum. %he summum "onum 6rsna is one without a second. e imse!f has e4panded imse!f in various parts$ portions and partic!es as svayam-rupa$ svayam-prakasa$ tad-ekatma$ pra"hava$ vai"hava$ vi!asa$ avatara$ avesa$ and (ivas$ a!! provided with innumera"!e energies (ust suita"!e to the respective persons and persona!ities. :earned scho!ars in transcendenta! su"(ects have carefu!!y ana!y*ed the summum "onum 6rsna to have si4ty-four principa! attri"utes. A!! the e4pansions or categories of the :ord possess on!y some percentages of these attri"utes. But Sri 6rsna is the possessor of the attri"utes cent percent. And is persona! e4pansions such as svayam-prakasa$ tad-ekatma up to the categories of the avataras who are a!! visnu-tattva$ possess up to ninety-three percent of these transcendenta! attri"utes. :ord Siva$ who is neither avatara nor avesa nor in "etween them$ possesses a!most eighty-four percent of the attri"utes. But the (ivas$ or the individua! !iving "eings in different statuses of !ife$ possess up to the !imit of seventy-eight percent of the attri"utes. &n the conditioned state of materia! e4istence$ the !iving "eing possesses these attri"utes in very minute )uantity$ varying in terms of the pious !ife of the !iving "eing. %he most perfect of !iving "eings is Brahma$ the supreme administrator of one universe. e possesses seventy-eight percent of the attri"utes in fu!!. A!! other demigods have the same attri"utes in !ess )uantity$ whereas human "eings possess the attri"utes in very minute )uantity. %he standard of perfection for a human "eing is to deve!op the attri"utes up to seventy-eight percent in fu!!. %he !iving "eing can never possess attri"utes !ike Siva$ 'isnu or :ord 6rsna. A !iving "eing can "ecome god!y "y deve!oping the seventy-eight-percent transcendenta! attri"utes in fu!!ness$ "ut he can never "ecome a 2od !ike Siva$ 'isnu or 6rsna. e can "ecome a Brahma in due course. %he god!y !iving "eings who are a!! residents of the p!anets in the spiritua! sky are eterna! associates of 2od in different spiritua! p!anets ca!!ed ari-dhama and #ahesadhama. %he a"ode of :ord 6rsna a"ove a!! spiritua! p!anets is ca!!ed 6rsna!oka or 2o!oka 'rndavana$ and the perfected !iving "eing$ "y deve!oping seventy-eight percent of the a"ove attri"utes in fu!!ness$ can enter the p!anet of 6rsna!oka after !eaving the present materia! "ody.

%5L% <; %5L% (anma guhyam "hagavato ya etat prayato narah sayam pratar grnan "haktya duhkha-gramad vimucyate SE=3=E#S (anma--"irthD guhyam--mysteriousD "hagavatah--of the :ordD yah--oneD etat--a!! theseD prayatah-carefu!!yD narah--manD sayam--eveningD pratah--morningD grnan--recitesD "haktya--with devotionD duhkhagramat--from a!! miseriesD vimucyate--gets re!ief from. %CA=S:A%&3= Whoever carefu!!y recites the mysterious appearances of the :ord$ with devotion in the morning and in the evening$ gets re!ief from a!! miseries of !ife. +BC+3C% &n the Bhagavad-gita the +ersona!ity of 2odhead has dec!ared that anyone who knows the princip!es of the transcendenta! "irth and activities of the :ord wi!! go "ack to 2odhead after "eing re!ieved from this materia! ta"ernac!e. So simp!y knowing factua!!y the mysterious way of the :ord9s incarnation in this materia! wor!d can !i"erate one from materia! "ondage. %herefore the "irth and activities of the :ord$ as manifested "y im for the we!fare of the peop!e in genera!$ are not ordinary. %hey are mysterious$ and on!y "y those who carefu!!y try to go deep into the matter "y spiritua! devotion is the mystery discovered. %hus one gets !i"eration from materia! "ondage. &t is advised therefore that one who simp!y recites this chapter of Bhagavatam$ descri"ing the appearance of the :ord in different incarnations$ in sincerity and devotion$ can have insight into the "irth and activities of the :ord. %he very word vimukti$ or !i"eration$ indicates that the :ord9s "irth and activities are a!! transcendenta!D otherwise simp!y "y reciting them one cou!d not attain !i"eration. %hey are therefore mysterious$ and those who do not fo!!ow the prescri"ed regu!ations of devotiona! service are not entit!ed to enter into the mysteries of is "irths and activities. %5L% I? %5L% etad rupam "hagavato hy arupasya cid-atmanah maya-gunair viracitam mahadadi"hir atmani SE=3=E#S etat--a!! theseD rupam--formsD "hagavatah--of the :ordD hi--certain!yD arupasya--of one who has no materia! formD cit-atmanah--of the %ranscendenceD maya--materia! energyD gunaih--"y the )ua!itiesD viracitam--manufacturedD mahat-adi"hih--with the ingredients of matterD atmani--in the se!f. %CA=S:A%&3=

%he conception of the virat universa! form of the :ord$ as appearing in the materia! wor!d$ is imaginary. &t is to ena"!e the !ess inte!!igent Fand neophytesG to ad(ust to the idea of the :ord9s having form. But factua!!y the :ord has no materia! form. +BC+3C% %he conception of the :ord known as the visva-rupa or the virat-rupa is particu!ar!y not mentioned a!ong with the various incarnations of the :ord "ecause a!! the incarnations of the :ord mentioned a"ove are transcendenta! and there is not a tinge of materia!ism in their "odies. %here is no difference "etween the "ody and se!f as there is in the conditioned sou!. %he virat-rupa is conceived for those who are (ust neophyte worshipers. For them the materia! virat-rupa is presented$ and it wi!! "e e4p!ained in the Second Canto. &n the virat-rupa the materia! manifestations of different p!anets have "een conceived as is !egs$ hands$ etc. Actua!!y a!! such descriptions are for the neophytes. %he neophytes cannot conceive of anything "eyond matter. %he materia! conception of the :ord is not counted in the !ist of is factua! forms. As +aramatma$ or Supersou!$ the :ord is within each and every materia! form$ even within the atoms$ "ut the outward materia! form is "ut an imagination$ "oth for the :ord and for the !iving "eing. %he present forms of the conditioned sou!s are a!so not factua!. %he conc!usion is that the materia! conception of the "ody of the :ord as virat is imaginary. Both the :ord and the !iving "eings are !iving spirits and have origina! spiritua! "odies. %5L% I/ %5L% yatha na"hasi meghaugho renur va parthivo 9ni!e evam drastari drsyatvam aropitam a"uddhi"hih SE=3=E#S yatha--as it isD na"hasi--in the skyD megha-oghah--a mass of c!oudsD renuh--dustD va--as we!! asD parthivah--muddinessD ani!e--in the airD evam--thusD drastari--to the seerD drsyatvam--for the purpose of seeingD aropitam--is imp!iedD a"uddhi"hih--"y the !ess inte!!igent persons. %CA=S:A%&3= C!ouds and dust are carried "y the air$ "ut !ess inte!!igent persons say that the sky is c!oudy and the air is dirty. Simi!ar!y$ they a!so imp!ant materia! "odi!y conceptions on the spirit se!f. +BC+3C% &t is further confirmed herein that with our materia! eyes and senses we cannot see the :ord$ who is a!! spirit. We cannot even detect the spiritua! spark which e4ists within the materia! "ody of the !iving "eing. We !ook to the outward covering of the "ody or su"t!e mind of the !iving "eing$ "ut we cannot see the spiritua! spark within the "ody. So we have to accept the !iving "eing9s presence "y the presence of his gross "ody. Simi!ar!y$ those who want to see the :ord with their present materia! eyes or with the materia! senses are advised to meditate on the gigantic e4terna! feature ca!!ed the virat-rupa. For instance$ when a particu!ar gent!eman goes in his car$ which can "e seen very easi!y$ we identify the car with the man within the car. When the +resident goes out in his particu!ar car$ we say$ "%here is the +resident." For the time "eing we identify the car with the +resident. Simi!ar!y$ !ess inte!!igent men who want to see 2od immediate!y without necessary )ua!ification are shown first the gigantic materia! cosmos as the form of the :ord$ a!though the :ord is within and without. %he c!ouds in the sky and the "!ue of the sky are "etter

appreciated in this connection. A!though the "!uish tint of the sky and the sky itse!f are different$ we conceive of the co!or of the sky as "!ue. But that is a genera! conception for the !aymen on!y. %5L% I< %5L% atah param yad avyaktam avyudha-guna-"rmhitam adrstasruta-vastutvat sa (ivo yat punar-"havah SE=3=E#S atah--thisD param--"eyondD yat--whichD avyaktam--unmanifestedD avyudha--without forma! shapeD guna"rmhitam--affected "y the )ua!itiesD adrsta--unseenD asruta--unheardD vastutvat--"eing !ike thatD sah--thatD (ivah--!iving "eingD yat--that whichD punah-"havah--takes "irth repeated!y. %CA=S:A%&3= Beyond this gross conception of form is another$ su"t!e conception of form which is without forma! shape and is unseen$ unheard and unmanifest. %he !iving "eing has his form "eyond this su"t!ety$ otherwise he cou!d not have repeated "irths. +BC+3C% As the gross cosmic manifestation is conceived as the gigantic "ody of the :ord$ so a!so there is the conception of is su"t!e form$ which is simp!y rea!i*ed without "eing seen$ heard or manifested. But in fact a!! these gross or su"t!e conceptions of the "ody are in re!ation with the !iving "eings. %he !iving "eing has his spiritua! form "eyond this gross materia! or su"t!e psychic e4istence. %he gross "ody and psychic functions cease to act as soon as the !iving "eing !eaves the visi"!e gross "ody. &n fact$ we say that the !iving "eing has gone away "ecause he is unseen and unheard. 5ven when the gross "ody is not acting when the !iving "eing is in sound s!eep$ we know that he is within the "ody "y his "reathing. So the !iving "eing9s passing away from the "ody does not mean that there is no e4istence of the !iving sou!. &t is there$ otherwise how can he repeat his "irths again and again? %he conc!usion is that the :ord is eterna!!y e4istent in is transcendenta! form$ which is neither gross nor su"t!e !ike that of the !iving "eingD is "ody is never to "e compared to the gross and su"t!e "odies of the !iving "eing. A!! such conceptions of 2od9s "ody are imaginary. %he !iving "eing has his eterna! spiritua! form$ which is conditioned on!y "y his materia! contamination. %5L% II %5L% yatreme sad-asad-rupe pratisiddhe sva-samvida avidyayatmani krte iti tad "rahma-darsanam SE=3=E#S yatra--wheneverD ime--in a!! theseD sat-asat--gross and su"t!eD rupe--in the forms ofD pratisiddhe--on "eing nu!!ifiedD sva-samvida--"y se!f-rea!i*ationD avidyaya--"y ignoranceD atmani--in the se!fD krte--having "een imposedD iti--thusD tat--that isD "rahma-darsanam--the process of seeing the A"so!ute.

%CA=S:A%&3= Whenever a person e4periences$ "y se!f-rea!i*ation$ that "oth the gross and su"t!e "odies have nothing to do with the pure se!f$ at that time he sees himse!f as we!! as the :ord. +BC+3C% %he difference "etween se!f-rea!i*ation and materia! i!!usion is to know that the temporary or i!!usory impositions of materia! energy in the shape of gross and su"t!e "odies are superficia! coverings of the se!f. %he coverings take p!ace due to ignorance. Such coverings are never effective in the person of the +ersona!ity of 2odhead. 6nowing this convincing!y is ca!!ed !i"eration$ or seeing the A"so!ute. %his means that perfect se!f-rea!i*ation is made possi"!e "y adoption of god!y or spiritua! !ife. Se!f-rea!i*ation means "ecoming indifferent to the needs of the gross and su"t!e "odies and "ecoming serious a"out the activities of the se!f. %he impetus for activities is generated from the se!f$ "ut such activities "ecome i!!usory due to ignorance of the rea! position of the se!f. By ignorance$ se!f-interest is ca!cu!ated in terms of the gross and su"t!e "odies$ and therefore a who!e set of activities is spoi!ed$ !ife after !ife. When$ however$ one meets the se!f "y proper cu!ture$ the activities of the se!f "egin. %herefore a man who is engaged in the activities of the se!f is ca!!ed (ivan-mukta$ or a !i"erated person even in the conditiona! e4istence. %his perfect stage of se!f-rea!i*ation is attained not "y artificia! means$ "ut under the !otus feet of the :ord$ who is a!ways transcendenta!. &n the Bhagavad-gita the :ord says that e is present in everyone9s heart$ and from im on!y a!! know!edge$ remem"rance or forgetfu!ness take p!ace. When the !iving "eing desires to "e an en(oyer of materia! energy ,i!!usory phenomena0$ the :ord covers the !iving "eing in the mystery of forgetfu!ness$ and thus the !iving "eing misinterprets the gross "ody and su"t!e mind to "e his own se!f. And "y cu!ture of transcendenta! know!edge$ when the !iving "eing prays to the :ord for de!iverance from the c!utches of forgetfu!ness$ the :ord$ "y is cause!ess mercy$ removes the !iving "eing9s i!!usory curtain$ and thus he rea!i*es his own se!f. e then engages himse!f in the service of the :ord in his eterna! constitutiona! position$ "ecoming !i"erated from the conditioned !ife. A!! this is e4ecuted "y the :ord either through is e4terna! potency or direct!y "y the interna! potency. %5L% I> %5L% yady esoparata devi maya vaisaradi matih sampanna eveti vidur mahimni sve mahiyate SE=3=E#S yadi--if$ howeverD esa--theyD uparata--su"sidedD devi maya--i!!usory energyD vaisaradi--fu!! of know!edgeD matih--en!ightenmentD sampannah--enriched withD eva--certain!yD iti--thusD viduh--"eing cogni*ant ofD mahimni--in the g!oriesD sve--of the se!fD mahiyate--"eing situated in. %CA=S:A%&3= &f the i!!usory energy su"sides and the !iving entity "ecomes fu!!y enriched with know!edge "y the grace of the :ord$ then he "ecomes at once en!ightened with se!f-rea!i*ation and thus "ecomes situated in his own g!ory. +BC+3C%

Because the :ord is the a"so!ute %ranscendence$ a!! of is forms$ names$ pastimes$ attri"utes$ associates and energies are identica! with im. is transcendenta! energy acts according to is omnipotency. %he same energy acts as is e4terna!$ interna! and margina! energies$ and "y is omnipotency e can perform anything and everything through the agency of any of the a"ove energies. e can turn the e4terna! energy into interna! "y is wi!!. %herefore "y is grace the e4terna! energy$ which is emp!oyed in i!!usioning those !iving "eings who want to have it$ su"sides "y the wi!! of the :ord in terms of repentance and penance for the conditioned sou!. And the very same energy then acts to he!p the purified !iving "eing make progress on the path of se!f-rea!i*ation. %he e4amp!e of e!ectrica! energy is very appropriate in this connection. %he e4pert e!ectrician can uti!i*e the e!ectrica! energy for "oth heating and coo!ing "y ad(ustment on!y. Simi!ar!y$ the e4terna! energy$ which now "ewi!ders the !iving "eing into continuation of "irth and death$ is turned into interna! potency "y the wi!! of the :ord to !ead the !iving "eing to eterna! !ife. When a !iving "eing is thus graced "y the :ord$ he is p!aced in his proper constitutiona! position to en(oy eterna! spiritua! !ife. %5L% I7 %5L% evam (anmani karmani hy akartur a(anasya ca varnayanti sma kavayo veda-guhyani hrt-pateh SE=3=E#S evam--thusD (anmani--"irthD karmani--activitiesD hi--certain!yD akartuh--of the inactiveD a(anasya--of the un"ornD ca--andD varnayanti--descri"eD sma--in the pastD kavayah--the !earnedD veda-guhyani-undiscovera"!e "y the 'edasD hrt-pateh--of the :ord of the heart. %CA=S:A%&3= %hus !earned men descri"e the "irths and activities of the un"orn and inactive$ which is undiscovera"!e even in the 'edic !iteratures. e is the :ord of the heart. +BC+3C% Both the :ord and the !iving entities are essentia!!y a!! spiritua!. %herefore "oth of them are eterna!$ and neither of them has "irth and death. %he difference is that the so-ca!!ed "irths and disappearances of the :ord are un!ike those of the !iving "eings. %he !iving "eings who take "irth and then again accept death are "ound "y the !aws of materia! nature. But the so-ca!!ed appearance and disappearance of the :ord are not actions of materia! nature$ "ut are demonstrations of the interna! potency of the :ord. %hey are descri"ed "y the great sages for the purpose of se!f-rea!i*ation. &t is stated in the Bhagavad-gita "y the :ord that is so-ca!!ed "irth in the materia! wor!d and is activities are a!! transcendenta!. And simp!y "y meditation on such activities one can attain rea!i*ation of Brahman and thus "ecome !i"erated from materia! "ondage. &n the srutis it is said that the "irth!ess appears to take "irth. %he Supreme has nothing to do$ "ut "ecause e is omnipotent$ everything is performed "y im natura!!y$ as if done automatica!!y. As a matter of fact$ the appearance and disappearance of the Supreme +ersona!ity of 2odhead and is different activities are a!! confidentia!$ even to the 'edic !iteratures. Eet they are disp!ayed "y the :ord to "estow mercy upon the conditioned sou!s. We shou!d a!ways take advantage of the narrations of the activities of the :ord$ which are meditations on Brahman in the most convenient and pa!ata"!e form. %5L% I. %5L%

sa va idam visvam amogha-!i!ah sr(aty avaty atti na sa((ate 9smin "hutesu cantarhita atma-tantrah sad-vargikam (ighrati sad-gunesah SE=3=E#S sah--the Supreme :ordD va--a!ternate!yD idam--thisD visvam--manifested universesD amogha-!i!ah--one whose activities are spot!essD sr(ati--createsD avati atti--maintains and annihi!atesD na--notD sa((ate--is affected "yD asmin--in themD "hutesu--in a!! !iving "eingsD ca--a!soD antarhitah--!iving withinD atmatantrah--se!f-independentD sat-vargikam--endowed with a!! the potencies of is opu!encesD (ighrati-superficia!!y attached$ !ike sme!!ing the fragranceD sat-guna-isah--master of the si4 senses. %CA=S:A%&3= %he :ord$ whose activities are a!ways spot!ess$ is the master of the si4 senses and is fu!!y omnipotent with si4 opu!ences. e creates the manifested universes$ maintains them and annihi!ates them without "eing in the !east affected. e is within every !iving "eing and is a!ways independent. +BC+3C% %he prime difference "etween the :ord and the !iving entities is that the :ord is the creator and the !iving entities are the created. ere e is ca!!ed the amogha-!i!ah$ which indicates that there is nothing !amenta"!e in is creation. %hose who create distur"ance in is creation are themse!ves distur"ed. e is transcendenta! to a!! materia! aff!ictions "ecause e is fu!! with a!! si4 opu!ences$ name!y wea!th$ power$ fame$ "eauty$ know!edge and renunciation$ and thus e is the master of the senses. e creates these manifested universes in order to rec!aim the !iving "eings who are within them suffering threefo!d miseries$ maintains them$ and in due course annihi!ates them without "eing the !east affected "y such actions. e is connected with this materia! creation very superficia!!y$ as one sme!!s odor without "eing connected with the odorous artic!e. =ongod!y e!ements$ therefore$ can never approach im$ despite a!! endeavors. %5L% I%5L% na casya kascin nipunena dhatur avaiti (antuh kumanisa utih namani rupani mano-vaco"hih santanvato nata-caryam iva(nah SE=3=E#S na--notD ca--andD asya--of imD kascit--anyoneD nipunena--"y de4terityD dhatuh--of the creatorD avaiti-can knowD (antuh--the !iving "eingD kumanisah--with a poor fund of know!edgeD utih--activities of the :ordD namani-- is namesD rupani-- is formsD manah-vaco"hih--"y dint of menta! specu!ation or de!iverance of speechesD santanvatah--disp!ayingD nata-caryam--a dramatic actionD iva--!ikeD a(nah--the foo!ish. %CA=S:A%&3=

%he foo!ish with a poor fund of know!edge cannot know the transcendenta! nature of the forms$ names and activities of the :ord$ who is p!aying !ike an actor in a drama. =or can they e4press such things$ neither in their specu!ations nor in their words. +BC+3C% =o one can proper!y descri"e the transcendenta! nature of the A"so!ute %ruth. %herefore it is said that e is "eyond the e4pression of mind and speech. And yet there are some men$ with a poor fund of know!edge$ who desire to understand the A"so!ute %ruth "y imperfect menta! specu!ation and fau!ty description of is activities. %o the !ayman is activities$ appearance and disappearance$ is names$ is forms$ is parapherna!ia$ is persona!ities and a!! things in re!ation with im are mysterious. %here are two c!asses of materia!ists$ name!y the fruitive workers and the empiric phi!osophers. %he fruitive workers have practica!!y no information of the A"so!ute %ruth$ and the menta! specu!ators$ after "eing frustrated in fruitive activities$ turn their faces towards the A"so!ute %ruth and try to know im "y menta! specu!ation. And for a!! these men$ the A"so!ute %ruth is a mystery$ as the (ugg!ery of the magician is a mystery to chi!dren. Being deceived "y the (ugg!ery of the Supreme Being$ the nondevotees$ who may "e very de4terous in fruitive work and menta! specu!ation$ are a!ways in ignorance. With such !imited know!edge$ they are una"!e to penetrate into the mysterious region of transcendence. %he menta! specu!ators are a !itt!e more progressive than the gross materia!ists or the fruitive workers$ "ut "ecause they are a!so within the grip of i!!usion$ they take it for granted that anything which has form$ a name and activities is "ut a product of materia! energy. For them the Supreme Spirit is form!ess$ name!ess and inactive. And "ecause such menta! specu!ators e)ua!i*e the transcendenta! name and form of the :ord with mundane names and form$ they are in fact in ignorance. With such a poor fund of know!edge$ there is no access to the rea! nature of the Supreme Being. As stated in Bhagavad-gita$ the :ord is a!ways in a transcendenta! position$ even when e is within the materia! wor!d. But ignorant men consider the :ord one of the great persona!ities of the wor!d$ and thus they are mis!ed "y the i!!usory energy. %5L% I@ %5L% sa veda dhatuh padavim parasya duranta-viryasya rathanga-paneh yo 9mayaya santatayanuvrttya "ha(eta tat-pada-saro(a-gandham SE=3=E#S sah-- e a!oneD veda--can knowD dhatuh--of the creatorD padavim--g!oriesD parasya--of the transcendenceD duranta-viryasya--of the great!y powerfu!D ratha-anga-paneh--of :ord 6rsna$ who "ears in is hand the whee! of a chariotD yah--one whoD amayaya--without reservationD santataya--without any gapD anuvrttya-favora"!yD "ha(eta--renders serviceD tat-pada--of is feetD saro(a-gandham--fragrance of the !otus. %CA=S:A%&3= 3n!y those who render unreserved$ uninterrupted$ favora"!e service unto the !otus feet of :ord 6rsna$ who carries the whee! of the chariot in is hand$ can know the creator of the universe in is fu!! g!ory$ power and transcendence. +BC+3C% 3n!y the pure devotees can know the transcendenta! name$ form and activities of :ord 6rsna due to their "eing comp!ete!y freed from the reactions of fruitive work and menta! specu!ation. %he pure devotees have nothing to derive as persona! profit from their una!!oyed service to the :ord. %hey render

incessant service to the :ord spontaneous!y$ without any reservation. 5veryone within the creation of the :ord is rendering service to the :ord indirect!y or direct!y. =o one is an e4ception to this !aw of the :ord. %hose who are rendering service indirect!y$ "eing forced "y the i!!usory agent of the :ord$ are rendering service unto im unfavora"!y. But those who are rendering service unto im direct!y under the direction of is "e!oved agent are rendering service unto im favora"!y. Such favora"!e servitors are devotees of the :ord$ and "y the grace of the :ord they can enter into the mysterious region of transcendence "y the mercy of the :ord. But the menta! specu!ators remain in darkness a!! the time. As stated in Bhagavad-gita$ the :ord imse!f guides the pure devotees toward the path of rea!i*ation due to their constant engagement in the !oving service of the :ord in spontaneous affection. %hat is the secret of entering into the kingdom of 2od. Fruitive activities and specu!ation are no )ua!ifications for entering. %5L% I; %5L% atheha dhanya "hagavanta ittham yad vasudeve 9khi!a-!oka-nathe kurvanti sarvatmakam atma-"havam na yatra "huyah parivarta ugrah SE=3=E#S atha--thusD iha--in this wor!dD dhanyah--successfu!D "hagavantah--perfect!y cogni*antD ittham--suchD yat--whatD vasudeve--unto the +ersona!ity of 2odheadD akhi!a--a!!-em"racingD !oka-nathe--unto the proprietor of a!! the universesD kurvanti--inspiresD sarva-atmakam--one hundred percentD atma--spiritD "havam--ecstasyD na--neverD yatra--whereinD "huyah--againD parivartah--repetitionD ugrah--dreadfu!. %CA=S:A%&3= 3n!y "y making such in)uiries in this wor!d can one "e successfu! and perfect!y cogni*ant$ for such in)uiries invoke transcendenta! ecstatic !ove unto the +ersona!ity of 2odhead$ who is the proprietor of a!! the universes$ and guarantee cent-percent immunity from the dreadfu! repetition of "irth and death. +BC+3C% %he in)uiries of the sages headed "y Saunaka are herewith praised "y Suta 2osvami on the merit of their transcendenta! nature. As a!ready conc!uded$ on!y the devotees of the :ord can know im to a considera"!e e4tent$ and no one e!se can know im at a!!$ so the devotees are perfect!y cogni*ant of a!! spiritua! know!edge. %he +ersona!ity of 2odhead is the !ast word in A"so!ute %ruth. &mpersona! Brahman and !oca!i*ed +aramatma ,Supersou!0 are inc!uded in the know!edge of the +ersona!ity of 2odhead. So one who knows the +ersona!ity of 2odhead can automatica!!y know a!! a"out im$ is mu!tipotencies and is e4pansions. So the devotees are congratu!ated as "eing a!!-successfu!. A cent-percent devotee of the :ord is immune to the dreadfu! materia! miseries of repeated "irth and death. %5L% >? %5L% idam "hagavatam nama puranam "rahma-sammitam uttama-s!oka-caritam cakara "hagavan rsih nihsreyasaya !okasya dhanyam svasty-ayanam mahat

SE=3=E#S idam--thisD "hagavatam--"ook containing the narration of the +ersona!ity of 2odhead and is pure devoteesD nama--of the nameD puranam--supp!ementary to the 'edasD "rahma-sammitam--incarnation of :ord Sri 6rsnaD uttama-s!oka--of the +ersona!ity of 2odheadD caritam--activitiesD cakara--compi!edD "hagavan--incarnation of the +ersona!ity of 2odheadD rsih--Sri 'yasadevaD nihsreyasaya--for the u!timate goodD !okasya--of a!! peop!eD dhanyam--fu!!y successfu!D svasti-ayanam--a!!-"!issfu!D mahat--a!!-perfect. %CA=S:A%&3= %his Srimad-Bhagavatam is the !iterary incarnation of 2od$ and it is compi!ed "y Sri!a 'yasadeva$ the incarnation of 2od. &t is meant for the u!timate good of a!! peop!e$ and it is a!!-successfu!$ a!!-"!issfu! and a!!-perfect. +BC+3C% :ord Sri Caitanya #ahapra"hu dec!ared that Srimad-Bhagavatam is the spot!ess sound representation of a!! 'edic know!edge and history. %here are se!ected histories of great devotees who are in direct contact with the +ersona!ity of 2odhead. Srimad-Bhagavatam is the !iterary incarnation of :ord Sri 6rsna and is therefore nondifferent from im. Srimad-Bhagavatam shou!d "e worshiped as respectfu!!y as we worship the :ord. %here"y we can derive the u!timate "!essings of the :ord through its carefu! and patient study. As 2od is a!! !ight$ a!! "!iss and a!! perfection$ so a!so is Srimad-Bhagavatam. We can have a!! the transcendenta! !ight of the Supreme Brahman$ Sri 6rsna$ from the recitation of Srimad-Bhagavatam$ provided it is received through the medium of the transparent spiritua! master. :ord Caitanya9s private secretary Sri!a Svarupa 1amodara 2osvami advised a!! intending visitors who came to see the :ord at +uri to make a study of the Bhagavatam from the person Bhagavatam +erson Bhagavatam is the se!f-rea!i*ed "ona fide spiritua! master$ and through him on!y can one understand the !essons of Bhagavatam in order to receive the desired resu!t. 3ne can derive from the study of the Bhagavatam a!! "enefits that are possi"!e to "e derived from the persona! presence of the :ord. &t carries with it a!! the transcendenta! "!essings of :ord Sri 6rsna that we can e4pect from is persona! contact. %5L% >/ %5L% tad idam grahayam asa sutam atmavatam varam sarva-vedetihasanam saram saram samuddhrtam SE=3=E#S tat--thatD idam--thisD grahayam asa--made to acceptD sutam--unto his sonD atmavatam--of the se!frea!i*edD varam--most respectfu!D sarva--a!!D veda--'edic !iteratures ,"ooks of know!edge0D itihasanam--of a!! the historiesD saram--creamD saram--creamD samuddhrtam--taken out. %CA=S:A%&3= Sri 'yasadeva de!ivered it to his son$ who is the most respected among the se!f-rea!i*ed$ after e4tracting the cream of a!! 'edic !iteratures and histories of the universe. +BC+3C%

#en with a poor fund of know!edge on!y accept the history of the wor!d from the time of Buddha$ or since .?? B.C.$ and prior to this period a!! histories mentioned in the scriptures are ca!cu!ated "y them to "e on!y imaginary stories. %hat is not a fact. A!! the stories mentioned in the +uranas and #aha"harata$ etc.$ are actua! histories$ not on!y of this p!anet "ut a!so of mi!!ions of other p!anets within the universe. Sometimes the history of p!anets "eyond this wor!d appear to such men to "e un"e!ieva"!e. But they do not know that different p!anets are not e)ua! in a!! respects and that therefore some of the historica! facts derived from other p!anets do not correspond with the e4perience of this p!anet. Considering the different situation of different p!anets and a!so time and circumstances$ there is nothing wonderfu! in the stories of the +uranas$ nor are they imaginary. We shou!d a!ways remem"er the ma4im that one man9s food is another man9s poison. We shou!d not$ therefore$ re(ect the stories and histories of the +uranas as imaginary. %he great rsis !ike 'yasa had no "usiness putting some imaginary stories in their !iteratures. &n the Srimad-Bhagavatam historica! facts se!ected from the histories of different p!anets have "een depicted. &t is therefore accepted "y a!! the spiritua! authorities as the #aha-+urana. %he specia! significance of these histories is that they are a!! connected with activities of the :ord in a different time and atmosphere. Sri!a Sukadeva 2osvami is the topmost persona!ity of a!! the se!f-rea!i*ed sou!s$ and he accepted this as the su"(ect of studies from his father$ 'yasadeva. Sri!a 'yasadeva is the great authority$ and the su"(ect matter of Srimad-Bhagavatam "eing so important$ he de!ivered the message first to his great son Sri!a Sukadeva 2osvami. &t is compared to the cream of the mi!k. 'edic !iterature is !ike the mi!k ocean of know!edge. Cream or "utter is the most pa!ata"!e essence of mi!k$ and so a!so is SrimadBhagavatam$ for it contains a!! pa!ata"!e$ instructive and authentic versions of different activities of the :ord and is devotees. %here is no gain$ however$ in accepting the message of Bhagavatam from the un"e!ievers$ atheists and professiona! reciters who make a trade of Bhagavatam for the !aymen. &t was de!ivered to Sri!a Sukadeva 2osvami$ and he had nothing to do with the Bhagavata "usiness. e did not have to maintain fami!y e4penses "y such trade. Srimad-Bhagavatam shou!d therefore "e received from the representative of Sukadeva$ who must "e in the renounced order of !ife without fami!y encum"rance. #i!k is undou"ted!y very good and nourishing$ "ut when it is touched "y the mouth of a snake it is no !onger nourishingD rather$ it "ecomes a source of death. Simi!ar!y$ those who are not strict!y in the 'aisnava discip!ine shou!d not make a "usiness of this Bhagavatam and "ecome a cause of spiritua! death for so many hearers. &n the Bhagavad-gita the :ord says that the purpose of a!! the 'edas is to know im ,:ord 6rsna0$ and Srimad-Bhagavatam is :ord Sri 6rsna imse!f in the form of recorded know!edge. %herefore$ it is the cream of a!! the 'edas$ and it contains a!! historica! facts of a!! times in re!ation with Sri 6rsna. &t is factua!!y the essence of a!! histories. %5L% >< %5L% sa tu samsravayam asa mahara(am pariksitam prayopavistam gangayam paritam paramarsi"hih SE=3=E#S sah--the son of 'yasadevaD tu--againD samsravayam asa--make them audi"!eD maha-ra(am--unto the emperorD pariksitam--of the name +ariksitD praya-upavistam--who sat unti! death without food or drinkD gangayam--on the "ank of the 2angesD paritam--"eing surroundedD parama-rsi"hih--"y great sages. %CA=S:A%&3= Sukadeva 2osvami$ the son of 'yasadeva$ in his turn de!ivered the Bhagavatam to the great 5mperor +ariksit$ who sat surrounded "y sages on the "ank of the 2anges$ awaiting death without taking food or drink.

+BC+3C% A!! transcendenta! messages are received proper!y in the chain of discip!ic succession. %his discip!ic succession is ca!!ed parampara. Bn!ess therefore Bhagavatam or any other 'edic !iteratures are received through the parampara system$ the reception of know!edge is not "ona fide. 'yasadeva de!ivered the message to Sukadeva 2osvami$ and from Sukadeva 2osvami$ Suta 2osvami received the message. 3ne shou!d therefore receive the message of Bhagavatam from Suta 2osvami or from his representative and not from any irre!evant interpreter. 5mperor +ariksit received the information of his death in time$ and he at once !eft his kingdom and fami!y and sat down on the "ank of the 2anges to fast ti!! death. A!! great sages$ rsis$ phi!osophers$ mystics$ etc.$ went there due to his imperia! position. %hey offered many suggestions a"out his immediate duty$ and at !ast it was sett!ed that he wou!d hear from Sukadeva 2osvami a"out :ord 6rsna. %hus the Bhagavatam was spoken to him. Sripada Sankaracarya$ who preached #ayavada phi!osophy and stressed the impersona! feature of the A"so!ute$ a!so recommended that one must take she!ter at the !otus feet of :ord Sri 6rsna$ for there is no hope of gain from de"ating. &ndirect!y Sripada Sankaracarya admitted that what he had preached in the f!owery grammatica! interpretations of the 'edanta-sutra cannot he!p one at the time of death. At the critica! hour of death one must recite the name of 2ovinda. %his is the recommendation of a!! great transcendenta!ists. Sukadeva 2osvami had !ong ago stated the same truth$ that at the end one must remem"er =arayana. %hat is the essence of a!! spiritua! activities. &n pursuance of this eterna! truth$ Srimad-Bhagavatam was heard "y 5mperor +ariksit$ and it was recited "y the a"!e Sukadeva 2osvami. And "oth the speaker and the receiver of the messages of Bhagavatam were du!y de!ivered "y the same medium. %5L% >I %5L% krsne sva-dhamopagate dharma-(nanadi"hih saha ka!au nasta-drsam esa puranarko 9dhunoditah SE=3=E#S krsne--in 6rsna9sD sva-dhama--own a"odeD upagate--having returnedD dharma--re!igionD (nana-know!edgeD adi"hih--com"ined togetherD saha--a!ong withD ka!au--in the 6a!i-yugaD nasta-drsam--of persons who have !ost their sightD esah--a!! theseD purana-arkah--the +urana which is "ri!!iant !ike the sunD adhuna--(ust nowD uditah--has arisen. %CA=S:A%&3= %his Bhagavata +urana is as "ri!!iant as the sun$ and it has arisen (ust after the departure of :ord 6rsna to is own a"ode$ accompanied "y re!igion$ know!edge$ etc. +ersons who have !ost their vision due to the dense darkness of ignorance in the age of 6a!i sha!! get !ight from this +urana. +BC+3C% :ord Sri 6rsna has is eterna! dhama$ or a"ode$ where e eterna!!y en(oys imse!f with is eterna! associates and parapherna!ia. And is eterna! a"ode is a manifestation of is interna! energy$ whereas the materia! wor!d is a manifestation of is e4terna! energy. When e descends on the materia! wor!d$ e disp!ays imse!f with a!! parapherna!ia in is interna! potency$ which is ca!!ed atma-maya. &n the Bhagavad-gita the :ord says that e descends "y is own potency ,atma-maya0. is form$ name$ fame$ parapherna!ia$ a"ode$ etc.$ are not$ therefore$ creations of matter. e descends to rec!aim the fa!!en sou!s

and to reesta"!ish codes of re!igion which are direct!y enacted "y im. 54cept for 2od$ no one can esta"!ish the princip!es of re!igion. 5ither e or a suita"!e person empowered "y im can dictate the codes of re!igion. Cea! re!igion means to know 2od$ our re!ation with im and our duties in re!ation with im and to know u!timate!y our destination after !eaving this materia! "ody. %he conditioned sou!s$ who are entrapped "y the materia! energy$ hard!y know a!! these princip!es of !ife. #ost of them are !ike anima!s engaged in eating$ s!eeping$ fearing and mating. %hey are most!y engaged in sense en(oyment under the pretension of re!igiosity$ know!edge or sa!vation. %hey are sti!! more "!ind in the present age of )uarre!$ or 6a!i-yuga. &n the 6a!i-yuga the popu!ation is (ust a roya! edition of the anima!s. %hey have nothing to do with spiritua! know!edge or god!y re!igious !ife. %hey are so "!ind that they cannot see anything "eyond the (urisdiction of the su"t!e mind$ inte!!igence or ego$ "ut they are very much proud of their advancement in know!edge$ science and materia! prosperity. %hey can risk their !ives to "ecome a dog or hog (ust after !eaving the present "ody$ for they have comp!ete!y !ost sight of the u!timate aim of !ife. %he +ersona!ity of 2odhead Sri 6rsna appeared "efore us (ust a !itt!e prior to the "eginning of 6a!iyuga$ and e returned to is eterna! home practica!!y at the commencement of 6a!i-yuga. Whi!e e was present$ e e4hi"ited everything "y is different activities. e spoke the Bhagavad-gita specifica!!y and eradicated a!! pretentious princip!es of re!igiosity. And prior to is departure from this materia! wor!d$ e empowered Sri 'yasadeva through =arada to compi!e the messages of the Srimad-Bhagavatam$ and thus "oth the Bhagavad-gita and the Srimad-Bhagavatam are !ike torch"earers for the "!ind peop!e of this age. &n other words$ if men in this age of 6a!i want to see the rea! !ight of !ife$ they must take to these two "ooks on!y$ and their aim of !ife wi!! "e fu!fi!!ed. Bhagavad-gita is the pre!iminary study of the Bhagavatam. And Srimad-Bhagavatam is the summum "onum of !ife$ :ord Sri 6rsna personified. We must therefore accept Srimad-Bhagavatam as the direct representation of :ord 6rsna. 3ne who can see SrimadBhagavatam can see a!so :ord Sri 6rsna in person. %hey are identica!. %5L% >> %5L% tatra kirtayato vipra viprarser "huri-te(asah aham cadhyagamam tatra nivistas tad-anugrahat so 9ham vah sravayisyami yathadhitam yatha-mati SE=3=E#S tatra--thereD kirtayatah--whi!e recitingD viprah--3 "rahmanasD vipra-rseh--from the great "rahmana-rsiD "huri--great!yD te(asah--powerfu!D aham--&D ca--a!soD adhyagamam--cou!d understandD tatra--in that meetingD nivistah--"eing perfect!y attentiveD tat-anugrahat--"y his mercyD sah--that very thingD aham--&D vah--unto youD sravayisyami--sha!! !et you hearD yatha-adhitam yatha-mati--as far as my rea!i*ation. %CA=S:A%&3= 3 !earned "rahmanas$ when Sukadeva 2osvami recited Bhagavatam there Fin the presence of 5mperor +ariksitG$ & heard him with rapt attention$ and thus$ "y his mercy$ & !earned the Bhagavatam from that great and powerfu! sage. =ow & sha!! try to make you hear the very same thing as & !earned it from him and as & have rea!i*ed it. +BC+3C% 3ne can certain!y see direct!y the presence of :ord Sri 6rsna in the pages of Bhagavatam if one has heard it from a se!f-rea!i*ed great sou! !ike Sukadeva 2osvami. 3ne cannot$ however$ !earn Bhagavatam from a "ogus hired reciter whose aim of !ife is to earn some money out of such recitation and emp!oy the

earning in se4 indu!gence. =o one can !earn Srimad-Bhagavatam who is associated with persons engaged in se4 !ife. %hat is the secret of !earning Bhagavatam =or can one !earn Bhagavatam from one who interprets the te4t "y his mundane scho!arship. 3ne has to !earn Bhagavatam from the representative of Sukadeva 2osvami$ and no one e!se$ if one at a!! wants to see :ord Sri 6rsna in the pages. %hat is the process$ and there is no a!ternative. Suta 2osvami is a "ona fide representative of Sukadeva 2osvami "ecause he wants to present the message which he received from the great !earned "rahmana. Sukadeva 2osvami presented Bhagavatam as he heard it from his great father$ and so a!so Suta 2osvami is presenting Bhagavatam as he had heard it from Sukadeva 2osvami. Simp!e hearing is not a!!D one must rea!i*e the te4t with proper attention. %he word nivista means that Suta 2osvami drank the (uice of Bhagavatam through his ears. %hat is the rea! process of receiving Bhagavatam. 3ne shou!d hear with rapt attention from the rea! person$ and then he can at once rea!i*e the presence of :ord 6rsna in every page. %he secret of knowing Bhagavatam is mentioned here. =o one can give rapt attention who is not pure in mind. =o one can "e pure in mind who is not pure in action. =o one can "e pure in action who is not pure in eating$ s!eeping$ fearing and mating. But somehow or other if someone hears with rapt attention from the right person$ at the very "eginning one can assured!y see :ord Sri 6rsna in person in the pages of Bhagavatam. %hus end the Bhaktivedanta purports of the First Canto$ %hird Chapter$ of the Srimad-Bhagavatam$ entit!ed "6rsna &s the Source of A!! &ncarnations." Chapter Four %he Appearance of Sri =arada %5L% / %5L% vyasa uvaca iti "ruvanam samstuya muninam dirgha-satrinam vrddhah ku!a-patih sutam "ahvrcah saunako 9"ravit SE=3=E#S vyasah--'yasadevaD uvaca--saidD iti--thusD "ruvanam--speakingD samstuya--congratu!atingD muninam--of the great sagesD dirgha--pro!ongedD satrinam--of those engaged in the performance of sacrificeD vrddhah-e!der!yD ku!a-patih--head of the assem"!yD sutam--unto Suta 2osvamiD "ahu-rcah--!earnedD saunakah--of the name SaunakaD a"ravit--addressed. %CA=S:A%&3= 3n hearing Suta 2osvami speak thus$ Saunaka #uni$ who was the e!der!y$ !earned !eader of a!! the rsis engaged in that pro!onged sacrificia! ceremony$ congratu!ated Suta 2osvami "y addressing him as fo!!ows. +BC+3C% &n a meeting of !earned men$ when there are congratu!ations or addresses for the speaker$ the )ua!ifications of the congratu!ator shou!d "e as fo!!ows. e must "e the !eader of the house and an e!der!y man. e must "e vast!y !earned a!so. Sri Saunaka Csi had a!! these )ua!ifications$ and thus he stood up to congratu!ate Sri Suta 2osvami when he e4pressed his desire to present Srimad-Bhagavatam e4act!y as he heard it from Sukadeva 2osvami and a!so rea!i*ed it persona!!y. +ersona! rea!i*ation does not mean that one shou!d$ out of vanity$ attempt to show one9s own !earning "y trying to surpass the previous acarya. e must have fu!! confidence in the previous acarya$ and at the same time he must rea!i*e the su"(ect matter so nice!y that he can present the matter for the particu!ar circumstances in a suita"!e manner. %he origina! purpose of the te4t must "e maintained. =o o"scure meaning shou!d "e screwed out of it$ yet it shou!d "e

presented in an interesting manner for the understanding of the audience. %his is ca!!ed rea!i*ation. %he !eader of the assem"!y$ Saunaka$ cou!d estimate the va!ue of the speaker$ Sri Suta 2osvami$ simp!y "y his uttering yathadhitam and yatha-mati$ and therefore he was very g!ad to congratu!ate him in ecstasy. =o !earned man shou!d "e wi!!ing to hear a person who does not represent the origina! acarya. So the speaker and the audience were "ona fide in this meeting where Bhagavatam was "eing recited for the second time. %hat shou!d "e the standard of recitation of Bhagavatam$ so that the rea! purpose can "e served without difficu!ty. Bn!ess this situation is created$ Bhagavatam recitation for e4traneous purposes is use!ess !a"or "oth for the speaker and for the audience. %5L% < %5L% saunaka uvaca suta suta maha-"haga vada no vadatam vara katham "hagavatim punyam yad aha "hagavan chukah SE=3=E#S saunakah--SaunakaD uvaca--saidD suta suta--3 Suta 2osvamiD maha-"haga--the most fortunateD vada-p!ease speakD nah--unto usD vadatam--of those who can speakD vara--respectedD katham--messageD "hagavatim--of the BhagavatamD punyam--piousD yat--whichD aha--saidD "hagavan--great!y powerfu!D sukah--Sri Sukadeva 2osvami. %CA=S:A%&3= Saunaka said8 3 Suta 2osvami$ you are the most fortunate and respected of a!! those who can speak and recite. +!ease re!ate the pious message of Srimad-Bhagavatam$ which was spoken "y the great and powerfu! sage Sukadeva 2osvami. +BC+3C% Suta 2osvami is twice addressed herein "y Saunaka 2osvami out of great (oy "ecause he and the mem"ers of the assem"!y were eager to hear the te4t of Bhagavatam uttered "y Sukadeva 2osvami. %hey were not interested in hearing it from a "ogus person who wou!d interpret in his own way to suit his own purpose. 2enera!!y the so-ca!!ed Bhagavatam reciters are either professiona! readers or so-ca!!ed !earned impersona!ists who cannot enter into the transcendenta! persona! activities of the Supreme +erson. Such impersona!ists twist some meanings out of Bhagavatam to suit and support impersona!ist views$ and the professiona! readers at once go to the %enth Canto to mise4p!ain the most confidentia! part of the :ord9s pastimes. =either of these reciters are "ona fide persons to recite Bhagavatam. 3n!y one who is prepared to present Bhagavatam in the !ight of Sukadeva 2osvami and on!y those who are prepared to hear Sukadeva 2osvami and his representative are "ona fide participants in the transcendenta! discussion of Srimad-Bhagavatam. %5L% I %5L% kasmin yuge pravrtteyam sthane va kena hetuna kutah sancoditah krsnah krtavan samhitam munih

SE=3=E#S kasmin--in whichD yuge--periodD pravrtta--was "egunD iyam--thisD sthane--in the p!aceD va--orD kena--on whatD hetuna--groundD kutah--wherefromD sancoditah--inspired "yD krsnah--6rsna-dvaipayana 'yasaD krtavan--compi!edD samhitam--'edic !iteratureD munih--the !earned. %CA=S:A%&3= &n what period and at what p!ace was this first "egun$ and why was this taken up? From where did 6rsna-dvaipayana 'yasa$ the great sage$ get the inspiration to compi!e this !iterature? +BC+3C% Because Srimad-Bhagavatam is the specia! contri"ution of Sri!a 'yasadeva$ there are so many in)uiries "y the !earned Saunaka #uni. &t was known to them that Sri!a 'yasadeva had a!ready e4p!ained the te4t of the 'edas in various ways up to the #aha"harata for the understanding of !ess inte!!igent women$ sudras and fa!!en mem"ers of the fami!y of twice-"orn men. Srimad-Bhagavatam is transcendenta! to a!! of them "ecause it has nothing to do with anything mundane. So the in)uiries are very inte!!igent and re!evant. %5L% > %5L% tasya putro maha-yogi sama-drn nirvika!pakah ekanta-matir unnidro gudho mudha iveyate SE=3=E#S tasya--hisD putrah--sonD maha-yogi--a great devoteeD sama-drk--e)ui"a!ancedD nirvika!pakah--a"so!ute monistD ekanta-matih--fi4ed in monism or oneness of mindD unnidrah--surpassed nescienceD gudhah--not e4posedD mudhah--stuntedD iva--!ikeD iyate--appears !ike. %CA=S:A%&3= is F'yasadeva9sG son was a great devotee$ an e)ui"a!anced monist$ whose mind was a!ways concentrated in monism. e was transcendenta! to mundane activities$ "ut "eing une4posed$ he appeared !ike an ignorant person. +BC+3C% Sri!a Sukadeva 2osvami was a !i"erated sou!$ and thus he remained a!ways a!ert not to "e trapped "y the i!!usory energy. &n the Bhagavad-gita this a!ertness is very !ucid!y e4p!ained. %he !i"erated sou! and the conditioned sou! have different engagements. %he !i"erated sou! is a!ways engaged in the progressive path of spiritua! attainment$ which is something !ike a dream for the conditioned sou!. %he conditioned sou! cannot imagine the actua! engagements of the !i"erated sou!. Whi!e the conditioned sou! thus dreams a"out spiritua! engagements$ the !i"erated sou! is awake. Simi!ar!y$ the engagement of a conditioned sou! appears to "e a dream for the !i"erated sou!. A conditioned sou! and a !i"erated sou! may apparent!y "e on the same p!atform$ "ut factua!!y they are different!y engaged$ and their attention is a!ways a!ert$ either in sense en(oyment or in se!f-rea!i*ation. %he conditioned sou! is a"sor"ed in matter$ whereas the !i"erated sou! is comp!ete!y indifferent to matter. %his indifference is e4p!ained as fo!!ows.

%5L% 7 %5L% drstvanuyantam rsim atma(am apy anagnam devyo hriya paridadhur na sutasya citram tad viksya prcchati munau (agadus tavasti stri-pum-"hida na tu sutasya vivikta-drsteh SE=3=E#S drstva--"y seeingD anuyantam--fo!!owingD rsim--the sageD atma(am--his sonD api--in spite ofD anagnam-not nakedD devyah--"eautifu! damse!sD hriya--out of shynessD paridadhuh--covered the "odyD na--notD sutasya--of the sonD citram--astonishingD tat viksya--"y seeing thatD prcchati--askingD munau--unto the muni ,'yasa0D (agaduh--rep!iedD tava--yourD asti--there areD stri-pum--ma!e and fema!eD "hida--differencesD na--notD tu--"utD sutasya--of the sonD vivikta--purifiedD drsteh--of one who !ooks. %CA=S:A%&3= Whi!e Sri 'yasadeva was fo!!owing his son$ "eautifu! young damse!s who were "athing naked covered their "odies with c!oth$ a!though Sri 'yasadeva himse!f was not naked. But they had not done so when his son had passed. %he sage in)uired a"out this$ and the young !adies rep!ied that his son was purified and when !ooking at them made no distinction "etween ma!e and fema!e. But the sage made such distinctions. +BC+3C% &n the Bhagavad-gita ,7./@0 it is said that a !earned sage !ooks e)ua!!y on a !earned and gent!e "rahmana$ a canda!a ,dog-eater0$ a dog or a cow due to his spiritua! vision. Sri!a Sukadeva 2osvami attained that stage. %hus he did not see a ma!e or fema!eD he saw a!! !iving entities in different dress. %he !adies who were "athing cou!d understand the mind of a man simp!y "y studying his demeanor$ (ust as "y !ooking at a chi!d one can understand how innocent he is. Sukadeva 2osvami was a young "oy si4teen years o!d$ and therefore a!! the parts of his "ody were deve!oped. e was naked a!so$ and so were the !adies. But "ecause Sukadeva 2osvami was transcendenta! to se4 re!ations$ he appeared very innocent. %he !adies$ "y their specia! )ua!ifications$ cou!d sense this at once$ and therefore they were not very concerned a"out him. But when his father passed$ the !adies )uick!y dressed. %he !adies were e4act!y !ike his chi!dren or grandchi!dren$ yet they reacted to the presence of 'yasadeva according to the socia! custom "ecause Sri!a 'yasadeva p!ayed the part of a househo!der. A househo!der has to distinguish "etween a ma!e and fema!e$ otherwise he cannot "e a househo!der. 3ne shou!d$ therefore$ attempt to know the distinction "etween spirit sou! without any attachment for ma!e and fema!e. As !ong as such distinction is there$ one shou!d not try to "ecome a sannyasi !ike Sukadeva 2osvami. At !east theoretica!!y one must "e convinced that a !iving entity is neither ma!e nor fema!e. %he outward dress is made of matter "y materia! nature to attract the opposite se4 and thus keep one entang!ed in materia! e4istence. A !i"erated sou! is a"ove this perverted distinction. e does not distinguish "etween one !iving "eing and another. For him they are a!! one and the same spirit. %he perfection of this spiritua! vision is the !i"erated stage$ and Sri!a Sukadeva 2osvami attained that stage. Sri!a 'yasadeva was a!so in the transcendenta! stage$ "ut "ecause he was in the househo!der9s !ife$ he did not pretend to "e a !i"erated sou!$ as a matter of custom. %5L% . %5L% katham a!aksitah pauraih sampraptah kuru-(anga!an unmatta-muka-(adavad

vicaran ga(a-sahvaye SE=3=E#S katham--howD a!aksitah--recogni*edD pauraih--"y the citi*ensD sampraptah--reachingD kuru-(anga!an--the 6uru-(anga!a provincesD unmatta--madD muka--dum"D (adavat--stuntedD vicaran--wanderingD ga(asahvaye-- astinapura. %CA=S:A%&3= ow was he FSri!a Sukadeva$ the son of 'yasaG recogni*ed "y the citi*ens when he entered the city of astinapura Fnow 1e!hiG$ after wandering in the provinces of 6uru and Aanga!a$ appearing !ike a madman$ dum" and retarded? +BC+3C% %he present city of 1e!hi was former!y known as astinapura "ecause it was first esta"!ished "y 6ing asti. 2osvami Sukadeva$ after !eaving his paterna! home$ was roaming !ike a madman$ and therefore it was very difficu!t for the citi*ens to recogni*e him in his e4a!ted position. A sage is not$ therefore$ recogni*ed "y sight$ "ut "y hearing. 3ne shou!d approach a sadhu or great sage not to see "ut to hear him. &f one is not prepared to hear the words of a sadhu$ there is no profit. Sukadeva 2osvami was a sadhu who cou!d speak on the transcendenta! activities of the :ord. e did not satisfy the whims of ordinary citi*ens. e was recogni*ed when he spoke on the su"(ect of Bhagavatam$ and he never attempted (ugg!ery !ike a magician. 3utward!y he appeared to "e a retarded$ dum" madman$ "ut in fact he was the most e!evated transcendenta! persona!ity. %5L% %5L% katham va pandaveyasya ra(arser munina saha samvadah sama"hut tata yatraisa satvati srutih SE=3=E#S katham--how is itD va--a!soD pandaveyasya--of the descendant of +andu ,+ariksit0D ra(arseh--of the king who was a sageD munina--with the muniD saha--withD samvadah--discussionD sama"hut--took p!aceD tata--3 dar!ingD yatra--whereuponD esa--!ike thisD satvati--transcendenta!D srutih--essence of the 'edas. %CA=S:A%&3= ow did it so happen that 6ing +ariksit met this great sage$ making it possi"!e for this great transcendenta! essence of the 'edas FBhagavatamG to "e sung to him? +BC+3C% Srimad-Bhagavatam is stated here as the essence of the 'edas. &t is not an imaginary story as it is sometimes considered "y unauthori*ed men. &t is a!so ca!!ed Suka-samhita$ or the 'edic hymn spoken "y Sri Sukadeva 2osvami$ the great !i"erated sage. %5L% @

%5L% sa go-dohana-matram hi grhesu grha-medhinam aveksate maha-"hagas tirthi-kurvams tad asramam SE=3=E#S sah--he ,Sukadeva 2osvami0D go-dohana-matram--on!y for the time of mi!king the cowD hi--certain!yD grhesu--in the houseD grha-medhinam--of the househo!dersD aveksate--waitsD maha-"hagah--the most fortunateD tirthi--pi!grimageD kurvan--transformingD tat asramam--the residence. %CA=S:A%&3= e FSukadeva 2osvamiG was accustomed to stay at the door of a househo!der on!y !ong enough for a cow to "e mi!ked. And he did this (ust to sanctify the residence. +BC+3C% Sukadeva 2osvami met 5mperor +ariksit and e4p!ained the te4t of Srimad-Bhagavatam. e was not accustomed to stay at any househo!der9s residence for more than ha!f an hour ,at the time of mi!king the cow0$ and he wou!d (ust take a!ms from the fortunate househo!der. %hat was to sanctify the residence "y his auspicious presence. %herefore Sukadeva 2osvami is an idea! preacher esta"!ished in the transcendenta! position. From his activities$ those who are in the renounced order of !ife and dedicated to the mission of preaching the message of 2odhead shou!d !earn that they have no "usiness with househo!ders save and e4cept to en!ighten them in transcendenta! know!edge. Such asking for a!ms from the househo!der shou!d "e for the purpose of sanctifying his home. 3ne who is in the renounced order of !ife shou!d not "e a!!ured "y the g!amor of the househo!der9s wor!d!y possessions and thus "ecome su"servient to wor!d!y men. For one who is in the renounced order of !ife$ this is much more dangerous than drinking poison and committing suicide. %5L% ; %5L% a"himanyu-sutam suta prahur "hagavatottamam tasya (anma mahascaryam karmani ca grnihi nah SE=3=E#S a"himanyu-sutam--the son of A"himanyuD suta--3 SutaD prahuh--is said to "eD "hagavata-uttamam--the first-c!ass devotee of the :ordD tasya--hisD (anma--"irthD maha-ascaryam--very wonderfu!D karmani-activitiesD ca--andD grnihi--p!ease speak toD nah--us. %CA=S:A%&3= &t is said that #ahara(a +ariksit is a great first-c!ass devotee of the :ord and that his "irth and activities are a!! wonderfu!. +!ease te!! us a"out him. +BC+3C%

%he "irth of #ahara(a +ariksit is wonderfu! "ecause in the wom" of his mother he was protected "y the +ersona!ity of 2odhead Sri 6rsna. is activities are a!so wonderfu! "ecause he chastised 6a!i$ who was attempting to ki!! a cow. %o ki!! cows means to end human civi!i*ation. e wanted to protect the cow from "eing ki!!ed "y the great representative of sin. is death is a!so wonderfu! "ecause he got previous notice of his death$ which is wonderfu! for any morta! "eing$ and thus he prepared himse!f for passing away "y sitting down on the "ank of the 2anges and hearing the transcendenta! activities of the :ord. 1uring a!! the days he heard Bhagavatam$ he did not take food or drink$ nor did he s!eep a moment. So everything a"out him is wonderfu!$ and his activities are worth hearing attentive!y. 1esire is e4pressed herein to hear a"out him in detai!. %5L% /? %5L% sa samrat kasya va hetoh pandunam mana-vardhanah prayopavisto gangayam anadrtyadhirat-sriyam SE=3=E#S sah--heD samrat--the 5mperorD kasya--for whatD va--orD hetoh--reasonD pandunam--of the sons of +anduD mana-vardhanah--one who enriches the fami!yD praya-upavistah--sitting and fastingD gangayam--on the "ank of the 2angesD anadrtya--neg!ectingD adhirat--ac)uired kingdomD sriyam--opu!ences. %CA=S:A%&3= e was a great emperor and possessed a!! the opu!ences of his ac)uired kingdom. e was so e4a!ted that he was increasing the prestige of the +andu dynasty. Why did he give up everything to sit down on the "ank of the 2anges and fast unti! death? +BC+3C% #ahara(a +ariksit was the 5mperor of the wor!d and a!! the seas and oceans$ and he did not have to take the trou"!e to ac)uire such a kingdom "y his own effort. e inherited it from his grandfathers #ahara(a Eudhisthira and "rothers. Besides that$ he was doing we!! in the administration and was worthy of the good names of his forefathers. Conse)uent!y there was nothing undesira"!e in his opu!ence and administration. %hen why shou!d he give up a!! these favora"!e circumstances and sit down on the "ank of the 2anges$ fasting ti!! death? %his is astonishing$ and therefore a!! were eager to know the cause. %5L% // %5L% namanti yat-pada-niketam atmanah sivaya haniya dhanani satravah katham sa virah sriyam anga dustya(am yuvaisatotsrastum aho sahasu"hih SE=3=E#S namanti--"ow downD yat-pada--whose feetD niketam--underD atmanah--ownD sivaya--we!fareD haniya-used to "ring a"outD dhanani--wea!thD satravah--enemiesD katham--for what reasonD sah--heD virah--the

chiva!rousD sriyam--opu!encesD anga--3D dustya(am--insupera"!eD yuva--in fu!! youthD aisata--desiredD utsrastum--to give upD aho--e4c!amationD saha--withD asu"hih--!ife. %CA=S:A%&3= e was such a great emperor that a!! his enemies wou!d come and "ow down at his feet and surrender a!! their wea!th for their own "enefit. e was fu!! of youth and strength$ and he possessed insupera"!e king!y opu!ences. Why did he want to give up everything$ inc!uding his !ife? +BC+3C% %here was nothing undesira"!e in his !ife. e was )uite a young man and cou!d en(oy !ife with power and opu!ence. So there was no )uestion of retiring from active !ife. %here was no difficu!ty in co!!ecting the state ta4es "ecause he was so powerfu! and chiva!rous that even his enemies wou!d come to him and "ow down at his feet and surrender a!! wea!th for their own "enefit. #ahara(a +ariksit was a pious king. e con)uered his enemies$ and therefore the kingdom was fu!! of prosperity. %here was enough mi!k$ grains and meta!s$ and a!! the rivers and mountains were fu!! of potency. So materia!!y everything was satisfactory. %herefore$ there was no )uestion of untime!y giving up his kingdom and !ife. %he sages were eager to hear a"out a!! this. %5L% /< %5L% sivaya !okasya "havaya "hutaye ya uttama-s!oka-parayana (anah (ivanti natmartham asau parasrayam mumoca nirvidya kutah ka!evaram SE=3=E#S sivaya--we!fareD !okasya--of a!! !iving "eingsD "havaya--for f!ourishingD "hutaye--for economic deve!opmentD ye--one who isD uttama-s!oka-parayanah--devoted to the cause of the +ersona!ity of 2odheadD (anah--menD (ivanti--do !iveD na--"ut notD atma-artham--se!fish interestD asau--thatD paraasrayam--she!ter for othersD mumoca--gave upD nirvidya--"eing freed from a!! attachmentD kutah--for what reasonD ka!evaram--morta! "ody. %CA=S:A%&3= %hose who are devoted to the cause of the +ersona!ity of 2odhead !ive on!y for the we!fare$ deve!opment and happiness of others. %hey do not !ive for any se!fish interest. So even though the 5mperor F+ariksitG was free from a!! attachment to wor!d!y possessions$ how cou!d he give up his morta! "ody$ which was she!ter for others? +BC+3C% +ariksit #ahara(a was an idea! king and househo!der "ecause he was a devotee of the +ersona!ity of 2odhead. A devotee of the :ord automatica!!y has a!! good )ua!ifications. And the 5mperor was a typica! e4amp!e of this. +ersona!!y he had no attachment for a!! the wor!d!y opu!ences in his possession. But since he was king for the a!!-around we!fare of his citi*ens$ he was a!ways "usy in the we!fare work of the pu"!ic$ not on!y for this !ife$ "ut a!so for the ne4t. e wou!d not a!!ow s!aughterhouses or ki!!ing of cows. e was not a foo!ish and partia! administrator who wou!d arrange for the protection of one !iving "eing and a!!ow another to "e ki!!ed. Because he was a devotee of the :ord$ he knew perfect!y we!! how to conduct his administration for everyone9s happiness--men$ anima!s$ p!ants and a!! !iving creatures. e was

not se!fish!y interested. Se!fishness is either se!f-centered or se!f-e4tended. e was neither. is interest was to p!ease the Supreme %ruth$ +ersona!ity of 2odhead. %he king is the representative of the Supreme :ord$ and therefore the king9s interest must "e identica! with that of the Supreme :ord. %he Supreme :ord wants a!! !iving "eings to "e o"edient to im and there"y "ecome happy. %herefore the king9s interest is to guide a!! su"(ects "ack to the kingdom of 2od. ence the activities of the citi*ens shou!d "e so coordinated that they can at the end go "ack home$ "ack to 2odhead. Bnder the administration of a representative king$ the kingdom is fu!! of opu!ence. At that time$ human "eings need not eat anima!s. %here are amp!e food grains$ mi!k$ fruit and vegeta"!es so that the human "eings as we!! as the anima!s can eat sumptuous!y and to their heart9s content. &f a!! !iving "eings are satisfied with food and she!ter and o"ey the prescri"ed ru!es$ there cannot "e any distur"ance "etween one !iving "eing and another. 5mperor +ariksit was a worthy king$ and therefore a!! were happy during his reign. %5L% /I %5L% tat sarvam nah samacaksva prsto yad iha kincana manye tvam visaye vacam snatam anyatra chandasat SE=3=E#S tat--thatD sarvam--a!!D nah--unto usD samacaksva--c!ear!y e4p!ainD prstah--)uestionedD yat iha--hereinD kincana--a!! thatD manye--we thinkD tvam--youD visaye--in a!! su"(ectsD vacam--meanings of wordsD snatam--fu!!y ac)uaintedD anyatra--e4ceptD chandasat--portion of the 'edas. %CA=S:A%&3= We know that you are e4pert in the meaning of a!! su"(ects$ e4cept some portions of the 'edas$ and thus you can c!ear!y e4p!ain the answers to a!! the )uestions we have (ust put to you. +BC+3C% %he difference "etween the 'edas and the +uranas is !ike that "etween the "rahmanas and the parivra(akas. %he "rahmanas are meant to administer some fruitive sacrifices mentioned in the 'edas$ "ut the parivra(akacaryas$ or !earned preachers$ are meant to disseminate transcendenta! know!edge to one and a!!. As such$ the parivra(akacaryas are not a!ways e4pert in pronouncing the 'edic mantras$ which are practiced systematica!!y "y accent and meter "y the "rahmanas who are meant for administering 'edic rites. Eet it shou!d not "e considered that the "rahmanas are more important than the itinerant preachers. %hey are one and different simu!taneous!y "ecause they are meant for the same end$ in different ways. %here is no difference a!so "etween the 'edic mantras and what is e4p!ained in the +uranas and &tihasa. According to Sri!a Aiva 2osvami$ it is mentioned in the #adhyandina-sruti that a!! the 'edas$ name!y the Sama$ Atharva$ Cg$ Ea(ur$ +uranas$ &tihasas$ Bpanisads$ etc.$ are emanations from the "reathing of the Supreme Being. %he on!y difference is that the 'edic mantras are most!y "egun with pranava omkara$ and it re)uires some training to practice the metric pronunciation of the 'edic mantras. But that does not mean that Srimad-Bhagavatam is of !ess importance than the 'edic mantras. 3n the contrary$ it is the ripened fruit of a!! the 'edas$ as stated "efore. Besides that$ the most perfect!y !i"erated sou!$ Sri!a Sukadeva 2osvami$ is a"sor"ed in the studies of the Bhagavatam$ a!though he is a!ready se!f-rea!i*ed. Sri!a Suta 2osvami is fo!!owing his footsteps$ and therefore his position is not the !east !ess important "ecause he was not e4pert in chanting 'edic mantras with metric pronunciation$ which depends more on practice than actua! rea!i*ation. Cea!i*ation is more important than parrot!ike chanting. %5L% />

%5L% suta uvaca dvapare samanuprapte trtiye yuga-paryaye (atah parasarad yogi vasavyam ka!aya hareh SE=3=E#S sutah--Suta 2osvamiD uvaca--saidD dvapare--in the second mi!!enniumD samanuprapte--on the advent ofD trtiye--thirdD yuga--mi!!enniumD paryaye--in the p!ace ofD (atah--was "egottenD parasarat--"y +arasaraD yogi--the great sageD vasavyam--in the wom" of the daughter of 'asuD ka!aya--in the p!enary portionD hareh--of the +ersona!ity of 2odhead. %CA=S:A%&3= Suta 2osvami said8 When the second mi!!ennium over!apped the third$ the great sage F'yasadevaG was "orn to +arasara in the wom" of Satyavati$ the daughter of 'asu. +BC+3C% %here is a chrono!ogica! order of the four mi!!enniums$ name!y Satya$ 1vapara$ %reta and 6a!i. But sometimes there is over!apping. 1uring the regime of 'aivasvata #anu$ there was an over!apping of the twenty-eighth round of the four mi!!enniums$ and the third mi!!ennium appeared prior to the second. &n that particu!ar mi!!ennium$ :ord Sri 6rsna a!so descends$ and "ecause of this there was some particu!ar a!teration. %he mother of the great sage was Satyavati the daughter of the 'asu ,fisherman0$ and the father was the great +arasara #uni. %hat is the history of 'yasadeva9s "irth. 5very mi!!ennium is divided into three periods$ and each period is ca!!ed a sandhya. 'yasadeva appeared in the third sandhya of that particu!ar age. %5L% /7 %5L% sa kadacit sarasvatya upasprsya (a!am sucih vivikta eka asina udite ravi-manda!e SE=3=E#S sah--heD kadacit--onceD sarasvatyah--on the "ank of the SarasvatiD upasprsya--after finishing morning a"!utionsD (a!am--waterD sucih--"eing purifiedD vivikte--concentrationD ekah--a!oneD asinah--"eing thus seatedD udite--on the riseD ravi-manda!e--of the sun disc. %CA=S:A%&3= 3nce upon a time he F'yasadevaG$ as the sun rose$ took his morning a"!ution in the waters of the Sarasvati and sat a!one to concentrate. +BC+3C%

%he Civer Sarasvati is f!owing in the Badarikasrama area of the ima!ayas. So the p!ace indicated here is Samyaprasa in Badarikasrama$ where Sri 'yasadeva is residing. %5L% /. %5L% paravara-(nah sa rsih ka!enavyakta-ramhasa yuga-dharma-vyatikaram praptam "huvi yuge yuge SE=3=E#S para-avara--past and futureD (nah--one who knowsD sah--heD rsih--'yasadevaD ka!ena--in the course of timeD avyakta--unmanifestedD ramhasa--"y great forceD yuga-dharma--acts in terms of the mi!!enniumD vyatikaram--anoma!iesD praptam--having accruedD "huvi--on the earthD yuge yuge--different ages. %CA=S:A%&3= %he great sage 'yasadeva saw anoma!ies in the duties of the mi!!ennium. %his happens on the earth in different ages$ due to unseen forces in the course of time. +BC+3C% %he great sages !ike 'yasadeva are !i"erated sou!s$ and therefore they can see c!ear!y past and future. %hus he cou!d see the future anoma!ies in the 6a!i age$ and according!y he made arrangement for the peop!e in genera! so that they can e4ecute a progressive !ife in this age$ which is fu!! of darkness. %he peop!e in genera! in this age of 6a!i are too much interested in matter$ which is temporary. Because of ignorance they are una"!e to eva!uate the assets of !ife and "e en!ightened in spiritua! know!edge. %5L%S /--/@ %5L% "hautikanam ca "havanam sakti-hrasam ca tat-krtam asraddadhanan nihsattvan durmedhan hrasitayusah dur"hagams ca (anan viksya munir divyena caksusa sarva-varnasramanam yad dadhyau hitam amogha-drk SE=3=E#S "hautikanam ca--a!so of everything that is made of matterD "havanam--actionsD sakti-hrasam ca--and deterioration of natura! powerD tat-krtam--rendered "y thatD asraddadhanan--of the faith!essD nihsattvan-impatient due to want of the mode of goodnessD durmedhan--du!!-wittedD hrasita--reducedD ayusah--of duration of !ifeD dur"hagan ca--a!so the un!uckyD (anan--peop!e in genera!D viksya--"y seeingD munih--the muniD divyena--"y transcendenta!D caksusa--visionD sarva--a!!D varna-asramanam--of a!! the statuses and orders of !ifeD yat--whatD dadhyau--contemp!atedD hitam--we!fareD amogha-drk--one who is fu!!y e)uipped in know!edge.

%CA=S:A%&3= %he great sage$ who was fu!!y e)uipped in know!edge$ cou!d see$ through his transcendenta! vision$ the deterioration of everything materia!$ due to the inf!uence of the age. e cou!d a!so see that the faith!ess peop!e in genera! wou!d "e reduced in duration of !ife and wou!d "e impatient due to !ack of goodness. %hus he contemp!ated for the we!fare of men in a!! statuses and orders of !ife. +BC+3C% %he unmanifested forces of time are so powerfu! that they reduce a!! matter to o"!ivion in due course. &n 6a!i-yuga$ the !ast mi!!ennium of a round of four mi!!enniums$ the power of a!! materia! o"(ects deteriorates "y the inf!uence of time. &n this age the duration of the materia! "ody of the peop!e in genera! is much reduced$ and so is the memory. %he action of matter has a!so not so much incentive. %he !and does not produce food grains in the same proportions as it did in other ages. %he cow does not give as much mi!k as it used to give former!y. %he production of vegeta"!es and fruits is !ess than "efore. As such$ a!! !iving "eings$ "oth men and anima!s$ do not have sumptuous$ nourishing food. 1ue to want of so many necessities of !ife$ natura!!y the duration of !ife is reduced$ the memory is short$ inte!!igence is meager$ mutua! dea!ings are fu!! of hypocrisy and so on. %he great sage 'yasadeva cou!d see this "y his transcendenta! vision. As an astro!oger can see the future fate of a man$ or an astronomer can forete!! the so!ar and !unar ec!ipses$ those !i"erated sou!s who can see through the scriptures can forete!! the future of a!! mankind. %hey can see this due to their sharp vision of spiritua! attainment. And a!! such transcendenta!ists$ who are natura!!y devotees of the :ord$ are a!ways eager to render we!fare service to the peop!e in genera!. %hey are the rea! friends of the peop!e in genera!$ not the soca!!ed pu"!ic !eaders who are una"!e to see what is going to happen five minutes ahead. &n this age the peop!e in genera! as we!! as their so-ca!!ed !eaders are a!! un!ucky fe!!ows$ faith!ess in spiritua! know!edge and inf!uenced "y the age of 6a!i. %hey are a!ways distur"ed "y various diseases. For e4amp!e$ in the present age there are so many %B patients and %B hospita!s$ "ut former!y this was not so "ecause the time was not so unfavora"!e. %he unfortunate men of this age are a!ways re!uctant to give a reception to the transcendenta!ists who are representatives of Sri!a 'yasadeva and se!f!ess workers a!ways "usy in p!anning something which may he!p everyone in a!! statuses and orders of !ife. %he greatest phi!anthropists are those transcendenta!ists who represent the mission of 'yasa$ =arada$ #adhva$ Caitanya$ Cupa$ Sarasvati$ etc. %hey are a!! one and the same. %he persona!ities may "e different$ "ut the aim of the mission is one and the same$ name!y$ to de!iver the fa!!en sou!s "ack home$ "ack to 2odhead. %5L% /; %5L% catur-hotram karma suddham pra(anam viksya vaidikam vyadadhad ya(na-santatyai vedam ekam catur-vidham SE=3=E#S catuh--fourD hotram--sacrificia! firesD karma suddham--purification of workD pra(anam--of the peop!e in genera!D viksya--after seeingD vaidikam--according to 'edic ritesD vyadadhat--made intoD ya(na--sacrificeD santatyai--to e4pandD vedam ekam--on!y one 'edaD catuh-vidham--in four divisions. %CA=S:A%&3=

e saw that the sacrifices mentioned in the 'edas were means "y which the peop!e9s occupations cou!d "e purified. And to simp!ify the process he divided the one 'eda into four$ in order to e4pand them among men. +BC+3C% Former!y there was on!y the 'eda of the name Ea(ur$ and the four divisions of sacrifices were there specifica!!y mentioned. But to make them more easi!y performa"!e$ the 'eda was divided into four divisions of sacrifice$ (ust to purify the occupationa! service of the four orders. A"ove the four 'edas$ name!y Cg$ Ea(ur$ Sama$ and Atharva$ there are the +uranas$ the #aha"harata$ Samhitas$ etc.$ which are known as the fifth 'eda. Sri 'yasadeva and his many discip!es were a!! historica! persona!ities$ and they were very kind and sympathetic toward the fa!!en sou!s of this age of 6a!i. As such$ the +uranas and #aha"harata were made from re!ated historica! facts which e4p!ained the teaching of the four 'edas. %here is no point in dou"ting the authority of the +uranas and #aha"harata as parts and parce!s of the 'edas. &n the Chandogya Bpanisad ,-./.>0$ the +uranas and #aha"harata$ genera!!y known as histories$ are mentioned as the fifth 'eda. According to Sri!a Aiva 2osvami$ that is the way of ascertaining the respective va!ues of the revea!ed scriptures. %5L% <? %5L% rg-ya(uh-samatharvakhya vedas catvara uddhrtah itihasa-puranam ca pancamo veda ucyate SE=3=E#S rg-ya(uh-sama-atharva-akhyah--the names of the four 'edasD vedah--the 'edasD catvarah--fourD uddhrtah--made into separate partsD itihasa--historica! records ,#aha"harata0D puranam ca--and the +uranasD pancamah--the fifthD vedah--the origina! source of know!edgeD ucyate--is said to "e. %CA=S:A%&3= %he four divisions of the origina! sources of know!edge Fthe 'edasG were made separate!y. But the historica! facts and authentic stories mentioned in the +uranas are ca!!ed the fifth 'eda. %5L% </ %5L% tatrarg-veda-dharah pai!ah samago (aiminih kavih vaisampayana evaiko nisnato ya(usam uta SE=3=E#S tatra--thereuponD rg-veda-dharah--the professor of the Cg 'edaD pai!ah--the rsi named +ai!aD sama-gah-that of the Sama 'edaD (aiminih--the rsi named AaiminiD kavih--high!y )ua!ifiedD vaisampayanah--the rsi named 'aisampayanaD eva--on!yD ekah--a!oneD nisnatah--we!! versedD ya(usam--of the Ea(ur 'edaD uta-g!orified.

%CA=S:A%&3= After the 'edas were divided into four divisions$ +ai!a Csi "ecame the professor of the Cg 'eda$ Aaimini the professor of the Sama 'eda$ and 'aisampayana a!one "ecame g!orified "y the Ea(ur 'eda. +BC+3C% %he different 'edas were entrusted to different !earned scho!ars for deve!opment in various ways. %5L% << %5L% atharvangirasam asit sumantur daruno munih itihasa-purananam pita me romaharsanah SE=3=E#S atharva--the Atharva 'edaD angirasam--unto the rsi AngiraD asit--was entrustedD sumantuh--a!so known as Sumantu #uniD darunah--serious!y devoted to the Atharva 'edaD munih--the sageD itihasa-purananam-of the historica! records and the +uranasD pita--fatherD me--mineD romaharsanah--the rsi Comaharsana. %CA=S:A%&3= %he Sumantu #uni Angira$ who was very devoted!y engaged$ was entrusted with the Atharva 'eda. And my father$ Comaharsana$ was entrusted with the +uranas and historica! record +BC+3C% &n the sruti-mantras a!so it is stated that Angira #uni$ who strict!y fo!!owed the rigid princip!es of the Atharva 'edas$ was the !eader of the fo!!owers of the Atharva 'edas. %5L% <I %5L% ta eta rsayo vedam svam svam vyasyann anekadha sisyaih prasisyais tac-chisyair vedas te sakhino 9"havan SE=3=E#S te--theyD ete--a!! theseD rsayah--!earned scho!arsD vedam--the respective 'edasD svam svam--in their own entrusted mattersD vyasyan--renderedD anekadha--manyD sisyaih--discip!esD prasisyaih--grand-discip!esD tatsisyaih--great grand-discip!esD vedah te--fo!!owers of the respective 'edasD sakhinah--different "ranchesD a"havan--thus "ecame. %CA=S:A%&3=

A!! these !earned scho!ars$ in their turn$ rendered their entrusted 'edas unto their many discip!es$ grand-discip!es and great grand-discip!es$ and thus the respective "ranches of the fo!!owers of the 'edas came into "eing. +BC+3C% %he origina! source of know!edge is the 'edas. %here are no "ranches of know!edge$ either mundane or transcendenta!$ which do not "e!ong to the origina! te4t of the 'edas. %hey have simp!y "een deve!oped into different "ranches$ %hey were origina!!y rendered "y great$ respecta"!e and !earned professors. &n other words$ the 'edic know!edge$ "roken into different "ranches "y different discip!ic successions$ has "een distri"uted a!! over the wor!d. =o one$ therefore$ can c!aim independent know!edge "eyond the 'edas. %5L% <> %5L% ta eva veda durmedhair dharyante purusair yatha evam cakara "hagavan vyasah krpana-vatsa!ah SE=3=E#S te--thatD eva--certain!yD vedah--the "ook of know!edgeD durmedhaih--"y the !ess inte!!ectua!D dharyante-can assimi!ateD purusaih--"y the manD yatha--as much asD evam--thusD cakara--editedD "hagavan--the powerfu!D vyasah--the great sage of 'yasaD krpana-vatsa!ah--very kind to the ignorant mass. %CA=S:A%&3= %hus the great sage 'yasadeva$ who is very kind to the ignorant masses$ edited the 'edas so they might "e assimi!ated "y !ess inte!!ectua! men. +BC+3C% %he 'eda is one$ and the reasons for its divisions in many parts are e4p!ained herewith. %he seed of a!! know!edge$ or the 'eda$ is not a su"(ect matter which can easi!y "e understood "y any ordinary man. %here is a stricture that no one shou!d try to !earn the 'edas who is not a )ua!ified "rahmana. %his stricture has "een wrong!y interpreted in so many ways. A c!ass of men$ who c!aim "rahminica! )ua!ification simp!y "y their "irthright in the fami!y of a "rahmana$ c!aim that the study of the 'edas is a monopo!y of the "rahmana caste on!y. Another section of the peop!e take this as an in(ustice to mem"ers of other castes$ who do not happen to take "irth in a "rahmana fami!y. But "oth of them are misguided. %he 'edas are su"(ects which had to "e e4p!ained even to Brahma(i "y the Supreme :ord. %herefore the su"(ect matter is understood "y persons with e4ceptiona! )ua!ities of goodness. +ersons who are in the modes of passion and ignorance are una"!e to understand the su"(ect matter of the 'edas. %he u!timate goa! of 'edic know!edge is Sri 6rsna$ the +ersona!ity of 2odhead. %his +ersona!ity is very rare!y understood "y those who are in the modes of passion and ignorance. &n the Satya-yuga everyone was situated in the mode of goodness. 2radua!!y the mode of goodness dec!ined during the %reta and 1vapara-yugas$ and the genera! mass of peop!e "ecame corrupt. &n the present age the mode of goodness is a!most ni!$ and so for the genera! mass of peop!e$ the kindhearted$ powerfu! sage Sri!a 'yasadeva divided the 'edas in various ways so that they may "e practica!!y fo!!owed "y !ess inte!!igent persons in the modes of passion and ignorance. &t is e4p!ained in the ne4t s!oka as fo!!ows. %5L% <7

%5L% stri-sudra-dvi(a"andhunam trayi na sruti-gocara karma-sreyasi mudhanam sreya evam "haved iha iti "haratam akhyanam krpaya munina krtam SE=3=E#S stri--the woman c!assD sudra--the !a"oring c!assD dvi(a-"andhunam--of the friends of the twice-"ornD trayi--threeD na--notD sruti-gocara--for understandingD karma--in activitiesD sreyasi--in we!fareD mudhanam--of the foo!sD sreyah--supreme "enefitD evam--thusD "havet--achievedD iha--"y thisD iti--thus thinkingD "haratam--the great #aha"harataD akhyanam--historica! factsD krpaya--out of great mercyD munina--"y the muniD krtam--is comp!eted. %CA=S:A%&3= 3ut of compassion$ the great sage thought it wise that this wou!d ena"!e men to achieve the u!timate goa! of !ife. %hus he compi!ed the great historica! narration ca!!ed the #aha"harata for women$ !a"orers and friends of the twice-"orn. +BC+3C% %he friends of the twice-"orn fami!ies are those who are "orn in the fami!ies of "rahmanas$ ksatriyas and vaisyas$ or the spiritua!!y cu!tured fami!ies$ "ut who themse!ves are not e)ua! to their forefathers. Such descendants are not recogni*ed as such$ for want of purificatory achievements. %he purificatory activities "egin even "efore the "irth of a chi!d$ and the seed-giving reformatory process is ca!!ed 2ar"hadhanasamskara. 3ne who has not undergone such 2ar"hadhana-samskara$ or spiritua! fami!y p!anning$ is not accepted as "eing of an actua! twice-"orn fami!y. %he 2ar"hadhana-samskara is fo!!owed "y other purificatory processes$ out of which the sacred thread ceremony is one. %his is performed at the time of spiritua! initiation. After this particu!ar samskara$ one is right!y ca!!ed twice-"orn. 3ne "irth is ca!cu!ated during the seed-giving samskara$ and the second "irth is ca!cu!ated at the time of spiritua! initiation. 3ne who has "een a"!e to undergo such important samskaras can "e ca!!ed a "ona fide twice-"orn. &f the father and the mother do not undertake the process of spiritua! fami!y p!anning and simp!y "eget chi!dren out of passion on!y$ their chi!dren are ca!!ed dvi(a-"andhus. %hese dvi(a-"andhus are certain!y not as inte!!igent as the chi!dren of the regu!ar twice-"orn fami!ies. %he dvi(a-"andhus are c!assified with the sudras and the woman c!ass$ who are "y nature !ess inte!!igent. %he sudras and the woman c!ass do not have to undergo any samskara save and e4cept the ceremony of marriage. %he !ess inte!!igent c!asses of men$ name!y women$ sudras and un)ua!ified sons of the higher castes$ are devoid of necessary )ua!ifications to understand the purpose of the transcendenta! 'edas. For them the #aha"harata was prepared. %he purpose of the #aha"harata is to administer the purpose of the 'edas$ and therefore within this #aha"harata the summary 'eda of Bhagavad-gita is p!aced. %he !ess inte!!igent are more interested in stories than in phi!osophy$ and therefore the phi!osophy of the 'edas in the form of the Bhagavad-gita is spoken "y the :ord Sri 6rsna. 'yasadeva and :ord 6rsna are "oth on the transcendenta! p!ane$ and therefore they co!!a"orated in doing good to the fa!!en sou!s of this age. %he Bhagavad-gita is the essence of a!! 'edic know!edge. &t is the first "ook of spiritua! va!ues$ as the Bpanisads are. %he 'edanta phi!osophy is the su"(ect matter for study "y the spiritua! graduates. 3n!y the post-graduate spiritua! student can enter into the spiritua! or devotiona! service of the :ord. &t is a great science$ and the great professor is the :ord imse!f in the form of :ord Sri Caitanya #ahapra"hu. And persons who are empowered "y im can initiate others in the transcendenta! !oving service of the :ord.

%5L% <. %5L% evam pravrttasya sada "hutanam sreyasi dvi(ah sarvatmakenapi yada natusyad dhrdayam tatah SE=3=E#S evam--thusD pravrttasya--one who is engaged inD sada--a!waysD "hutanam--of the !iving "eingsD sreyasi-in the u!timate goodD dvi(ah--3 twice-"ornD sarvatmakena api--"y a!! meansD yada--whenD na--notD atusyat--"ecome satisfiedD hrdayam--mindD tatah--at that. %CA=S:A%&3= 3 twice-"orn "rahmanas$ sti!! his mind was not satisfied$ a!though he engaged himse!f in working for the tota! we!fare of a!! peop!e. +BC+3C% Sri 'yasadeva was not satisfied with himse!f$ a!though he had prepared !iteratures of 'edic va!ue for the a!!-around we!fare of the genera! mass of peop!e. &t was e4pected that he wou!d "e satisfied "y a!! such activities$ "ut u!timate!y he was not satisfied. %5L% <%5L% natiprasidad dhrdayah sarasvatyas tate sucau vitarkayan vivikta-stha idam covaca dharma-vit SE=3=E#S na--notD atiprasidat--very much satisfiedD hrdayah--at heartD sarasvatyah--of the Civer SarasvatiD tate--on the "ank ofD sucau--"eing purifiedD vitarkayan--having consideredD vivikta-sthah--situated in a !one!y p!aceD idam ca--a!so thisD uvaca--saidD dharma-vit--one who knows what re!igion is. %CA=S:A%&3= %hus the sage$ "eing dissatisfied at heart$ at once "egan to ref!ect$ "ecause he knew the essence of re!igion$ and he said within himse!f8 +BC+3C% %he sage "egan to search out the cause of not "eing satisfied at heart. +erfection is never attained unti! one is satisfied at heart. %his satisfaction of heart has to "e searched out "eyond matter. %5L%S <@-<; %5L%

dhrta-vratena hi maya chandamsi guravo 9gnayah manita nirvya!ikena grhitam canusasanam "harata-vyapadesena hy amnayarthas ca pradarsitah drsyate yatra dharmadi stri-sudradi"hir apy uta SE=3=E#S dhrta-vratena--under a strict discip!inary vowD hi--certain!yD maya--"y meD chandamsi--the 'edic hymnsD guravah--the spiritua! mastersD agnayah--the sacrificia! fireD manitah--proper!y worshipedD nirvya!ikena-without pretenseD grhitam ca--a!so acceptedD anusasanam--traditiona! discip!ineD "harata--the #aha"harataD vyapadesena--"y compi!ation ofD hi--certain!yD amnaya-arthah--import of discip!ic successionD ca--andD pradarsitah--proper!y e4p!ainedD drsyate--"y what is necessaryD yatra--whereD dharmaadih--the path of re!igionD stri-sudra-adi"hih api--even "y women$ sudras$ etc.D uta--spoken. %CA=S:A%&3= & have$ under strict discip!inary vows$ unpretentious!y worshiped the 'edas$ the spiritua! master and the a!tar of sacrifice. & have a!so a"ided "y the ru!ings and have shown the import of discip!ic succession through the e4p!anation of the #aha"harata$ "y which even women$ sudras and others Ffriends of the twice-"ornG can see the path of re!igion. +BC+3C% =o one can understand the import of the 'edas without having undergone a strict discip!inary vow and discip!ic succession. %he 'edas$ spiritua! masters and sacrificia! fire must "e worshiped "y the desiring candidate. A!! these intricacies of 'edic know!edge are systematica!!y presented in the #aha"harata for the understanding of the woman c!ass$ the !a"orer c!ass and the un)ua!ified mem"ers of "rahmana$ ksatriya or vaisya fami!ies. &n this age$ the #aha"harata is more essentia! than the origina! 'edas. %5L% I? %5L% tathapi "ata me daihyo hy atma caivatmana vi"huh asampanna iva"hati "rahma-varcasya sattamah SE=3=E#S tathapi--a!thoughD "ata--defectD me--mineD daihyah--situated in the "odyD hi--certain!yD atma--!iving "eingD ca--andD eva--evenD atmana--myse!fD vi"huh--sufficientD asampannah--wanting inD iva a"hati--it appears to "eD "rahma-varcasya--of the 'edantistsD sattamah--the supreme. %CA=S:A%&3= & am fee!ing incomp!ete$ though & myse!f am fu!!y e)uipped with everything re)uired "y the 'edas.

+BC+3C% Bndou"ted!y Sri!a 'yasadeva was comp!ete in a!! the detai!s of 'edic achievements. +urification of the !iving "eing su"merged in matter is made possi"!e "y the prescri"ed activities in the 'edas$ "ut the u!timate achievement is different. Bn!ess it is attained$ the !iving "eing$ even though fu!!y e)uipped$ cannot "e situated in the transcendenta!!y norma! stage. Sri!a 'yasadeva appeared to have !ost the c!ue and therefore fe!t dissatisfaction. %5L% I/ %5L% kim va "hagavata dharma na prayena nirupitah priyah paramahamsanam ta eva hy acyuta-priyah SE=3=E#S kim va--orD "hagavatah dharmah--devotiona! activities of the !iving "eingsD na--notD prayena--a!mostD nirupitah--directedD priyah--dearD paramahamsanam--of the perfect "eingsD te eva--that a!soD hi--certain!yD acyuta--the infa!!i"!eD priyah--attractive. %CA=S:A%&3= %his may "e "ecause & did not specifica!!y point out the devotiona! service of the :ord$ which is dear "oth to perfect "eings and to the infa!!i"!e :ord. +BC+3C% %he dissatisfaction which was "eing fe!t "y Sri!a 'yasadeva is e4pressed herein in his own words. %his was fe!t for the norma! condition of the !iving "eing in the devotiona! service of the :ord. Bn!ess one is fi4ed in the norma! condition of service$ neither the :ord nor the !iving "eing can "ecome fu!!y satisfied. %his defect was fe!t "y him when =arada #uni$ his spiritua! master$ reached him. &t is descri"ed as fo!!ows. %5L% I< %5L% tasyaivam khi!am atmanam manyamanasya khidyatah krsnasya narado 9"hyagad asramam prag udahrtam SE=3=E#S tasya--hisD evam--thusD khi!am--inferiorD atmanam--sou!D manyamanasya--thinking within the mindD khidyatah--regrettingD krsnasya--of 6rsna-dvaipayana 'yasaD naradah a"hyagat--=arada came thereD asramam--the cottageD prak--"eforeD udahrtam--said. %CA=S:A%&3=

As mentioned "efore$ =arada reached the cottage of 6rsna-dvaipayana 'yasa on the "anks of the Sarasvati (ust as 'yasadeva was regretting his defects. +BC+3C% %he vacuum fe!t "y 'yasadeva was not due to his !ack of know!edge. Bhagavata-dharma is pure!y devotiona! service of the :ord to which the monist has no access. %he monist is not counted amongst the paramahamsas ,the most perfect of the renounced order of !ife0. Srimad-Bhagavatam is fu!! of narrations of the transcendenta! activities of the +ersona!ity of 2odhead. A!though 'yasadeva was an empowered divinity$ he sti!! fe!t dissatisfaction "ecause in none of his works were the transcendenta! activities of the :ord proper!y e4p!ained. %he inspiration was infused "y Sri 6rsna direct!y in the heart of 'yasadeva$ and thus he fe!t the vacuum as e4p!ained a"ove. &t is definite!y e4pressed herewith that without the transcendenta! !oving service of the :ord$ everything is voidD "ut in the transcendenta! service of the :ord$ everything is tangi"!e without any separate attempt at fruitive work or empiric phi!osophica! specu!ation. %5L% II %5L% tam a"hi(naya sahasa pratyutthayagatam munih pu(ayam asa vidhivan naradam sura-pu(itam SE=3=E#S tam a"hi(naya--seeing the good fortune of his ,=arada9s0 arriva!D sahasa--a!! of a suddenD pratyutthaya-getting upD agatam--arrived atD munih--'yasadevaD pu(ayam asa--worshipD vidhi-vat--with the same respect as offered to 'idhi ,Brahma0D naradam--to =aradaD sura-pu(itam--worshiped "y the demigods. %CA=S:A%&3= At the auspicious arriva! of Sri =arada$ Sri 'yasadeva got up respectfu!!y and worshiped him$ giving him veneration e)ua! to that given to Brahma(i$ the creator. +BC+3C% 'idhi means Brahma$ the first created !iving "eing. e is the origina! student as we!! as professor of the 'edas. e !earned it from Sri 6rsna and taught =arada first. So =arada is the second acarya in the !ine of spiritua! discip!ic succession. e is the representative of Brahma$ and therefore he is respected e4act!y !ike Brahma$ the father of a!! vidhis ,regu!ations0D simi!ar!y a!! other successive discip!es in the chain are a!so e)ua!!y respected as representatives of the origina! spiritua! master. %hus end the Bhaktivedanta purports of the First Canto$ Fourth Chapter$ of the Srimad-Bhagavatam$ entit!ed "%he Appearance of Sri =arada." Chapter Five =arada9s &nstructions on Srimad-Bhagavatam for 'yasadeva %5L% / %5L% suta uvaca atha tam sukham asina

upasinam "rhac-chravah devarsih praha viprarsim vina-panih smayann iva SE=3=E#S sutah--SutaD uvaca--saidD atha--thereforeD tam--himD sukham asinah--comforta"!y seatedD upasinam-unto one sitting near"yD "rhat-sravah--great!y respectedD devarsih--the great rsi among the godsD praha-saidD viprarsim--unto the rsi among the "rahmanasD vina-panih--one who carries a vina in his handD smayan iva--apparent!y smi!ing. %CA=S:A%&3= Suta 2osvami said8 %hus the sage amongst the gods F=aradaG$ comforta"!y seated and apparent!y smi!ing$ addressed the rsi amongst the "rahmanas F'edavyasaG. +BC+3C% =arada was smi!ing "ecause he we!! knew the great sage 'edavyasa and the cause of his disappointment. As he wi!! e4p!ain gradua!!y$ 'yasadeva9s disappointment was due to insufficiency in presenting the science of devotiona! service. =arada knew the defect$ and it was confirmed "y the position of 'yasa. %5L% < %5L% narada uvaca parasarya maha-"haga "havatah kaccid atmana paritusyati sarira atma manasa eva va SE=3=E#S naradah--=aradaD uvaca--saidD parasarya--3 son of +arasaraD maha-"haga--the great!y fortunateD "havatah--yourD kaccit--if it isD atmana--"y the se!f-rea!i*ation ofD paritusyati--does it satisfyD sarirah-identifying the "odyD atma--se!fD manasah--identifying the mindD eva--certain!yD va--and. %CA=S:A%&3= Addressing 'yasadeva$ the son of +arasara$ =arada in)uired8 Are you satisfied "y identifying with the "ody or the mind as o"(ects of se!f-rea!i*ation? +BC+3C% %his was a hint "y =arada to 'yasadeva regarding the cause of his despondency. 'yasadeva$ as the descendant of +arasara$ a great!y powerfu! sage$ had the privi!ege of having a great parentage which shou!d not have given 'yasadeva cause for despondency. Being a great son of a great father$ he shou!d not have identified the se!f with the "ody or the mind. 3rdinary men with a poor fund of know!edge can identify the "ody as se!f or the mind as se!f$ "ut 'yasadeva shou!d not have done so. 3ne cannot "e cheerfu! "y nature un!ess one is factua!!y seated in se!f-rea!i*ation$ which is transcendenta! to the materia! "ody and mind. %5L% I

%5L% (i(nasitam susampannam api te mahad-ad"hutam krtavan "haratam yas tvam sarvartha-pari"rmhitam SE=3=E#S (i(nasitam--fu!!y in)uiredD susampannam--we!! versedD api--in spite ofD te--yourD mahat-ad"hutam--great and wonderfu!D krtavan--preparedD "haratam--the #aha"harataD yah tvam--what you have doneD sarvaartha--inc!uding a!! se)uencesD pari"rmhitam--e!a"orate!y e4p!ained. %CA=S:A%&3= Eour in)uiries were fu!! and your studies were a!so we!! fu!fi!!ed$ and there is no dou"t that you have prepared a great and wonderfu! work$ the #aha"harata$ which is fu!! of a!! kinds of 'edic se)uences e!a"orate!y e4p!ained. +BC+3C% %he despondency of 'yasadeva was certain!y not due to his !ack of sufficient know!edge "ecause as a student he had fu!!y in)uired a"out the 'edic !iteratures$ as a resu!t of which the #aha"harata is compi!ed with fu!! e4p!anation of the 'edas. %5L% > %5L% (i(nasitam adhitam ca "rahma yat tat sanatanam tathapi socasy atmanam akrtartha iva pra"ho SE=3=E#S (i(nasitam--de!i"erated fu!!y we!!D adhitam--the know!edge o"tainedD ca--andD "rahma--the A"so!uteD yat--whatD tat--thatD sanatanam--eterna!D tathapi--in spite of thatD socasi--!amentingD atmanam--unto the se!fD akrta-arthah--undoneD iva--!ikeD pra"ho--my dear sir. %CA=S:A%&3= Eou have fu!!y de!ineated the su"(ect of impersona! Brahman as we!! as the know!edge derived therefrom. Why shou!d you "e despondent in spite of a!! this$ thinking that you are undone$ my dear pra"hu? +BC+3C% %he 'edanta-sutra$ or Brahma-sutra$ compi!ed "y Sri 'yasadeva is the fu!! de!i"eration of the impersona! a"so!ute feature$ and it is accepted as the most e4a!ted phi!osophica! e4position in the wor!d. &t covers the su"(ect of eternity$ and the methods are scho!ar!y. So there cannot "e any dou"t a"out the transcendenta! scho!arship of 'yasadeva. So why shou!d he !ament?

%5L% 7 %5L% vyasa uvaca asty eva me sarvam idam tvayoktam tathapi natma paritusyate me tan-mu!am avyaktam agadha-"odham prcchamahe tvatma-"havatma-"hutam SE=3=E#S vyasah--'yasaD uvaca--saidD asti--there isD eva--certain!yD me--mineD sarvam--a!!D idam--thisD tvaya--"y youD uktam--utteredD tathapi--and yetD na--notD atma--se!fD paritusyate--does pacifyD me--unto meD tat--of whichD mu!am--rootD avyaktam--undetectedD agadha-"odham--the man of un!imited know!edgeD prcchamahe--do in)uireD tva--unto youD atma-"hava--se!f-"ornD atma-"hutam--offspring. %CA=S:A%&3= Sri 'yasadeva said8 A!! you have said a"out me is perfect!y correct. 1espite a!! this$ & am not pacified. & therefore )uestion you a"out the root cause of my dissatisfaction$ for you are a man of un!imited know!edge due to your "eing the offspring of one FBrahmaG who is se!f-"orn Fwithout mundane father and motherG. +BC+3C% &n the materia! wor!d everyone is engrossed with the idea of identifying the "ody or the mind with the se!f. As such$ a!! know!edge disseminated in the materia! wor!d is re!ated either with the "ody or with the mind$ and that is the root cause of a!! despondencies. %his is not a!ways detected$ even though one may "e the greatest erudite scho!ar in materia!istic know!edge. &t is good$ therefore$ to approach a persona!ity !ike =arada to so!ve the root cause of a!! despondencies. Why =arada shou!d "e approached is e4p!ained "e!ow. %5L% . %5L% sa vai "havan veda samasta-guhyam upasito yat purusah puranah paravareso manasaiva visvam sr(aty avaty atti gunair asangah SE=3=E#S sah--thusD vai--certain!yD "havan--yourse!fD veda--knowD samasta--a!!-inc!usiveD guhyam--confidentia!D upasitah--devotee ofD yat--"ecauseD purusah--the +ersona!ity of 2odheadD puranah--the o!destD paravaresah--the contro!!er of the materia! and spiritua! wor!dsD manasa--mindD eva--on!yD visvam--the universeD sr(ati--createsD avati atti--annihi!atesD gunaih--"y the )ua!itative matterD asangah--unattached. %CA=S:A%&3= #y !ordJ 5verything that is mysterious is known to you "ecause you worship the creator and destroyer of the materia! wor!d and the maintainer of the spiritua! wor!d$ the origina! +ersona!ity of 2odhead$ who is transcendenta! to the three modes of materia! nature.

+BC+3C% A person who is cent-percent engaged in the service of the :ord is the em"!em of a!! know!edge. Such a devotee of the :ord in fu!! perfection of devotiona! service is a!so perfect "y the )ua!ification of the +ersona!ity of 2odhead. As such$ the eightfo!d perfections of mystic power ,asta-siddhi0 constitute very !itt!e of his god!y opu!ence. A devotee !ike =arada can act wonderfu!!y "y his spiritua! perfection$ which every individua! is trying to attain. Sri!a =arada is a cent-percent perfect !iving "eing$ a!though not e)ua! to the +ersona!ity of 2odhead. %5L% %5L% tvam paryatann arka iva tri-!okim antas-caro vayur ivatma-saksi paravare "rahmani dharmato vrataih snatasya me nyunam a!am vicaksva SE=3=E#S tvam--Eour 2oodnessD paryatan--trave!ingD arkah--the sunD iva--!ikeD tri-!okim--the three wor!dsD antahcarah--can penetrate into everyone9s heartD vayuh iva--as good as the a!!-pervading airD atma--se!f-rea!i*edD saksi--witnessD paravare--in the matter of cause and effectD "rahmani--in the A"so!uteD dharmatah--under discip!inary regu!ationsD vrataih--in vowD snatasya--having "een a"sor"ed inD me--mineD nyunam-deficiencyD a!am--c!ear!yD vicaksva--search out. %CA=S:A%&3= :ike the sun$ Eour 2oodness can trave! everywhere in the three wor!ds$ and !ike the air you can penetrate the interna! region of everyone. As such$ you are as good as the a!!-pervasive Supersou!. +!ease$ therefore$ find out the deficiency in me$ despite my "eing a"sor"ed in transcendence under discip!inary regu!ations and vows. +BC+3C% %ranscendenta! rea!i*ation$ pious activities$ worshiping the 1eities$ charity$ mercifu!ness$ nonvio!ence and studying the scriptures under strict discip!inary regu!ations are a!ways he!pfu!. %5L% @ %5L% sri-narada uvaca "havatanudita-prayam yaso "hagavato 9ma!am yenaivasau na tusyeta manye tad darsanam khi!am SE=3=E#S sri-naradah--Sri =aradaD uvaca--saidD "havata--"y youD anudita-prayam--a!most not praisedD yasah-g!oriesD "hagavatah--of the +ersona!ity of 2odheadD ama!am--spot!essD yena--"y whichD eva--certain!yD

asau-- e ,the +ersona!ity of 2odhead0D na--does notD tusyeta--"e p!easedD manye--& thinkD tat--thatD darsanam--phi!osophyD khi!am--inferior. %CA=S:A%&3= Sri =arada said8 Eou have not actua!!y "roadcast the su"!ime and spot!ess g!ories of the +ersona!ity of 2odhead. %hat phi!osophy which does not satisfy the transcendenta! senses of the :ord is considered worth!ess. +BC+3C% %he eterna! re!ation of an individua! sou! with the Supreme Sou! +ersona!ity of 2odhead is constitutiona!!y one of "eing the eterna! servitor of the eterna! master. %he :ord has e4panded imse!f as !iving "eings in order to accept !oving service from them$ and this a!one can satisfy "oth the :ord and the !iving "eings. Such a scho!ar as 'yasadeva has comp!eted many e4pansions of the 'edic !iteratures$ ending with the 'edanta phi!osophy$ "ut none of them have "een written direct!y g!orifying the +ersona!ity of 2odhead. 1ry phi!osophica! specu!ations even on the transcendenta! su"(ect of the A"so!ute have very !itt!e attraction without direct!y dea!ing with the g!orification of the :ord. %he +ersona!ity of 2odhead is the !ast word in transcendenta! rea!i*ation. %he A"so!ute rea!i*ed as impersona! Brahman or !oca!i*ed Supersou!$ +aramatma$ is !ess productive of transcendenta! "!iss than the supreme persona! rea!i*ation of is g!ories. %he compi!er of the 'edanta-darsana is 'yasadeva himse!f. Eet he is trou"!ed$ a!though he is the author. So what sort of transcendenta! "!iss can "e derived "y the readers and !isteners of 'edanta which is not e4p!ained direct!y "y 'yasadeva$ the author? erein arises the necessity of e4p!aining 'edanta-sutra in the form of Srimad-Bhagavatam "y the se!f-same author. %5L% ; %5L% yatha dharmadayas cartha muni-varyanukirtitah na tatha vasudevasya mahima hy anuvarnitah SE=3=E#S yatha--as much asD dharma-adayah--a!! four princip!es of re!igious "ehaviorD ca--andD arthah--purposesD muni-varya--"y yourse!f$ the great sageD anukirtitah--repeated!y descri"edD na--notD tatha--in that wayD vasudevasya--of the +ersona!ity of 2odhead Sri 6rsnaD mahima--g!oriesD hi--certain!yD anuvarnitah--so constant!y descri"ed. %CA=S:A%&3= A!though$ great sage$ you have very "road!y descri"ed the four princip!es "eginning with re!igious performances$ you have not descri"ed the g!ories of the Supreme +ersona!ity$ 'asudeva. +BC+3C% %he prompt diagnosis of Sri =arada is at once dec!ared. %he root cause of the despondency of 'yasadeva was his de!i"erate avoidance of g!orifying the :ord in his various editions of the +uranas. e has certain!y$ as a matter of course$ given descriptions of the g!ories of the :ord ,Sri 6rsna0 "ut not as many as given to re!igiosity$ economic deve!opment$ sense gratification and sa!vation. %hese four items are "y far inferior to engagement in the devotiona! service of the :ord. Sri 'yasadeva$ as the authori*ed scho!ar$ knew very we!!

this difference. And sti!! instead of giving more importance to the "etter type of engagement$ name!y$ devotiona! service to the :ord$ he had more or !ess improper!y used his va!ua"!e time$ and thus he was despondent. From this it is c!ear!y indicated that no one can "e p!eased su"stantia!!y without "eing engaged in the devotiona! service of the :ord. &n the Bhagavad-gita this fact is c!ear!y mentioned. After !i"eration$ which is the !ast item in the !ine of performing re!igiosity$ etc.$ one is engaged in pure devotiona! service. %his is ca!!ed the stage of se!f-rea!i*ation$ or the "rahma-"huta stage. After attainment of this "rahma-"huta stage$ one is satisfied. But satisfaction is the "eginning of transcendenta! "!iss. 3ne shou!d progress "y attaining neutra!ity and e)ua!ity in the re!ative wor!d. And passing this stage of e)uanimity$ one is fi4ed in the transcendenta! !oving service of the :ord. %his is the instruction of the +ersona!ity of 2odhead in the Bhagavad-gita. %he conc!usion is that in order to maintain the status )uo of the "rahma-"huta stage$ as a!so to increase the degree of transcendenta! rea!i*ation$ =arada recommended to 'yasadeva that he ,'yasadeva0 shou!d now eager!y and repeated!y descri"e the path of devotiona! service. %his wou!d cure him from gross despondency. %5L% /? %5L% na yad vacas citra-padam harer yaso (agat-pavitram pragrnita karhicit tad vayasam tirtham usanti manasa na yatra hamsa niramanty usik-ksayah SE=3=E#S na--notD yat--thatD vacah--voca"u!aryD citra-padam--decorativeD hareh--of the :ordD yasah--g!oriesD (agat-universeD pavitram--sanctifiedD pragrnita--descri"edD karhicit--hard!yD tat--thatD vayasam--crowsD tirtham-p!ace of pi!grimageD usanti--thinkD manasah--saint!y personsD na--notD yatra--whereD hamsah--a!!-perfect "eingsD niramanti--take p!easureD usik-ksayah--those who reside in the transcendenta! a"ode. %CA=S:A%&3= %hose words which do not descri"e the g!ories of the :ord$ who a!one can sanctify the atmosphere of the who!e universe$ are considered "y saint!y persons to "e !ike unto a p!ace of pi!grimage for crows. Since the a!!-perfect persons are inha"itants of the transcendenta! a"ode$ they do not derive any p!easure there. +BC+3C% Crows and swans are not "irds of the same feather "ecause of their different menta! attitudes. %he fruitive workers or passionate men are compared to the crows$ whereas the a!!-perfect saint!y persons are compared to the swans. %he crows take p!easure in a p!ace where gar"age is thrown out$ (ust as the passionate fruitive workers take p!easure in wine and woman and p!aces for gross sense p!easure. %he swans do not take p!easure in the p!aces where crows are assem"!ed for conferences and meetings. %hey are instead seen in the atmosphere of natura! scenic "eauty where there are transparent reservoirs of water nice!y decorated with stems of !otus f!owers in variegated co!ors of natura! "eauty. %hat is the difference "etween the two c!asses of "irds. =ature has inf!uenced different species of !ife with different menta!ities$ and it is not possi"!e to "ring them up into the same rank and fi!e. Simi!ar!y$ there are different kinds of !iterature for different types of men of different menta!ity. #ost!y the market !iteratures which attract men of the crow9s categories are !iteratures containing refused remnants of sensuous topics. %hey are genera!!y known as mundane ta!ks in re!ation with the gross "ody and su"t!e mind. %hey are fu!! of su"(ect matter descri"ed in decorative !anguage fu!! of mundane simi!es and metaphorica! arrangements. Eet with a!! that$ they do not g!orify the :ord. Such poetry and prose$ on any su"(ect matter$ is considered decoration of a dead "ody. Spiritua!!y advanced men who are compared

to the swans do not take p!easure in such dead !iteratures$ which are sources of p!easure for men who are spiritua!!y dead. %hese !iteratures in the modes of passion and ignorance are distri"uted under different !a"e!s$ "ut they can hard!y he!p the spiritua! urge of the human "eing$ and thus the swan!ike spiritua!!y advanced men have nothing to do with them. Such spiritua!!y advanced men are ca!!ed a!so manasa "ecause they a!ways keep up the standard of transcendenta! vo!untary service to the :ord on the spiritua! p!ane. %his comp!ete!y for"ids fruitive activities for gross "odi!y sense satisfaction or su"t!e specu!ation of the materia! egoistic mind. Socia! !iterary men$ scientists$ mundane poets$ theoretica! phi!osophers and po!iticians who are comp!ete!y a"sor"ed in the materia! advancement of sense p!easure are a!! do!!s of the materia! energy. %hey take p!easure in a p!ace where re(ected su"(ect matters are thrown. According to Svami Sridhara$ this is the p!easure of the prostitute-hunters. But !iteratures which descri"e the g!ories of the :ord are en(oyed "y the paramahamsas who have grasped the essence of human activities. %5L% // %5L% tad-vag-visargo (anatagha-vip!avo yasmin prati-s!okam a"addhavaty api namany anantasya yaso 9nkitani yat srnvanti gayanti grnanti sadhavah SE=3=E#S tat--thatD vak--voca"u!aryD visargah--creationD (anata--the peop!e in genera!D agha--sinsD vip!avah-revo!utionaryD yasmin--in whichD prati-s!okam--each and every stan*aD a"addhavati--irregu!ar!y composedD api--in spite ofD namani--transcendenta! names$ etc.D anantasya--of the un!imited :ordD yasah--g!oriesD ankitani--depictedD yat--whatD srnvanti--do hearD gayanti--do singD grnanti--do acceptD sadhavah--the purified men who are honest. %CA=S:A%&3= 3n the other hand$ that !iterature which is fu!! of descriptions of the transcendenta! g!ories of the name$ fame$ forms$ pastimes$ etc.$ of the un!imited Supreme :ord is a different creation$ fu!! of transcendenta! words directed toward "ringing a"out a revo!ution in the impious !ives of this wor!d9s misdirected civi!i*ation. Such transcendenta! !iteratures$ even though imperfect!y composed$ are heard$ sung and accepted "y purified men who are thorough!y honest. +BC+3C% &t is a )ua!ification of the great thinkers to pick up the "est even from the worst. &t is said that the inte!!igent man shou!d pick up nectar from a stock of poison$ shou!d accept go!d even from a fi!thy p!ace$ shou!d accept a good and )ua!ified wife even from an o"scure fami!y and shou!d accept a good !esson even from a man or from a teacher who comes from the untoucha"!es. %hese are some of the ethica! instructions for everyone in every p!ace without e4ception. But a saint is far a"ove the !eve! of an ordinary man. e is a!ways a"sor"ed in g!orifying the Supreme :ord "ecause "y "roadcasting the ho!y name and fame of the Supreme :ord$ the po!!uted atmosphere of the wor!d wi!! change$ and as a resu!t of propagating the transcendenta! !iteratures !ike Srimad-Bhagavatam$ peop!e wi!! "ecome sane in their transactions. Whi!e preparing this commentation on this particu!ar stan*a of Srimad-Bhagavatam we have a crisis "efore us. 3ur neigh"oring friend China has attacked the "order of &ndia with a mi!itaristic spirit. We have practica!!y no "usiness in the po!itica! fie!d$ yet we see that previous!y there were "oth China and &ndia$ and they "oth !ived peacefu!!y for centuries without i!! fee!ing. %he reason is that they !ived those days in an atmosphere of 2od consciousness$ and every country$ over the surface of the wor!d$ was

2od-fearing$ pure-hearted and simp!e$ and there was no )uestion of po!itica! dip!omacy. %here is no cause of )uarre! "etween the two countries China and &ndia over !and which is not very suita"!e for ha"itation$ and certain!y there is no cause for fighting on this issue. But due to the age of )uarre!$ 6a!i$ which we have discussed$ there is a!ways a chance of )uarre! on s!ight provocation. %his is due not to the issue in )uestion$ "ut to the po!!uted atmosphere of this age8 systematica!!y there is propaganda "y a section of peop!e to stop g!orification of the name and fame of the Supreme :ord. %herefore$ there is a great need for disseminating the message of Srimad-Bhagavatam a!! over the wor!d. &t is the duty of every responsi"!e &ndian to "roadcast the transcendenta! message of Srimad-Bhagavatam throughout the wor!d to do a!! the supermost good as we!! as to "ring a"out the desired peace in the wor!d. Because &ndia has fai!ed in her duty "y neg!ecting this responsi"!e work$ there is so much )uarre! and trou"!e a!! over the wor!d. We are confident that if the transcendenta! message of Srimad-Bhagavatam is received on!y "y the !eading men of the wor!d$ certain!y there wi!! "e a change of heart$ and natura!!y the peop!e in genera! wi!! fo!!ow them. %he mass of peop!e in genera! are too!s in the hands of the modern po!iticians and !eaders of the peop!e. &f there is a change of heart of the !eaders on!y$ certain!y there wi!! "e a radica! change in the atmosphere of the wor!d. We know that our honest attempt to present this great !iterature conveying transcendenta! messages for reviving the 2od consciousness of the peop!e in genera! and respiritua!i*ing the wor!d atmosphere is fraught with many difficu!ties. 3ur presenting this matter in ade)uate !anguage$ especia!!y a foreign !anguage$ wi!! certain!y fai!$ and there wi!! "e so many !iterary discrepancies despite our honest attempt to present it in the proper way. But we are sure that with a!! our fau!ts in this connection the seriousness of the su"(ect matter wi!! "e taken into consideration$ and the !eaders of society wi!! sti!! accept this due to its "eing an honest attempt to g!orify the A!mighty 2od. When there is fire in a house$ the inmates of the house go out to get he!p from the neigh"ors who may "e foreigners$ and yet without knowing the !anguage the victims of the fire e4press themse!ves$ and the neigh"ors understand the need$ even though not e4pressed in the same !anguage. %he same spirit of cooperation is needed to "roadcast this transcendenta! message of the Srimad-Bhagavatam throughout the po!!uted atmosphere of the wor!d. After a!!$ it is a technica! science of spiritua! va!ues$ and thus we are concerned with the techni)ues and not with the !anguage. &f the techni)ues of this great !iterature are understood "y the peop!e of the wor!d$ there wi!! "e success. When there are too many materia!istic activities "y the peop!e in genera! a!! over the wor!d$ there is no wonder that a person or a nation attacks another person or nation on s!ight provocation. %hat is the ru!e of this age of 6a!i or )uarre!. %he atmosphere is a!ready po!!uted with corruption of a!! description$ and everyone knows it we!!. %here are so many unwanted !iteratures fu!! of materia!istic ideas of sense gratification. &n many countries there are "odies appointed "y the state to detect and censor o"scene !iterature. %his means that neither the government nor the responsi"!e !eaders of the pu"!ic want such !iterature$ yet it is in the marketp!ace "ecause the peop!e want it for sense gratification. %he peop!e in genera! want to read ,that is a natura! instinct0$ "ut "ecause their minds are po!!uted they want such !iteratures. Bnder the circumstances$ transcendenta! !iterature !ike Srimad-Bhagavatam wi!! not on!y diminish the activities of the corrupt mind of the peop!e in genera!$ "ut a!so it wi!! supp!y food for their hankering after reading some interesting !iterature. &n the "eginning they may not !ike it "ecause one suffering from (aundice is re!uctant to take sugar candy$ "ut we shou!d know that sugar candy is the on!y remedy for (aundice. Simi!ar!y$ !et there "e systematic propaganda for popu!ari*ing reading of the Bhagavad-gita and the Srimad-Bhagavatam$ which wi!! act !ike sugar candy for the (aundice!ike condition of sense gratification. When men have a taste for this !iterature$ the other !iteratures$ which are catering poison to society$ wi!! then automatica!!y cease. We are sure$ therefore$ that everyone in human society wi!! we!come Srimad-Bhagavatam$ even though it is now presented with so many fau!ts$ for it is recommended "y Sri =arada$ who has very kind!y appeared in this chapter. %5L% /< %5L% naiskarmyam apy acyuta-"hava-var(itam na so"hate (nanam a!am niran(anam

kutah punah sasvad a"hadram isvare na carpitam karma yad apy akaranam SE=3=E#S naiskarmyam--se!f-rea!i*ation$ "eing freed from the reactions of fruitive workD api--in spite ofD acyuta-the infa!!i"!e :ordD "hava--conceptionD var(itam--devoid ofD na--does notD so"hate--!ook we!!D (nanam-transcendenta! know!edgeD a!am--"y and "yD niran(anam--free from designationsD kutah--where isD punah-againD sasvat--a!waysD a"hadram--uncongenia!D isvare--unto the :ordD na--notD ca--andD arpitam--offeredD karma--fruitive workD yat api--what isD akaranam--not fruitive. %CA=S:A%&3= 6now!edge of se!f-rea!i*ation$ even though free from a!! materia! affinity$ does not !ook we!! if devoid of a conception of the &nfa!!i"!e F2odG. What$ then$ is the use of fruitive activities$ which are natura!!y painfu! from the very "eginning and transient "y nature$ if they are not uti!i*ed for the devotiona! service of the :ord? +BC+3C% As referred to a"ove$ not on!y ordinary !iteratures devoid of the transcendenta! g!orification of the :ord are condemned$ "ut a!so 'edic !iteratures and specu!ation on the su"(ect of impersona! Brahman when they are devoid of devotiona! service. When specu!ation on the impersona! Brahman is condemned on the a"ove ground$ then what to speak of ordinary fruitive work$ which is not meant to fu!fi!! the aim of devotiona! service. Such specu!ative know!edge and fruitive work cannot !ead one to the goa! of perfection. Fruitive work$ in which a!most a!! peop!e in genera! are engaged$ is a!ways painfu! either in the "eginning or at the end. &t can "e fruitfu! on!y when made su"servient to the devotiona! service of the :ord. &n the Bhagavad-gita a!so it is confirmed that the resu!t of such fruitive work may "e offered for the service of the :ord$ otherwise it !eads to materia! "ondage. %he "ona fide en(oyer of the fruitive work is the +ersona!ity of 2odhead$ and thus when it is engaged for the sense gratification of the !iving "eings$ it "ecomes an acute source of trou"!e. %5L% /I %5L% atho maha-"haga "havan amogha-drk suci-sravah satya-rato dhrta-vratah urukramasyakhi!a-"andha-muktaye samadhinanusmara tad-vicestitam SE=3=E#S atho--thereforeD maha-"haga--high!y fortunateD "havan--yourse!fD amogha-drk--the perfect seerD suci-spot!essD sravah--famousD satya-ratah--having taken the vow of truthfu!nessD dhrta-vratah--fi4ed in spiritua! )ua!itiesD urukramasya--of the one who performs supernatura! activities ,2od0D akhi!a--universa!D "andha--"ondageD muktaye--for !i"eration fromD samadhina--"y tranceD anusmara--think repeated!y and then descri"e themD tat-vicestitam--various pastimes of the :ord. %CA=S:A%&3= 3 'yasadeva$ your vision is comp!ete!y perfect. Eour good fame is spot!ess. Eou are firm in vow and situated in truthfu!ness. And thus you can think of the pastimes of the :ord in trance for the !i"eration of the peop!e in genera! from a!! materia! "ondage.

+BC+3C% +eop!e in genera! have a taste for !iteratures "y instinct. %hey want to hear and read from the authorities something a"out the unknown$ "ut their taste is e4p!oited "y unfortunate !iteratures which are fu!! of su"(ect matter for satisfaction of the materia! senses. Such !iteratures contain different kinds of mundane poems and phi!osophica! specu!ations$ more or !ess under the inf!uence of maya$ ending in sense gratification. %hese !iteratures$ a!though worth!ess in the true sense of the term$ are various!y decorated to attract the attention of the !ess inte!!igent men. %hus the attracted !iving entities are more and more entang!ed in materia! "ondage without hope of !i"eration for thousands and thousands of generations. Sri =arada Csi$ "eing the "est amongst the 'aisnavas$ is compassionate toward such unfortunate victims of worth!ess !iteratures$ and thus he advises Sri 'yasadeva to compose transcendenta! !iterature which is not on!y attractive "ut can a!so actua!!y "ring !i"eration from a!! kinds of "ondage. Sri!a 'yasadeva or his representatives are )ua!ified "ecause they are right!y trained to see things in true perspective. Sri!a 'yasadeva and his representatives are pure in thought due to their spiritua! en!ightenment$ fi4ed in their vows due to their devotiona! service$ and determined to de!iver the fa!!en sou!s rotting in materia! activities. %he fa!!en sou!s are very eager to receive nove! informations every day$ and the transcendenta!ists !ike 'yasadeva or =arada can supp!y such eager peop!e in genera! with un!imited news from the spiritua! wor!d. &n the Bhagavad-gita it is said that the materia! wor!d is on!y a part of the who!e creation and that this earth is on!y a fragment of the who!e materia! wor!d. %here are thousands and thousands of !iterary men a!! over the wor!d$ and they have created many$ many thousands of !iterary works for the information of the peop!e in genera! for thousands and thousands of years. Bnfortunate!y none of them have "rought peace and tran)ui!!ity on the earth. %his is due to a spiritua! vacuum in those !iteraturesD therefore the 'edic !iteratures$ especia!!y the Bhagavad-gita and the Srimad-Bhagavatam$ are specifica!!y recommended to suffering humanity to "ring a"out the desired effect of !i"eration from the pangs of materia! civi!i*ation$ which is eating the vita! part of human energy. %he Bhagavad-gita is the spoken message of the :ord imse!f recorded "y 'yasadeva$ and the Srimad-Bhagavatam is the transcendenta! narration of the activities of the same :ord 6rsna$ which a!one can satisfy the hankering desires of the !iving "eing for eterna! peace and !i"eration from miseries. SrimadBhagavatam$ therefore$ is meant for a!! the !iving "eings a!! over the universe for tota! !i"eration from a!! kinds of materia! "ondage. Such transcendenta! narrations of the pastimes of the :ord can "e descri"ed on!y "y !i"erated sou!s !ike 'yasadeva and his "ona fide representatives who are comp!ete!y merged in the transcendenta! !oving service of the :ord. 3n!y to such devotees do the pastimes of the :ord and their transcendenta! nature "ecome automatica!!y manifest "y dint of devotiona! service. =o one e!se can either know or descri"e the acts of the :ord$ even if they specu!ate on the su"(ect for many$ many years. %he descriptions of the Bhagavatam are so precise and accurate that whatever has "een predicted in this great !iterature a"out five thousand years ago is now e4act!y happening. %herefore$ the vision of the author comprehends past$ present and future. Such !i"erated persons as 'yasadeva are perfect not on!y "y the power of vision and wisdom$ "ut a!so in aura! reception$ in thinking$ fee!ing and a!! other sense activities. A !i"erated person possesses perfect senses$ and with perfect senses on!y can one serve the sense proprietor$ rsikesa$ Sri 6rsna the +ersona!ity of 2odhead. Srimad-Bhagavatam$ therefore$ is the perfect description of the a!!-perfect +ersona!ity of 2odhead "y the a!!-perfect persona!ity Sri!a 'yasadeva$ the compi!er of the 'edas. %5L% /> %5L% tato 9nyatha kincana yad vivaksatah prthag drsas tat-krta-rupa-nama"hih na karhicit kvapi ca duhsthita matir !a"heta vatahata-naur ivaspadam SE=3=E#S

tatah--from thatD anyatha--apartD kincana--somethingD yat--whatsoeverD vivaksatah--desiring to descri"eD prthak--separate!yD drsah--visionD tat-krta--reactionary to thatD rupa--formD nama"hih--"y namesD na karhicit--neverD kvapi--anyD ca--andD duhsthita matih--osci!!ating mindD !a"heta--gainsD vata-ahata-trou"!ed "y the windD nauh--"oatD iva--!ikeD aspadam--p!ace. %CA=S:A%&3= Whatever you desire to descri"e that is separate in vision from the :ord simp!y reacts$ with different forms$ names and resu!ts$ to agitate the mind as the wind agitates a "oat which has no resting p!ace. +BC+3C% Sri 'yasadeva is the editor of a!! descriptions of the 'edic !iteratures$ and thus he has descri"ed transcendenta! rea!i*ation in different ways$ name!y "y fruitive activities$ specu!ative know!edge$ mystic power and devotiona! service. Besides that$ in his various +uranas he has recommended the worship of so many demigods in different forms and names. %he resu!t is that peop!e in genera! are pu**!ed how to fi4 their minds in the service of the :ordD they are a!ways distur"ed a"out finding the rea! path of se!frea!i*ation. Sri!a =aradadeva is stressing this particu!ar defect in the 'edic !iteratures compi!ed "y 'yasadeva$ and thus he is trying to emphasi*e descri"ing everything in re!ation with the Supreme :ord$ and no one e!se. &n fact$ there is nothing e4istent e4cept the :ord. %he :ord is manifested in different e4pansions. e is the root of the comp!ete tree. e is the stomach of the comp!ete "ody. pouring water on the root is the right process to water the tree$ as much as feeding the stomach supp!ies energy to a!! parts of the "ody. %herefore$ Sri!a 'yasadeva shou!d not have compi!ed any +uranas other than the Bhagavata +urana "ecause a s!ight deviation from that may create havoc for se!f-rea!i*ation. &f a s!ight deviation can create such havoc$ then what to speak of de!i"erate e4pansion of the ideas separate from the A"so!ute %ruth +ersona!ity of 2odhead. %he most defective part of worshiping demigods is that it creates a definite conception of pantheism$ ending disastrous!y in many re!igious sects detrimenta! to the progress of the princip!es of the Bhagavatam$ which a!one can give the accurate direction for se!f-rea!i*ation in eterna! re!ation with the +ersona!ity of 2odhead "y devotiona! service in transcendenta! !ove. %he e4amp!e of the "oat distur"ed "y whir!ing wind is suita"!e in this respect. %he diverted mind of the pantheist can never reach the perfection of se!f-rea!i*ation$ due to the distur"ed condition of the se!ection of o"(ect. %5L% /7 %5L% (ugupsitam dharma-krte 9nusasatah sva"hava-raktasya mahan vyatikramah yad-vakyato dharma ititarah sthito na manyate tasya nivaranam (anah SE=3=E#S (ugupsitam--veri!y condemnedD dharma-krte--for the matter of re!igionD anusasatah--instructionD sva"hava-raktasya--natura!!y inc!inedD mahan--greatD vyatikramah--unreasona"!eD yat-vakyatah--under whose instructionD dharmah--re!igionD iti--it is thusD itarah--the peop!e in genera!D sthitah--fi4edD na--do notD manyate--thinkD tasya--of thatD nivaranam--prohi"itionD (anah--they. %CA=S:A%&3= %he peop!e in genera! are natura!!y inc!ined to en(oy$ and you have encouraged them in that way in the name of re!igion. %his is veri!y condemned and is )uite unreasona"!e. Because they are guided under your instructions$ they wi!! accept such activities in the name of re!igion and wi!! hard!y care for prohi"itions.

+BC+3C% Sri!a 'yasadeva9s compi!ation of different 'edic !iteratures on the "asis of regu!ated performances of fruitive activities as depicted in the #aha"harata and other !iterature is condemned herewith "y Sri!a =arada. %he human "eings$ "y !ong materia! association$ !ife after !ife$ have a natura! inc!ination$ "y practice$ to endeavor to !ord it over materia! energy. %hey have no sense of the responsi"i!ity of human !ife. %his human form of !ife is a chance to get out of the c!utches of i!!usory matter. %he 'edas are meant for going "ack to 2odhead$ going "ack home. %o revo!ve in the cyc!e of transmigration in a series of !ives num"ering @$>??$??? is an imprisoned !ife for the condemned conditioned sou!s. %he human form of !ife is a chance to get out of this imprisoned !ife$ and as such the on!y occupation of the human "eing is to reesta"!ish his !ost re!ationship with 2od. Bnder the circumstances$ one shou!d never "e encouraged in making a p!an for sense en(oyment in the name of re!igious functions. Such diversion of the human energy resu!ts in a misguided civi!i*ation. Sri!a 'yasadeva is the authority in 'edic e4p!anations in the #aha"harata$ etc.$ and his encouragement in sense en(oyment in some form or other is a great "arrier for spiritua! advancement "ecause the peop!e in genera! wi!! not agree to renounce materia! activities which he!d them in materia! "ondage. At a certain stage of human civi!i*ation when such materia! activities in the name of re!igion ,as sacrificing anima!s in the name of ya(na0 were too much rampant$ the :ord incarnated imse!f as Buddha and decried the authority of the 'edas in order to stop anima! sacrifice in the name of re!igion. %his was foreseen "y =arada$ and therefore he condemned such !iteratures. %he f!esh-eaters sti!! continue to perform anima! sacrifice "efore some demigod or goddess in the name of re!igion "ecause in some of the 'edic !iteratures such regu!ated sacrifices are recommended. %hey are so recommended to discourage f!esh-eating$ "ut gradua!!y the purpose of such re!igious activities is forgotten$ and the s!aughterhouse "ecomes prominent. %his is "ecause foo!ish materia!istic men do not care to !isten to others who are actua!!y in a position to e4p!ain the 'edic rites. &n the 'edas it is distinct!y said that the perfection of !ife is never to "e attained either "y vo!uminous work$ or "y accumu!ation of wea!th or even "y increasing the popu!ation. But it is so attained on!y "y renunciation. %he materia!istic men do not care to !isten to such in(unctions. According to them$ the soca!!ed renounced order of !ife is meant for those who are una"!e to earn their !ive!ihood "ecause of some corporea! defects$ or for persons who have fai!ed to achieve prosperity in fami!y !ife. &n histories !ike the #aha"harata$ of course$ there are topics on transcendenta! su"(ects a!ong with materia! topics. %he Bhagavad-gita is there in the #aha"harata. %he who!e idea of the #aha"harata cu!minates in the u!timate instructions of the Bhagavad-gita$ that one shou!d re!in)uish a!! other engagements and shou!d engage onese!f so!e!y and fu!!y in surrendering unto the !otus feet of :ord Sri 6rsna. But men with materia!istic tendencies are more attracted to the po!itics$ economics and phi!anthropic activities mentioned in the #aha"harata than to the principa! topic$ name!y the Bhagavadgita. %his compromising spirit of 'yasadeva is direct!y condemned "y =arada$ who advises him to direct!y proc!aim that the prime necessity of human !ife is to rea!i*e one9s eterna! re!ation with the :ord and thus surrender unto im without de!ay. A patient suffering from a particu!ar type of ma!ady is a!most a!ways inc!ined to accept eata"!es which are for"idden for him. %he e4pert physician does not make any compromise with the patient "y a!!owing him to take partia!!y what he shou!d not at a!! take. &n the Bhagavad-gita it is a!so said that a man attached to fruitive work shou!d not "e discouraged from his occupation$ for gradua!!y he may "e e!evated to the position of se!f-rea!i*ation. %his is sometimes app!ica"!e for those who are on!y dry empiric phi!osophers without spiritua! rea!i*ation. But those who are in the devotiona! !ine need not "e a!ways so advised. %5L% /. %5L% vicaksano 9syarhati veditum vi"hor ananta-parasya nivrttitah sukham pravartamanasya gunair anatmanas tato "havan darsaya cestitam vi"hoh

SE=3=E#S vicaksanah--very e4pertD asya--of himD arhati--deservesD veditum--to understandD vi"hoh--of the :ordD ananta-parasya--of the un!imitedD nivrttitah--retired fromD sukham--materia! happinessD pravartamanasya-those who are attached toD gunaih--"y the materia! )ua!itiesD anatmanah--devoid of know!edge in spiritua! va!ueD tatah--thereforeD "havan--Eour 2oodnessD darsaya--show the waysD cestitam--activitiesD vi"hoh--of the :ord. %CA=S:A%&3= %he Supreme :ord is un!imited. 3n!y a very e4pert persona!ity$ retired from the activities of materia! happiness$ deserves to understand this know!edge of spiritua! va!ues. %herefore those who are not so we!! situated$ due to materia! attachment$ shou!d "e shown the ways of transcendenta! rea!i*ation$ "y Eour 2oodness$ through descriptions of the transcendenta! activities of the Supreme :ord. +BC+3C% %heo!ogica! science is a difficu!t su"(ect$ especia!!y when it dea!s with the transcendenta! nature of 2od. &t is not a su"(ect matter to "e understood "y persons who are too much attached to materia! activities. 3n!y the very e4pert$ who have a!most retired from materia!istic activities "y cu!ture of spiritua! know!edge$ can "e admitted to the study of this great science. &n the Bhagavad-gita it is c!ear!y stated that out of many hundreds and thousands of men on!y one person deserves to enter into transcendenta! rea!i*ation. And out of many thousands of such transcendenta!!y rea!i*ed persons$ on!y a few can understand the theo!ogica! science specifica!!y dea!ing with 2od as a person. Sri 'yasadeva is therefore advised "y =arada to descri"e the science of 2od direct!y "y re!ating is transcendenta! activities. 'yasadeva is himse!f a persona!ity e4pert in this science$ and he is unattached to materia! en(oyment. %herefore he is the right person to descri"e it$ and Sukadeva 2osvami$ the son of 'yasadeva$ is the right person to receive it. Srimad-Bhagavatam is the topmost theo!ogica! science$ and therefore it can react on the !aymen as medicina! doses. Because it contains the transcendenta! activities of the :ord$ there is no difference "etween the :ord and the !iterature. %he !iterature is the factua! !iterary incarnation of the :ord. So the !aymen can hear the narration of the activities of the :ord. %here"y they are a"!e to associate with the :ord and thus gradua!!y "ecome purified from materia! diseases. %he e4pert devotees a!so can discover nove! ways and means to convert the nondevotees in terms of particu!ar time and circumstance. 1evotiona! service is dynamic activity$ and the e4pert devotees can find out competent means to in(ect it into the du!! "rains of the materia!istic popu!ation. Such transcendenta! activities of the devotees for the service of the :ord can "ring a new order of !ife to the foo!ish society of materia!istic men. :ord Sri Caitanya #ahapra"hu and is su"se)uent fo!!owers e4hi"ited e4pert de4terity in this connection. By fo!!owing the same method$ one can "ring the materia!istic men of this age of )uarre! into order for peacefu! !ife and transcendenta! rea!i*ation. %5L% /%5L% tyaktva sva-dharmam caranam"u(am harer "ha(ann apakvo 9tha patet tato yadi yatra kva va"hadram a"hud amusya kim ko vartha apto 9"ha(atam sva-dharmatah SE=3=E#S

tyaktva--having forsakenD sva-dharmam--one9s own occupationa! engagementD carana-am"u(am--the !otus feetD hareh--of ari ,the :ord0D "ha(an--in the course of devotiona! serviceD apakvah--immatureD atha--for the matter ofD patet--fa!!s downD tatah--from that p!aceD yadi--ifD yatra--whereuponD kva--what sort ofD va--or ,used sarcastica!!y0D a"hadram--unfavora"!eD a"hut--sha!! happenD amusya--of himD kim-nothingD kah va arthah--what interestD aptah--o"tainedD a"ha(atam--of the nondevoteeD sva-dharmatah-"eing engaged in occupationa! service. %CA=S:A%&3= 3ne who has forsaken his materia! occupations to engage in the devotiona! service of the :ord may sometimes fa!! down whi!e in an immature stage$ yet there is no danger of his "eing unsuccessfu!. 3n the other hand$ a nondevotee$ though fu!!y engaged in occupationa! duties$ does not gain anything. +BC+3C% As far as the duties of mankind are concerned$ there are innumera"!e duties. 5very man is duty-"ound not on!y to his parents$ fami!y mem"ers$ society$ country$ humanity$ other !iving "eings$ the demigods$ etc.$ "ut a!so to the great phi!osophers$ poets$ scientists$ etc. &t is en(oined in the scriptures that one can re!in)uish a!! such duties and surrender unto the service of the :ord. So if one does so and "ecomes successfu! in the discharge of his devotiona! service unto the :ord$ it is we!! and good. But it so happens sometimes that one surrenders himse!f unto the service of the :ord "y some temporary sentiment$ and in the !ong run$ due to so many other reasons$ he fa!!s down from the path of service "y undesira"!e association. %here are so many instances of this in the histories. Bharata #ahara(a was o"!iged to take his "irth as a stag due to his intimate attachment to a stag. e thought of this stag when he died. As such$ in the ne4t "irth he "ecame a stag$ a!though he did not forget the incident of his previous "irth. Simi!ar!y$ Citraketu a!so fe!! down due to his offenses at the feet of Siva. But in spite of a!! this$ the stress is given here to surrendering unto the !otus feet of the :ord$ even if there is a chance of fa!!ing down$ "ecause even though one fa!!s down from the prescri"ed duties of devotiona! service$ he wi!! never forget the !otus feet of the :ord. 3nce engaged in the devotiona! service of the :ord$ one wi!! continue the service in a!! circumstances. &n the Bhagavad-gita it is said that even a sma!! )uantity of devotiona! service can save one from the most dangerous position. %here are many instances of such e4amp!es in history. A(ami!a is one of them. A(ami!a in his ear!y !ife was a devotee$ "ut in his youth he fe!! down. Sti!! he was saved "y the :ord at the end. %5L% /@ %5L% tasyaiva hetoh prayateta kovido na !a"hyate yad "hramatam upary adhah ta! !a"hyate duhkhavad anyatah sukham ka!ena sarvatra ga"hira-ramhasa SE=3=E#S tasya--for that purposeD eva--on!yD hetoh--reasonD prayateta--shou!d endeavorD kovidah--one who is phi!osophica!!y inc!inedD na--notD !a"hyate--is not o"tainedD yat--whatD "hramatam--wanderingD upari adhah--from top to "ottomD tat--thatD !a"hyate--can "e o"tainedD duhkhavat--!ike the miseriesD anyatah--as a resu!t of previous workD sukham--sense en(oymentD ka!ena--in course of timeD sarvatra--everywhereD ga"hira--su"t!eD ramhasa--progress. %CA=S:A%&3=

+ersons who are actua!!y inte!!igent and phi!osophica!!y inc!ined shou!d endeavor on!y for that purposefu! end which is not o"taina"!e even "y wandering from the topmost p!anet FBrahma!okaG down to the !owest p!anet F+ata!aG. As far as happiness derived from sense en(oyment is concerned$ it can "e o"tained automatica!!y in course of time$ (ust as in course of time we o"tain miseries even though we do not desire them. +BC+3C% 5very man everywhere is trying to o"tain the greatest amount of sense en(oyment "y various endeavors. Some men are "usy engaged in trade$ industry$ economic deve!opment$ po!itica! supremacy$ etc.$ and some of them are engaged in fruitive work to "ecome happy in the ne4t !ife "y attaining higher p!anets. &t is said that on the moon the inha"itants are fit for greater sense en(oyment "y drinking soma-rasa$ and the +itr!oka is o"tained "y good charita"!e work. So there are various programs for sense en(oyment$ either during this !ife or in the !ife after death. Some are trying to reach the moon or other p!anets "y some mechanica! arrangement$ for they are very an4ious to get into such p!anets without doing good work. But it is not to happen. By the !aw of the Supreme$ different p!aces are meant for different grades of !iving "eings according to the work they have performed. By good work on!y$ as prescri"ed in the scriptures$ can one o"tain "irth in a good fami!y$ opu!ence$ good education and good "odi!y features. We see a!so that even in this !ife one o"tains a good education or money "y good work. Simi!ar!y$ in our ne4t "irth we get such desira"!e positions on!y "y good work. 3therwise$ it wou!d not so happen that two persons "orn in the same p!ace at the same time are seen different!y p!aced according to previous work. But a!! such materia! positions are impermanent. %he positions in the topmost Brahma!oka and in the !owest +ata!a are a!so changea"!e according to our own work. %he phi!osophica!!y inc!ined person must not "e tempted "y such changea"!e positions. e shou!d try to get into the permanent !ife of "!iss and know!edge where he wi!! not "e forced to come "ack again to the misera"!e materia! wor!d$ either in this or that p!anet. #iseries and mi4ed happiness are two features of materia! !ife$ and they are o"tained in Brahma!oka and in other !okas a!so. %hey are o"tained in the !ife of the demigods and a!so in the !ife of the dogs and hogs. %he miseries and mi4ed happiness of a!! !iving "eings are on!y of different degree and )ua!ity$ "ut no one is free from the miseries of "irth$ death$ o!d age and disease. Simi!ar!y$ everyone has his destined happiness a!so. =o one can get more or !ess of these things simp!y "y persona! endeavors. 5ven if they are o"tained$ they can "e !ost again. 3ne shou!d not$ therefore$ waste time with these f!imsy thingsD one shou!d on!y endeavor to go "ack to 2odhead. %hat shou!d "e the mission of everyone9s !ife. %5L% /; %5L% na vai (ano (atu kathancanavra(en mukunda-sevy anyavad anga samsrtim smaran mukundanghry-upaguhanam punar vihatum icchen na rasa-graho (anah SE=3=E#S na--neverD vai--certain!yD (anah--a personD (atu--at any timeD kathancana--somehow or otherD avra(et-does not undergoD mukunda-sevi--the devotee of the :ordD anyavat--!ike othersD anga--3 my dearD samsrtim--materia! e4istenceD smaran--remem"eringD mukunda-anghri--the !otus feet of the :ordD upaguhanam--em"racingD punah--againD vihatum--wi!!ing to give upD icchet--desireD na--neverD rasagrahah--one who has re!ished the me!!owD (anah--person. %CA=S:A%&3= #y dear 'yasa$ even though a devotee of :ord 6rsna sometimes fa!!s down somehow or other$ he certain!y does not undergo materia! e4istence !ike others Ffruitive workers$ etc.G "ecause a person who has

once re!ished the taste of the !otus feet of the :ord can do nothing "ut remem"er that ecstasy again and again. +BC+3C% A devotee of the :ord automatica!!y "ecomes uninterested in the enchantment of materia! e4istence "ecause he is rasa-graha$ or one who has tasted the sweetness of the !otus feet of :ord 6rsna. %here are certain!y many instances where devotees of the :ord have fa!!en down due to uncongenia! association$ (ust !ike fruitive workers$ who are a!ways prone to degradation. But even though he fa!!s down$ a devotee is never to "e considered the same as a fa!!en karmi. A karmi suffers the resu!t of his own fruitive reactions$ whereas a devotee is reformed "y chastisement directed "y the :ord imse!f. %he sufferings of an orphan and the sufferings of a "e!oved chi!d of a king are not one and the same. An orphan is rea!!y poor "ecause he has no one to take care of him$ "ut a "e!oved son of a rich man$ a!though he appears to "e on the same !eve! as the orphan$ is a!ways under the vigi!ance of his capa"!e father. A devotee of the :ord$ due to wrong association$ sometimes imitates the fruitive workers. %he fruitive workers want to !ord it over the materia! wor!d. Simi!ar!y$ a neophyte devotee foo!ish!y thinks of accumu!ating some materia! power in e4change for devotiona! service. Such foo!ish devotees are sometimes put into difficu!ty "y the :ord imse!f. As a specia! favor$ e may remove a!! materia! parapherna!ia. By such action$ the "ewi!dered devotee is forsaken "y a!! friends and re!atives$ and so he comes to his senses again "y the mercy of the :ord and is set right to e4ecute his devotiona! service. &n the Bhagavad-gita it is a!so said that such fa!!en devotees are given a chance to take "irth in a fami!y of high!y )ua!ified "rahmanas or in a rich mercanti!e fami!y. A devotee in such a position is not as fortunate as one who is chastised "y the :ord and put into a position seeming!y of he!p!essness. %he devotee who "ecomes he!p!ess "y the wi!! of the :ord is more fortunate than those who are "orn in good fami!ies. %he fa!!en devotees "orn in a good fami!y may forget the !otus feet of the :ord "ecause they are !ess fortunate$ "ut the devotee who is put into a for!orn condition is more fortunate "ecause he swift!y returns to the !otus feet of the :ord$ thinking himse!f he!p!ess a!! around. +ure devotiona! service is so spiritua!!y re!isha"!e that a devotee "ecomes automatica!!y uninterested in materia! en(oyment. %hat is the sign of perfection in progressive devotiona! service. A pure devotee continuous!y remem"ers the !otus feet of :ord Sri 6rsna and does not forget im even for a moment$ not even in e4change for a!! the opu!ence of the three wor!ds. %5L% <? %5L% idam hi visvam "hagavan ivetaro yato (agat-sthana-nirodha-sam"havah tad dhi svayam veda "havams tathapi te pradesa-matram "havatah pradarsitam SE=3=E#S idam--thisD hi--a!!D visvam--cosmosD "hagavan--the Supreme :ordD iva--a!most the sameD itarah--different fromD yatah--from whomD (agat--the wor!dsD sthana--e4istD nirodha--annihi!ationD sam"havah--creationD tat hi--a!! a"outD svayam--persona!!yD veda--knowD "havan--your good se!fD tatha api--sti!!D te--unto youD pradesa-matram--a synopsis on!yD "havatah--unto youD pradarsitam--e4p!ained. %CA=S:A%&3= %he Supreme :ord +ersona!ity of 2odhead is imse!f this cosmos$ and sti!! e is a!oof from it. From im on!y has this cosmic manifestation emanated$ in im it rests$ and unto im it enters after annihi!ation. Eour good se!f knows a!! a"out this. & have given on!y a synopsis.

+BC+3C% For a pure devotee$ the conception of #ukunda$ :ord Sri 6rsna$ is "oth persona! and impersona!. %he impersona! cosmic situation is a!so #ukunda "ecause it is the emanation of the energy of #ukunda. For e4amp!e$ a tree is a comp!ete unit$ whereas the !eaves and the "ranches of the tree are emanated parts and parce!s of the tree. %he !eaves and "ranches of the tree are a!so the tree$ "ut the tree itse!f is neither the !eaves nor the "ranches. %he 'edic version that the who!e cosmic creation is nothing "ut Brahman means that since everything is emanating from the Supreme Brahman$ nothing is apart from im. Simi!ar!y$ the part-and-parce! hands and !egs are ca!!ed the "ody$ "ut the "ody as the who!e unit is neither the hands nor the !egs. %he :ord is the transcendenta! form of eternity$ cognition and "eauty. And thus the creation of the energy of the :ord appears to "e partia!!y eterna!$ fu!! of know!edge and "eautifu! a!so. %he captivated conditioned sou!s under the inf!uence of the e4terna! energy$ maya$ are therefore entrapped in the network of the materia! nature. %hey accept this as a!! in a!!$ for they have no information of the :ord who is the primeva! cause. =or have they information that the parts and parce!s of the "ody$ "eing detached from the who!e "ody$ are no !onger the same hand or !eg as when attached to the "ody. Simi!ar!y$ a god!ess civi!i*ation detached from the transcendenta! !oving service of the Supreme +ersona!ity of 2odhead is (ust !ike a detached hand or !eg. Such parts and parce!s may appear !ike hands and !egs$ "ut they have no efficiency. %he devotee of the :ord$ Sri!a 'yasadeva$ knows this very we!!. e is further advised "y Sri!a =arada to e4pand the idea so that the entrapped conditioned sou!s may take !essons from him to understand the Supreme :ord as the primeva! cause. According to the 'edic version$ the :ord is natura!!y fu!!y powerfu!$ and thus is supreme energies are a!ways perfect and identica! with im. Both the spiritua! and the materia! skies and their parapherna!ia are emanations of the interna! and e4terna! energies of the :ord. 54terna! energy is comparative!y inferior$ whereas the interna! potency is superior. %he superior energy is !iving force$ and therefore she is comp!ete!y identica!$ "ut the e4terna! energy$ "eing inert$ is partia!!y identica!. But "oth the energies are neither e)ua! to nor greater than the :ord$ who is the generator of a!! energiesD such energies are a!ways under is contro!$ e4act!y as e!ectrica! energy$ however powerfu! it may "e$ is a!ways under the contro! of the engineer. %he human "eing and a!! other !iving "eings are products of is interna! energies. %hus the !iving "eing is a!so identica! with the :ord. But he is never e)ua! or superior to the +ersona!ity of 2odhead. %he :ord and !iving "eings are a!! individua! persons. With the he!p of the materia! energies the !iving "eings are a!so creating something$ "ut none of their creations are e)ua! or superior to the creations of the :ord. %he human "eing may create a sma!! p!ayfu! sputnik and may throw it into outer space$ "ut that does not mean that he can create a p!anet !ike the earth or moon and f!oat it in the air as the :ord does. #en with a poor fund of know!edge c!aim to "e e)ua! to the :ord. %hey are never e)ua! to the :ord. %his is never to "e. %he human "eing$ after attaining comp!ete perfection$ may achieve a !arge percentage of the )ua!ities of the :ord ,say up to seventy-eight percent0$ "ut it is never possi"!e to surpass the :ord or to "ecome e)ua! with im. &n a diseased condition on!y$ the foo!ish "eing c!aims to "e one with the :ord and thus "ecomes mis!ed "y the i!!usory energy. %he misguided !iving "eings$ therefore$ must accept the supremacy of the :ord and agree to render !oving service to im. For this they have "een created. Without this$ there cannot "e any peace or tran)ui!!ity in the wor!d. Sri!a 'yasadeva is advised "y Sri!a =arada to e4pand this idea in the Bhagavatam. &n the Bhagavad-gita a!so the same idea is e4p!ained8 surrender fu!!y unto the !otus feet of the :ord. %hat is the on!y "usiness of the perfect human "eing. %5L% </ %5L% tvam atmanatmanam avehy amogha-drk parasya pumsah paramatmanah ka!am a(am pra(atam (agatah sivaya tan mahanu"hava"hyudayo 9dhiganyatam SE=3=E#S

tvam--yourse!fD atmana--"y your own se!fD atmanam--the Supersou!D avehi--search outD amogha-drk--one who has perfect visionD parasya--of the %ranscendenceD pumsah--the +ersona!ity of 2odheadD paramatmanah--of the Supreme :ordD ka!am--p!enary partD a(am--"irth!essD pra(atam--have taken "irthD (agatah--of the wor!dD sivaya--for the we!!-"eingD tat--thatD maha-anu"hava--of the Supreme +ersona!ity of 2odhead Sri 6rsnaD a"hyudayah--pastimesD adhiganya-tam--descri"e most vivid!y. %CA=S:A%&3= Eour 2oodness has perfect vision. Eou yourse!f can know the Supersou! +ersona!ity of 2odhead "ecause you are present as the p!enary portion of the :ord. A!though you are "irth!ess$ you have appeared on this earth for the we!!-"eing of a!! peop!e. +!ease$ therefore$ descri"e the transcendenta! pastimes of the Supreme +ersona!ity of 2odhead Sri 6rsna more vivid!y. +BC+3C% Sri!a 'yasadeva is the empowered p!enary portion incarnation of the +ersona!ity of 2odhead Sri 6rsna. e descended "y his cause!ess mercy to de!iver the fa!!en sou!s in the materia! wor!d. %he fa!!en and forgotten sou!s are detached from the transcendenta! !oving service of the :ord. %he !iving entities are parts and parce!s of the :ord$ and they are eterna!!y servitors of the :ord. A!! the 'edic !iteratures$ therefore$ are put into systematic order for the "enefit of the fa!!en sou!s$ and it is the duty of the fa!!en sou!s to take advantage of such !iteratures and "e freed from the "ondage of materia! e4istence. A!though forma!!y Sri!a =arada Csi is his spiritua! master$ Sri!a 'yasadeva is not at a!! dependent on a spiritua! master "ecause in essence he is the spiritua! master of everyone e!se. But "ecause he is doing the work of an acarya$ he has taught us "y his own conduct that one must have a spiritua! master$ even though he "e 2od imse!f. :ord Sri 6rsna$ :ord Sri Cama and :ord Sri Caitanya #ahapra"hu$ a!! incarnations of 2odhead$ accepted forma! spiritua! masters$ a!though "y %heir transcendenta! nature %hey were cogni*ant of a!! know!edge. &n order to direct peop!e in genera! to the !otus feet of :ord Sri 6rsna$ e imse!f in the incarnation of 'yasadeva is de!ineating the transcendenta! pastimes of the :ord. %5L% << %5L% idam hi pumsas tapasah srutasya va svistasya suktasya ca "uddhi-dattayoh avicyuto 9rthah kavi"hir nirupito yad-uttamas!oka-gunanuvarnanam SE=3=E#S idam--thisD hi--certain!yD pumsah--of everyoneD tapasah--"y dint of austeritiesD srutasya--"y dint of study of the 'edasD va--orD svistasya--sacrificeD suktasya--spiritua! educationD ca--andD "uddhi--cu!ture of know!edgeD dattayoh--charityD avicyutah--infa!!i"!eD arthah--interestD kavi"hih--"y the recogni*ed !earned personD nirupitah--conc!udedD yat--whatD uttamas!oka--the :ord$ who is descri"ed "y choice poetryD gunaanuvarnanam--description of the transcendenta! )ua!ities of. %CA=S:A%&3= :earned circ!es have positive!y conc!uded that the infa!!i"!e purpose of the advancement of know!edge$ name!y austerities$ study of the 'edas$ sacrifice$ chanting of hymns and charity$ cu!minates in the transcendenta! descriptions of the :ord$ who is defined in choice poetry. +BC+3C%

uman inte!!ect is deve!oped for advancement of !earning in art$ science$ phi!osophy$ physics$ chemistry$ psycho!ogy$ economics$ po!itics$ etc. By cu!ture of such know!edge the human society can attain perfection of !ife. %his perfection of !ife cu!minates in the rea!i*ation of the Supreme Being$ 'isnu. %he sruti therefore directs that those who are actua!!y advanced in !earning shou!d aspire for the service of :ord 'isnu. Bnfortunate!y persons who are enamored "y the e4terna! "eauty of visnu-maya do not understand that cu!mination of perfection or se!f-rea!i*ation depends on 'isnu. 'isnu-maya means sense en(oyment$ which is transient and misera"!e. %hose who are entrapped "y visnu-maya uti!i*e advancement of know!edge for sense en(oyment. Sri =arada #uni has e4p!ained that a!! parapherna!ia of the cosmic universe is "ut an emanation from the :ord out of is different energies "ecause the :ord has set in motion$ "y is inconceiva"!e energy$ the actions and reactions of the created manifestation. %hey have come to "e out of is energy$ they rest on is energy$ and after annihi!ation they merge into im. =othing is$ therefore$ different from im$ "ut at the same time the :ord is a!ways different from them. When advancement of know!edge is app!ied in the service of the :ord$ the who!e process "ecomes a"so!ute. %he +ersona!ity of 2odhead and is transcendenta! name$ fame$ g!ory$ etc.$ are a!! nondifferent from im. %herefore$ a!! the sages and devotees of the :ord have recommended that the su"(ect matter of art$ science$ phi!osophy$ physics$ chemistry$ psycho!ogy and a!! other "ranches of know!edge shou!d "e who!!y and so!e!y app!ied in the service of the :ord. Art$ !iterature$ poetry$ painting$ etc.$ may "e used in g!orifying the :ord. %he fiction writers$ poets and ce!e"rated !itterateurs are genera!!y engaged in writing of sensuous su"(ects$ "ut if they turn towards the service of the :ord they can descri"e the transcendenta! pastimes of the :ord. 'a!miki was a great poet$ and simi!ar!y 'yasadeva is a great writer$ and "oth of them have a"so!ute!y engaged themse!ves in de!ineating the transcendenta! activities of the :ord and "y doing so have "ecome immorta!. Simi!ar!y$ science and phi!osophy a!so shou!d "e app!ied in the service of the :ord. %here is no use presenting dry specu!ative theories for sense gratification. phi!osophy and science shou!d "e engaged to esta"!ish the g!ory of the :ord. Advanced peop!e are eager to understand the A"so!ute %ruth through the medium of science$ and therefore a great scientist shou!d endeavor to prove the e4istence of the :ord on a scientific "asis. Simi!ar!y$ phi!osophica! specu!ations shou!d "e uti!i*ed to esta"!ish the Supreme %ruth as sentient and a!!-powerfu!. Simi!ar!y$ a!! other "ranches of know!edge shou!d a!ways "e engaged in the service of the :ord. &n the Bhagavad-gita a!so the same is affirmed. A!! "know!edge" not engaged in the service of the :ord is "ut nescience. Cea! uti!i*ation of advanced know!edge is to esta"!ish the g!ories of the :ord$ and that is the rea! import. Scientific know!edge engaged in the service of the :ord and a!! simi!ar activities are a!! factua!!y hari-kirtana$ or g!orification of the :ord. %5L% <I %5L% aham puratita-"have 9"havam mune dasyas tu kasyascana veda-vadinam nirupito "a!aka eva yoginam susrusane pravrsi nirviviksatam SE=3=E#S aham--&D pura--former!yD atita-"have--in the previous mi!!enniumD a"havam--"ecameD mune--3 muniD dasyah--of the maidservantD tu--"utD kasyascana--certainD veda-vadinam--of the fo!!owers of 'edantaD nirupitah--engagedD "a!akah--"oy servantD eva--on!yD yoginam--of the devoteesD susrusane--in the service ofD pravrsi--during the four months of the rainy seasonD nirviviksatam--!iving together. %CA=S:A%&3= 3 muni$ in the !ast mi!!ennium & was "orn as the son of a certain maidservant engaged in the service of "rahmanas who were fo!!owing the princip!es of 'edanta. When they were !iving together during the four months of the rainy season$ & was engaged in their persona! service.

+BC+3C% %he wonder of an atmosphere surcharged with devotiona! service to the :ord is "rief!y descri"ed herein "y Sri =arada #uni. e was the son of the most insignificant parentage. e was not proper!y educated. Sti!!$ "ecause his comp!ete energy was engaged in the service of the :ord$ he "ecame an immorta! sage. Such is the powerfu! action of devotiona! service. %he !iving entities are the margina! energy of the :ord$ and therefore they are meant for "eing proper!y uti!i*ed in the transcendenta! !oving service of the :ord. When this is not done$ one9s situation is ca!!ed maya. %herefore the i!!usion of maya is at once dissipated as soon as one9s fu!! energy is converted in the service of the :ord instead of in sense en(oyment. From the persona! e4amp!e of Sri =arada #uni in his previous "irth$ it is c!ear that the service of the :ord "egins with the service of the :ord9s "ona fide servants. %he :ord says that the service of is servants is greater than is persona! service. Service of the devotee is more va!ua"!e than the service of the :ord. 3ne shou!d therefore choose a "ona fide servant of the :ord constant!y engaged in is service$ accept such a servant as the spiritua! master and engage himse!f in his ,the spiritua! master9s0 service. Such a spiritua! master is the transparent medium "y which to visua!i*e the :ord$ who is "eyond the conception of the materia! senses. By service of the "ona fide spiritua! master$ the :ord consents to revea! imse!f in proportion to the service rendered. Bti!i*ation of the human energy in the service of the :ord is the progressive path of sa!vation. %he who!e cosmic creation "ecomes at once identica! with the :ord as soon as service in re!ation with the :ord is rendered under the guidance of a "ona fide spiritua! master. %he e4pert spiritua! master knows the art of uti!i*ing everything to g!orify the :ord$ and therefore under his guidance the who!e wor!d can "e turned into the spiritua! a"ode "y the divine grace of the :ord9s servant. %5L% <> %5L% te mayy apetakhi!a-capa!e 9r"hake dante 9dhrta-kridanake 9nuvartini cakruh krpam yadyapi tu!ya-darsanah susrusamane munayo 9!pa-"hasini SE=3=E#S te--theyD mayi--unto meD apeta--not having undergoneD akhi!a--a!! kinds ofD capa!e--proc!ivitiesD ar"hake--unto a "oyD dante--having contro!!ed the sensesD adhrta-kridanake--without "eing accustomed to sporting ha"itsD anuvartini--o"edientD cakruh--did "estowD krpam--cause!ess mercyD yadyapi--a!thoughD tu!ya-darsanah--impartia! "y natureD susrusamane--unto the faithfu!D munayah--the muni fo!!owers of the 'edantaD a!pa-"hasini--one who does not speak more than re)uired. %CA=S:A%&3= A!though they were impartia! "y nature$ those fo!!owers of the 'edanta "!essed me with their cause!ess mercy. As far as & was concerned$ & was se!f-contro!!ed and had no attachment for sports$ even though & was a "oy. &n addition$ & was not naughty$ and & did not speak more than re)uired. +BC+3C% &n the Bhagavad-gita the :ord says$ "A!! the 'edas are searching after #e." :ord Sri Caitanya says that in the 'edas the su"(ect matters are on!y three$ name!y to esta"!ish the re!ation of the !iving entities with the +ersona!ity of 2odhead$ perform the re!ative duties in devotiona! service and thus achieve the u!timate goa!$ "ack to 2odhead. As such$ vedanta-vadis$ or the fo!!owers of the 'edanta$ indicate the pure devotees of the +ersona!ity of 2odhead. Such vedanta-vadis$ or the "hakti-vedantas$ are impartia! in distri"uting the transcendenta! know!edge of devotiona! service. %o them no one is enemy or friendD no one is

educated or uneducated. =o one is especia!!y favora"!e$ and no one is unfavora"!e. %he "hakti-vedantas see that the peop!e in genera! are wasting time in fa!se sensuous things. %heir "usiness is to get the ignorant mass of peop!e to reesta"!ish their !ost re!ationship with the +ersona!ity of 2odhead. By such endeavor$ even the most forgotten sou! is roused up to the sense of spiritua! !ife$ and thus "eing initiated "y the "hakti-vedantas$ the peop!e in genera! gradua!!y progress on the path of transcendenta! rea!i*ation. So the vedanta-vadis initiated the "oy even "efore he "ecame se!f-contro!!ed and was detached from chi!dish sporting$ etc. But "efore the initiation$ he ,the "oy0 "ecame more and more advanced in discip!ine$ which is very essentia! for one who wishes to make progress in the !ine. &n the system of varnasrama-dharma$ which is the "eginning of actua! human !ife$ sma!! "oys after five years of age are sent to "ecome "rahmacari at the guru9s asrama$ where these things are systematica!!y taught to "oys$ "e they king9s sons or sons of ordinary citi*ens. %he training was compu!sory not on!y to create good citi*ens of the state$ "ut a!so to prepare the "oy9s future !ife for spiritua! rea!i*ation. %he irresponsi"!e !ife of sense en(oyment was unknown to the chi!dren of the fo!!owers of the varnasrama system. %he "oy was even in(ected with spiritua! acumen "efore "eing p!aced "y the father in the wom" of the mother. Both the father and the mother were responsi"!e for the "oy9s success in "eing !i"erated from the materia! "ondage. %hat is the process of successfu! fami!y p!anning. &t is to "eget chi!dren for comp!ete perfection. Without "eing se!f-contro!!ed$ without "eing discip!ined and without "eing fu!!y o"edient$ no one can "ecome successfu! in fo!!owing the instructions of the spiritua! master$ and without doing so$ no one is a"!e to go "ack to 2odhead. %5L% <7 %5L% ucchista-!epan anumodito dvi(aih sakrt sma "hun(e tad-apasta-ki!"isah evam pravrttasya visuddha-cetasas tad-dharma evatma-rucih pra(ayate SE=3=E#S ucchista-!epan--the remnants of foodstuffD anumoditah--"eing permittedD dvi(aih--"y the 'edantist "rahmanasD sakrt--once upon a timeD sma--in the pastD "hun(e--tookD tat--"y that actionD apasta-e!iminatedD ki!"isah--a!! sinsD evam--thusD pravrttasya--"eing engagedD visuddha-cetasah--of one whose mind is purifiedD tat--that particu!arD dharmah--natureD eva--certain!yD atma-rucih--transcendenta! attractionD pra(ayate--was manifested. %CA=S:A%&3= 3nce on!y$ "y their permission$ & took the remnants of their food$ and "y so doing a!! my sins were at once eradicated. %hus "eing engaged$ & "ecame purified in heart$ and at that time the very nature of the transcendenta!ist "ecame attractive to me. +BC+3C% +ure devotion is as much infectious$ in a good sense$ as infectious diseases. A pure devotee is c!eared from a!! kinds of sins. %he +ersona!ity of 2odhead is the purest entity$ and un!ess one is e)ua!!y pure from the infection of materia! )ua!ities$ one cannot "ecome a pure devotee of the :ord. %he "haktivedantas as a"ove mentioned were pure devotees$ and the "oy "ecame infected with their )ua!ities of purity "y their association and "y eating once the remnants of the foodstuff taken "y them. Such remnants may "e taken even without permission of the pure devotees. %here are sometimes pseudodevotees$ and one shou!d "e very much cautious a"out them. %here are many things which hinder one from entering devotiona! service. But "y the association of pure devotees a!! these o"stac!es are removed. %he neophyte devotee "ecomes practica!!y enriched with the transcendenta! )ua!ities of the pure devotee$ which means

attraction for the +ersona!ity of 2odhead9s name$ fame$ )ua!ity$ pastimes$ etc. &nfection of the )ua!ities of the pure devotee means to im"i"e the taste of pure devotion a!ways in the transcendenta! activities of the +ersona!ity of 2odhead. %his transcendenta! taste at once makes a!! materia! things distastefu!. %herefore a pure devotee is not at a!! attracted "y materia! activities. After the e!imination of a!! sins or o"stac!es on the path of devotiona! service$ one can "ecome attracted$ one can have steadiness$ one can have perfect taste$ one can have transcendenta! emotions$ and at !ast one can "e situated on the p!ane of !oving service of the :ord. A!! these stages deve!op "y the association of pure devotees$ and that is the purport of this stan*a. %5L% <. %5L% tatranvaham krsna-kathah pragayatam anugrahenasrnavam manoharah tah sraddhaya me 9nupadam visrnvatah priyasravasy anga mama"havad rucih SE=3=E#S tatra--thereuponD anu--every dayD aham--&D krsna-kathah--narration of :ord 6rsna9s activitiesD pragayatam--descri"ingD anugrahena--"y cause!ess mercyD asrnavam--giving aura! receptionD manahharah--attractiveD tah--thoseD sraddhaya--respectfu!!yD me--unto meD anupadam--every stepD visrnvatah-hearing attentive!yD priyasravasi--of the +ersona!ity of 2odheadD anga--3 'yasadevaD mama--mineD a"havat--it so "ecameD rucih--taste. %CA=S:A%&3= 3 'yasadeva$ in that association and "y the mercy of those great 'edantists$ & cou!d hear them descri"e the attractive activities of :ord 6rsna And thus !istening attentive!y$ my taste for hearing of the +ersona!ity of 2odhead increased at every step. +BC+3C% :ord Sri 6rsna$ the A"so!ute +ersona!ity of 2odhead$ is attractive not on!y in is persona! features$ "ut a!so in is transcendenta! activities. &t is so "ecause the A"so!ute is a"so!ute "y is name$ fame$ form$ pastimes$ entourage$ parapherna!ia$ etc. %he :ord descends on this materia! wor!d out of is cause!ess mercy and disp!ays is various transcendenta! pastimes as a human "eing so that human "eings attracted towards im "ecome a"!e to go "ack to 2odhead. #en are natura!!y apt to hear histories and narrations of various persona!ities performing mundane activities$ without knowing that "y such association one simp!y wastes va!ua"!e time and a!so "ecomes addicted to the three )ua!ities of mundane nature. &nstead of wasting time$ one can get spiritua! success "y turning his attention to the transcendenta! pastimes of the :ord. By hearing the narration of the pastimes of the :ord$ one contacts direct!y the +ersona!ity of 2odhead$ and$ as e4p!ained "efore$ "y hearing a"out the +ersona!ity of 2odhead$ from within$ a!! accumu!ated sins of the mundane creature are c!eared. %hus "eing c!eared of a!! sins$ the hearer gradua!!y "ecomes !i"erated from mundane association and "ecomes attracted to the features of the :ord. =arada #uni has (ust e4p!ained this "y his persona! e4perience. %he who!e idea is that simp!y "y hearing a"out the :ord9s pastimes one can "ecome one of the associates of the :ord. =arada #uni has eterna! !ife$ un!imited know!edge and unfathomed "!iss$ and he can trave! a!! over the materia! and spiritua! wor!ds without restriction. 3ne can attain to the highest perfection of !ife simp!y "y attentive hearing of the transcendenta! pastimes of the :ord from the right sources$ as Sri =arada heard them from the pure devotees ,"hakti-vedantas0 in his previous !ife. %his process of hearing in the association of the devotees is especia!!y recommended in this age of )uarre! ,6a!i0.

%5L% <%5L% tasmims tada !a"dha-rucer maha-mate priyasravasy askha!ita matir mama yayaham etat sad-asat sva-mayaya pasye mayi "rahmani ka!pitam pare SE=3=E#S tasmin--it "eing soD tada--at that timeD !a"dha--achievedD ruceh--tasteD maha-mate--3 great sageD priyasravasi--upon the :ordD askha!ita matih--uninterrupted attentionD mama--mineD yaya--"y whichD aham--&D etat--a!! theseD sat-asat--gross and su"t!eD sva-mayaya--one9s own ignoranceD pasye--seeD mayi--in meD "rahmani--the SupremeD ka!pitam--is acceptedD pare--in the %ranscendence. %CA=S:A%&3= 3 great sage$ as soon as & got a taste for the +ersona!ity of 2odhead$ my attention to hear of the :ord was unf!inching. And as my taste deve!oped$ & cou!d rea!i*e that it was on!y in my ignorance that & had accepted gross and su"t!e coverings$ for "oth the :ord and & are transcendenta!. +BC+3C% &gnorance in materia! e4istence is compared to darkness$ and in a!! 'edic !iteratures the +ersona!ity of 2odhead is compared to the sun. Wherever there is !ight there cannot "e darkness. earing of the :ord9s pastimes is itse!f transcendenta! association with the :ord "ecause there is no difference "etween the :ord and is transcendenta! pastimes. %o "ecome associated with the supreme !ight is to dissipate a!! ignorance. By ignorance on!y$ the conditioned sou! wrong!y thinks that "oth he and the :ord are products of materia! nature. But in fact the +ersona!ity of 2odhead and the !iving "eings are transcendenta!$ and they have nothing to do with the materia! nature. When ignorance is removed and it is perfect!y rea!i*ed that there is nothing e4isting without the +ersona!ity of 2odhead$ then nescience is removed. Since the gross and su"t!e "odies are emanations from the +ersona!ity of 2odhead$ the know!edge of !ight permits one to engage "oth of them in the service of the :ord. %he gross "ody shou!d "e engaged in acts of rendering service to the :ord ,as in "ringing water$ c!eansing the temp!e or making o"eisances$ etc.0. %he path of arcana$ or worshiping the :ord in the temp!e$ invo!ves engaging one9s gross "ody in the service of the :ord. Simi!ar!y$ the su"t!e mind shou!d "e engaged in hearing the transcendenta! pastimes of the :ord$ thinking a"out them$ chanting is name$ etc. A!! such activities are transcendenta!. =one of the gross or su"t!e senses shou!d otherwise "e engaged. Such rea!i*ation of transcendenta! activities is made possi"!e "y many$ many years of apprenticeship in the devotiona! service$ "ut simp!y attraction of !ove for the +ersona!ity of 2odhead$ as it was deve!oped in =arada #uni$ "y hearing$ is high!y effective. %5L% <@ %5L% ittham sarat-pravrsikav rtu harer visrnvato me 9nusavam yaso 9ma!am sankirtyamanam muni"hir mahatma"hir "haktih pravrttatma-ra(as-tamopaha SE=3=E#S

ittham--thusD sarat--autumnD pravrsikau--rainy seasonD rtu--two seasonsD hareh--of the :ordD visrnvatah-continuous!y hearingD me--myse!fD anusavam--constant!yD yasah ama!am--unadu!terated g!oriesD sankirtyamanam--chanted "yD muni"hih--the great sagesD maha-atma"hih--great sou!sD "haktih-devotiona! serviceD pravrtta--"egan to f!owD atma--!iving "eingD ra(ah--mode of passionD tama--mode of ignoranceD upaha--vanishing. %CA=S:A%&3= %hus during two seasons--the rainy season and autumn--& had the opportunity to hear these greatsou!ed sages constant!y chant the unadu!terated g!ories of the :ord ari. As the f!ow of my devotiona! service "egan$ the coverings of the modes of passion and ignorance vanished. +BC+3C% %ranscendenta! !oving service for the Supreme :ord is the natura! inc!ination of every !iving "eing. %he instinct is dormant in everyone$ "ut due to the association of materia! nature the modes of passion and ignorance cover this from time immemoria!. &f$ "y the grace of the :ord and the great-sou!ed devotees of the :ord$ a !iving "eing "ecomes fortunate enough to associate with the unadu!terated devotees of the :ord and gets a chance to hear the unadu!terated g!ories of the :ord$ certain!y the f!ow of devotiona! service takes p!ace !ike the f!ow of a river. As the river f!ows on ti!! she reaches the sea$ simi!ar!y pure devotiona! service f!ows "y the association of pure devotees ti!! it reaches the u!timate goa!$ name!y$ transcendenta! !ove of 2od. Such a f!ow of devotiona! service cannot stop. 3n the contrary$ it increases more and more without !imitation. %he f!ow of devotiona! service is so potent that any on!ooker a!so "ecomes !i"erated from the inf!uence of the modes of passion and ignorance. %hese two )ua!ities of nature are thus removed$ and the !iving "eing is !i"erated$ "eing situated in his origina! position. %5L% <; %5L% tasyaivam me 9nuraktasya prasritasya hatainasah sraddadhanasya "a!asya dantasyanucarasya ca SE=3=E#S tasya--hisD evam--thusD me--mineD anuraktasya--attached to themD prasritasya--o"edient!yD hata--freed fromD enasah--sinsD sraddadhanasya--of the faithfu!D "a!asya--of the "oyD dantasya--su"(ugatedD anucarasya--strict!y fo!!owing the instructionsD ca--and. %CA=S:A%&3= & was very much attached to those sages. & was gent!e in "ehavior$ and a!! my sins were eradicated in their service. &n my heart & had strong faith in them. & had su"(ugated the senses$ and & was strict!y fo!!owing them with "ody and mind. +BC+3C% %hese are the necessary )ua!ifications of a prospective candidate who can e4pect to "e e!evated to the position of a pure unadu!terated devotee. Such a candidate must a!ways seek the association of pure devotees. 3ne shou!d not "e mis!ed "y a pseudodevotee. e himse!f must "e p!ain and gent!e to receive the instructions of such a pure devotee. A pure devotee is a comp!ete!y surrendered sou! unto the +ersona!ity of 2odhead. e knows the +ersona!ity of 2odhead as the supreme proprietor and a!! others as

is servitors. And "y the association of pure devotees on!y$ one can get rid of a!! sins accumu!ated "y mundane association. A neophyte devotee must faithfu!!y serve the pure devotee$ and he shou!d "e very much o"edient and strict!y fo!!ow the instructions. %hese are the signs of a devotee who is determined to achieve success even in the e4isting duration of !ife. %5L% I? %5L% (nanam guhyatamam yat tat saksad "hagavatoditam anvavocan gamisyantah krpaya dina-vatsa!ah SE=3=E#S (nanam--know!edgeD guhyatamam--most confidentia!D yat--what isD tat--thatD saksat--direct!yD "hagavata uditam--propounded "y the :ord imse!fD anvavocan--gave instructionD gamisyantah--whi!e departing fromD krpaya--"y cause!ess mercyD dina-vatsa!ah--those who are very kind to the poor and meek. %CA=S:A%&3= As they were !eaving$ those "hakti-vedantas$ who are very kind to poor-hearted sou!s$ instructed me in that most confidentia! su"(ect which is instructed "y the +ersona!ity of 2odhead imse!f. +BC+3C% A pure 'edantist$ or a "hakti-vedanta$ instructs fo!!owers e4act!y according to the instructions of the :ord imse!f. %he +ersona!ity of 2odhead$ "oth in the Bhagavad-gita and in a!! other scriptures$ has definite!y instructed men to fo!!ow the :ord on!y. %he :ord is the creator$ maintainer and annihi!ator of everything. %he who!e manifested creation is e4isting "y is wi!!$ and "y is wi!! when the who!e show is finished e wi!! remain in is eterna! a"ode with a!! is parapherna!ia. Before the creation e was there in the eterna! a"ode$ and after the annihi!ation e wi!! continue to remain. e is not$ therefore$ one of the created "eings. e is transcendenta!. &n the Bhagavad-gita the :ord says that !ong$ !ong "efore the instruction was imparted to Ar(una$ the same was instructed to the sun-god$ and in course of time$ the same instruction$ "eing wrong!y hand!ed and "eing "roken$ was again instructed to Ar(una "ecause he was is perfect devotee and friend. %herefore$ the instruction of the :ord can "e understood "y the devotees on!y and no one e!se. %he impersona!ist$ who has no idea of the transcendenta! form of the :ord$ cannot understand this most confidentia! message of the :ord. %he e4pression "most confidentia!" is significant here "ecause know!edge of devotiona! service is far$ far a"ove know!edge of impersona! Brahman. Ananam means ordinary know!edge or any "ranch of know!edge. %his know!edge deve!ops up to the know!edge of impersona! Brahman. A"ove this$ when it is partia!!y mi4ed with devotion$ such know!edge deve!ops to know!edge of +aramatma$ or the a!!-pervading 2odhead. %his is more confidentia!. But when such know!edge is turned into pure devotiona! service and the confidentia! part of transcendenta! know!edge is attained$ it is ca!!ed the most confidentia! know!edge. %his most confidentia! know!edge was imparted "y the :ord to Brahma$ Ar(una$ Bddhava$ etc. %5L% I/ %5L% yenaivaham "hagavato vasudevasya vedhasah mayanu"havam avidam

yena gacchanti tat-padam SE=3=E#S yena--"y whichD eva--certain!yD aham--&D "hagavatah--of the +ersona!ity of 2odheadD vasudevasya--of :ord Sri 6rsnaD vedhasah--of the supreme creatorD maya--energyD anu"havam--inf!uenceD avidam--easi!y understoodD yena--"y whichD gacchanti--they goD tat-padam--at the !otus feet of the :ord. %CA=S:A%&3= By that confidentia! know!edge$ & cou!d understand c!ear!y the inf!uence of the energy of :ord Sri 6rsna$ the creator$ maintainer and annihi!ator of everything. By knowing that$ one can return to im and persona!!y meet im. +BC+3C% By devotiona! service or "y the most confidentia! know!edge$ one can understand very easi!y how the different energies of the :ord are working. 3ne part of energy is manifesting the materia! wor!dD the other ,superior0 part of is energy is manifesting the spiritua! wor!d. And the via medium energy is manifesting the !iving entities who are serving either of the a"ove-mentioned energies. %he !iving entities serving materia! energy are strugg!ing hard for e4istence and happiness$ which is presented to them as i!!usion. But those in the spiritua! energy are p!aced under the direct service of the :ord in eterna! !ife$ comp!ete know!edge and perpetua! "!iss. %he :ord desires$ as e has direct!y said in the Bhagavad-gita$ that a!! conditioned sou!s$ rotting in the kingdom of materia! energy$ come "ack to im "y giving up a!! engagements in the materia! wor!d. %his is the most confidentia! part of know!edge. But this can "e understood on!y "y the pure devotees$ and on!y such devotees enter the kingdom of 2od to see im persona!!y and serve im persona!!y. %he concrete e4amp!e is =arada imse!f$ who attained this stage of eterna! know!edge and eterna! "!iss. And the ways and means are open to a!!$ provided one agrees to fo!!ow in the footsteps of Sri =arada #uni. According to sruti$ the Supreme :ord has un!imited energies ,without effort "y im0$ and these are descri"ed under three principa! headings$ as a"ove mentioned. %5L% I< %5L% etat samsucitam "rahmams tapa-traya-cikitsitam yad isvare "hagavati karma "rahmani "havitam SE=3=E#S etat--this muchD samsucitam--decided "y the !earnedD "rahman--3 "rahmana 'yasaD tapa-traya--three kinds of miseriesD cikitsitam--remedia! measuresD yat--whatD isvare--the supreme contro!!erD "hagavati-unto the +ersona!ity of 2odheadD karma--one9s prescri"ed activitiesD "rahmani--unto the greatD "havitam-dedicated. %CA=S:A%&3= 3 Brahmana 'yasadeva$ it is decided "y the !earned that the "est remedia! measure for removing a!! trou"!es and miseries is to dedicate one9s activities to the service of the Supreme :ord +ersona!ity of 2odhead FSri 6rsnaG. +BC+3C%

Sri =arada #uni persona!!y e4perienced that the most feasi"!e and practica! way to open the path of sa!vation or get re!ief from a!! miseries of !ife is to hear su"missive!y the transcendenta! activities of the :ord from the right and "ona fide sources. %his is the on!y remedia! process. %he entire materia! e4istence is fu!! of miseries. Foo!ish peop!e have manufactured$ out of their tiny "rains$ many remedia! measures for removing the threefo!d miseries pertaining to the "ody and mind$ pertaining to the natura! distur"ances and in re!ation with other !iving "eings. %he who!e wor!d is strugg!ing very hard to e4ist out of these miseries$ "ut men do not know that without the sanction of the :ord no p!an or no remedia! measure can actua!!y "ring a"out the desired peace and tran)ui!!ity. %he remedia! measure to cure a patient "y medica! treatment is use!ess if it is not sanctioned "y the :ord. %o cross the river or the ocean "y a suita"!e "oat is no remedia! measure if it is not sanctioned "y the :ord. We shou!d know for certain that the :ord is the u!timate sanctioning officer$ and we must therefore dedicate our attempts to the mercy of the :ord for u!timate success or to get rid of the o"stac!es on the path of success. %he :ord is a!!-pervading$ a!!powerfu!$ omniscient and omnipresent. e is the u!timate sanctioning agent of a!! good or "ad effects. We shou!d$ therefore$ !earn to dedicate our activities unto the mercy of the :ord and accept im either as impersona! Brahman$ !oca!i*ed +aramatma or the Supreme +ersona!ity of 2odhead. &t does not matter what one is. 3ne must dedicate everything in the service of the :ord. &f one is a !earned scho!ar$ scientist$ phi!osopher$ poet$ etc.$ then he shou!d emp!oy his !earning to esta"!ish the supremacy of the :ord. %ry to study the energy of the :ord in every sphere of !ife. 1o not decry im and try to "ecome !ike im or take is position simp!y "y fragmenta! accumu!ation of know!edge. &f one is an administrator$ statesman$ warrior$ po!itician$ etc.$ then one shou!d try to esta"!ish the :ord9s supremacy in statesmanship. Fight for the cause of the :ord as Sri Ar(una did. &n the "eginning$ Sri Ar(una$ the great fighter$ dec!ined to fight$ "ut when he was convinced "y the :ord that the fighting was necessary$ Sri Ar(una changed his decision and fought for is cause. Simi!ar!y$ if one is a "usinessman$ an industria!ist$ an agricu!turist$ etc.$ then one shou!d spend his hard-earned money for the cause of the :ord. %hink a!ways that the money which is accumu!ated is the wea!th of the :ord. Wea!th is considered to "e the goddess of fortune ,:aksmi0$ and the :ord is =arayana$ or the hus"and of :aksmi. %ry to engage :aksmi in the service of :ord =arayana and "e happy. %hat is the way to rea!i*e the :ord in every sphere of !ife. %he "est thing is$ after a!!$ to get re!ief from a!! materia! activities and engage onese!f comp!ete!y in hearing the transcendenta! pastimes of the :ord. But in case of the a"sence of such an opportunity$ one shou!d try to engage in the service of the :ord everything for which one has specific attraction$ and that is the way of peace and prosperity. %he word samsucitam in this stan*a is a!so significant. 3ne shou!d not think for a moment that the rea!i*ation of =arada was chi!dish imagination on!y. &t is not !ike that. &t is so rea!i*ed "y the e4pert and erudite scho!ars$ and that is the rea! import of the word samsucitam. %5L% II %5L% amayo yas ca "hutanam (ayate yena suvrata tad eva hy amayam dravyam na punati cikitsitam SE=3=E#S amayah--diseasesD yah ca--whateverD "hutanam--of the !iving "eingD (ayate--"ecome possi"!eD yena--"y the agencyD suvrata--3 good sou!D tat--thatD eva--veryD hi--certain!yD amayam--diseaseD dravyam--thingD na-does it notD punati--cureD cikitsitam--treated with. %CA=S:A%&3= 3 good sou!$ does not a thing$ app!ied therapeutica!!y$ cure a disease which was caused "y that very same thing?

+BC+3C% An e4pert physician treats his patient with a therapeutic diet. For e4amp!e$ mi!k preparations sometimes cause disorder of the "owe!s$ "ut the very same mi!k converted into curd and mi4ed with some other remedia! ingredients cures such disorders. Simi!ar!y$ the threefo!d miseries of materia! e4istence cannot "e mitigated simp!y "y materia! activities. Such activities have to "e spiritua!i*ed$ (ust as "y fire iron is made red-hot$ and there"y the action of fire "egins. Simi!ar!y$ the materia! conception of a thing is at once changed as soon as it is put into the service of the :ord. %hat is the secret of spiritua! success. We shou!d not try to !ord it over the materia! nature$ nor shou!d we re(ect materia! things. %he "est way to make the "est use of a "ad "argain is to use everything in re!ation with the supreme spiritua! "eing. 5verything is an emanation from the Supreme Spirit$ and "y is inconceiva"!e power e can convert spirit into matter and matter into spirit. %herefore a materia! thing ,so-ca!!ed0 is at once turned into a spiritua! force "y the great wi!! of the :ord. %he necessary condition for such a change is to emp!oy so-ca!!ed matter in the service of the spirit. %hat is the way to treat our materia! diseases and e!evate ourse!ves to the spiritua! p!ane where there is no misery$ no !amentation and no fear. When everything is thus emp!oyed in the service of the :ord$ we can e4perience that there is nothing e4cept the Supreme Brahman. %he 'edic mantra that "everything is Brahman" is thus rea!i*ed "y us. %5L% I> %5L% evam nrnam kriya-yogah sarve samsrti-hetavah ta evatma-vinasaya ka!pante ka!pitah pare SE=3=E#S evam--thusD nrnam--of the human "eingD kriya-yogah--a!! activitiesD sarve--everythingD samsrti--materia! e4istenceD hetavah--causesD te--thatD eva--certain!yD atma--the tree of workD vinasaya--ki!!ingD ka!pante-"ecome competentD ka!pitah--dedicatedD pare--unto the %ranscendence. %CA=S:A%&3= %hus when a!! a man9s activities are dedicated to the service of the :ord$ those very activities which caused his perpetua! "ondage "ecome the destroyer of the tree of work. +BC+3C% Fruitive work which has perpetua!!y engaged the !iving "eing is compared to the "anyan tree in the Bhagavad-gita$ for it is certain!y very deep!y rooted. As !ong as the propensity for en(oying the fruit of work is there$ one has to continue the transmigration of the sou! from one "ody or p!ace to another$ according to one9s nature of work. %he propensity for en(oyment may "e turned into the desire for serving the mission of the :ord$ By doing so$ one9s activity is changed into karma-yoga$ or the way "y which one can attain spiritua! perfection whi!e engaging in the work for which he has a natura! tendency. ere the word atma indicates the categories of a!! fruitive work. %he conc!usion is that when the resu!t of a!! fruitive and other work is dovetai!ed with the service of the :ord$ it wi!! cease to generate further karma and wi!! gradua!!y deve!op into transcendenta! devotiona! service$ which wi!! not on!y cut off comp!ete!y the root of the "anyan tree of work "ut wi!! a!so carry the performer to the !otus feet of the :ord. %he summary is that one has to$ first of a!!$ seek the association of pure devotees who not on!y are !earned in the 'edanta "ut are se!f-rea!i*ed sou!s and una!!oyed devotees of :ord Sri 6rsna$ the +ersona!ity of 2odhead. &n that association$ the neophyte devotees must render !oving service physica!!y

and menta!!y without reservation. %his service attitude wi!! induce the great sou!s to "e more favora"!e in "estowing their mercy$ which in(ects the neophyte with a!! the transcendenta! )ua!ities of the pure devotees. 2radua!!y this is deve!oped into a strong attachment to hearing the transcendenta! pastimes of the :ord$ which makes him a"!e to catch up the constitutiona! position of the gross and su"t!e "odies and "eyond them the know!edge of pure sou! and his eterna! re!ation with the Supreme Sou!$ the +ersona!ity of 2odhead. After the re!ation is ascertained "y esta"!ishment of the eterna! re!ation$ pure devotiona! service to the :ord "egins gradua!!y deve!oping into perfect know!edge of the +ersona!ity of 2odhead "eyond the purview of impersona! Brahman and !oca!i*ed +aramatma. By such purusottama-yoga$ as it is stated in the Bhagavad-gita$ one is made perfect even during the present corporea! e4istence$ and one e4hi"its a!! the good )ua!ities of the :ord to the highest percentage. Such is the gradua! deve!opment "y association of pure devotees. %5L% I7 %5L% yad atra kriyate karma "hagavat-paritosanam (nanam yat tad adhinam hi "hakti-yoga-samanvitam SE=3=E#S yat--whateverD atra--in this !ife or wor!dD kriyate--does performD karma--workD "hagavat--unto the +ersona!ity of 2odheadD paritosanam--satisfaction ofD (nanam--know!edgeD yat tat--what is so ca!!edD adhinam--dependentD hi--certain!yD "hakti-yoga--devotiona!D samanvitam--dovetai!ed with "hakti-yoga. %CA=S:A%&3= Whatever work is done here in this !ife for the satisfaction of the mission of the :ord is ca!!ed "haktiyoga$ or transcendenta! !oving service to the :ord$ and what is ca!!ed know!edge "ecomes a concomitant factor. +BC+3C% %he genera! and popu!ar notion is that "y discharging fruitive work in terms of the direction of the scriptures one "ecomes perfect!y a"!e to ac)uire transcendenta! know!edge for spiritua! rea!i*ation. Bhakti-yoga is considered "y some to "e another form of karma. But factua!!y "hakti-yoga is a"ove "oth karma and (nana. Bhakti-yoga is independent of (nana or karmaD on the other hand$ (nana and karma are dependent on "hakti-yoga. %his kriya-yoga or karma-yoga$ as recommended "y Sri =arada to 'yasa$ is specifica!!y recommended "ecause the princip!e is to satisfy the :ord. %he :ord does not want is sons$ the !iving "eings$ to suffer the threefo!d miseries of !ife. e desires that a!! of them come to im and !ive with im$ "ut going "ack to 2odhead means that one must purify himse!f from materia! infections. When work is performed$ therefore$ to satisfy the :ord$ the performer "ecomes gradua!!y purified from the materia! affection. %his purification means attainment of spiritua! know!edge. %herefore know!edge is dependent on karma$ or work$ done on "eha!f of the :ord. 3ther know!edge$ "eing devoid of "hakti-yoga or satisfaction of the :ord$ cannot !ead one "ack to the kingdom of 2od$ which means that it cannot even offer sa!vation$ as a!ready e4p!ained in connection with the stan*a naiskarmyam apy acyuta-"havavar(itam ,Srimad-Bhagavatam /.7./<0. %he conc!usion is that a devotee engaged in the una!!oyed service of the :ord$ specifica!!y in hearing and chanting of is transcendenta! g!ories$ "ecomes simu!taneous!y spiritua!!y en!ightened "y the divine grace$ as confirmed in the Bhagavad-gita. %5L% I.

%5L% kurvana yatra karmani "hagavac-chiksayasakrt grnanti guna-namani krsnasyanusmaranti ca SE=3=E#S kurvanah--whi!e performingD yatra--thereuponD karmani--dutiesD "hagavat--the +ersona!ity of 2odheadD siksaya--"y the wi!! ofD asakrt--constant!yD grnanti--takes onD guna--)ua!itiesD namani--namesD krsnasya--of 6rsnaD anusmaranti--constant!y remem"ersD ca--and. %CA=S:A%&3= Whi!e performing duties according to the order of Sri 6rsna$ the Supreme +ersona!ity of 2odhead$ one constant!y remem"ers im$ is names and is )ua!ities. +BC+3C% An e4pert devotee of the :ord can mo!d his !ife in such a way that whi!e performing a!! kinds of duties either for this or the ne4t !ife$ he can constant!y remem"er the :ord9s name$ fame$ )ua!ities$ etc. %he order of the :ord is distinct!y there in the Bhagavad-gita8 one shou!d work on!y for the :ord in a!! spheres of !ife. &n every sphere of !ife the :ord shou!d "e situated as the proprietor. According to the 'edic rites$ even in the worship of some demigods !ike &ndra$ Brahma$ Sarasvati and 2anesa$ the system is that in a!! circumstances the representation of 'isnu must "e there as ya(nesvara$ or the contro!!ing power of such sacrifices. &t is recommended that a particu!ar demigod "e worshiped for a particu!ar purpose$ "ut sti!! the presence of 'isnu is compu!sory in order to make the function proper. Apart from such 'edic duties$ even in our ordinary dea!ings ,for e4amp!e$ in our househo!d affairs or in our "usiness or profession0 we must consider that the resu!t of a!! activities must "e given over to the supreme en(oyer$ :ord 6rsna. &n the Bhagavad-gita the :ord has dec!ared imse!f to "e the supreme en(oyer of everything$ the supreme proprietor of every p!anet and the supreme friend of a!! "eings. =o one e!se "ut :ord Sri 6rsna can c!aim to "e the proprietor of everything within is creation. A pure devotee remem"ers this constant!y$ and in doing so he repeats the transcendenta! name$ fame and )ua!ities of the :ord$ which means that he is constant!y in touch with the :ord. %he :ord is identica! with is name$ fame$ etc.$ and therefore to "e associated with is name$ fame$ etc.$ constant!y$ means actua!!y to associate with the :ord. %he ma(or portion of our monetary income$ not !ess than fifty percent$ must "e spent to carry out the order of :ord 6rsna. =ot on!y shou!d we give the profit of our earning to this cause$ "ut we must a!so arrange to preach this cu!t of devotion to others "ecause that is a!so one of the orders of the :ord. %he :ord definite!y says that no one is more dear to im than one who is a!ways engaged in the preaching work of the :ord9s name and fame a!! over the wor!d. %he scientific discoveries of the materia! wor!d can a!so "e e)ua!!y engaged in carrying out is order. e wants the message of the Bhagavad-gita to "e preached amongst is devotees. &t may not "e so done amongst those who have no credit of austerities$ charity$ education$ etc. %herefore$ the attempt must go on to convert unwi!!ing men to "ecome is devotees. :ord Caitanya has taught a very simp!e method in this connection. e has taught the !esson for preaching the transcendenta! message through singing$ dancing and refreshment. As such$ fifty percent of our income may "e spent for this purpose. &n this fa!!en age of )uarre! and dissension$ if on!y the !eading and wea!thy persons of society agree to spend fifty percent of their income in the service of the :ord$ as it is taught "y :ord Sri Caitanya #ahapra"hu$ there is a"so!ute certainty of converting this he!! of pandemonium to the transcendenta! a"ode of the :ord. =o one wi!! disagree to partake in a function where good singing$ dancing and refreshment are administered. 5veryone wi!! attend such a function$ and everyone is sure to fee! individua!!y the transcendenta! presence of the :ord. %his a!one wi!! he!p the attendant associate with the :ord and there"y purify himse!f in spiritua! rea!i*ation. %he on!y condition

for successfu!!y e4ecuting such spiritua! activities is that they must "e conducted under the guidance of a pure devotee who is comp!ete!y free from a!! mundane desires$ fruitive activities and dry specu!ations a"out the nature of the :ord. =o one has to discover the nature of the :ord. &t is a!ready spoken "y the :ord imse!f in the Bhagavad-gita especia!!y and in a!! other 'edic !iteratures genera!!y. We have simp!y to accept them in toto and a"ide "y the orders of the :ord. %hat wi!! guide us to the path of perfection. 3ne can remain in his own position. =o one has to change his position$ especia!!y in this age of variegated difficu!ties. %he on!y condition is that one must give up the ha"it of dry specu!ation aimed at "ecoming one with the :ord. And after giving up such !ofty puffed-up vanities$ one may very su"missive!y receive the orders of the :ord in the Bhagavad-gita or Bhagavatam from the !ips of a "ona fide devotee whose )ua!ification is mentioned a"ove. %hat wi!! make everything successfu!$ without a dou"t. %5L% I%5L% om namo "hagavate tu"hyam vasudevaya dhimahi pradyumnayaniruddhaya namah sankarsanaya ca SE=3=E#S om--the sign of chanting the transcendenta! g!ory of the :ordD namah--offering o"eisances unto the :ordD "hagavate--unto the +ersona!ity of 2odheadD tu"hyam--unto EouD vasudevaya--unto the :ord$ the son of 'asudevaD dhimahi--!et us chantD pradyumnaya$ aniruddhaya and sankarsanaya--a!! p!enary e4pansions of 'asudevaD namah--respectfu! o"eisancesD ca--and. %CA=S:A%&3= :et us a!! chant the g!ories of 'asudeva a!ong with is p!enary e4pansions +radyumna$ Aniruddha and Sankarsana. +BC+3C% According to +ancaratra$ =arayana is the primeva! cause of a!! e4pansions of 2odhead. %hese are 'asudeva$ Sankarsana$ +radyumna and Aniruddha. 'asudeva and Sankarsana are on the midd!e !eft and right$ +radyumna is on the right of Sankarsana$ and Aniruddha is on the !eft of 'asudeva$ and thus the four 1eities are situated. %hey are known as the four aides-de-camp of :ord Sri 6rsna. %his is a 'edic hymn or mantra "eginning with omkara pranava$ and thus the mantra is esta"!ished "y the transcendenta! chanting process$ name!y$ om namo dhimahi$ etc. %he purport is that any transaction$ either in the fie!d of fruitive work or in empiric phi!osophy$ which is not u!timate!y aimed at transcendenta! rea!i*ation of the Supreme :ord$ is considered to "e use!ess. =arada(i has therefore e4p!ained the nature of una!!oyed devotiona! service "y his persona! e4perience in the deve!opment of intimacy "etween the :ord and the !iving entity "y a gradua! process of progressive devotiona! activities. Such a progressive march of transcendenta! devotion for the :ord cu!minates in the attainment of !oving service of the :ord$ which is ca!!ed prema in different transcendenta! variegatedness ca!!ed rasas ,tastes0. Such devotiona! service is a!so e4ecuted in mi4ed forms$ name!y mi4ed with fruitive work or empiric phi!osophica! specu!ations. =ow the )uestion which was raised "y the great rsis headed "y Saunaka regarding the confidentia! part of Suta9s achievement through the spiritua! master is e4p!ained herein "y the chanting of this hymn consisting of thirty-three !etters. And this mantra is addressed to the four 1eities$ or the :ord with is p!enary e4pansions. %he centra! figure is :ord Sri 6rsna "ecause the p!enary portions are is aides-decamp. %he most confidentia! part of the instruction is that one shou!d a!ways chant and remem"er the g!ories of the :ord Sri 6rsna$ the Supreme +ersona!ity of 2odhead$ a!ong with is different p!enary

portions e4panded as 'asudeva$ Sankarsana$ +radyumna and Aniruddha. %hose e4pansions are the origina! 1eities for a!! other truths$ name!y either visnu-tattva or sakti-tattvas. %5L% I@ %5L% iti murty-a"hidhanena mantra-murtim amurtikam ya(ate ya(na-purusam sa samyag darsanah puman SE=3=E#S iti--thusD murti--representationD a"hidhanena--in soundD mantra-murtim--form representation of transcendenta! soundD amurtikam--the :ord$ who has no materia! formD ya(ate--worshipD ya(na--'isnuD purusam--the +ersona!ity of 2odheadD sah--he a!oneD samyak--perfect!yD darsanah--one who has seenD puman--person. %CA=S:A%&3= %hus he is the actua! seer who worships$ in the form of transcendenta! sound representation$ the Supreme +ersona!ity of 2odhead$ 'isnu$ who has no materia! form. +BC+3C% 3ur present senses are a!! made of materia! e!ements$ and therefore they are imperfect in rea!i*ing the transcendenta! form of :ord 'isnu. e is therefore worshiped "y sound representation via the transcendenta! method of chanting. Anything which is "eyond the scope of e4perience "y our imperfect senses can "e rea!i*ed fu!!y "y the sound representation. A person transmitting sound from a far distant p!ace can "e factua!!y e4perienced. &f this is materia!!y possi"!e$ why not spiritua!!y? %his e4perience is not a vague impersona! e4perience. &t is actua!!y an e4perience of the transcendenta! +ersona!ity of 2odhead$ who possesses the pure form of eternity$ "!iss and know!edge. &n the Amarakosa Sanskrit dictionary the word murti carries import in twofo!d meanings$ name!y$ form and difficu!ty. %herefore amurtikam is e4p!ained "y Acarya Sri 'isvanatha Cakravarti %hakura as meaning "without difficu!ty." %he transcendenta! form of eterna! "!iss and know!edge can "e e4perienced "y our origina! spiritua! senses$ which can "e revived "y chanting of the ho!y mantras$ or transcendenta! sound representations. Such sound shou!d "e received from the transparent agency of the "ona fide spiritua! master$ and the chanting may "e practiced "y the direction of the spiritua! master. %hat wi!! gradua!!y !ead us nearer to the :ord. %his method of worship is recommended in the pancaratrika system$ which is "oth recogni*ed and authori*ed. %he pancaratrika system has the most authori*ed codes for transcendenta! devotiona! service. Without the he!p of such codes$ one cannot approach the :ord$ certain!y not "y dry phi!osophica! specu!ation. %he pancaratrika system is "oth practica! and suita"!e for this age of )uarre!. %he +ancaratra is more important than the 'edanta for this modern age. %5L% I; %5L% imam sva-nigamam "rahmann avetya mad-anusthitam adan me (nanam aisvaryam svasmin "havam ca kesavah

SE=3=E#S imam--thusD sva-nigamam--confidentia! know!edge of the 'edas in respect to the Supreme +ersona!ity of 2odheadD "rahman--3 "rahmana ,'yasadeva0D avetya--knowing it we!!D mat--"y meD anusthitam-e4ecutedD adat--"estowed upon meD me--meD (nanam--transcendenta! know!edgeD aisvaryam--opu!enceD svasmin--persona!D "havam--intimate affection and !oveD ca--andD kesavah--:ord 6rsna. %CA=S:A%&3= 3 "rahmana$ thus "y the Supreme :ord 6rsna & was endowed first with the transcendenta! know!edge of the :ord as incu!cated in the confidentia! parts of the 'edas$ then with the spiritua! opu!ences$ and then with is intimate !oving service. +BC+3C% Communion with the :ord "y transmission of the transcendenta! sound is nondifferent from the who!e spirit :ord Sri 6rsna. &t is a comp!ete!y perfect method for approaching the :ord. By such pure contact with the :ord$ without offense of materia! conceptions ,num"ering ten0$ the devotee can rise a"ove the materia! p!ane to understand the inner meaning of the 'edic !iteratures$ inc!uding the :ord9s e4istence in the transcendenta! rea!m. %he :ord revea!s is identity gradua!!y to one who has unf!inching faith$ "oth in the spiritua! master and in the :ord. After this$ the devotee is endowed with mystic opu!ences$ which are eight in num"er. And a"ove a!!$ the devotee is accepted in the confidentia! entourage of the :ord and is entrusted with specific service of the :ord through the agency of the spiritua! master. A pure devotee is more interested in serving the :ord than in showing an e4hi"ition of the mystic powers dormant in him. Sri =arada has e4p!ained a!! these from his persona! e4perience$ and one can o"tain a!! the faci!ities which Sri =arada o"tained "y perfecting the chanting process of the sound representation of the :ord. %here is no "ar for chanting this transcendenta! sound "y anyone$ provided it is received through =arada9s representative$ coming down "y the chain of discip!ic succession$ or the parampara system. %5L% >? %5L% tvam apy ada"hra-sruta visrutam vi"hoh samapyate yena vidam "u"hutsitam prakhyahi duhkhair muhur arditatmanam sank!esa-nirvanam usanti nanyatha SE=3=E#S tvam--your good sou!D api--a!soD ada"hra--vastD sruta--'edic !iteraturesD visrutam--have heard a!soD vi"hoh--of the A!mightyD samapyate--satisfiedD yena--"y whichD vidam--of the !earnedD "u"hutsitam--who a!ways desire to !earn transcendenta! know!edgeD prakhyahi--descri"eD duhkhaih--"y miseriesD muhuh-a!waysD ardita-atmanam--suffering mass of peop!eD sank!esa--sufferingsD nirvanam--mitigationD usanti na-do not get out ofD anyatha--"y other means. %CA=S:A%&3= +!ease$ therefore$ descri"e the A!mighty :ord9s activities which you have !earned "y your vast know!edge of the 'edas$ for that wi!! satisfy the hankerings of great !earned men and at the same time mitigate the miseries of the masses of common peop!e who are a!ways suffering from materia! pangs. &ndeed$ there is no other way to get out of such miseries. +BC+3C%

Sri =arada #uni from practica! e4perience definite!y asserts that the prime so!ution of a!! pro"!ems of materia! work is to "roadcast very wide!y the transcendenta! g!ories of the Supreme :ord. %here are four c!asses of good men$ and there are four c!asses of "ad men a!so. %he four c!asses of good men acknow!edge the authority of the A!mighty 2od$ and therefore such good men ,/0 when they are in difficu!ty$ ,<0 when they are in need of money$ ,I0 when they are advanced in know!edge and ,>0 when they are in)uisitive to know more and more a"out 2od$ intuitive!y take she!ter of the :ord. As such$ =arada(i advises 'yasadeva to "roadcast the transcendenta! know!edge of 2od in terms of the vast 'edic know!edge which he had a!ready attained. As far as the "ad men are concerned$ they are a!so four in num"er8 ,/0 those who are simp!y addicted to the mode of progressive fruitive work and thus are su"(ected to the accompanying miseries$ ,<0 those who are simp!y addicted to vicious work for sense satisfaction and so suffer the conse)uence$ ,I0 those who are materia!!y very much advanced in know!edge$ "ut who suffer "ecause they do not have the sense to acknow!edge the authority of the A!mighty :ord$ and ,>0 the c!ass of men who are known as atheists and who therefore purpose!y hate the very name of 2od$ a!though they are a!ways in difficu!ty. Sri =arada(i advised 'yasadeva to descri"e the g!ories of the :ord (ust to do good to a!! eight c!asses of men$ "oth good and "ad. Srimad-Bhagavatam is therefore not meant for any particu!ar c!ass of men or sect. &t is for the sincere sou! who actua!!y wants his own we!fare and peace of mind. %hus end the Bhaktivedanta purports of the First Canto$ Fifth Chapter$ of the Srimad-Bhagavatam$ entit!ed "=arada9s &nstructions on Srimad-Bhagavatam for 'yasadeva." Chapter Si4 Conversation Between =arada and 'yasadeva %5L% / %5L% suta uvaca evam nisamya "hagavan devarser (anma karma ca "huyah papraccha tam "rahman vyasah satyavati-sutah SE=3=E#S sutah uvaca--Suta saidD evam--thusD nisamya--hearingD "hagavan--the powerfu! incarnation of 2odD devarseh--of the great sage among the godsD (anma--"irthD karma--workD ca--andD "huyah--againD papraccha--askedD tam--himD "rahman--3 "rahmanasD vyasah--'yasadevaD satyavati-sutah--the son of Satyavati. %CA=S:A%&3= Suta said8 3 "rahmanas$ thus hearing a!! a"out Sri =arada9s "irth and activities$ 'yasadeva$ the incarnation of 2od and son of Satyavati$ in)uired as fo!!ows. +BC+3C% 'yasadeva was further in)uisitive to know a"out the perfection of =arada(i$ and therefore he wanted to know a"out him more and more. &n this chapter =arada(i wi!! descri"e how he was a"!e to have a "rief audience with the :ord whi!e he was a"sor"ed in the transcendenta! thought of separation from the :ord and when it was very painfu! for him. %5L% <

%5L% vyasa uvaca "hiksu"hir vipravasite vi(nanadestr"his tava vartamano vayasy adye tatah kim akarod "havan SE=3=E#S vyasah uvaca--Sri 'yasadeva saidD "hiksu"hih--"y the great mendicantsD vipravasite--having departed for other p!acesD vi(nana--scientific know!edge in transcendenceD adestr"hih--those who had instructedD tava-of yourD vartamanah--presentD vayasi--of the duration of !ifeD adye--"efore the "eginning ofD tatah--after thatD kim--whatD akarot--didD "havan--your good se!f. %CA=S:A%&3= Sri 'yasadeva said8 What did you F=aradaG do after the departure of the great sages who had instructed you in scientific transcendenta! know!edge "efore the "eginning of your present "irth? +BC+3C% 'yasadeva himse!f was the discip!e of =arada(i$ and therefore it was natura! to "e an4ious to hear what =arada did after initiation from the spiritua! masters. e wanted to fo!!ow in =arada9s footsteps in order to attain to the same perfect stage of !ife. %his desire to in)uire from the spiritua! master is an essentia! factor to the progressive path. %his process is technica!!y known as sad-dharma-prccha. %5L% I %5L% svayam"huva kaya vrttya vartitam te param vayah katham cedam udasraksih ka!e prapte ka!evaram SE=3=E#S svayam"huva--3 son of BrahmaD kaya--under what conditionD vrttya--occupationD vartitam--was spentD te--youD param--after the initiationD vayah--duration of !ifeD katham--howD ca--andD idam--thisD udasraksih--did you )uitD ka!e--in due courseD prapte--having attainedD ka!evaram--"ody. %CA=S:A%&3= 3 son of Brahma$ how did you pass your !ife after initiation$ and how did you attain this "ody$ having )uit your o!d one in due course? +BC+3C% Sri =arada #uni in his previous !ife was (ust an ordinary maidservant9s son$ so how he "ecame so perfect!y transformed into the spiritua! "ody of eterna! !ife$ "!iss and know!edge is certain!y important. Sri 'yasadeva desired him to disc!ose the facts for everyone9s satisfaction. %5L% >

%5L% prak-ka!pa-visayam etam smrtim te muni-sattama na hy esa vyavadhat ka!a esa sarva-nirakrtih SE=3=E#S prak--priorD ka!pa--the duration of Brahma9s dayD visayam--su"(ect matterD etam--a!! theseD smrtim-remem"ranceD te--yourD muni-sattama--3 great sageD na--notD hi--certain!yD esah--a!! theseD vyavadhat-made any differenceD ka!ah--course of timeD esah--a!! theseD sarva--a!!D nirakrtih--annihi!ation. %CA=S:A%&3= 3 great sage$ time annihi!ates everything in due course$ so how is it that this su"(ect matter$ which happened prior to this day of Brahma$ is sti!! fresh in your memory$ undistur"ed "y time? +BC+3C% As spirit is not annihi!ated even after the annihi!ation of the materia! "ody$ so a!so spiritua! consciousness is not annihi!ated. Sri =arada deve!oped this spiritua! consciousness even when he had his materia! "ody in the previous ka!pa. Consciousness of the materia! "ody means spiritua! consciousness e4pressed through the medium of a materia! "ody. %his consciousness is inferior$ destructi"!e and perverted. But superconsciousness of the supramind in the spiritua! p!ane is as good as the spirit sou! and is never annihi!ated. %5L% 7 %5L% narada uvaca "hiksu"hir vipravasite vi(nanadestr"hir mama vartamano vayasy adye tata etad akarasam SE=3=E#S naradah uvaca--Sri =arada saidD "hiksu"hih--"y the great sagesD vipravasite--having departed for other p!acesD vi(nana--scientific spiritua! know!edgeD adestr"hih--those who imparted unto meD mama--mineD vartamanah--presentD vayasi adye--"efore this !ifeD tatah--thereafterD etat--this muchD akarasam--performed. %CA=S:A%&3= Sri =arada said8 %he great sages$ who had imparted scientific know!edge of transcendence to me$ departed for other p!aces$ and & had to pass my !ife in this way. +BC+3C% &n his previous !ife$ when =arada(i was impregnated with spiritua! know!edge "y the grace of the great sages$ there was a tangi"!e change in his !ife$ a!though he was on!y a "oy of five years. %hat is an important symptom visi"!e after initiation "y the "ona fide spiritua! master. Actua! association of devotees

"rings a"out a )uick change in !ife for spiritua! rea!i*ation. ow it so acted upon the previous !ife of Sri =arada #uni is descri"ed "y and "y in this chapter. %5L% . %5L% ekatma(a me (anani yosin mudha ca kinkari mayy atma(e 9nanya-gatau cakre snehanu"andhanam SE=3=E#S eka-atma(a--having on!y one sonD me--myD (anani--motherD yosit--woman "y c!assD mudha--foo!ishD ca-andD kinkari--maidservantD mayi--unto meD atma(e--"eing her offspringD ananya-gatau--one who has no a!ternative for protectionD cakre--did itD sneha-anu"andhanam--tied "y affectionate "ondage. %CA=S:A%&3= & was the on!y son of my mother$ who was not on!y a simp!e woman "ut a maidservant as we!!. Since & was her on!y offspring$ she had no other a!ternative for protection8 she "ound me with the tie of affection. %5L% %5L% sasvatantra na ka!pasid yoga-ksemam mamecchati isasya hi vase !oko yosa darumayi yatha SE=3=E#S sa--sheD asvatantra--was dependentD na--notD ka!pa--a"!eD asit--wasD yoga-ksemam--maintenanceD mama-myD icchati--a!though desirousD isasya--of providenceD hi--forD vase--under the contro! ofD !okah--everyoneD yosa--do!!D daru-mayi--made of woodD yatha--as much as. %CA=S:A%&3= She wanted to !ook after my maintenance proper!y$ "ut "ecause she was not independent$ she was not a"!e to do anything for me. %he wor!d is under the fu!! contro! of the Supreme :ordD therefore everyone is !ike a wooden do!! in the hands of a puppet master. %5L% @ %5L% aham ca tad-"rahma-ku!e usivams tad-upeksaya dig-desa-ka!avyutpanno "a!akah panca-hayanah SE=3=E#S

aham--&D ca--a!soD tat--thatD "rahma-ku!e--in the schoo! of the "rahmanasD usivan--!ivedD tat--herD upeksaya--"eing dependent onD dik-desa--direction and countryD ka!a--timeD avyutpannah--having no e4perienceD "a!akah--a mere chi!dD panca--fiveD hayanah--years o!d. %CA=S:A%&3= When & was a mere chi!d of five years$ & !ived in a "rahmana schoo!. & was dependent on my mother9s affection and had no e4perience of different !ands. %5L% ; %5L% ekada nirgatam gehad duhantim nisi gam pathi sarpo 9dasat pada sprstah krpanam ka!a-coditah SE=3=E#S ekada--once upon a timeD nirgatam--having gone awayD gehat--from homeD duhantim--for mi!kingD nisi-at nightD gam--the cowD pathi--on the pathD sarpah--snakeD adasat--"ittenD pada--on the !egD sprstah--thus struckD krpanam--the poor womanD ka!a-coditah--inf!uenced "y supreme time. %CA=S:A%&3= 3nce upon a time$ my poor mother$ when going out one night to mi!k a cow$ was "itten on the !eg "y a serpent$ inf!uenced "y supreme time. +BC+3C% %hat is the way of dragging a sincere sou! nearer to 2od. %he poor "oy was "eing !ooked after on!y "y his affectionate mother$ and yet the mother was taken from the wor!d "y the supreme wi!! in order to put him comp!ete!y at the mercy of the :ord. %5L% /? %5L% tada tad aham isasya "haktanam sam a"hipsatah anugraham manyamanah pratistham disam uttaram SE=3=E#S tada--at that timeD tat--thatD aham--&D isasya--of the :ordD "haktanam--of the devoteesD sam--mercyD a"hipsatah--desiringD anugraham--specia! "enedictionD manyamanah--thinking in that wayD pratistham-departedD disam uttaram--in the northern direction. %CA=S:A%&3=

& took this as the specia! mercy of the :ord$ who a!ways desires "enediction for is devotees$ and so thinking$ & started for the north. +BC+3C% Confidentia! devotees of the :ord see in every step a "enedictory direction of the :ord. What is considered to "e an odd or difficu!t moment in the mundane sense is accepted as specia! mercy of the :ord. #undane prosperity is a kind of materia! fever$ and "y the grace of the :ord the temperature of this materia! fever is gradua!!y diminished$ and spiritua! hea!th is o"tained step "y step. #undane peop!e misunderstand it. %5L% // %5L% sphitan (anapadams tatra pura-grama-vra(akaran kheta-kharvata-vatis ca vanany upavanani ca SE=3=E#S sphitan--very f!ourishingD (ana-padan--metropo!isesD tatra--thereD pura--townsD grama--vi!!agesD vra(a-"ig farmsD akaran--minera! fie!ds ,mines0D kheta--agricu!tura! !andsD kharvata--va!!eysD vatih--f!ower gardensD ca--andD vanani--forestsD upavanani--nursery gardensD ca--and. %CA=S:A%&3= After my departure$ & passed through many f!ourishing metropo!ises$ towns$ vi!!ages$ anima! farms$ mines$ agricu!tura! !ands$ va!!eys$ f!ower gardens$ nursery gardens and natura! forests. +BC+3C% #an9s activities in agricu!ture$ mining$ farming$ industries$ gardening$ etc.$ were a!! on the same sca!e as they are now$ even previous to the present creation$ and the same activities wi!! remain as they are$ even in the ne4t creation. After many hundreds of mi!!ions of years$ one creation is started "y the !aw of nature$ and the history of the universe repeats itse!f practica!!y in the same way. %he mundane wrang!ers waste time with archaeo!ogica! e4cavations without searching into the vita! necessities of !ife. After getting an impetus in spiritua! !ife$ Sri =arada #uni$ even though a mere chi!d$ did not waste time for a sing!e moment with economic deve!opment$ a!though he passed towns and vi!!ages$ mines and industries. e continua!!y went on to progressive spiritua! emancipation. Srimad-Bhagavatam is the repetition of history which happened some hundreds of mi!!ions of years ago. As it is said herein$ on!y the most important factors of history are picked up to "e recorded in this transcendenta! !iterature. %5L% /< %5L% citra-dhatu-vicitradrin i"ha-"hagna-"hu(a-druman (a!asayan chiva-(a!an na!inih sura-sevitah citra-svanaih patra-rathair vi"hramad "hramara-sriyah

SE=3=E#S citra-dhatu--va!ua"!e minera!s !ike go!d$ si!ver and copperD vicitra--fu!! of variegatednessD adrin--hi!!s and mountainsD i"ha-"hagna--"roken "y the giant e!ephantsD "hu(a--"ranchesD druman--treesD (a!asayan siva--hea!th-givingD (a!an--reservoirs of waterD na!inih--!otus f!owersD sura-sevitah--aspired to "y the deni*ens of heavenD citra-svanaih--p!easing to the heartD patra-rathaih--"y the "irdsD vi"hramat-"ewi!deringD "hramara-sriyah--decorated "y drones. %CA=S:A%&3= & passed through hi!!s and mountains fu!! of reservoirs of various minera!s !ike go!d$ si!ver and copper$ and through tracts of !and with reservoirs of water fi!!ed with "eautifu! !otus f!owers$ fit for the deni*ens of heaven$ decorated with "ewi!dered "ees and singing "irds. %5L% /I %5L% na!a-venu-saras-tan"akusa-kicaka-gahvaram eka evatiyato 9ham adraksam vipinam mahat ghoram prati"hayakaram vya!o!uka-siva(iram SE=3=E#S na!a--pipesD venu--"am"ooD sarah--pensD tan"a--fu!! ofD kusa--sharp grassD kicaka--weedsD gahvaram-cavesD ekah--a!oneD eva--on!yD atiyatah--difficu!t to go throughD aham--&D adraksam--visitedD vipinam--deep forestsD mahat--greatD ghoram--fearfu!D prati"haya-akaram--dangerous!yD vya!a--snakesD u!uka--ow!sD siva-(acka!sD a(iram--p!aygrounds. %CA=S:A%&3= & then passed a!one through many forests of rushes$ "am"oo$ reeds$ sharp grass$ weeds and caves$ which were very difficu!t to go through a!one. & visited deep$ dark and dangerous!y fearfu! forests$ which were the p!ay yards of snakes$ ow!s and (acka!s. +BC+3C% &t is the duty of a mendicant ,parivra(akacarya0 to e4perience a!! varieties of 2od9s creation "y trave!ing a!one through a!! forests$ hi!!s$ towns$ vi!!ages$ etc.$ to gain faith in 2od and strength of mind as we!! as to en!ighten the inha"itants with the message of 2od. A sannyasi is duty-"ound to take a!! these risks without fear$ and the most typica! sannyasi of the present age is :ord Caitanya$ who trave!ed in the same manner through the centra! &ndian (ung!es$ en!ightening even the tigers$ "ears$ snakes$ deer$ e!ephants and many other (ung!e anima!s. &n this age of 6a!i$ sannyasa is for"idden for ordinary men. 3ne who changes his dress to make propaganda is a different man from the origina! idea! sannyasi. 3ne shou!d$ however$ take the vow to stop socia! intercourse comp!ete!y and devote !ife e4c!usive!y to the service of the :ord. %he change of dress is on!y a forma!ity. :ord Caitanya did not accept the name of a sannyasi$ and in this age of 6a!i the so-ca!!ed sannyasis shou!d not change their former names$ fo!!owing in the footsteps of :ord Caitanya. &n this age$ devotiona! service of hearing and repeating the ho!y g!ories of the :ord is strong!y recommended$ and one who takes the vow of renunciation of fami!y !ife need not imitate the parivra(akacarya !ike =arada or :ord Caitanya$ "ut may sit down at some ho!y p!ace and devote his

who!e time and energy to hear and repeated!y chant the ho!y scriptures !eft "y the great acaryas !ike the si4 2osvamis of 'rndavana. %5L% /> %5L% parisrantendriyatmaham trt-parito "u"huksitah snatva pitva hrade nadya upasprsto gata-sramah SE=3=E#S parisranta--"eing tiredD indriya--"odi!yD atma--menta!!yD aham--&D trt-paritah--"eing thirstyD "u"huksitah--and hungryD snatva--taking a "athD pitva--and drinking water a!soD hrade--in the !akeD nadyah--of a riverD upasprstah--"eing in contact withD gata--got re!ief fromD sramah--tiredness. %CA=S:A%&3= %hus trave!ing$ & fe!t tired$ "oth "odi!y and menta!!y$ and & was "oth thirsty and hungry. So & took a "ath in a river !ake and a!so drank water. By contacting water$ & got re!ief from my e4haustion. +BC+3C% A trave!ing mendicant can meet the needs of "ody$ name!y thirst and hunger$ "y the gifts of nature without "eing a "eggar at the doors of the househo!ders. %he mendicant therefore does not go to the house of a househo!der to "eg "ut to en!ighten him spiritua!!y. %5L% /7 %5L% tasmin nirmanu(e 9ranye pippa!opastha asritah atmanatmanam atmastham yatha-srutam acintayam SE=3=E#S tasmin--in thatD nirmanu(e--without human ha"itationD aranye--in the forestD pippa!a--"anyan treeD upasthe--sitting under itD asritah--taking she!ter ofD atmana--"y inte!!igenceD atmanam--the Supersou!D atma-stham--situated within myse!fD yatha-srutam--as & had heard it from the !i"erated sou!sD acintayam-thought over. %CA=S:A%&3= After that$ under the shadow of a "anyan tree in an uninha"ited forest & "egan to meditate upon the Supersou! situated within$ using my inte!!igence$ as & had !earned from !i"erated sou!s. +BC+3C% 3ne shou!d not meditate according to one9s persona! whims. 3ne shou!d know perfect!y we!! from the authoritative sources of scriptures through the transparent medium of a "ona fide spiritua! master and "y

proper use of one9s trained inte!!igence for meditating upon the Supersou! dwe!!ing within every !iving "eing. %his consciousness is firm!y deve!oped "y a devotee who has rendered !oving service unto the :ord "y carrying out the orders of the spiritua! master. Sri =arada(i contacted "ona fide spiritua! masters$ served them sincere!y and got en!ightenment right!y. %hus he "egan to meditate. %5L% /. %5L% dhyayatas caranam"ho(am "hava-nir(ita-cetasa autkanthyasru-ka!aksasya hrdy asin me sanair harih SE=3=E#S dhyayatah--thus meditating uponD carana-am"ho(am--the !otus feet of the !oca!i*ed +ersona!ity of 2odheadD "hava-nir(ita--mind transformed in transcendenta! !ove for the :ordD cetasa--a!! menta! activities ,thinking$ fee!ing and wi!!ing0D autkanthya--eagernessD asru-ka!a--tears ro!!ed downD aksasya--of the eyesD hrdi--within my heartD asit--appearedD me--myD sanaih--without de!ayD harih--the +ersona!ity of 2odhead. %CA=S:A%&3= As soon as & "egan to meditate upon the !otus feet of the +ersona!ity of 2odhead with my mind transformed in transcendenta! !ove$ tears ro!!ed down my eyes$ and without de!ay the +ersona!ity of 2odhead Sri 6rsna appeared on the !otus of my heart. +BC+3C% %he word "hava is significant here. %his "hava stage is attained after one has transcendenta! affection for the :ord. %he first initia! stage is ca!!ed sraddha$ or a !iking for the Supreme :ord$ and in order to increase that !iking one has to associate with pure devotees of the :ord. %he third stage is to practice the prescri"ed ru!es and regu!ations of devotiona! service. %his wi!! dissipate a!! sorts of misgivings and remove a!! persona! deficiencies that hamper progress in devotiona! service. When a!! misgivings and persona! deficiencies are removed$ there is a standard faith in transcendenta! matter$ and the taste for it increases in greater proportion. %his stage !eads to attraction$ and after this there is "hava$ or the prior stage of una!!oyed !ove for 2od. A!! the a"ove different stages are "ut different stages of deve!opment of transcendenta! !ove. Being so surcharged with transcendenta! !ove$ there comes a strong fee!ing of separation which !eads to eight different kinds of ecstasies. %ears from the eyes of a devotee is an automatic reaction$ and "ecause Sri =arada #uni in his previous "irth attained that stage very )uick!y after his departure from home$ it was )uite possi"!e for him to perceive the actua! presence of the :ord$ which he tangi"!y e4perienced "y his deve!oped spiritua! senses without materia! tinge. %5L% /%5L% premati"hara-nir"hinnapu!akango 9tinirvrtah ananda-samp!ave !ino napasyam u"hayam mune SE=3=E#S

prema--!oveD ati"hara--e4cessiveD nir"hinna--especia!!y distinguishedD pu!aka--fee!ings of happinessD angah--different "odi!y partsD ati-nirvrtah--"eing fu!!y overwhe!medD ananda--ecstasyD samp!ave--in the ocean ofD !inah--a"sor"ed inD na--notD apasyam--cou!d seeD u"hayam--"othD mune--3 'yasadeva. %CA=S:A%&3= 3 'yasadeva$ at that time$ "eing e4ceeding!y overpowered "y fee!ings of happiness$ every part of my "ody "ecame separate!y en!ivened. Being a"sor"ed in an ocean of ecstasy$ & cou!d not see "oth myse!f and the :ord. +BC+3C% Spiritua! fee!ings of happiness and intense ecstasies have no mundane comparison. %herefore it is very difficu!t to give e4pression to such fee!ings. We can (ust have a g!impse of such ecstasy in the words of Sri =arada #uni. 5ach and every part of the "ody or senses has its particu!ar function. After seeing the :ord$ a!! the senses "ecome fu!!y awakened to render service unto the :ord "ecause in the !i"erated state the senses are fu!!y efficient in serving the :ord. As such$ in that transcendenta! ecstasy it so happened that the senses "ecame separate!y en!ivened to serve the :ord. %his "eing so$ =arada #uni !ost himse!f in seeing "oth himse!f and the :ord simu!taneous!y. %5L% /@ %5L% rupam "hagavato yat tan manah-kantam sucapaham apasyan sahasottasthe vaik!avyad durmana iva SE=3=E#S rupam--formD "hagavatah--of the +ersona!ity of 2odheadD yat--as it isD tat--thatD manah--of the mindD kantam--as it desiresD suca-apaham--vanishing a!! disparityD apasyan--without seeingD sahasa--a!! of a suddenD uttasthe--got upD vaik!avyat--"eing pertur"edD durmanah--having !ost the desira"!eD iva--as it were. %CA=S:A%&3= %he transcendenta! form of the :ord$ as it is$ satisfies the mind9s desire and at once erases a!! menta! incongruities. Bpon !osing that form$ & sudden!y got up$ "eing pertur"ed$ as is usua! when one !oses that which is desira"!e. +BC+3C% %hat the :ord is not form!ess is e4perienced "y =arada #uni. But is form is comp!ete!y different from a!! forms of our materia! e4perience. For the who!e duration of our !ife we go see different forms in the materia! wor!d$ "ut none of them is (ust apt to satisfy the mind$ nor can any one of them vanish a!! pertur"ance of the mind. %hese are the specia! features of the transcendenta! form of the :ord$ and one who has once seen that form is not satisfied with anything e!seD no form in the materia! wor!d can any !onger satisfy the seer. %hat the :ord is form!ess or impersona! means that e has nothing !ike a materia! form and is not !ike any materia! persona!ity. As spiritua! "eings$ having eterna! re!ations with that transcendenta! form of the :ord$ we are$ !ife after !ife$ searching after that form of the :ord$ and we are not satisfied "y any other form of materia! appeasement. =arada #uni got a g!impse of this$ "ut having not seen it again he "ecame pertur"ed and

stood up a!! of a sudden to search it out. What we desire !ife after !ife was o"tained "y =arada #uni$ and !osing sight of im again was certain!y a great shock for him. %5L% /; %5L% didrksus tad aham "huyah pranidhaya mano hrdi viksamano 9pi napasyam avitrpta ivaturah SE=3=E#S didrksuh--desiring to seeD tat--thatD aham--&D "huyah--againD pranidhaya--having concentrated the mindD manah--mindD hrdi--upon the heartD viksamanah--waiting to seeD api--in spite ofD na--neverD apasyam--saw imD avitrptah--without "eing satisfiedD iva--!ikeD aturah--aggrieved. %CA=S:A%&3= & desired to see again that transcendenta! form of the :ord$ "ut despite my attempts to concentrate upon the heart with eagerness to view the form again$ & cou!d not see im any more$ and thus dissatisfied$ & was very much aggrieved. +BC+3C% %here is no mechanica! process to see the form of the :ord. &t comp!ete!y depends on the cause!ess mercy of the :ord. We cannot demand the :ord to "e present "efore our vision$ (ust as we cannot demand the sun to rise whenever we !ike. %he sun rises out of his own accordD so a!so the :ord is p!eased to "e present out of is cause!ess mercy. 3ne shou!d simp!y await the opportune moment and go on discharging his prescri"ed duty in devotiona! service of the :ord. =arada #uni thought that the :ord cou!d "e seen again "y the same mechanica! process which was successfu! in the first attempt$ "ut in spite of his utmost endeavor he cou!d not make the second attempt successfu!. %he :ord is comp!ete!y independent of a!! o"!igations. e can simp!y "e "ound up "y the tie of una!!oyed devotion. =or is e visi"!e or perceiva"!e "y our materia! senses. When e p!eases$ "eing satisfied with the sincere attempt of devotiona! service depending comp!ete!y on the mercy of the :ord$ then e may "e seen out of is own accord. %5L% <? %5L% evam yatantam vi(ane mam ahagocaro giram gam"hira-s!aksnaya vaca sucah prasamayann iva SE=3=E#S evam--thusD yatantam--one who is engaged in attemptingD vi(ane--in that !one!y p!aceD mam--unto meD aha--saidD agocarah--"eyond the range of physica! soundD giram--utterancesD gam"hira--graveD s!aksnaya-p!easing to hearD vaca--wordsD sucah--griefD prasamayan--mitigatingD iva--!ike. %CA=S:A%&3=

Seeing my attempts in that !one!y p!ace$ the +ersona!ity of 2odhead$ who is transcendenta! to a!! mundane description$ spoke to me with gravity and p!easing words$ (ust to mitigate my grief. +BC+3C% &n the 'edas it is said that 2od is "eyond the approach of mundane words and inte!!igence. And yet "y is cause!ess mercy one can have suita"!e senses to hear im or to speak to im. %his is the :ord9s inconceiva"!e energy. 3ne upon whom is mercy is "estowed can hear im. %he :ord was much p!eased with =arada #uni$ and therefore the necessary strength was invested in him so that he cou!d hear the :ord. &t is not$ however$ possi"!e for others to perceive direct!y the touch of the :ord during the pro"ationary stage of regu!ative devotiona! service. &t was a specia! gift for =arada. When he heard the p!easing words of the :ord$ the fee!ings of separation were to some e4tent mitigated. A devotee in !ove with 2od fee!s a!ways the pangs of separation and is therefore a!ways enwrapped in transcendenta! ecstasy. %5L% </ %5L% hantasmin (anmani "havan ma mam drastum iharhati avipakva-kasayanam durdarso 9ham kuyoginam SE=3=E#S hanta--3 =aradaD asmin--thisD (anmani--duration of !ifeD "havan--yourse!fD ma--notD mam--#eD drastum--to seeD iha--hereD arhati--deserveD avipakva--immatureD kasayanam--materia! dirtD durdarsah-difficu!t to "e seenD aham--&D kuyoginam--incomp!ete in service. %CA=S:A%&3= 3 =arada Fthe :ord spokeG$ & regret that during this !ifetime you wi!! not "e a"!e to see #e anymore. %hose who are incomp!ete in service and who are not comp!ete!y free from a!! materia! taints can hard!y see #e. +BC+3C% %he +ersona!ity of 2odhead is descri"ed in the Bhagavad-gita as the most pure$ the Supreme and the A"so!ute %ruth. %here is no trace of a tinge of materia!ity in is person$ and thus one who has the s!ightest tinge of materia! affection cannot approach im. %he "eginning of devotiona! service starts from the point when one is freed from at !east two forms of materia! modes$ name!y the mode of passion and the mode of ignorance. %he resu!t is e4hi"ited "y the signs of "eing freed from kama ,!ust0 and !o"ha ,covetousness0. %hat is to say$ one must "e freed from the desires for sense satisfaction and avarice for sense gratification. %he "a!anced mode of nature is goodness. And to "e comp!ete!y freed from a!! materia! tinges is to "ecome free from the mode of goodness a!so. %o search the audience of 2od in a !one!y forest is considered to "e in the mode of goodness. 3ne can go out into the forest to attain spiritua! perfection$ "ut that does not mean that one can see the :ord persona!!y there. 3ne must "e comp!ete!y freed from a!! materia! attachment and "e situated on the p!ane of transcendence$ which a!one wi!! he!p the devotee get in persona! touch with the +ersona!ity of 2odhead. %he "est method is that one shou!d !ive at a p!ace where the transcendenta! form of the :ord is worshiped. %he temp!e of the :ord is a transcendenta! p!ace$ whereas the forest is a materia!!y good ha"itation. A neophyte devotee is a!ways recommended to worship the 1eity of the :ord ,arcana0 rather than go into the forest to search out the :ord. 1evotiona! service

"egins from the process of arcana$ which is "etter than going out in the forest. &n his present !ife$ which is comp!ete!y freed from a!! materia! hankerings$ Sri =arada #uni does not go into the forest$ a!though he can turn every p!ace into 'aikuntha "y his presence on!y. e trave!s from one p!anet to another to convert men$ gods$ 6innaras$ 2andharvas$ rsis$ munis and a!! others to "ecome devotees of the :ord. By his activities he has engaged many devotees !ike +rah!ada #ahara(a$ 1hruva #ahara(a and many others in the transcendenta! service of the :ord. A pure devotee of the :ord$ therefore$ fo!!ows in the footsteps of the great devotees !ike =arada and +rah!ada and engages his who!e time in g!orifying the :ord "y the process of kirtana. Such a preaching process is transcendenta! to a!! materia! )ua!ities. %5L% << %5L% sakrd yad darsitam rupam etat kamaya te 9nagha mat-kamah sanakaih sadhu sarvan muncati hrc-chayan SE=3=E#S sakrt--once on!yD yat--thatD darsitam--shownD rupam--formD etat--this isD kamaya--for hankeringsD te-yourD anagha--3 virtuous oneD mat--#ineD kamah--desireD sanakaih--"y increasingD sadhuh--devoteeD sarvan--a!!D muncati--gives awayD hrt-sayan--materia! desires. %CA=S:A%&3= 3 virtuous one$ you have on!y once seen #y person$ and this is (ust to increase your desire for #e$ "ecause the more you hanker for #e$ the more you wi!! "e freed from a!! materia! desires. +BC+3C% A !iving "eing cannot "e vacant of desires. e is not a dead stone. e must "e working$ thinking$ fee!ing and wi!!ing. But when he thinks$ fee!s and wi!!s materia!!y$ he "ecomes entang!ed$ and converse!y when he thinks$ fee!s and wi!!s for the service of the :ord$ he "ecomes gradua!!y freed from a!! entang!ement. %he more a person is engaged in the transcendenta! !oving service of the :ord$ the more he ac)uires a hankering for it. %hat is the transcendenta! nature of god!y service. #ateria! service has satiation$ whereas spiritua! service of the :ord has neither satiation nor end. 3ne can go on increasing his hankerings for the !oving transcendenta! service of the :ord$ and yet he wi!! not find satiation or end. By intense service of the :ord$ one can e4perience the presence of the :ord transcendenta!!y. %herefore seeing the :ord means "eing engaged in is service "ecause is service and is person are identica!. %he sincere devotee shou!d go on with sincere service of the :ord. %he :ord wi!! give proper direction as to how and where it has to "e done. %here was no materia! desire in =arada$ and yet (ust to increase his intense desire for the :ord$ he was so advised. %5L% <I %5L% sat-sevayadirghayapi (ata mayi drdha matih hitvavadyam imam !okam ganta ma(-(anatam asi SE=3=E#S

sat-sevaya--"y service of the A"so!ute %ruthD adirghaya--for some daysD api--evenD (ata--having attainedD mayi--unto #eD drdha--firmD matih--inte!!igenceD hitva--having given upD avadyam--dep!ora"!eD imam-thisD !okam--materia! wor!dsD ganta--going toD mat-(anatam--#y associatesD asi--"ecome. %CA=S:A%&3= By service of the A"so!ute %ruth$ even for a few days$ a devotee attains firm and fi4ed inte!!igence in #e. Conse)uent!y he goes on to "ecome #y associate in the transcendenta! wor!d after giving up the present dep!ora"!e materia! wor!ds. +BC+3C% Serving the A"so!ute %ruth means rendering service unto the A"so!ute +ersona!ity of 2odhead under the direction of the "ona fide spiritua! master$ who is a transparent via medium "etween the :ord and the neophyte devotee. %he neophyte devotee has no a"i!ity to approach the A"so!ute +ersona!ity of 2odhead "y the strength of his present imperfect materia! senses$ and therefore under the direction of the spiritua! master he is trained in transcendenta! service of the :ord. And "y such training$ even for some days$ the neophyte devotee gets inte!!igence in such transcendenta! service$ which !eads him u!timate!y to get free from perpetua! inha"itation in the materia! wor!ds and to "e promoted to the transcendenta! wor!d to "ecome one of the !i"erated associates of the :ord in the kingdom of 2od. %5L% <> %5L% matir mayi ni"addheyam na vipadyeta karhicit pra(a-sarga-nirodhe 9pi smrtis ca mad-anugrahat SE=3=E#S matih--inte!!igenceD mayi--devoted to #eD ni"addha--engagedD iyam--thisD na--neverD vipadyeta-separateD karhicit--at any timeD pra(a--!iving "eingsD sarga--at the time of creationD nirodhe--a!so at the time of annihi!ationD api--evenD smrtih--remem"ranceD ca--andD mat--#ineD anugrahat--"y the mercy of. %CA=S:A%&3= &nte!!igence engaged in #y devotion cannot "e thwarted at any time. 5ven at the time of creation$ as we!! as at the time of annihi!ation$ your remem"rance wi!! continue "y #y mercy. +BC+3C% 1evotiona! service rendered to the +ersona!ity of 2odhead never goes in vain. Since the +ersona!ity of 2odhead is eterna!$ inte!!igence app!ied in is service or anything done in is re!ation is a!so permanent. &n the Bhagavad-gita it is said that such transcendenta! service rendered unto the +ersona!ity of 2odhead accumu!ates "irth after "irth$ and when the devotee is fu!!y matured$ the tota! service counted together makes him e!igi"!e to enter into the association of the +ersona!ity of 2odhead. Such accumu!ation of 2od9s service is never van)uished$ "ut increases ti!! fu!!y matured. %5L% <7 %5L%

etavad uktvopararama tan mahad "hutam na"ho-!ingam a!ingam isvaram aham ca tasmai mahatam mahiyase sirsnavanamam vidadhe 9nukampitah SE=3=E#S etavat--thusD uktva--spokenD upararama--stoppedD tat--thatD mahat--greatD "hutam--wonderfu!D na"hah!ingam--personified "y soundD a!ingam--unseen "y the eyesD isvaram--the supreme authorityD aham--&D ca-a!soD tasmai--unto imD mahatam--the greatD mahiyase--unto the g!orifiedD sirsna--"y the headD avanamam--o"eisancesD vidadhe--e4ecutedD anukampitah--"eing favored "y im. %CA=S:A%&3= %hen that supreme authority$ personified "y sound and unseen "y eyes$ "ut most wonderfu!$ stopped speaking. Fee!ing a sense of gratitude$ & offered my o"eisances unto im$ "owing my head. +BC+3C% %hat the +ersona!ity of 2odhead was not seen "ut on!y heard does not make any difference. %he +ersona!ity of 2odhead produced the four 'edas "y is "reathing$ and e is seen and rea!i*ed through the transcendenta! sound of the 'edas. Simi!ar!y$ the Bhagavad-gita is the sound representation of the :ord$ and there is no difference in identity. %he conc!usion is that the :ord can "e seen and heard "y persistent chanting of the transcendenta! sound. %5L% <. %5L% namany anantasya hata-trapah pathan guhyani "hadrani krtani ca smaran gam paryatams tusta-mana gata-sprhah ka!am pratiksan vimado vimatsarah SE=3=E#S namani--the ho!y name$ fame$ etc.D anantasya--of the un!imitedD hata-trapah--"eing freed from a!! forma!ities of the materia! wor!dD pathan--"y recitation$ repeated reading$ etc.D guhyani--mysteriousD "hadrani--a!! "enedictoryD krtani--activitiesD ca--andD smaran--constant!y remem"eringD gam--on the earthD paryatan--trave!ing a!! throughD tusta-manah--fu!!y satisfiedD gata-sprhah--comp!ete!y freed from a!! materia! desiresD ka!am--timeD pratiksan--awaitingD vimadah--without "eing proudD vimatsarah--without "eing envious. %CA=S:A%&3= %hus & "egan chanting the ho!y name and fame of the :ord "y repeated recitation$ ignoring a!! the forma!ities of the materia! wor!d. Such chanting and remem"ering of the transcendenta! pastimes of the :ord are "enedictory. So doing$ & trave!ed a!! over the earth$ fu!!y satisfied$ hum"!e and unenvious. +BC+3C% %he !ife of a sincere devotee of the :ord is thus e4p!ained in a nutshe!! "y =arada #uni "y his persona! e4amp!e. Such a devotee$ after his initiation "y the :ord or is "ona fide representative$ takes very

serious!y chanting of the g!ories of the :ord and trave!ing a!! over the wor!d so that others may a!so hear the g!ories of the :ord. Such devotees have no desire for materia! gain. %hey are conducted "y one sing!e desire8 to go "ack to 2odhead. %his awaits them in due course on )uitting the materia! "ody. Because they have the highest aim of !ife$ going "ack to 2odhead$ they are never envious of anyone$ nor are they proud of "eing e!igi"!e to go "ack to 2odhead. %heir on!y "usiness is to chant and remem"er the ho!y name$ fame and pastimes of the :ord and$ according to persona! capacity$ to distri"ute the message for others9 we!fare without motive of materia! gain. %5L% <%5L% evam krsna-mater "rahman nasaktasyama!atmanah ka!ah pradura"hut ka!e tadit saudamani yatha SE=3=E#S evam--thusD krsna-mateh--one who is fu!!y a"sor"ed in thinking of 6rsnaD "rahman--3 'yasadevaD na-notD asaktasya--of one who is attachedD ama!a-atmanah--of one who is comp!ete!y free from a!! materia! dirtD ka!ah--deathD pradura"hut--"ecome visi"!eD ka!e--in the course of timeD tadit--!ightningD saudamani-i!!uminatingD yatha--as it is. %CA=S:A%&3= And so$ 3 Brahmana 'yasadeva$ in due course of time &$ who was fu!!y a"sor"ed in thinking of 6rsna and who therefore had no attachments$ "eing comp!ete!y freed from a!! materia! taints$ met with death$ as !ightning and i!!umination occur simu!taneous!y. +BC+3C% %o "e fu!!y a"sor"ed in the thought of 6rsna means c!earance of materia! dirts or hankerings. As a very rich man has no hankerings for sma!! petty things$ so a!so a devotee of :ord 6rsna$ who is guaranteed to pass on to the kingdom of 2od$ where !ife is eterna!$ fu!!y cogni*ant and "!issfu!$ natura!!y has no hankerings for petty materia! things$ which are !ike do!!s or shadows of the rea!ity and are without permanent va!ue. %hat is the sign of spiritua!!y enriched persons. And in due course of time$ when a pure devotee is comp!ete!y prepared$ a!! of a sudden the change of "ody occurs which is common!y ca!!ed death. And for the pure devotee such a change takes p!ace e4act!y !ike !ightning$ and i!!umination fo!!ows simu!taneous!y. %hat is to say a devotee simu!taneous!y changes his materia! "ody and deve!ops a spiritua! "ody "y the wi!! of the Supreme. 5ven "efore death$ a pure devotee has no materia! affection$ due to his "ody9s "eing spiritua!i*ed !ike a red-hot iron in contact with fire. %5L% <@ %5L% prayu(yamane mayi tam suddham "hagavatim tanum ara"dha-karma-nirvano nyapatat panca-"hautikah SE=3=E#S

prayu(yamane--having "een awardedD mayi--on meD tam--thatD suddham--transcendenta!D "hagavatim-fit for associating with the +ersona!ity of 2odheadD tanum--"odyD ara"dha--ac)uiredD karma--fruitive workD nirvanah--prohi"itiveD nyapatat--)uitD panca-"hautikah--"ody made of five materia! e!ements. %CA=S:A%&3= aving "een awarded a transcendenta! "ody "efitting an associate of the +ersona!ity of 2odhead$ & )uit the "ody made of five materia! e!ements$ and thus a!! ac)uired fruitive resu!ts of work FkarmaG stopped. +BC+3C% &nformed "y the +ersona!ity of 2odhead that he wou!d "e awarded a transcendenta! "ody "efitting the :ord9s association$ =arada got his spiritua! "ody as soon as he )uitted his materia! "ody. %his transcendenta! "ody is free from materia! affinity and invested with three primary transcendenta! )ua!ities$ name!y eternity$ freedom from materia! modes$ and freedom from reactions of fruitive activities. %he materia! "ody is a!ways aff!icted with the !ack of these three )ua!ities. A devotee9s "ody "ecomes at once surcharged with the transcendenta! )ua!ities as soon as he is engaged in the devotiona! service of the :ord. &t acts !ike the magnetic inf!uence of a touchstone upon iron. %he inf!uence of transcendenta! devotiona! service is !ike that. %herefore change of the "ody means stoppage of the reaction of three )ua!itative modes of materia! nature upon the pure devotee. %here are many instances of this in the revea!ed scriptures. 1hruva #ahara(a and +rah!ada #ahara(a and many other devotees were a"!e to see the +ersona!ity of 2odhead face to face apparent!y in the same "ody. %his means that the )ua!ity of a devotee9s "ody changes from materia! to transcendence. %hat is the opinion of the authori*ed 2osvamis via the authentic scriptures. &n the Brahma-samhita it is said that "eginning from the indra-gopa germ up to the great &ndra$ 6ing of heaven$ a!! !iving "eings are su"(ected to the !aw of karma and are "ound to suffer and en(oy the fruitive resu!ts of their own work. 3n!y the devotee is e4empt from such reactions$ "y the cause!ess mercy of the supreme authority$ the +ersona!ity of 2odhead. %5L% <; %5L% ka!panta idam adaya sayane 9m"hasy udanvatah sisayisor anupranam vivise 9ntar aham vi"hoh SE=3=E#S ka!pa-ante--at the end of Brahma9s dayD idam--thisD adaya--taking togetherD sayane--having gone to !ie downD am"hasi--in the causa! waterD udanvatah--devastationD sisayisoh--!ying of the +ersona!ity of 2odhead ,=arayana0D anupranam--"reathingD vivise--entered intoD antah--withinD aham--&D vi"hoh--of :ord Brahma. %CA=S:A%&3= At the end of the mi!!ennium$ when the +ersona!ity of 2odhead :ord =arayana !ay down within the water of devastation$ Brahma "egan to enter into im a!ong with a!! creative e!ements$ and & a!so entered through is "reathing. +BC+3C% =arada is known as the son of Brahma$ as :ord 6rsna is known as the son of 'asudeva. %he +ersona!ity of 2odhead and is !i"erated devotees !ike =arada appear in the materia! wor!d "y the same process. As it

is said in the Bhagavad-gita$ the "irth and activities of the :ord are a!! transcendenta!. %herefore$ according to authori*ed opinion$ the "irth of =arada as the son of Brahma is a!so a transcendenta! pastime. is appearance and disappearance are practica!!y on the same !eve! as that of the :ord. %he :ord and is devotees are therefore simu!taneous!y one and different as spiritua! entities. %hey "e!ong to the same category of transcendence. %5L% I? %5L% sahasra-yuga-paryante utthayedam sisrksatah marici-misra rsayah prane"hyo 9ham ca (a(nire SE=3=E#S sahasra--one thousandD yuga-->$I??$??? yearsD paryante--at the end of the durationD utthaya--having e4piredD idam--thisD sisrksatah--desired to create againD marici-misrah--rsis !ike #ariciD rsayah--a!! the rsisD prane"hyah--out of is sensesD aham--&D ca--a!soD (a(nire--appeared. %CA=S:A%&3= After >$I??$???$??? so!ar years$ when Brahma awoke to create again "y the wi!! of the :ord$ a!! the rsis !ike #arici$ Angira$ Atri and so on were created from the transcendenta! "ody of the :ord$ and & a!so appeared a!ong with them. +BC+3C% %he duration of a day in the !ife of Brahma is >$I<?$???$??? so!ar years. %his is stated a!so in the Bhagavad-gita. So for this period Brahma(i rests in yoga-nidra within the "ody of the 2ar"hodakasayi 'isnu$ the generator of Brahma. %hus after the s!eeping period of Brahma$ when there is again creation "y the wi!! of the :ord through the agency of Brahma$ a!! the great rsis again appear from different parts of the transcendenta! "ody$ and =arada a!so appears. %his means that =arada appears in the same transcendenta! "ody$ (ust as a man awakes from s!eep in the same "ody. Sri =arada is eterna!!y free to move in a!! parts of the transcendenta! and materia! creations of the A!mighty. e appears and disappears in his own transcendenta! "ody$ which is without distinction of "ody and sou!$ un!ike conditioned "eings. %5L% I/ %5L% antar "ahis ca !okams trin paryemy askandita-vratah anugrahan maha-visnor avighata-gatih kvacit SE=3=E#S antah--in the transcendenta! wor!dD "ahih--in the materia! wor!dD ca--andD !okan--p!anetsD trin--three ,divisions0D paryemi--trave!D askandita--un"rokenD vratah--vowD anugrahat--"y the cause!ess mercyD mahavisnoh--of the #aha-'isnu ,6aranodakasayi 'isnu0D avighata--without restrictionD gatih--entranceD kvacit--at any time.

%CA=S:A%&3= Since then$ "y the grace of the a!mighty 'isnu$ & trave! everywhere without restriction "oth in the transcendenta! wor!d and in the three divisions of the materia! wor!d. %his is "ecause & am fi4ed in un"roken devotiona! service of the :ord. +BC+3C% As stated in the Bhagavad-gita$ there are three divisions of the materia! spheres$ name!y the urdhva-!oka ,topmost p!anets0$ madhya-!oka ,midway p!anets0 and adho-!oka ,downward p!anets0. Beyond the urdhva-!oka p!anets$ that is to say a"ove the Brahma!oka$ are the materia! coverings of the universes$ and a"ove that is the spiritua! sky$ which is un!imited in e4pansion$ containing un!imited se!f-i!!uminated 'aikuntha p!anets inha"ited "y 2od imse!f a!ong with is associates$ who are a!! eterna!!y !i"erated !iving entities. Sri =arada #uni cou!d enter a!! these p!anets in "oth the materia! and spiritua! spheres without restriction$ as much as the a!mighty :ord is free to move persona!!y in any part of is creation. &n the materia! wor!d the !iving "eings are inf!uenced "y the three materia! modes of nature$ name!y goodness$ passion and ignorance. But Sri =arada #uni is transcendenta! to a!! these materia! modes$ and thus he can trave! everywhere unrestricted. e is a !i"erated spaceman. %he cause!ess mercy of :ord 'isnu is unpara!!e!ed$ and such mercy is perceived "y the devotees on!y "y the grace of the :ord. %herefore$ the devotees never fa!! down$ "ut the materia!ists$ i.e.$ the fruitive workers and the specu!ative phi!osophers$ do fa!! down$ "eing forced "y their respective modes of nature. %he rsis$ as a"ove mentioned$ cannot enter into the transcendenta! wor!d !ike =arada. %his fact is disc!osed in the =arasimha +urana. Csis !ike #arici are authorities in fruitive work$ and rsis !ike Sanaka and Sanatana are authorities in phi!osophica! specu!ations. But Sri =arada #uni is the prime authority for transcendenta! devotiona! service of the :ord. A!! the great authorities in the devotiona! service of the :ord fo!!ow in the footsteps of =arada #uni in the order of the =arada-"hakti-sutra$ and therefore a!! the devotees of the :ord are unhesitating!y )ua!ified to enter into the kingdom of 2od$ 'aikuntha. %5L% I< %5L% deva-dattam imam vinam svara-"rahma-vi"husitam murcchayitva hari-katham gayamanas caramy aham SE=3=E#S deva--the Supreme +ersona!ity of 2odhead ,Sri 6rsna0D dattam--gifted "yD imam--thisD vinam--a musica! stringed instrumentD svara--singing meterD "rahma--transcendenta!D vi"husitam--decorated withD murcchayitva--vi"ratingD hari-katham--transcendenta! messageD gayamanah--singing constant!yD carami-do moveD aham--&. %CA=S:A%&3= And thus & trave!$ constant!y singing the transcendenta! message of the g!ories of the :ord$ vi"rating this instrument ca!!ed a vina$ which is charged with transcendenta! sound and which was given to me "y :ord 6rsna. +BC+3C% %he musica! stringed instrument ca!!ed the vina$ which was handed to =arada "y :ord Sri 6rsna$ is descri"ed in the :inga +urana$ and this is confirmed "y Sri!a Aiva 2osvami. %his transcendenta!

instrument is identica! with :ord Sri 6rsna and =arada "ecause a!! of them are of the same transcendenta! category. Sound vi"rated "y the instrument cannot "e materia!$ and therefore the g!ories and pastimes which are "roadcast "y the instrument of =arada are a!so transcendenta!$ without a tinge of materia! ine"riety. %he seven singing meters$ name!y sa ,sad(a0$ r ,rsa"ha0$ ga ,gandhara0$ ma ,madhyama0$ pa ,pancama0$ dha ,dhaivata0 and ni ,nisada0$ are a!so transcendenta! and specifica!!y meant for transcendenta! songs. As a pure devotee of the :ord$ Sri =aradadeva is a!ways fu!fi!!ing his o"!igation to the :ord for is gift of the instrument$ and thus he is a!ways engaged in singing is transcendenta! g!ories and is therefore infa!!i"!e in his e4a!ted position. Fo!!owing in the footsteps of Sri!a =arada #uni$ a se!frea!i*ed sou! in the materia! wor!d shou!d a!so proper!y use the sound meters$ name!y sa$ r$ ga$ ma$ etc.$ in the service of the :ord "y constant!y singing the g!ories of the :ord$ as confirmed in the Bhagavad-gita. %5L% II %5L% pragayatah sva-viryani tirtha-padah priya-sravah ahuta iva me sighram darsanam yati cetasi SE=3=E#S pragayatah--thus singingD sva-viryani--own activitiesD tirtha-padah--the :ord$ whose !otus feet are the source of a!! virtues or ho!inessD priya-sravah--p!easing to hearD ahutah--ca!!ed forD iva--(ust !ikeD me--to meD sighram--very soonD darsanam--sightD yati--appearsD cetasi--on the seat of the heart. %CA=S:A%&3= %he Supreme :ord Sri 6rsna$ whose g!ories and activities are p!easing to hear$ at once appears on the seat of my heart$ as if ca!!ed for$ as soon as & "egin to chant is ho!y activities. +BC+3C% %he A"so!ute +ersona!ity of 2odhead is not different from is transcendenta! name$ form$ pastimes and the sound vi"rations thereof. As soon as a pure devotee engages himse!f in the pure devotiona! service of hearing$ chanting and remem"ering the name$ fame and activities of the :ord$ at once e "ecomes visi"!e to the transcendenta! eyes of the pure devotee "y ref!ecting imse!f on the mirror of the heart "y spiritua! te!evision. %herefore a pure devotee who is re!ated with the :ord in !oving transcendenta! service can e4perience the presence of the :ord at every moment. &t is a natura! psycho!ogy in every individua! case that a person !ikes to hear and en(oy his persona! g!ories enumerated "y others. %hat is a natura! instinct$ and the :ord$ "eing a!so an individua! persona!ity !ike others$ is not an e4ception to this psycho!ogy "ecause psycho!ogica! characteristics visi"!e in the individua! sou!s are "ut ref!ections of the same psycho!ogy in the A"so!ute :ord. %he on!y difference is that the :ord is the greatest persona!ity of a!! and a"so!ute in a!! is affairs. &f$ therefore$ the :ord is attracted "y the pure devotee9s chanting of is g!ories$ there is nothing astonishing. Since e is a"so!ute$ e can appear imse!f in the picture of is g!orification$ the two things "eing identica!. Sri!a =arada chants the g!orification of the :ord not for his persona! "enefit "ut "ecause the g!orifications are identica! with the :ord. =arada #uni penetrates into the presence of the :ord "y the transcendenta! chanting. %5L% I> %5L% etad dhy atura-cittanam

matra-sparsecchaya muhuh "hava-sindhu-p!avo drsto hari-caryanuvarnanam SE=3=E#S etat--thisD hi--certain!yD atura-cittanam--of those whose minds are a!ways fu!! of cares and an4ietiesD matra--o"(ects of sense en(oymentD sparsa--sensesD icchaya--"y desiresD muhuh--a!waysD "hava-sindhu--the ocean of nescienceD p!avah--"oatD drstah--e4periencedD hari-carya--activities of ari$ the +ersona!ity of 2odheadD anuvarnanam--constant recitation. %CA=S:A%&3= &t is persona!!y e4perienced "y me that those who are a!ways fu!! of cares and an4ieties due to desiring contact of the senses with their o"(ects can cross the ocean of nescience on a most suita"!e "oat--the constant chanting of the transcendenta! activities of the +ersona!ity of 2odhead. +BC+3C% %he symptom of a !iving "eing is that he cannot remain si!ent even for some time. e must "e doing something$ thinking of something or ta!king a"out something. 2enera!!y the materia!istic men think and discuss a"out su"(ects which satisfy their senses. But as these things are e4ercised under the inf!uence of the e4terna!$ i!!usory energy$ such sensua! activities do not actua!!y give them any satisfaction. 3n the contrary$ they "ecome fu!! with cares and an4ieties. %his is ca!!ed maya$ or what is not. %hat which cannot give them satisfaction is accepted as an o"(ect for satisfaction. So =arada #uni$ "y his persona! e4perience$ says that satisfaction for such frustrated "eings engaged in sense gratification is to chant a!ways the activities of the :ord. %he point is that the su"(ect matter on!y shou!d "e changed. =o one can check the thinking activities of a !iving "eing$ nor the fee!ing$ wi!!ing or working processes. But if one wants actua! happiness$ one must change the su"(ect matter on!y. &nstead of ta!king of the po!itics of a dying man$ one might discuss the po!itics administered "y the :ord imse!f. &nstead of re!ishing activities of the cinema artists$ one can turn his attention to the activities of the :ord with is eterna! associates !ike the gopis and :aksmis. %he a!mighty +ersona!ity of 2odhead$ "y is cause!ess mercy$ descends on the earth and manifests activities a!most on the !ine of the wor!d!y men$ "ut at the same time e4traordinari!y$ "ecause e is a!mighty. e does so for the "enefit of a!! conditioned sou!s so that they can turn their attention to transcendence. By doing so$ the conditioned sou! wi!! gradua!!y "e promoted to the transcendenta! position and easi!y cross the ocean of nescience$ the source of a!! miseries. %his is stated from persona! e4perience "y such an authority as Sri =arada #uni. And we can have the same e4perience a!so if we "egin to fo!!ow in the footsteps of the great sage$ the dearmost devotee of the :ord. %5L% I7 %5L% yamadi"hir yoga-pathaih kama-!o"ha-hato muhuh mukunda-sevaya yadvat tathatmaddha na samyati SE=3=E#S yama-adi"hih--"y the process of practicing se!f-restraintD yoga-pathaih--"y the system of yoga ,mystic "odi!y power to attain the god!y stage0D kama--desires for sense satisfactionD !o"ha--!ust for satisfaction of the sensesD hatah--cur"edD muhuh--a!waysD mukunda--the +ersona!ity of 2odheadD sevaya--"y the service

ofD yadvat--as it isD tatha--!ike thatD atma--the sou!D addha--for a!! practica! purposesD na--does notD samyati--"e satisfied. %CA=S:A%&3= &t is true that "y practicing restraint of the senses "y the yoga system one can get re!ief from the distur"ances of desire and !ust$ "ut this is not sufficient to give satisfaction to the sou!$ for this FsatisfactionG is derived from devotiona! service to the +ersona!ity of 2odhead. +BC+3C% Eoga aims at contro!!ing the senses. By practice of the mystic process of "odi!y e4ercise in sitting$ thinking$ fee!ing$ wi!!ing$ concentrating$ meditating and at !ast "eing merged into transcendence$ one can contro! the senses. %he senses are considered !ike venomous serpents$ and the yoga system is (ust to contro! them. 3n the other hand$ =arada #uni recommends another method for contro!!ing the senses in the transcendenta! !oving service of #ukunda$ the +ersona!ity of 2odhead. By his e4perience he says that devotiona! service to the :ord is more effective and practica! than the system of artificia!!y contro!!ing the senses. &n the service of the :ord #ukunda$ the senses are transcendenta!!y engaged. %hus there is no chance of their "eing engaged in sense satisfaction. %he senses want some engagement. %o check them artificia!!y is no check at a!! "ecause as soon as there is some opportunity for en(oyment$ the serpent!ike senses wi!! certain!y take advantage of it. %here are many such instances in history$ (ust !ike 'isvamitra #uni9s fa!!ing a victim to the "eauty of #enaka. But %hakura aridasa was a!!ured at midnight "y the we!!-dressed #aya$ and sti!! she cou!d not induce that great devotee into her trap. %he who!e idea is that without devotiona! service of the :ord$ neither the yoga system nor dry phi!osophica! specu!ation can ever "ecome successfu!. +ure devotiona! service of the :ord$ without "eing tinged with fruitive work$ mystic yoga or specu!ative phi!osophy$ is the foremost procedure to attain se!frea!i*ation. Such pure devotiona! service is transcendenta! in nature$ and the systems of yoga and (nana are su"ordinate to such a process. When the transcendenta! devotiona! service is mi4ed with a su"ordinate process$ it is no !onger transcendenta! "ut is ca!!ed mi4ed devotiona! service. Sri!a 'yasadeva$ the author of Srimad-Bhagavatam$ wi!! gradua!!y deve!op a!! these different systems of transcendenta! rea!i*ation in the te4t. %5L% I. %5L% sarvam tad idam akhyatam yat prsto 9ham tvayanagha (anma-karma-rahasyam me "havatas catma-tosanam SE=3=E#S sarvam--a!!D tat--thatD idam--thisD akhyatam--descri"edD yat--whateverD prstah--asked "yD aham--meD tvaya--"y youD anagha--without any sinsD (anma--"irthD karma--activitiesD rahasyam--mysteriesD me--mineD "havatah--yourD ca--andD atma--se!fD tosanam--satisfaction. %CA=S:A%&3= 3 'yasadeva$ you are freed from a!! sins. %hus & have e4p!ained my "irth and activities for se!frea!i*ation$ as you asked. A!! this wi!! "e conducive for your persona! satisfaction a!so. +BC+3C%

%he process of devotiona! activities from the "eginning to the stage of transcendence is a!! du!y e4p!ained to satisfy the in)uiries of 'yasadeva. e has e4p!ained how the seeds of devotiona! service were sown "y transcendenta! association and how they gradua!!y deve!oped "y hearing the sages. %he resu!t of such hearing is detachment from wor!d!iness$ so much so that even a sma!! "oy cou!d receive the death news of his mother$ who was his on!y caretaker$ as the "!essing of 2od. And at once he took the opportunity to search out the :ord. A sincere urge for having an interview with the :ord was a!so granted to him$ a!though it is not possi"!e for anyone to see the :ord with mundane eyes. e a!so e4p!ained how "y e4ecution of pure transcendenta! service one can get rid of the fruitive action of accumu!ated work and how he transformed his materia! "ody into a spiritua! one. %he spiritua! "ody is a!one a"!e to enter into the spiritua! rea!m of the :ord$ and no one "ut a pure devotee is e!igi"!e to enter into the kingdom of 2od. A!! the mysteries of transcendenta! rea!i*ation are du!y e4perienced "y =arada #uni himse!f$ and therefore "y hearing such an authority one can have some idea of the resu!ts of devotiona! !ife$ which are hard!y de!ineated even in the origina! te4ts of the 'edas. &n the 'edas and Bpanisads there are on!y indirect hints to a!! this. =othing is direct!y e4p!ained there$ and therefore Srimad-Bhagavatam is the mature fruit of a!! the 'edic trees of !iteratures. %5L% I%5L% suta uvaca evam sam"hasya "hagavan narado vasavi-sutam amantrya vinam ranayan yayau yadrcchiko munih SE=3=E#S sutah--Suta 2osvamiD uvaca--saidD evam--thusD sam"hasya--addressingD "hagavan--transcendenta!!y powerfu!D naradah--=arada #uniD vasavi--named 'asavi ,Satyavati0D sutam--sonD amantrya--invitingD vinam--instrumentD ranayan--vi"ratingD yayau--wentD yadrcchikah--wherever wi!!ingD munih--the sage. %CA=S:A%&3= Suta 2osvami said8 %hus addressing 'yasadeva$ Sri!a =arada #uni took !eave of him$ and vi"rating on his vina instrument$ he !eft to wander at his free wi!!. +BC+3C% 5very !iving "eing is an4ious for fu!! freedom "ecause that is his transcendenta! nature. And this freedom is o"tained on!y through the transcendenta! service of the :ord. &!!usioned "y the e4terna! energy$ everyone thinks that he is free$ "ut actua!!y he is "ound up "y the !aws of nature. A conditioned sou! cannot free!y move from one p!ace to another even on this earth$ and what to speak of one p!anet to another. But a fu!!-f!edged free sou! !ike =arada$ a!ways engaged in chanting the :ord9s g!ory$ is free to move not on!y on earth "ut a!so in any part of the universe$ as we!! as in any part of the spiritua! sky. We can (ust imagine the e4tent and un!imitedness of his freedom$ which is as good as that of the Supreme :ord. %here is no reason or o"!igation for his trave!ing$ and no one can stop him from his free movement. Simi!ar!y$ the transcendenta! system of devotiona! service is a!so free. &t may or may not deve!op in a particu!ar person even after he undergoes a!! the detai!ed formu!as. Simi!ar!y$ the association of the devotee is a!so free. 3ne may "e fortunate to have it$ or one may not have it even after thousands of endeavors. %herefore$ in a!! spheres of devotiona! service$ freedom is the main pivot. Without freedom there is no e4ecution of devotiona! service. %he freedom surrendered to the :ord does not mean that the devotee "ecomes dependent in every respect. %o surrender unto the :ord through the transparent medium of the spiritua! master is to attain comp!ete freedom of !ife.

%5L% I@ %5L% aho devarsir dhanyo 9yam yat-kirtim sarngadhanvanah gayan madyann idam tantrya ramayaty aturam (agat SE=3=E#S aho--a!! g!ory toD devarsih--the sage of the godsD dhanyah--a!! successD ayam yat--one whoD kirtim-g!oriesD sarnga-dhanvanah--of the +ersona!ity of 2odheadD gayan--singingD madyan--taking p!easure inD idam--thisD tantrya--"y means of the instrumentD ramayati--en!ivensD aturam--distressedD (agat--wor!d. %CA=S:A%&3= A!! g!ory and success to Sri!a =arada #uni "ecause he g!orifies the activities of the +ersona!ity of 2odhead$ and so doing he himse!f takes p!easure and a!so en!ivens a!! the distressed sou!s of the universe. +BC+3C% Sri =arada #uni p!ays on his instrument to g!orify the transcendenta! activities of the :ord and to give re!ief to a!! misera"!e !iving entities of the universe. =o one is happy here within the universe$ and what is fe!t as happiness is maya9s i!!usion. %he i!!usory energy of the :ord is so strong that even the hog who !ives on fi!thy stoo! fee!s happy. =o one can "e tru!y happy within the materia! wor!d. Sri!a =arada #uni$ in order to en!ighten the misera"!e inha"itants$ wanders everywhere. is mission is to get them "ack home$ "ack to 2odhead. %hat is the mission of a!! genuine devotees of the :ord fo!!owing the footsteps of that great sage. %hus end the Bhaktivedanta purports of the First Canto$ Si4th Chapter$ of the Srimad-Bhagavatam$ entit!ed "Conversation Between =arada and 'yasa." Chapter Seven %he Son of 1rona +unished %5L% / %5L% saunaka uvaca nirgate narade suta "hagavan "adarayanah srutavams tad-a"hipretam tatah kim akarod vi"huh SE=3=E#S saunakah--Sri SaunakaD uvaca--saidD nirgate--having goneD narade--=arada #uniD suta--3 SutaD "hagavan--the transcendenta!!y powerfu!D "adarayanah--'edavyasaD srutavan--who heardD tat--hisD a"hipretam--desire of the mindD tatah--thereafterD kim--whatD akarot--did he doD vi"huh--the great. %CA=S:A%&3=

Csi Saunaka asked8 3 Suta$ the great and transcendenta!!y powerfu! 'yasadeva heard everything from Sri =arada #uni. So after =arada9s departure$ what did 'yasadeva do? +BC+3C% &n this chapter the c!ue for descri"ing Srimad-Bhagavatam is picked up as #ahara(a +ariksit is miracu!ous!y saved in the wom" of his mother. %his was caused "y 1rauni ,Asvatthama0$ Acarya 1rona9s son$ who ki!!ed the five sons of 1raupadi whi!e they were as!eep$ for which he was punished "y Ar(una. Before commencing the great epic Srimad-Bhagavatam$ Sri 'yasadeva rea!i*ed the who!e truth "y trance in devotion. %5L% < %5L% suta uvaca "rahma-nadyam sarasvatyam asramah pascime tate samyaprasa iti prokta rsinam satra-vardhanah SE=3=E#S sutah--Sri SutaD uvaca--saidD "rahma-nadyam--on the "ank of the river intimate!y re!ated with 'edas$ "rahmanas$ saints$ and the :ordD sarasvatyam--SarasvatiD asramah--cottage for meditationD pascime--on the westD tate--"ankD samyaprasah--the p!ace named SamyaprasaD iti--thusD proktah--said to "eD rsinam--of the sagesD satra-vardhanah--that which en!ivens activities. %CA=S:A%&3= Sri Suta said8 3n the western "ank of the Civer Sarasvati$ which is intimate!y re!ated with the 'edas$ there is a cottage for meditation at Samyaprasa which en!ivens the transcendenta! activities of the sages. +BC+3C% For spiritua! advancement of know!edge a suita"!e p!ace and atmosphere are definite!y re)uired. %he p!ace on the western "ank of the Sarasvati is especia!!y suita"!e for this purpose. And there is the asrama of 'yasadeva at Samyaprasa. Sri!a 'yasadeva was a househo!der$ yet his residentia! p!ace is ca!!ed an asrama. An asrama is a p!ace where spiritua! cu!ture is a!ways foremost. &t does not matter whether the p!ace "e!ongs to a househo!der or a mendicant. %he who!e varnasrama system is so designed that each and every status of !ife is ca!!ed an asrama. %his means that spiritua! cu!ture is the common factor for a!!. %he "rahmacaris$ the grhasthas$ the vanaprasthas and the sannyasis a!! "e!ong to the same mission of !ife$ name!y$ rea!i*ation of the Supreme. %herefore none of them are !ess important as far as spiritua! cu!ture is concerned. %he difference is a matter of forma!ity on the strength of renunciation. %he sannyasis are he!d in high estimation on the strength of practica! renunciation. %5L% I %5L% tasmin sva asrame vyaso "adari-sanda-mandite asino 9pa upasprsya pranidadhyau manah svayam

SE=3=E#S tasmin--in that ,asrama0D sve--ownD asrame--in the cottageD vyasah--'yasadevaD "adari--"erryD sanda-treesD mandite--surrounded "yD asinah--sittingD apah upasprsya--touching waterD pranidadhyau-concentratedD manah--the mindD svayam--himse!f. %CA=S:A%&3= &n that p!ace$ Sri!a 'yasadeva$ in his own asrama$ which was surrounded "y "erry trees$ sat down to meditate after touching water for purification. +BC+3C% Bnder instructions of his spiritua! master Sri!a =arada #uni$ 'yasadeva concentrated his mind in that transcendenta! p!ace of meditation. %5L% > %5L% "hakti-yogena manasi samyak pranihite 9ma!e apasyat purusam purnam mayam ca tad-apasrayam SE=3=E#S "hakti--devotiona! serviceD yogena--"y the process of !inking upD manasi--upon the mindD samyak-perfect!yD pranihite--engaged in and fi4ed uponD ama!e--without any matterD apasyat--sawD purusam--the +ersona!ity of 2odheadD purnam--a"so!uteD mayam--energyD ca--a!soD tat-- isD apasrayam--under fu!! contro!. %CA=S:A%&3= %hus he fi4ed his mind$ perfect!y engaging it "y !inking it in devotiona! service F"hakti-yogaG without any tinge of materia!ism$ and thus he saw the A"so!ute +ersona!ity of 2odhead a!ong with is e4terna! energy$ which was under fu!! contro!. +BC+3C% +erfect vision of the A"so!ute %ruth is possi"!e on!y "y the !inking process of devotiona! service. %his is a!so confirmed in the Bhagavad-gita. 3ne can perfect!y rea!i*e the A"so!ute %ruth +ersona!ity of 2odhead on!y "y the process of devotiona! service$ and one can enter into the kingdom of 2od "y such perfect know!edge. &mperfect rea!i*ation of the A"so!ute "y the partia! approach of the impersona! Brahman or !oca!i*ed +aramatma does not permit anyone to enter into the kingdom of 2od. Sri =arada advised Sri!a 'yasadeva to "ecome a"sor"ed in transcendenta! meditation on the +ersona!ity of 2odhead and is activities. Sri!a 'yasadeva did not take notice of the effu!gence of Brahman "ecause that is not a"so!ute vision. %he a"so!ute vision is the +ersona!ity of 2odhead$ as it is confirmed in the Bhagavad-gita ,-./;08 vasudevah sarvam iti. &n the Bpanisads a!so it is confirmed that 'asudeva$ the +ersona!ity of 2odhead$ is covered "y the go!den g!owing hiranmayena patrena vei! of impersona! Brahman$ and when that curtain is removed "y the mercy of the :ord the rea! face of the A"so!ute is seen. %he A"so!ute is mentioned here as the purusa$ or person. %he A"so!ute +ersona!ity of 2odhead is mentioned in so many 'edic !iteratures$ and in the Bhagavad-gita$ the purusa is confirmed as the eterna! and origina! person. %he A"so!ute

+ersona!ity of 2odhead is the perfect person. %he Supreme +erson has manifo!d energies$ out of which the interna!$ e4terna! and margina! energies are specifica!!y important. %he energy mentioned here is the e4terna! energy$ as wi!! "e c!ear from the statements of her activities. %he interna! energy is there a!ong with the A"so!ute +erson as the moon!ight is there with the moon. %he e4terna! energy is compared to darkness "ecause it keeps the !iving entities in the darkness of ignorance. %he word apasrayam suggests that this energy of the :ord is under fu!! contro!. %he interna! potency or superior energy is a!so ca!!ed maya$ "ut it is spiritua! maya$ or energy e4hi"ited in the a"so!ute rea!m. When one is under the she!ter of this interna! potency$ the darkness of materia! ignorance is at once dissipated. And even those who are atmarama$ or fi4ed in trance$ take she!ter of this maya$ or interna! energy. 1evotiona! service$ or "haktiyoga$ is the function of the interna! energyD thus there is no p!ace for the inferior energy$ or materia! energy$ (ust as there is no p!ace for darkness in the effu!gence of spiritua! !ight. Such interna! energy is even superior to the spiritua! "!iss attaina"!e in the conception of impersona! Brahman. &t is stated in the Bhagavad-gita that the impersona! Brahman effu!gence is a!so an emanation from the A"so!ute +ersona!ity of 2odhead Sri 6rsna. %he parama-purusa cannot "e anyone e4cept Sri 6rsna imse!f$ as wi!! "e e4p!ained in the !ater s!okas. %5L% 7 %5L% yaya sammohito (iva atmanam tri-gunatmakam paro 9pi manute 9nartham tat-krtam ca"hipadyate SE=3=E#S yaya--"y whomD sammohitah--i!!usionedD (ivah--the !iving entitiesD atmanam--se!fD tri-guna-atmakam-conditioned "y the three modes of nature$ or a product of matterD parah--transcendenta!D api--in spite ofD manute--takes it for grantedD anartham--things not wantedD tat--"y thatD krtam ca--reactionD a"hipadyate-undergoes thereof. %CA=S:A%&3= 1ue to this e4terna! energy$ the !iving entity$ a!though transcendenta! to the three modes of materia! nature$ thinks of himse!f as a materia! product and thus undergoes the reactions of materia! miseries. +BC+3C% %he root cause of suffering "y the materia!istic !iving "eings is pointed out with remedia! measures which are to "e undertaken and a!so the u!timate perfection to "e gained. A!! this is mentioned in this particu!ar verse. %he !iving "eing is "y constitution transcendenta! to materia! encagement$ "ut he is now imprisoned "y the e4terna! energy$ and therefore he thinks himse!f one of the materia! products. And due to this unho!y contact$ the pure spiritua! entity suffers materia! miseries under the modes of materia! nature. %he !iving entity misunderstands himse!f to "e a materia! product. %his means that the present perverted way of thinking$ fee!ing and wi!!ing$ under materia! conditions$ is not natura! for him. But he has his norma! way of thinking$ fee!ing and wi!!ing. %he !iving "eing in his origina! state is not without thinking$ wi!!ing and fee!ing power. &t is a!so confirmed in the Bhagavad-gita that the actua! know!edge of the conditioned sou! is now covered "y nescience. %hus the theory that a !iving "eing is a"so!ute impersona! Brahman is refuted herein. %his cannot "e$ "ecause the !iving entity has his own way of thinking in his origina! unconditiona! state a!so. %he present conditiona! state is due to the inf!uence of the e4terna! energy$ which means that the i!!usory energy takes the initiative whi!e the Supreme :ord is a!oof. %he :ord does not desire that a !iving "eing "e i!!usioned "y e4terna! energy. %he e4terna! energy is aware of this fact$ "ut sti!! she accepts a thank!ess task of keeping the forgotten sou! under i!!usion "y her

"ewi!dering inf!uence. %he :ord does not interfere with the task of the i!!usory energy "ecause such performances of the i!!usory energy are a!so necessary for reformation of the conditioned sou!. An affectionate father does not !ike his chi!dren to "e chastised "y another agent$ yet he puts his diso"edient chi!dren under the custody of a severe man (ust to "ring them to order. But the a!!-affectionate A!mighty Father at the same time desires re!ief for the conditioned sou!$ re!ief from the c!utches of the i!!usory energy. %he king puts the diso"edient citi*ens within the wa!!s of the (ai!$ "ut sometimes the king$ desiring the prisoners9 re!ief$ persona!!y goes there and p!eads for reformation$ and on his doing so the prisoners are set free. Simi!ar!y$ the Supreme :ord descends from is kingdom upon the kingdom of i!!usory energy and persona!!y gives re!ief in the form of the Bhagavad-gita$ wherein e persona!!y suggests that a!though the ways of i!!usory energy are very stiff to overcome$ one who surrenders unto the !otus feet of the :ord is set free "y the order of the Supreme. %his surrendering process is the remedia! measure for getting re!ief from the "ewi!dering ways of the i!!usory energy. %he surrendering process is comp!eted "y the inf!uence of association. %he :ord has suggested$ therefore$ that "y the inf!uence of the speeches of saint!y persons who have actua!!y rea!i*ed the Supreme$ men are engaged in is transcendenta! !oving service. %he conditioned sou! gets a taste for hearing a"out the :ord$ and "y such hearing on!y he is gradua!!y e!evated to the p!atform of respect$ devotion and attachment for the :ord. %he who!e thing is comp!eted "y the surrendering process. erein a!so the same suggestion is made "y the :ord in is incarnation of 'yasadeva. %his means that the conditioned sou!s are "eing rec!aimed "y the :ord "oth ways$ name!y "y the process of punishment "y the e4terna! energy of the :ord$ and "y imse!f as the spiritua! master within and without. Within the heart of every !iving "eing the :ord imse!f as the Supersou! ,+aramatma0 "ecomes the spiritua! master$ and from without e "ecomes the spiritua! master in the shape of scriptures$ saints and the initiator spiritua! master. %his is sti!! more e4p!icit!y e4p!ained in the ne4t s!oka. +ersona! superintendence of the i!!usory energy is confirmed in the 'edas ,the 6ena Bpanisad0 in re!ation to the demigods9 contro!!ing power. erein a!so it is c!ear!y stated that the !iving entity is contro!!ed "y the e4terna! energy in a persona! capacity. %he !iving "eing thus su"(ect to the contro! of e4terna! energy is different!y situated. &t is c!ear$ however$ from the present statement of Bhagavatam that the same e4terna! energy is situated in the inferior position "efore the +ersona!ity of 2odhead$ or the perfect "eing. %he perfect "eing$ or the :ord$ cannot "e approached even "y the i!!usory energy$ who can on!y work on the !iving entities. %herefore it is sheer imagination that the Supreme :ord is i!!usioned "y the i!!usory energy and thus "ecomes a !iving "eing. &f the !iving "eing and the :ord were in the same category$ then it wou!d have "een )uite possi"!e for 'yasadeva to see it$ and there wou!d have "een no )uestion of materia! distress on the part of the i!!usioned "eing$ for the Supreme Being is fu!!y cogni*ant. So there are so many unscrupu!ous imaginations on the part of the monists to endeavor to put "oth the :ord and the !iving "eing in the same category. ad the :ord and the !iving "eings "een the same$ then Sri!a Sukadeva 2osvami wou!d not have taken the trou"!e to descri"e the transcendenta! pastimes of the :ord$ for they wou!d a!! "e manifestations of i!!usory energy. Srimad-Bhagavatam is the summum "onum remedy for suffering humanity in the c!utches of maya. Sri!a 'yasadeva therefore first of a!! diagnosed the actua! disease of the conditioned sou!s$ i.e.$ their "eing i!!usioned "y the e4terna! energy. e a!so saw the perfect Supreme Being$ from whom i!!usory energy is far removed$ though e saw "oth the diseased conditioned sou!s and a!so the cause of the disease. And the remedia! measures are suggested in the ne4t verse. Both the Supreme +ersona!ity of 2odhead and the !iving "eings are undou"ted!y )ua!itative!y one$ "ut the :ord is the contro!!er of the i!!usory energy$ whereas the !iving entity is contro!!ed "y the i!!usory energy. %hus the :ord and the !iving "eings are simu!taneous!y one and different. Another point is distinct herein8 that eterna! re!ation "etween the :ord and the !iving "eing is transcendenta!$ otherwise the :ord wou!d not have taken the trou"!e to rec!aim the conditioned sou!s from the c!utches of maya. &n the same way$ the !iving entity is a!so re)uired to revive his natura! !ove and affection for the :ord$ and that is the highest perfection of the !iving entity. SrimadBhagavatam treats the conditioned sou! with an aim to that goa! of !ife. %5L% . %5L%

anarthopasamam saksad "hakti-yogam adhoksa(e !okasya(anato vidvams cakre satvata-samhitam SE=3=E#S anartha--things which are superf!uousD upasamam--mitigationD saksat--direct!yD "hakti-yogam--the !inking process of devotiona! serviceD adhoksa(e--unto the %ranscendenceD !okasya--of the genera! mass of menD a(anatah--those who are unaware ofD vidvan--the supreme!y !earnedD cakre--compi!edD satvata--in re!ation with the Supreme %ruthD samhitam--'edic !iterature. %CA=S:A%&3= %he materia! miseries of the !iving entity$ which are superf!uous to him$ can "e direct!y mitigated "y the !inking process of devotiona! service. But the mass of peop!e do not know this$ and therefore the !earned 'yasadeva compi!ed this 'edic !iterature$ which is in re!ation to the Supreme %ruth. +BC+3C% Sri!a 'yasadeva saw the a!!-perfect +ersona!ity of 2odhead. %his statement suggests that the comp!ete unit of the +ersona!ity of 2odhead inc!udes is parts and parce!s a!so. e saw$ therefore$ is different energies$ name!y the interna! energy$ the margina! energy and the e4terna! energy. e a!so saw is different p!enary portions and parts of the p!enary portions$ name!y is different incarnations a!so$ and he specifica!!y o"served the unwanted miseries of the conditioned sou!s$ who are "ewi!dered "y the e4terna! energy. And at !ast he saw the remedia! measure for the conditioned sou!s$ name!y$ the process of devotiona! service. &t is a great transcendenta! science and "egins with the process of hearing and chanting the name$ fame$ g!ory$ etc.$ of the Supreme +ersona!ity of 2odhead. Ceviva! of the dormant affection or !ove of 2odhead does not depend on the mechanica! system of hearing and chanting$ "ut it so!e!y and who!!y depends on the cause!ess mercy of the :ord. When the :ord is fu!!y satisfied with the sincere efforts of the devotee$ e may endow him with is !oving transcendenta! service. But even with the prescri"ed forms of hearing and chanting$ there is at once mitigation of the superf!uous and unwanted miseries of materia! e4istence. Such mitigation of materia! affection does not wait for deve!opment of transcendenta! know!edge. Cather$ know!edge is dependent on devotiona! service for the u!timate rea!i*ation of the Supreme %ruth. %5L% %5L% yasyam vai sruyamanayam krsne parama-puruse "haktir utpadyate pumsah soka-moha-"hayapaha SE=3=E#S yasyam--this 'edic !iteratureD vai--certain!yD sruyamanayam--simp!y "y giving aura! receptionD krsne-unto :ord 6rsnaD parama--supremeD puruse--unto the +ersona!ity of 2odheadD "haktih--fee!ings of devotiona! serviceD utpadyate--sprout upD pumsah--of the !iving "eingD soka--!amentationD moha--i!!usionD "haya--fearfu!nessD apaha--that which e4tinguishes. %CA=S:A%&3=

Simp!y "y giving aura! reception to this 'edic !iterature$ the fee!ing for !oving devotiona! service to :ord 6rsna$ the Supreme +ersona!ity of 2odhead$ sprouts up at once to e4tinguish the fire of !amentation$ i!!usion and fearfu!ness. +BC+3C% %here are various senses$ of which the ear is the most effective. %his sense works even when a man is deep as!eep. 3ne can protect himse!f from the hands of an enemy whi!e awake$ "ut whi!e as!eep one is protected "y the ear on!y. %he importance of hearing is mentioned here in connection with attaining the highest perfection of !ife$ name!y$ getting free from three materia! pangs. 5veryone is fu!! of !amentation at every moment$ he is after the mirage of i!!usory things$ and he is a!ways afraid of his supposed enemy. %hese are the primary symptoms of materia! disease. And it is definite!y suggested herein that simp!y "y hearing the message of Srimad-Bhagavatam one gets attachment for the Supreme +ersona!ity of 2odhead Sri 6rsna$ and as soon as this is effected the symptoms of the materia! diseases disappear. Sri!a 'yasadeva saw the a!!-perfect +ersona!ity of 2odhead$ and in this statement the a!!-perfect +ersona!ity of 2odhead Sri 6rsna is c!ear!y confirmed. %he u!timate resu!t of devotiona! service is to deve!op genuine !ove for the Supreme +ersona!ity. :ove is a word which is often used in re!ation with man and woman. And !ove is the on!y word that can "e proper!y used to indicate the re!ation "etween :ord 6rsna and the !iving entities. %he !iving entities are mentioned as prakrti in the Bhagavad-gita$ and in Sanskrit prakrti is a feminine o"(ect. %he :ord is a!ways descri"ed as the parama-purusa$ or the supreme ma!e persona!ity. %hus the affection "etween the :ord and the !iving entities is something !ike that "etween the ma!e and the fema!e. %herefore the term !ove of 2odhead is )uite appropriate. :oving devotiona! service to the :ord "egins with hearing a"out the :ord. %here is no difference "etween the :ord and the su"(ect matter heard a"out im. %he :ord is a"so!ute in a!! respects$ and thus there is no difference "etween im and the su"(ect matter heard a"out im. %herefore$ hearing a"out im means immediate contact with im "y the process of vi"ration of the transcendenta! sound. And the transcendenta! sound is so effective that it acts at once "y removing a!! materia! affections mentioned a"ove. As mentioned "efore$ a !iving entity deve!ops a sort of comp!e4ity "y materia! association$ and the i!!usory encagement of the materia! "ody is accepted as an actua! fact. Bnder such fa!se comp!e4ity$ the !iving "eings under different categories of !ife "ecome i!!usioned in different ways. 5ven in the most deve!oped stage of human !ife$ the same i!!usion prevai!s in the form of many isms and divides the !oving re!ation with the :ord and there"y divides the !oving re!ation "etween man and man. By hearing the su"(ect matter of Srimad-Bhagavatam this fa!se comp!e4ity of materia!ism is removed$ and rea! peace in society "egins$ which po!iticians aspire for so eager!y in so many po!itica! situations. %he po!iticians want a peacefu! situation "etween man and man$ and nation and nation$ "ut at the same time$ "ecause of too much attachment for materia! domination$ there is i!!usion and fearfu!ness. %herefore the po!iticians9 peace conferences cannot "ring a"out peace in society. &t can on!y "e done "y hearing the su"(ect matter descri"ed in the Srimad-Bhagavatam a"out the Supreme +ersona!ity of 2odhead Sri 6rsna. %he foo!ish po!iticians may go on ho!ding peace and summit conferences for hundreds of years$ "ut they wi!! fai! to achieve success. Bnti! we reach the stage of reesta"!ishing our !ost re!ation with 6rsna$ the i!!usion of accepting the "ody as the se!f wi!! prevai!$ and thus fearfu!ness wi!! a!so prevai!. As for the va!idity of Sri 6rsna as the Supreme +ersona!ity of 2odhead$ there are hundreds and thousands of evidences from revea!ed scriptures$ and there are hundreds and thousands of evidences from persona! e4periences of devotees in various p!aces !ike 'rndavana$ =avadvipa and +uri. 5ven in the 6aumudi dictionary the synonyms of 6rsna are given as the son of Easoda and the Supreme +ersona!ity of 2odhead +ara"rahman. %he conc!usion is that simp!y "y hearing the 'edic !iterature Srimad-Bhagavatam$ one can have direct connection with the Supreme +ersona!ity of 2odhead Sri 6rsna$ and there"y one can attain the highest perfection of !ife "y transcending wor!d!y miseries$ i!!usion and fearfu!ness. %hese are practica! tests for one who has actua!!y given a su"missive hearing to the readings of the Srimad-Bhagavatam. %5L% @ %5L%

sa samhitam "hagavatim krtvanukramya catma-(am sukam adhyapayam asa nivrtti-niratam munih SE=3=E#S sah--thatD samhitam--'edic !iteratureD "hagavatim--in re!ation with the +ersona!ity of 2odheadD krtva-having doneD anukramya--"y correction and repetitionD ca--andD atma-(am--his own sonD sukam--Sukadeva 2osvamiD adhyapayam asa--taughtD nivrtti--path of se!f rea!i*ationD niratam--engagedD munih--the sage. %CA=S:A%&3= %he great sage 'yasadeva$ after compi!ing the Srimad-Bhagavatam and revising it$ taught it to his own son$ Sri Sukadeva 2osvami$ who was a!ready engaged in se!f-rea!i*ation. +BC+3C% Srimad-Bhagavatam is the natura! commentation on the Brahma-sutras compi!ed "y the same author. %his Brahma-sutra$ or 'edanta-sutra$ is meant for those who are a!ready engaged in se!f-rea!i*ation. Srimad-Bhagavatam is so made that one "ecomes at once engaged in the path of se!f-rea!i*ation simp!y "y hearing the topics. A!though it is especia!!y meant for the paramahamsas$ or those who are tota!!y engaged in se!f-rea!i*ation$ it works into the depths of the hearts of those who may "e wor!d!y men. Wor!d!y men are a!! engaged in sense gratification. But even such men wi!! find in this 'edic !iterature a remedia! measure for their materia! diseases. Sukadeva 2osvami was a !i"erated sou! from the very "eginning of his "irth$ and his father taught him Srimad-Bhagavatam. Amongst mundane scho!ars$ there is some diversity of opinion as to the date of compi!ation of Srimad-Bhagavatam. &t is$ however$ certain from the te4t of the Bhagavatam that it was compi!ed "efore the disappearance of 6ing +ariksit and after the departure of :ord 6rsna. When #ahara(a +ariksit was ru!ing the wor!d as the 6ing of Bharata-varsa$ he chastised the persona!ity of 6a!i. According to revea!ed scriptures and astro!ogica! ca!cu!ation$ the age of 6a!i is in its five thousandth year. %herefore$ Srimad-Bhagavatam was compi!ed not !ess than five thousand years ago. #aha"harata was compi!ed "efore Srimad-Bhagavatam$ and the +uranas were compi!ed "efore #aha"harata. %hat is an estimation of the date of compi!ation of the different 'edic !iteratures. %he synopsis of Srimad-Bhagavatam was given "efore the detai!ed description under instruction of =arada. Srimad-Bhagavatam is the science for fo!!owing the path of nivrtti-marga. %he path of pravrtti-marga was condemned "y =arada. %hat path is the natura! inc!ination for a!! conditioned sou!s. %he theme of Srimad-Bhagavatam is the cure of the materia!istic disease of the human "eing$ or stopping comp!ete!y the pangs of materia! e4istence. %5L% ; %5L% saunaka uvaca sa vai nivrtti-niratah sarvatropeksako munih kasya va "rhatim etam atmaramah sama"hyasat SE=3=E#S saunakah uvaca--Sri Saunaka askedD sah--heD vai--of courseD nivrtti--on the path of se!f-rea!i*ationD niratah--a!ways engagedD sarvatra--in every respectD upeksakah--indifferentD munih--sageD kasya--for what

reasonD va--orD "rhatim--vastD etam--thisD atma-aramah--one who is p!eased in himse!fD sama"hyasat-undergo the studies. %CA=S:A%&3= Sri Saunaka asked Suta 2osvami8 Sri Sukadeva 2osvami was a!ready on the path of se!f-rea!i*ation$ and thus he was p!eased with his own se!f. So why did he take the trou"!e to undergo the study of such a vast !iterature? +BC+3C% For the peop!e in genera! the highest perfection of !ife is to cease from materia! activities and "e fi4ed on the path of se!f-rea!i*ation. %hose who take p!easure in sense en(oyment$ or those who are fi4ed in materia! "odi!y we!fare work$ are ca!!ed karmis. 3ut of thousands and mi!!ions of such karmis$ one may "ecome an atmarama "y se!f-rea!i*ation. Atma means se!f$ and arama means to take p!easure. 5veryone is searching after the highest p!easure$ "ut the standard of p!easure of one may "e different from the standard of another. %herefore$ the standard of p!easure en(oyed "y the karmis is different from that of the atmaramas. %he atmaramas are comp!ete!y indifferent to materia! en(oyment in every respect. Sri!a Sukadeva 2osvami had a!ready attained that stage$ and sti!! he was attracted to undergo the trou"!e of studying the great Bhagavatam !iterature. %his means that Srimad-Bhagavatam is a postgraduate study even for the atmaramas$ who have surpassed a!! the studies of 'edic know!edge. %5L% /? %5L% suta uvaca atmaramas ca munayo nirgrantha apy urukrame kurvanty ahaitukim "haktim ittham-"huta-guno harih SE=3=E#S sutah uvaca--Suta 2osvami saidD atmaramah--those who take p!easure in atma ,genera!!y$ spirit se!f0D ca--a!soD munayah--sagesD nirgranthah--freed from a!! "ondageD api--in spite ofD urukrame--unto the great adventurerD kurvanti--doD ahaitukim--una!!oyedD "haktim--devotiona! serviceD ittham-"huta--such wonderfu!D gunah--)ua!itiesD harih--of the :ord. %CA=S:A%&3= A!! different varieties of atmaramas Fthose who take p!easure in atma$ or spirit se!fG$ especia!!y those esta"!ished on the path of se!f-rea!i*ation$ though freed from a!! kinds of materia! "ondage$ desire to render una!!oyed devotiona! service unto the +ersona!ity of 2odhead. %his means that the :ord possesses transcendenta! )ua!ities and therefore can attract everyone$ inc!uding !i"erated sou!s. +BC+3C% :ord Sri Caitanya #ahapra"hu e4p!ained this atmarama s!oka very vivid!y "efore is chief devotee Sri!a Sanatana 2osvami. e points out e!even factors in the s!oka$ name!y ,/0 atmarama$ ,<0 munayah$ ,I0 nirgrantha$ ,>0 api$ ,70 ca$ ,.0 urukrama$ ,-0 kurvanti$ ,@0 ahaitukim$ ,;0 "haktim$ ,/?0 ittham-"hutagunah and ,//0 harih. According to the 'isva-prakasa Sanskrit dictionary$ there are seven synonyms for the word atmarama$ which are as fo!!ows8 ,/0 Brahman ,the A"so!ute %ruth0$ ,<0 "ody$ ,I0 mind$ ,>0 endeavor$ ,70 endurance$ ,.0 inte!!igence and ,-0 persona! ha"its.

%he word munayah refers to ,/0 those who are thoughtfu!$ ,<0 those who are grave and si!ent$ ,I0 ascetics$ ,>0 the persistent$ ,70 mendicants$ ,.0 sages and ,-0 saints. %he word nirgrantha conveys these ideas8 ,/0 one who is !i"erated from nescience$ ,<0 one who has no connection with scriptura! in(unction$ i.e.$ who is freed from the o"!igation of the ru!es and regu!ations mentioned in the revea!ed scriptures !ike ethics$ 'edas$ phi!osophy$ psycho!ogy and metaphysics ,in other words the foo!s$ i!!iterate$ urchins$ etc.$ who have no connection with regu!ative princip!es0$ ,I0 a capita!ist$ and a!so ,>0 one who is penni!ess. According to the Sa"da-kosa dictionary$ the affi4 ni is used in the sense of ,/0 certainty$ ,<0 counting$ ,I0 "ui!ding$ and ,>0 for"iddance$ and the word grantha is used in the sense of wea!th$ thesis$ voca"u!ary$ etc. %he word urukrama means "the one whose activities are g!orious." 6rama means "step." %his word urukrama specifica!!y indicates the :ord9s incarnation as 'amana$ who covered the who!e universe "y immeasura"!e steps. :ord 'isnu is powerfu!$ and is activities are so g!orious that e has created the spiritua! wor!d "y is interna! potency and the materia! wor!d "y is e4terna! potency. By is a!!pervading features e is everywhere present as the Supreme %ruth$ and in is persona! feature e is a!ways present in is transcendenta! a"ode of 2o!oka 'rndavana$ where e disp!ays is transcendenta! pastimes in a!! variegatedness. is activities cannot "e compared to anyone e!se9s$ and therefore the word urukrama is (ust app!ica"!e to im on!y. According to Sanskrit ver"a! arrangement$ kurvanti refers to doing things for someone e!se. %herefore$ it means that the atmaramas render devotiona! service unto the :ord not for persona! interest "ut for the p!easure of the :ord$ Brukrama. etu means "causa!." %here are many causes for one9s sense satisfaction$ and they can "e chief!y c!assified as materia! en(oyment$ mystic powers and !i"eration$ which are genera!!y desired "y progressive persons. As far as materia! en(oyments are concerned$ they are innumera"!e$ and the materia!ists are eager to increase them more and more "ecause they are under the i!!usory energy. %here is no end to the !ist of materia! en(oyments$ nor can anyone in the materia! universe have a!! of them. As far as the mystic powers are concerned$ they are eight in a!! ,such as to "ecome the minutest in form$ to "ecome weight!ess$ to have anything one desires$ to !ord it over the materia! nature$ to contro! other !iving "eings$ to throw earth!y g!o"es in outer space$ etc.0. %hese mystic powers are mentioned in the Bhagavatam. %he forms of !i"eration are five in num"er. %herefore$ una!!oyed devotion means service to the :ord without desire for the a"ove-mentioned persona! "enefits. And the powerfu! +ersona!ity of 2odhead Sri 6rsna can "e fu!!y satisfied "y such una!!oyed devotees free from a!! sorts of desires for persona! "enefit. Bna!!oyed devotiona! service of the :ord progresses in different stages. +ractice of devotiona! service in the materia! fie!d is of eighty-one different )ua!ities$ and a"ove such activities is the transcendenta! practice of devotiona! service$ which is one and is ca!!ed sadhana-"hakti. When una!!oyed practice of sadhana-"hakti is matured into transcendenta! !ove for the :ord$ the transcendenta! !oving service of the :ord "egins gradua!!y deve!oping into nine progressive stages of !oving service under the headings of attachment$ !ove$ affection$ fee!ings$ affinity$ adherence$ fo!!owing$ ecstasy$ and intense fee!ings of separation. %he attachment of an inactive devotee deve!ops up to the stage of transcendenta! !ove of 2od. Attachment of an active servitor deve!ops up to the stage of adherence$ and that for a friend!y devotee deve!ops up to the stage of fo!!owing$ and the same is a!so the case for the paterna! devotees. 1evotees in con(uga! !ove deve!op ecstasy up to the stage of intense fee!ings of separation. %hese are some of the features of una!!oyed devotiona! service of the :ord. According to ari-"hakti-sudhodaya$ the import of the word ittham-"huta is "comp!ete "!iss." %ranscendenta! "!iss in the rea!i*ation of impersona! Brahman "ecomes compara"!e to the scanty water contained in the pit made "y a cow9s hoof. &t is nothing compared with the ocean of "!iss of the vision of the +ersona!ity of 2odhead. %he persona! form of :ord Sri 6rsna is so attractive that it comprehends a!! attraction$ a!! "!iss and a!! tastes ,rasas0. %hese attractions are so strong that no one wants to e4change them for materia! en(oyment$ mystic powers and !i"eration. %here is no need of !ogica! arguments in support of this statement$ "ut out of one9s own nature one "ecomes attracted "y the )ua!ities of :ord Sri 6rsna. We must know for certain that the )ua!ities of the :ord have nothing to do with mundane

)ua!ities. A!! of them are fu!! of "!iss$ know!edge and eternity. %here are innumera"!e )ua!ities of the :ord$ and one is attracted "y one )ua!ity whi!e another is attracted "y another. 2reat sages$ such as the four "ache!or-devotees Sanaka$ Sanatana$ Sananda and Sanat-kumara$ were attracted "y the fragrance of f!owers and tu!asi !eaves anointed with the pu!p of sanda!wood offered at the !otus feet of the :ord. Simi!ar!y$ Sukadeva 2osvami was attracted "y the transcendenta! pastimes of the :ord. Sukadeva 2osvami was a!ready situated in the !i"erated stage$ yet he was attracted "y the pastimes of the :ord. %his proves that the )ua!ity of is pastimes has nothing to do with materia! affinity. Simi!ar!y$ the young cowherd damse!s were attracted "y the "odi!y features of the :ord$ and Cukmini was attracted "y hearing a"out the g!ories of the :ord. :ord 6rsna attracts even the mind of the goddess of fortune. e attracts$ in specia! cases$ the minds of a!! young gir!s. e attracts the minds of the e!der!y !adies "y paterna! affection. e attracts the mind of the ma!e in the humors of servitude and friendship. %he word hari conveys various meanings$ "ut the chief import of the word is that e ,the :ord0 van)uishes everything inauspicious and takes away the mind of the devotee "y awarding pure transcendenta! !ove. By remem"ering the :ord in acute distress one can "e free from a!! varieties of miseries and an4ieties. 2radua!!y the :ord van)uishes a!! o"stac!es on the path of devotiona! service of a pure devotee$ and the resu!t of nine devotiona! activities$ such as hearing and chanting$ "ecomes manifested. By is persona! features and transcendenta! attri"utes$ the :ord attracts a!! psycho!ogica! activities of a pure devotee. Such is the attractive power of :ord 6rsna. %he attraction is so powerfu! that a pure devotee never hankers for any one of the four princip!es of re!igion. %hese are the attractive features of the transcendenta! attri"utes of the :ord. And adding to this the words api and ca$ one can increase the imports un!imited!y. According to Sanskrit grammar there are seven synonyms for the word api. So "y interpreting each and every word of this s!oka$ one can see un!imited num"ers of transcendenta! )ua!ities of :ord 6rsna that attract the mind of a pure devotee. %5L% // %5L% harer gunaksipta-matir "hagavan "adarayanih adhyagan mahad akhyanam nityam visnu-(ana-priyah SE=3=E#S hareh--of ari$ the +ersona!ity of 2odheadD guna--transcendenta! attri"uteD aksipta--"eing a"sor"ed inD matih--mindD "hagavan--powerfu!D "adarayanih--the son of 'yasadevaD adhyagat--underwent studiesD mahat--greatD akhyanam--narrationD nityam--regu!ar!yD visnu-(ana--devotees of the :ordD priyah--"e!oved. %CA=S:A%&3= Sri!a Sukadeva 2osvami$ son of Sri!a 'yasadeva$ was not on!y transcendenta!!y powerfu!. e was a!so very dear to the devotees of the :ord. %hus he underwent the study of this great narration FSrimadBhagavatamG. +BC+3C% According to Brahma-vaivarta +urana$ Sri!a Sukadeva 2osvami was a !i"erated sou! even within the wom" of his mother. Sri!a 'yasadeva knew that the chi!d$ after his "irth$ wou!d not stay at home. %herefore he ,'yasadeva0 impressed upon him the synopsis of the Bhagavatam so that the chi!d cou!d "e made attached to the transcendenta! activities of the :ord. After his "irth$ the chi!d was sti!! more educated in the su"(ect of the Bhagavatam "y recitation of the actua! poems.

%he idea is that genera!!y the !i"erated sou!s are attached to the feature of impersona! Brahman with a monistic view of "ecoming one with the supreme who!e. But "y the association of pure devotees !ike 'yasadeva$ even the !i"erated sou! "ecomes attracted to the transcendenta! )ua!ities of the :ord. By the mercy of Sri =arada$ Sri!a 'yasadeva was a"!e to narrate the great epic of Srimad-Bhagavatam$ and "y the mercy of 'yasadeva$ Sri!a Sukadeva 2osvami was a"!e to grasp the import. %he transcendenta! )ua!ities of the :ord are so attractive that Sri!a Sukadeva 2osvami "ecame detached from "eing comp!ete!y a"sor"ed in impersona! Brahman and positive!y took up the persona! activity of the :ord. +ractica!!y he was thrown from the impersona! conception of the A"so!ute$ thinking within himse!f that he had simp!y wasted so much time in devoting himse!f to the impersona! feature of the Supreme$ or in other words$ he rea!i*ed more transcendenta! "!iss with the persona! feature than the impersona!. And from that time$ not on!y did he himse!f "ecome very dear to the visnu-(anas$ or the devotees of the :ord$ "ut a!so the visnu-(anas "ecame very dear to him. %he devotees of the :ord$ who do not wish to ki!! the individua!ity of the !iving entities and who desire to "ecome persona! servitors of the :ord$ do not very much !ike the impersona!ists$ and simi!ar!y the impersona!ists$ who desire to "ecome one with the Supreme$ are una"!e to eva!uate the devotees of the :ord. %hus from time immemoria! these two transcendenta! pi!grims have sometimes "een competitors. &n other words$ each of them !ikes to keep separate from the other "ecause of the u!timate persona! and impersona! rea!i*ations. %herefore it appears that Sri!a Sukadeva 2osvami a!so had no !iking for the devotees. But since he himse!f "ecame a saturated devotee$ he desired a!ways the transcendenta! association of the visnu-(anas$ and the visnu-(anas a!so !iked his association$ since he "ecame a persona! Bhagavata. %hus "oth the son and the father were comp!ete!y cogni*ant of transcendenta! know!edge in Brahman$ and afterwards "oth of them "ecame a"sor"ed in the persona! features of the Supreme :ord. %he )uestion as to how Sukadeva 2osvami was attracted "y the narration of the Bhagavatam is thus comp!ete!y answered "y this s!oka. %5L% /< %5L% pariksito 9tha ra(arser (anma-karma-vi!apanam samstham ca pandu-putranam vaksye krsna-kathodayam SE=3=E#S pariksitah--of 6ing +ariksitD atha--thusD ra(arseh--of the 6ing who was the rsi among the kingsD (anma-"irthD karma--activitiesD vi!apanam--de!iveranceD samstham--renunciation of the wor!dD ca--andD panduputranam--of the sons of +anduD vaksye--& sha!! speakD krsna-katha-udayam--that which gives rise to the transcendenta! narration of 6rsna$ the Supreme +ersona!ity of 2odhead. %CA=S:A%&3= Suta 2osvami thus addressed the rsis headed "y Saunaka8 =ow & sha!! "egin the transcendenta! narration of the :ord Sri 6rsna and topics of the "irth$ activities and de!iverance of 6ing +ariksit$ the sage amongst kings$ as we!! as topics of the renunciation of the wor!d!y order "y the sons of +andu. +BC+3C% :ord 6rsna is so kind to the fa!!en sou!s that e persona!!y incarnates imse!f amongst the different kinds of !iving entities and takes part with them in dai!y activities. Any historica! fact o!d or new which has a connection with the activities of the :ord is to "e understood as a transcendenta! narration of the :ord. Without 6rsna$ a!! the supp!ementary !iteratures !ike the +uranas and #aha"harata are simp!y stories or historica! facts. But with 6rsna they "ecome transcendenta!$ and when we hear of them we at once "ecome transcendenta!!y re!ated with the :ord. Srimad-Bhagavatam is a!so a +urana$ "ut the specia!

significance of this +urana is that the activities of the :ord are centra! and not (ust supp!ementary historica! facts. Srimad-Bhagavatam is thus recommended "y :ord Sri Caitanya #ahapra"hu as the spot!ess +urana. %here is a c!ass of !ess inte!!igent devotees of the Bhagavata +urana who desire to re!ish at once the activities of the :ord narrated in the %enth Canto without first understanding the primary cantos. %hey are under the fa!se impression that the other cantos are not concerned with 6rsna$ and thus more foo!ish!y than inte!!igent!y they take to the reading of the %enth Canto. %hese readers are specifica!!y to!d herein that the other cantos of the Bhagavatam are as important as the %enth Canto. =o one shou!d try to go into the matters of the %enth Canto without having thorough!y understood the purport of the other nine cantos. 6rsna and is pure devotees !ike the +andavas are on the same p!ane. 6rsna is not without is devotees of a!! the rasas$ and the pure devotees !ike the +andavas are not without 6rsna. %he devotees and the :ord are inter!inked$ and they cannot "e separated. %herefore ta!ks a"out them are a!! krsna-katha$ or topics of the :ord. %5L%S /I-/> %5L% yada mrdhe kaurava-srn(ayanam viresv atho vira-gatim gatesu vrkodaraviddha-gada"himarsa"hagnoru-dande dhrtarastra-putre "hartuh priyam draunir iti sma pasyan krsna-sutanam svapatam siramsi upaharad vipriyam eva tasya (ugupsitam karma vigarhayanti SE=3=E#S yada--whenD mrdhe--in the "att!efie!dD kaurava--the party of 1hrtarastraD srn(ayanam--of the party of the +andavasD viresu--of the warriorsD atho--thusD vira-gatim--the destination deserved "y the warriorsD gatesu--"eing o"tainedD vrkodara--Bhima ,the second +andava0D aviddha--"eatenD gada--"y the c!u"D a"himarsa--!amentingD "hagna--"rokenD uru-dande--spina! cordD dhrtarastra-putre--the son of 6ing 1hrtarastraD "hartuh--of the masterD priyam--p!easingD draunih--the son of 1ronacaryaD iti--thusD sma-sha!! "eD pasyan--seeingD krsna--1raupadiD sutanam--of the sonsD svapatam--whi!e s!eepingD siramsi--headsD upaharat--de!ivered as a pri*eD vipriyam--p!easingD eva--!ikeD tasya--hisD (ugupsitam--most heinousD karma--actD vigarhayanti--disapproving. %CA=S:A%&3= When the respective warriors of "oth camps$ name!y the 6auravas and the +andavas$ were ki!!ed on the Batt!efie!d of 6uruksetra and the dead warriors o"tained their deserved destinations$ and when the son of 1hrtarastra fe!! down !amenting$ his spine "roken$ "eing "eaten "y the c!u" of Bhimasena$ the son of 1ronacarya FAsvatthamaG "eheaded the five s!eeping sons of 1raupadi and de!ivered them as a pri*e to his master$ foo!ish!y thinking that he wou!d "e p!eased. 1uryodhana$ however$ disapproved of the heinous act$ and he was not p!eased in the !east. +BC+3C% %ranscendenta! topics of the activities of :ord Sri 6rsna in the Srimad-Bhagavatam "egin from the end of the "att!e at 6uruksetra$ where the :ord imse!f spoke a"out imse!f in the Bhagavad-gita. %herefore$ "oth the Bhagavad-gita and Srimad-Bhagavatam are transcendenta! topics of :ord 6rsna. %he 2ita is krsna-katha$ or topics of 6rsna$ "ecause it is spoken "y the :ord$ and the Bhagavatam is a!so krsna-katha "ecause it is spoken a"out the :ord. :ord Sri Caitanya #ahapra"hu wanted everyone to "e informed of

"oth krsna-kathas "y is order. :ord 6rsna Caitanya is 6rsna imse!f in the gar" of a devotee of 6rsna$ and therefore the versions of "oth :ord 6rsna and Sri 6rsna Caitanya #ahapra"hu are identica!. :ord Caitanya desired that a!! who are "orn in &ndia serious!y understand such krsna-kathas and then after fu!! rea!i*ation preach the transcendenta! message to everyone in a!! parts of the wor!d. %hat wi!! "ring a"out the desired peace and prosperity of the stricken wor!d. %5L% /7 %5L% mata sisunam nidhanam sutanam nisamya ghoram paritapyamana tadarudad vaspa-ka!aku!aksi tam santvayann aha kiritama!i SE=3=E#S mata--the motherD sisunam--of the chi!drenD nidhanam--massacreD sutanam--of the sonsD nisamya--after hearingD ghoram--ghast!yD paritapyamana--!amentingD tada--at that timeD arudat--"egan to cryD vaspa-ka!aaku!a-aksi--with tears in the eyesD tam--herD santvayan--pacifyingD aha--saidD kiritama!i--Ar(una. %CA=S:A%&3= 1raupadi$ the mother of the five chi!dren of the +andavas$ after hearing of the massacre of her sons$ "egan to cry in distress with eyes fu!! of tears. %rying to pacify her in her great !oss$ Ar(una spoke to her thus8 %5L% /. %5L% tada sucas te pramr(ami "hadre yad "rahma-"andhoh sira atatayinah gandiva-muktair visikhair upahare tvakramya yat snasyasi dagdha-putra SE=3=E#S tada--at that time on!yD sucah--tears in griefD te--yourD pramr(ami--sha!! wipe awayD "hadre--3 gent!e !adyD yat--whenD "rahma-"andhoh--of a degraded "rahmanaD sirah--headD atatayinah--of the aggressorD gandiva-muktaih--shot "y the "ow named 2andivaD visikhaih--"y the arrowsD upahare--sha!! present to youD tva--yourse!fD akramya--riding on itD yat--whichD snasyasi--take your "athD dagdha-putra--after "urning the sons. %CA=S:A%&3= 3 gent!e !ady$ when & present you with the head of that "rahmana$ after "eheading him with arrows from my 2andiva "ow$ & sha!! then wipe the tears from your eyes and pacify you. %hen$ after "urning your sons9 "odies$ you can take your "ath standing on his head. +BC+3C% An enemy who sets fire to the house$ administers poison$ attacks a!! of a sudden with dead!y weapons$ p!unders wea!th or usurps agricu!tura! fie!ds$ or entices one9s wife is ca!!ed an aggressor. Such an

aggressor$ though he "e a "rahmana or a so-ca!!ed son of a "rahmana$ has to "e punished in a!! circumstances. When Ar(una promised to "ehead the aggressor named Asvatthama$ he knew we!! that Asvatthama was the son of a "rahmana$ "ut "ecause the so-ca!!ed "rahmana acted !ike a "utcher$ he was taken as such$ and there was no )uestion of sin in ki!!ing such a "rahmana9s son who proved to "e a vi!!ain. %5L% /%5L% iti priyam va!gu-vicitra-(a!paih sa santvayitvacyuta-mitra-sutah anvadravad damsita ugra-dhanva kapi-dhva(o guru-putram rathena SE=3=E#S iti--thusD priyam--unto the dearD va!gu--sweetD vicitra--variegatedD (a!paih--"y statementsD sah--heD santvayitva--satisfyingD acyuta-mitra-sutah--Ar(una$ who is guided "y the infa!!i"!e :ord as a friend and driverD anvadravat--fo!!owedD damsitah--"eing protected "y kavacaD ugra-dhanva--e)uipped with furious weaponsD kapi-dhva(ah--Ar(unaD guru-putram--the son of the martia! teacherD rathena--getting on the chariot. %CA=S:A%&3= Ar(una$ who is guided "y the infa!!i"!e :ord as friend and driver$ thus satisfied the dear !ady "y such statements. %hen he dressed in armor and armed himse!f with furious weapons$ and getting into his chariot$ he set out to fo!!ow Asvatthama$ the son of his martia! teacher. %5L% /@ %5L% tam apatantam sa vi!aksya durat kumara-hodvigna-mana rathena paradravat prana-paripsur urvyam yavad-gamam rudra-"hayad yatha kah SE=3=E#S tam--himD apatantam--coming over furious!yD sah--heD vi!aksya--seeingD durat--from a distanceD kumaraha--the murderer of the princesD udvigna-manah--distur"ed in mindD rathena--on the chariotD paradravat-f!edD prana--!ifeD paripsuh--for protectingD urvyam--with great speedD yavat-gamam--as he f!edD rudra"hayat--"y fear of SivaD yatha--asD kah--Brahma ,or arkah--Surya0. %CA=S:A%&3= Asvatthama$ the murderer of the princes$ seeing from a great distance Ar(una coming at him with great speed$ f!ed in his chariot$ panic stricken$ (ust to save his !ife$ as Brahma f!ed in fear from Siva. +BC+3C% According to the reading matter$ either kah or arkah$ there are two references in the +uranas. 6ah means Brahma$ who once "ecame a!!ured "y his daughter and "egan to fo!!ow her$ which infuriated Siva$

who attacked Brahma with his trident. Brahma(i f!ed in fear of his !ife. As far as arkah is concerned$ there is a reference in the 'amana +urana. %here was a demon "y the name 'idyunma!i who was gifted with a g!owing go!den airp!ane which trave!ed to the "ack of the sun$ and night disappeared "ecause of the g!owing effu!gence of this p!ane. %hus the sun-god "ecame angry$ and with his viru!ent rays he me!ted the p!ane. %his enraged :ord Siva. :ord Siva then attacked the sun-god$ who f!ed away and at !ast fe!! down at 6asi ,'aranasi0$ and the p!ace "ecame famous as :o!arka. %5L% /; %5L% yadasaranam atmanam aiksata sranta-va(inam astram "rahma-siro mene atma-tranam dvi(atma(ah SE=3=E#S yada--whenD asaranam--without "eing a!ternative!y protectedD atmanam--his own se!fD aiksata--sawD sranta-va(inam--the horses "eing tiredD astram--weaponD "rahma-sirah--the topmost or u!timate ,nuc!ear0D mene--app!iedD atma-tranam--(ust to save himse!fD dvi(a-atma-(ah--the son of a "rahmana. %CA=S:A%&3= When the son of the "rahmana FAsvatthamaG saw that his horses were tired$ he considered that there was no a!ternative for protection outside of his using the u!timate weapon$ the "rahmastra Fnuc!ear weaponG. +BC+3C% &n the u!timate issue on!y$ when there is no a!ternative$ the nuc!ear weapon ca!!ed the "rahmastra is app!ied. %he word dvi(atma(ah is significant here "ecause Asvatthama$ a!though the son of 1ronacarya$ was not e4act!y a )ua!ified "rahmana. %he most inte!!igent man is ca!!ed a "rahmana$ and it is not a hereditary tit!e. Asvatthama was a!so former!y ca!!ed the "rahma-"andhu$ or the friend of a "rahmana. Being a friend of a "rahmana does not mean that one is a "rahmana "y )ua!ification. A friend or son of a "rahmana$ when fu!!y )ua!ified$ can "e ca!!ed a "rahmana and not otherwise. Since Asvatthama9s decision is immature$ he is purpose!y ca!!ed herein the son of a "rahmana. %5L% <? %5L% athopasprsya sa!i!am sandadhe tat samahitah a(anann api samharam prana-krcchra upasthite SE=3=E#S atha--thusD upasprsya--touching in sanctityD sa!i!am--waterD sandadhe--chanted the hymnsD tat--thatD samahitah--"eing in concentrationD a(anan--without knowingD api--a!thoughD samharam--withdrawa!D prana-krcchre--!ife "eing put in dangerD upasthite--"eing p!aced in such a position. %CA=S:A%&3=

Since his !ife was in danger$ he touched water in sanctity and concentrated upon the chanting of the hymns for throwing nuc!ear weapons$ a!though he did not know how to withdraw such weapons. +BC+3C% %he su"t!e forms of materia! activities are finer than grosser methods of materia! manipu!ation. Such su"t!e forms of materia! activities are effected through purification of sound. %he same method is adopted here "y chanting hymns to act as nuc!ear weapons. %5L% </ %5L% tatah praduskrtam te(ah pracandam sarvato disam pranapadam a"hipreksya visnum (isnur uvaca ha SE=3=E#S tatah--thereafterD praduskrtam--disseminatedD te(ah--g!areD pracandam--fierceD sarvatah--a!! aroundD disam--directionsD prana-apadam--affecting !ifeD a"hipreksya--having o"served itD visnum--unto the :ordD (isnuh--Ar(unaD uvaca--saidD ha--in the past. %CA=S:A%&3= %hereupon a g!aring !ight spread in a!! directions. &t was so fierce that Ar(una thought his own !ife in danger$ and so he "egan to address :ord Sri 6rsna. %5L% << %5L% ar(una uvaca krsna krsna maha-"aho "haktanam a"hayankara tvam eko dahyamananam apavargo 9si samsrteh SE=3=E#S ar(unah uvaca--Ar(una saidD krsna--3 :ord 6rsnaD krsna--3 :ord 6rsnaD maha-"aho-- e who is the A!mightyD "haktanam--of the devoteesD a"hayankara--eradicating the fears ofD tvam--EouD ekah--a!oneD dahyamananam--those who are suffering fromD apavargah--the path of !i"erationD asi--areD samsrteh--in the midst of materia! miseries. %CA=S:A%&3= Ar(una said8 3 my :ord Sri 6rsna$ Eou are the a!mighty +ersona!ity of 2odhead. %here is no !imit to Eour different energies. %herefore on!y Eou are competent to insti!! fear!essness in the hearts of Eour devotees. 5veryone in the f!ames of materia! miseries can find the path of !i"eration in Eou on!y. +BC+3C%

Ar(una was aware of the transcendenta! )ua!ities of :ord Sri 6rsna$ as he had a!ready e4perienced them during the 6uruksetra War$ in which "oth of them were present. %herefore$ Ar(una9s version of :ord 6rsna is authoritative. 6rsna is a!mighty and is especia!!y the cause of fear!essness for the devotees. A devotee of the :ord is a!ways fear!ess "ecause of the protection given "y the :ord. #ateria! e4istence is something !ike a "!a*ing fire in the forest$ which can "e e4tinguished "y the mercy of the :ord Sri 6rsna. %he spiritua! master is the mercy representative of the :ord. %herefore$ a person "urning in the f!ames of materia! e4istence may receive the rains of mercy of the :ord through the transparent medium of the se!frea!i*ed spiritua! master. %he spiritua! master$ "y his words$ can penetrate into the heart of the suffering person and in(ect know!edge transcendenta!$ which a!one can e4tinguish the fire of materia! e4istence. %5L% <I %5L% tvam adyah purusah saksad isvarah prakrteh parah mayam vyudasya cic-chaktya kaiva!ye sthita atmani SE=3=E#S tvam adyah--Eou are the origina!D purusah--the en(oying persona!ityD saksat--direct!yD isvarah--the contro!!erD prakrteh--of materia! natureD parah--transcendenta!D mayam--the materia! energyD vyudasya-one who has thrown asideD cit-saktya--"y dint of interna! potencyD kaiva!ye--in pure eterna! know!edge and "!issD sthitah--p!acedD atmani--own se!f. %CA=S:A%&3= Eou are the origina! +ersona!ity of 2odhead who e4pands imse!f a!! over the creations and is transcendenta! to materia! energy. Eou have cast away the effects of the materia! energy "y dint of Eour spiritua! potency. Eou are a!ways situated in eterna! "!iss and transcendenta! know!edge. +BC+3C% %he :ord states in the Bhagavad-gita that one who surrenders unto the !otus feet of the :ord can get re!ease from the c!utches of nescience. 6rsna is (ust !ike the sun$ and maya or materia! e4istence is (ust !ike darkness. Wherever there is the !ight of the sun$ darkness or ignorance at once vanishes. %he "est means to get out of the wor!d of ignorance is suggested here. %he :ord is addressed herein as the origina! +ersona!ity of 2odhead. From im a!! other +ersona!ities of 2odhead e4pand. %he a!!-pervasive :ord 'isnu is :ord 6rsna9s p!enary portion or e4pansion. %he :ord e4pands imse!f in innumera"!e forms of 2odhead and !iving "eings$ a!ong with is different energies. But Sri 6rsna is the origina! primeva! :ord from whom everything emanates. %he a!!-pervasive feature of the :ord e4perienced within the manifested wor!d is a!so a partia! representation of the :ord. +aramatma$ therefore$ is inc!uded within im. e is the A"so!ute +ersona!ity of 2odhead. e has nothing to do with the actions and reactions of the materia! manifestation "ecause e is far a"ove the materia! creation. 1arkness is a perverse representation of the sun$ and therefore the e4istence of darkness depends on the e4istence of the sun$ "ut in the sun proper there is no trace of darkness. As the sun is fu!! of !ight on!y$ simi!ar!y the A"so!ute +ersona!ity of 2odhead$ "eyond the materia! e4istence$ is fu!! of "!iss. e is not on!y fu!! of "!iss$ "ut a!so fu!! of transcendenta! variegatedness. %ranscendence is not at a!! static$ "ut fu!! of dynamic variegatedness. e is distinct from the materia! nature$ which is comp!icated "y the three modes of materia! nature. e is parama$ or the chief. %herefore e is a"so!ute. e has manifo!d energies$ and through is diverse energies e creates$ manifests$ maintains and destroys the materia! wor!d. &n is own a"ode$ however$ everything

is eterna! and a"so!ute. %he wor!d is not conducted "y the energies or powerfu! agents "y themse!ves$ "ut "y the potent a!!-powerfu! with a!! energies. %5L% <> %5L% sa eva (iva-!okasya maya-mohita-cetasah vidhatse svena viryena sreyo dharmadi-!aksanam SE=3=E#S sah--that %ranscendenceD eva--certain!yD (iva-!okasya--of the conditioned !iving "eingsD maya-mohita-captivated "y the i!!usory energyD cetasah--"y the heartD vidhatse--e4ecuteD svena--"y Eour ownD viryena-inf!uenceD sreyah--u!timate goodD dharma-adi--four princip!es of !i"erationD !aksanam--characteri*ed "y. %CA=S:A%&3= And yet$ though Eou are "eyond the purview of the materia! energy$ Eou e4ecute the four princip!es of !i"eration characteri*ed "y re!igion and so on for the u!timate good of the conditioned sou!s. +BC+3C% %he +ersona!ity of 2odhead Sri 6rsna$ out of is cause!ess mercy$ descends on the manifested wor!d without "eing inf!uenced "y the materia! modes of nature. e is eterna!!y "eyond the materia! manifestations. e descends out of is cause!ess mercy on!y to rec!aim the fa!!en sou!s who are captivated "y the i!!usory energy. %hey are attacked "y the materia! energy$ and they want to en(oy her under fa!se prete4ts$ a!though in essence the !iving entity is una"!e to en(oy. 3ne is eterna!!y the servitor of the :ord$ and when he forgets this position he thinks of en(oying the materia! wor!d$ "ut factua!!y he is in i!!usion. %he :ord descends to eradicate this fa!se sense of en(oyment and thus rec!aim conditioned sou!s "ack to 2odhead. %hat is the a!!-mercifu! nature of the :ord for the fa!!en sou!s. %5L% <7 %5L% tathayam cavataras te "huvo "hara-(ihirsaya svanam cananya-"havanam anudhyanaya casakrt SE=3=E#S tatha--thusD ayam--thisD ca--andD avatarah--incarnationD te--EourD "huvah--of the materia! wor!dD "hara-"urdenD (ihirsaya--for removingD svanam--of the friendsD ca ananya-"havanam--and of the e4c!usive devoteesD anudhyanaya--for remem"ering repeated!yD ca--andD asakrt--fu!!y satisfied. %CA=S:A%&3= %hus Eou descend as an incarnation to remove the "urden of the wor!d and to "enefit Eour friends$ especia!!y those who are Eour e4c!usive devotees and are rapt in meditation upon Eou.

+BC+3C% &t appears that the :ord is partia! to is devotees. 5veryone is re!ated with the :ord. e is e)ua! to everyone$ and yet e is more inc!ined to is own men and devotees. %he :ord is everyone9s father. =o one can "e is father$ and yet no one can "e is son. is devotees are is kinsmen$ and is devotees are is re!ations. %his is is transcendenta! pastime. &t has nothing to do with mundane ideas of re!ations$ fatherhood or anything !ike that. As mentioned a"ove$ the :ord is a"ove the modes of materia! nature$ and thus there is nothing mundane a"out is kinsmen and re!ations in devotiona! service. %5L% <. %5L% kim idam svit kuto veti deva-deva na vedmy aham sarvato mukham ayati te(ah parama-darunam SE=3=E#S kim--what isD idam--thisD svit--does it comeD kutah--wherefromD va iti--"e eitherD deva-deva--3 :ord of !ordsD na--notD vedmi--do & knowD aham--&D sarvatah--a!! aroundD mukham--directionsD ayati--coming fromD te(ah--effu!genceD parama--very muchD darunam--dangerous. %CA=S:A%&3= 3 :ord of !ords$ how is it that this dangerous effu!gence is spreading a!! around? Where does it come from? & do not understand it. +BC+3C% Anything that is presented "efore the +ersona!ity of 2odhead shou!d "e so done after due presentation of respectfu! prayers. %hat is the standard procedure$ and Sri Ar(una$ a!though an intimate friend of the :ord$ is o"serving this method for genera! information. %5L% <%5L% sri-"hagavan uvaca vetthedam drona-putrasya "rahmam astram pradarsitam naivasau veda samharam prana-"adha upasthite SE=3=E#S sri-"hagavan--the Supreme +ersona!ity of 2odheadD uvaca--saidD vettha--(ust know from #eD idam--thisD drona-putrasya--of the son of 1ronaD "rahmam astram--hymns of the "rahma ,nuc!ear0 weaponD pradarsitam--e4hi"itedD na--notD eva--evenD asau--heD veda--know itD samharam--retractionD prana-"adhe-e4tinction of !ifeD upasthite--"eing imminent. %CA=S:A%&3=

%he Supreme +ersona!ity of 2odhead said8 6now from #e that this is the act of the son of 1rona. e has thrown the hymns of nuc!ear energy F"rahmastraG$ and he does not know how to retract the g!are. e has he!p!ess!y done this$ "eing afraid of imminent death. +BC+3C% %he "rahmastra is simi!ar to the modern nuc!ear weapon manipu!ated "y atomic energy. %he atomic energy works who!!y on tota! com"usti"i!ity$ and so the "rahmastra a!so acts. &t creates an into!era"!e heat simi!ar to atomic radiation$ "ut the difference is that the atomic "om" is a gross type of nuc!ear weapon$ whereas the "rahmastra is a su"t!e type of weapon produced "y chanting hymns. &t is a different science$ and in the days gone "y such science was cu!tivated in the !and of Bharata-varsa. %he su"t!e science of chanting hymns is a!so materia!$ "ut it has yet to "e known "y the modern materia! scientists. Su"t!e materia! science is not spiritua!$ "ut it has a direct re!ationship with the spiritua! method$ which is sti!! su"t!er. A chanter of hymns knew how to app!y the weapon as we!! as how to retract it. %hat was perfect know!edge. But the son of 1ronacarya$ who made use of this su"t!e science$ did not know how to retract. e app!ied it$ "eing afraid of his imminent death$ and thus the practice was not on!y improper "ut a!so irre!igious. As the son of a "rahmana$ he shou!d not have made so many mistakes$ and for such gross neg!igence of duty he was to "e punished "y the :ord imse!f. %5L% <@ %5L% na hy asyanyatamam kincid astram pratyavakarsanam (ahy astra-te(a unnaddham astra-(no hy astra-te(asa SE=3=E#S na--notD hi--certain!yD asya--of itD anyatamam--otherD kincit--anythingD astram--weaponD prati--counterD avakarsanam--reactionaryD (ahi--su"due itD astra-te(ah--the g!are of this weaponD unnaddham--very powerfu!D astra-(nah--e4pert in mi!itary scienceD hi--as a matter of factD astra-te(asa--"y the inf!uence of your weapon. %CA=S:A%&3= 3 Ar(una$ on!y another "rahmastra can counteract this weapon. Since you are e4pert in the mi!itary science$ su"due this weapon9s g!are with the power of your own weapon. +BC+3C% For the atomic "om"s there is no counterweapon to neutra!i*e the effects. But "y su"t!e science the action of a "rahmastra can "e counteracted$ and those who were e4pert in the mi!itary science in those days cou!d counteract the "rahmastra. %he son of 1ronacarya did not know the art of counteracting the weapon$ and therefore Ar(una was asked to counteract it "y the power of his own weapon. %5L% <; %5L% suta uvaca srutva "hagavata proktam pha!gunah para-vira-ha

sprstvapas tam parikramya "rahmam "rahmastram sandadhe SE=3=E#S sutah--Suta 2osvamiD uvaca--saidD srutva--after hearingD "hagavata--"y the +ersona!ity of 2odheadD proktam--what was saidD pha!gunah--another name of Sri Ar(unaD para-vira-ha--the ki!!er of the opposing warriorD sprstva--after touchingD apah--waterD tam-- imD parikramya--circumam"u!atingD "rahmam--the Supreme :ordD "rahma-astram--the supreme weaponD sandadhe--acted on. %CA=S:A%&3= Sri Suta 2osvami said8 earing this from the +ersona!ity of 2odhead$ Ar(una touched water for purification$ and after circumam"u!ating :ord Sri 6rsna$ he cast his "rahmastra weapon to counteract the other one. %5L% I? %5L% samhatyanyonyam u"hayos te(asi sara-samvrte avrtya rodasi kham ca vavrdhate 9rka-vahnivat SE=3=E#S samhatya--"y com"ination ofD anyonyam--one anotherD u"hayoh--of "othD te(asi--the g!aresD sara-weaponsD samvrte--coveringD avrtya--coveringD rodasi--the comp!ete firmamentD kham ca--outer space a!soD vavrdhate--increasingD arka--the sun g!o"eD vahni-vat--!ike fire. %CA=S:A%&3= When the rays of the two "rahmastras com"ined$ a great circ!e of fire$ !ike the disc of the sun$ covered a!! outer space and the who!e firmament of p!anets. +BC+3C% %he heat created "y the f!ash of a "rahmastra resem"!es the fire e4hi"ited in the sun g!o"e at the time of cosmic annihi!ation. %he radiation of atomic energy is very insignificant in comparison to the heat produced "y a "rahmastra. %he atomic "om" e4p!osion can at utmost "!ow up one g!o"e$ "ut the heat produced "y the "rahmastra can destroy the who!e cosmic situation. %he comparison is therefore made to the heat at the time of annihi!ation. %5L% I/ %5L% drstvastra-te(as tu tayos tri! !okan pradahan mahat dahyamanah pra(ah sarvah samvartakam amamsata SE=3=E#S

drstva--thus seeingD astra--weaponD te(ah--heatD tu--"utD tayoh--of "othD trin--threeD !okan--p!anetsD pradahat--"!a*ingD mahat--severe!yD dahyamanah--"urningD pra(ah--popu!ationD sarvah--a!! overD samvartakam--the name of the fire which devastates during the annihi!ation of the universeD amamsata-"egan to think. %CA=S:A%&3= A!! the popu!ation of the three wor!ds was scorched "y the com"ined heat of the weapons. 5veryone was reminded of the samvartaka fire which takes p!ace at the time of annihi!ation. +BC+3C% %he three wor!ds are the upper$ !ower and intermediate p!anets of the universe. A!though the "rahmastra was re!eased on this earth$ the heat produced "y the com"ination of "oth weapons covered a!! the universe$ and a!! the popu!ations on a!! the different p!anets "egan to fee! the heat e4cessive!y and compared it to that of the samvartaka fire. =o p!anet$ therefore$ is without !iving "eings$ as !ess inte!!igent materia!istic men think. %5L% I< %5L% pra(opadravam a!aksya !oka-vyatikaram ca tam matam ca vasudevasya san(aharar(uno dvayam SE=3=E#S pra(a--the peop!e in genera!D upadravam--distur"anceD a!aksya--having seen itD !oka--the p!anetsD vyatikaram--destructionD ca--a!soD tam--thatD matam ca--and the opinionD vasudevasya--of 'asudeva$ Sri 6rsnaD san(ahara--retractedD ar(unah--Ar(unaD dvayam--"oth the weapons. %CA=S:A%&3= %hus seeing the distur"ance of the genera! popu!ace and the imminent destruction of the p!anets$ Ar(una at once retracted "oth "rahmastra weapons$ as :ord Sri 6rsna desired. +BC+3C% %he theory that the modern atomic "om" e4p!osions can annihi!ate the wor!d is chi!dish imagination. First of a!!$ the atomic energy is not powerfu! enough to destroy the wor!d. And second!y$ u!timate!y it a!! rests on the supreme wi!! of the Supreme :ord "ecause without is wi!! or sanction nothing can "e "ui!t up or destroyed. &t is foo!ish a!so to think that natura! !aws are u!timate!y powerfu!. #ateria! nature9s !aw works under the direction of the :ord$ as confirmed in the Bhagavad-gita. %he :ord says there that natura! !aws work under is supervision. %he wor!d can "e destroyed on!y "y the wi!! of the :ord and not "y the whims of tiny po!iticians. :ord Sri 6rsna desired that the weapons re!eased "y "oth 1rauni and Ar(una "e withdrawn$ and it was carried out "y Ar(una at once. Simi!ar!y$ there are many agents of the a!!-powerfu! :ord$ and "y is wi!! on!y can one e4ecute what e desires. %5L% II %5L%

tata asadya tarasa darunam gautami-sutam "a"andhamarsa-tamraksah pasum rasanaya yatha SE=3=E#S tatah--thereuponD asadya--arrestedD tarasa--de4terous!yD darunam--dangerousD gautami-sutam--the son of 2autamiD "a"andha--"ound upD amarsa--angryD tamra-aksah--with copper-red eyesD pasum--anima!D rasanaya--"y ropesD yatha--as it were. %CA=S:A%&3= Ar(una$ his eyes "!a*ing in anger !ike two red "a!!s of copper$ de4terous!y arrested the son of 2autami and "ound him with ropes !ike an anima!. +BC+3C% Asvatthama9s mother$ 6rpi$ was "orn in the fami!y of 2autama. %he significant point in this s!oka is that Asvatthama was caught and "ound up with ropes !ike an anima!. According to Sridhara Svami$ Ar(una was o"!iged to catch this son of a "rahmana !ike an anima! as a part of his duty ,dharma0. %his suggestion "y Sridhara Svami is a!so confirmed in the !ater statement of Sri 6rsna. Asvatthama was a "ona fide son of 1ronacarya and 6rpi$ "ut "ecause he had degraded himse!f to a !ower status of !ife$ it was proper to treat him as an anima! and not as a "rahmana. %5L% I> %5L% si"iraya ninisantam ra((va "addhva ripum "a!at prahar(unam prakupito "hagavan am"u(eksanah SE=3=E#S si"iraya--on the way to the mi!itary campD ninisantam--whi!e "ringing himD ra((va--"y the ropesD "addhva--"ound upD ripum--the enemyD "a!at--"y forceD praha--saidD ar(unam--unto Ar(unaD prakupitah-in an angry moodD "hagavan--the +ersona!ity of 2odheadD am"u(a-iksanah--who !ooks with is !otus eyes. %CA=S:A%&3= After "inding Asvatthama$ Ar(una wanted to take him to the mi!itary camp. %he +ersona!ity of 2odhead Sri 6rsna$ !ooking on with is !otus eyes$ spoke to angry Ar(una. +BC+3C% Both Ar(una and :ord Sri 6rsna are descri"ed here in an angry mood$ "ut Ar(una9s eyes were !ike "a!!s of red copper whereas the eyes of the :ord were !ike !otuses. %his means that the angry mood of Ar(una and that of the :ord are not on the same !eve!. %he :ord is %ranscendence$ and thus e is a"so!ute in any stage. is anger is not !ike the anger of a conditioned !iving "eing within the modes of )ua!itative materia! nature. Because e is a"so!ute$ "oth is anger and p!easure are the same. is anger is not e4hi"ited in the three modes of materia! nature. &t is on!y a sign of is "ent of mind towards the cause of is devotee

"ecause that is is transcendenta! nature. %herefore$ even if e is angry$ the o"(ect of anger is "!essed. e is unchanged in a!! circumstances. %5L% I7 %5L% mainam partharhasi tratum "rahma-"andhum imam (ahi yo 9sav anagasah suptan avadhin nisi "a!akan SE=3=E#S ma enam--never unto himD partha--3 Ar(unaD arhasi--ought toD tratum--give re!easeD "rahma-"andhum-a re!ative of a "rahmanaD imam--himD (ahi--ki!!D yah--he ,who has0D asau--thoseD anagasah--fau!t!essD suptan--whi!e s!eepingD avadhit--ki!!edD nisi--at nightD "a!akan--the "oys. %CA=S:A%&3= :ord Sri 6rsna said8 3 Ar(una$ you shou!d not show mercy "y re!easing this re!ative of a "rahmana F"rahma-"andhuG$ for he has ki!!ed innocent "oys in their s!eep. +BC+3C% %he word "rahma-"andhu is significant. A person who happens to take "irth in the fami!y of a "rahmana "ut is not )ua!ified to "e ca!!ed a "rahmana is addressed as the re!ative of a "rahmana$ and not as a "rahmana. %he son of a high court (udge is not virtua!!y a high court (udge$ "ut there is no harm in addressing a high court (udge9s son as a re!ative of the onora"!e Austice. %herefore$ as "y "irth on!y one does not "ecome a high court (udge$ so a!so one does not "ecome a "rahmana simp!y "y "irthright "ut "y ac)uiring the necessary )ua!ifications of a "rahmana. As the high court (udgeship is a post for the )ua!ified man$ so a!so the post of a "rahmana is attaina"!e "y )ua!ification on!y. %he sastra en(oins that even if good )ua!ifications are seen in a person "orn in a fami!y other than that of a "rahmana$ the )ua!ified man has to "e accepted as a "rahmana$ and simi!ar!y if a person "orn in the fami!y of a "rahmana is void of "rahminica! )ua!ification$ then he must "e treated as a non-"rahmana or$ in "etter terms$ a re!ative of a "rahmana. :ord Sri 6rsna$ the supreme authority of a!! re!igious princip!es$ the 'edas$ has persona!!y pointed out these differences$ and e is a"out to e4p!ain the reason for this in the fo!!owing s!okas. %5L% I. %5L% mattam pramattam unmattam suptam "a!am striyam (adam prapannam viratham "hitam na ripum hanti dharma-vit SE=3=E#S mattam--care!essD pramattam--into4icatedD unmattam--insaneD suptam--as!eepD "a!am--"oyD striyam-womanD (adam--foo!ishD prapannam--surrenderedD viratham--one who has !ost his chariotD "hitam--afraidD na--notD ripum--enemyD hanti--ki!!D dharma-vit--one who knows the princip!es of re!igion.

%CA=S:A%&3= A person who knows the princip!es of re!igion does not ki!! an enemy who is care!ess$ into4icated$ insane$ as!eep$ afraid or devoid of his chariot. =or does he ki!! a "oy$ a woman$ a foo!ish creature or a surrendered sou!. +BC+3C% An enemy who does not resist is never ki!!ed "y a warrior who knows the princip!es of re!igion. Former!y "att!es were fought on the princip!es of re!igion and not for the sake of sense gratification. &f the enemy happened to "e into4icated$ as!eep$ etc.$ as a"ove mentioned$ he was never to "e ki!!ed. %hese are some of the codes of re!igious war. Former!y war was never dec!ared "y the whims of se!fish po!itica! !eadersD it was carried out on re!igious princip!es free from a!! vices. 'io!ence carried out on re!igious princip!es is far superior to so-ca!!ed nonvio!ence. %5L% I%5L% sva-pranan yah para-pranaih prapusnaty aghrnah kha!ah tad-vadhas tasya hi sreyo yad-dosad yaty adhah puman SE=3=E#S sva-pranan--one9s own !ifeD yah--one whoD para-pranaih--at the cost of others9 !ivesD prapusnati-maintains proper!yD aghrnah--shame!essD kha!ah--wretchedD tat-vadhah--ki!!ing of himD tasya--hisD hi-certain!yD sreyah--we!!-"eingD yat--"y whichD dosat--"y the fau!tD yati--goesD adhah--downwardsD puman--a person. %CA=S:A%&3= A crue! and wretched person who maintains his e4istence at the cost of others9 !ives deserves to "e ki!!ed for his own we!!-"eing$ otherwise he wi!! go down "y his own actions. +BC+3C% A !ife for a !ife is (ust punishment for a person who crue!!y and shame!ess!y !ives at the cost of another9s !ife. +o!itica! mora!ity is to punish a person "y a death sentence in order to save a crue! person from going to he!!. %hat a murderer is condemned to a death sentence "y the state is good for the cu!prit "ecause in his ne4t !ife he wi!! not have to suffer for his act of murder. Such a death sentence for the murderer is the !owest possi"!e punishment offered to him$ and it is said in the smrti-sastras that men who are punished "y the king on the princip!e of a !ife for a !ife are purified of a!! their sins$ so much so that they may "e e!igi"!e for "eing promoted to the p!anets of heaven. According to #anu$ the great author of civic codes and re!igious princip!es$ even the ki!!er of an anima! is to "e considered a murderer "ecause anima! food is never meant for the civi!i*ed man$ whose prime duty is to prepare himse!f for going "ack to 2odhead. e says that in the act of ki!!ing an anima!$ there is a regu!ar conspiracy "y the party of sinners$ and a!! of them are !ia"!e to "e punished as murderers e4act!y !ike a party of conspirators who ki!! a human "eing com"ined!y. e who gives permission$ he who ki!!s the anima!$ he who se!!s the s!aughtered anima!$ he who cooks the anima!$ he who administers distri"ution of the foodstuff$ and at !ast he who eats such cooked anima! food are a!! murderers$ and a!! of them are !ia"!e to "e punished "y the !aws of nature. =o one can create a !iving "eing despite a!! advancement of materia! science$ and therefore no one has the right to ki!! a !iving "eing "y one9s independent whims. For the anima!-eaters$ the scriptures have

sanctioned restricted anima! sacrifices on!y$ and such sanctions are there (ust to restrict the opening of s!aughterhouses and not to encourage anima!-ki!!ing. %he procedure under which anima! sacrifice is a!!owed in the scriptures is good "oth for the anima! sacrificed and the anima!-eaters. &t is good for the anima! in the sense that the sacrificed anima! is at once promoted to the human form of !ife after "eing sacrificed at the a!tar$ and the anima!-eater is saved from grosser types of sins ,eating meats supp!ied "y organi*ed s!aughterhouses which are ghast!y p!aces for "reeding a!! kinds of materia! aff!ictions to society$ country and the peop!e in genera!0. %he materia! wor!d is itse!f a p!ace a!ways fu!! of an4ieties$ and "y encouraging anima! s!aughter the who!e atmosphere "ecomes po!!uted more and more "y war$ pesti!ence$ famine and many other unwanted ca!amities. %5L% I@ %5L% pratisrutam ca "havata panca!yai srnvato mama aharisye siras tasya yas te manini putra-ha SE=3=E#S pratisrutam--it is promisedD ca--andD "havata--"y youD panca!yai--unto the daughter of the 6ing of +anca!a ,1raupadi0D srnvatah--which was heardD mama--"y #e persona!!yD aharisye--must & "ringD sirah-the headD tasya--of himD yah--whomD te--yourD manini--considerD putra-ha--the ki!!er of your sons. %CA=S:A%&3= Furthermore$ & have persona!!y heard you promise 1raupadi that you wou!d "ring forth the head of the ki!!er of her sons. %5L% I; %5L% tad asau vadhyatam papa atatayy atma-"andhu-ha "hartus ca vipriyam vira krtavan ku!a-pamsanah SE=3=E#S tat--thereforeD asau--this manD vadhyatam--wi!! "e ki!!edD papah--the sinnerD atatayi--assau!terD atma-ownD "andhu-ha--ki!!er of sonsD "hartuh--of the masterD ca--a!soD vipriyam--having not satisfiedD vira--3 warriorD krtavan--one who has done itD ku!a-pamsanah--the "urnt remnants of the fami!y. %CA=S:A%&3= %his man is an assassin and murderer of your own fami!y mem"ers. =ot on!y that$ "ut he has a!so dissatisfied his master. e is "ut the "urnt remnants of his fami!y. 6i!! him immediate!y. +BC+3C% %he son of 1ronacarya is condemned here as the "urnt remnants of his fami!y. %he good name of 1ronacarya was very much respected. A!though he (oined the enemy camp$ the +andavas he!d him a!ways

in respect$ and Ar(una sa!uted him "efore "eginning the fight. %here was nothing wrong in that way. But the son of 1ronacarya degraded himse!f "y committing acts which are never done "y the dvi(as$ or the twice-"orn higher castes. Asvatthama$ the son of 1ronacarya$ committed murder "y ki!!ing the five s!eeping sons of 1raupadi$ "y which he dissatisfied his master 1uryodhana$ who never approved of the heinous act of ki!!ing the five s!eeping sons of the +andavas. %his means that Asvatthama "ecame an assau!ter of Ar(una9s own fami!y mem"ers$ and thus he was !ia"!e to "e punished "y him. &n the sastras$ he who attacks without notice or ki!!s from "ehind or sets fire to another9s house or kidnaps one9s wife is condemned to death. 6rsna reminded Ar(una of these facts so that he might take notice of them and do the needfu!. %5L% >? %5L% suta uvaca evam pariksata dharmam parthah krsnena coditah naicchad dhantum guru-sutam yadyapy atma-hanam mahan SE=3=E#S sutah--Suta 2osvamiD uvaca--saidD evam--thisD pariksata--"eing e4aminedD dharmam--in the matter of dutyD parthah--Sri Ar(unaD krsnena--"y :ord 6rsnaD coditah--"eing encouragedD na aicchat--did not !ikeD hantum--to ki!!D guru-sutam--the son of his teacherD yadyapi--a!thoughD atma-hanam--murderer of sonsD mahan--very great. %CA=S:A%&3= Suta 2osvami said8 A!though 6rsna$ who was e4amining Ar(una in re!igion$ encouraged Ar(una to ki!! the son of 1ronacarya$ Ar(una$ a great sou!$ did not !ike the idea of ki!!ing him$ a!though Asvatthama was a heinous murderer of Ar(una9s fami!y mem"ers. +BC+3C% Ar(una was a great sou! undou"ted!y$ which is proved here a!so. e is encouraged herein persona!!y "y the :ord to ki!! the son of 1rona$ "ut Ar(una considers that the son of his great teacher shou!d "e spared$ for he happens to "e the son of 1ronacarya$ even though he is an unworthy son$ having done a!! sorts of heinous acts whimsica!!y for no one9s "enefit. :ord Sri 6rsna encouraged Ar(una outward!y (ust to test Ar(una9s sense of duty. &t is not that Ar(una was incomp!ete in the sense of his duty$ nor was :ord Sri 6rsna unaware of Ar(una9s sense of duty. But :ord Sri 6rsna put to test many of is pure devotees (ust to magnify the sense of duty. %he gopis were put to such tests as we!!. +rah!ada #ahara(a a!so was put to such a test. A!! pure devotees come out successfu! in the respective tests "y the :ord. %5L% >/ %5L% athopetya sva-si"iram govinda-priya-sarathih nyavedayat tam priyayai socantya atma-(an hatan

SE=3=E#S atha--thereafterD upetya--having reachedD sva--ownD si"iram--campD govinda--one who en!ivens the senses ,:ord Sri 6rsna0D priya--dearD sarathih--the charioteerD nyavedayat--entrusted toD tam--himD priyayai--unto the dearD socantyai--!amenting forD atma-(an--own sonsD hatan--murdered. %CA=S:A%&3= After reaching his own camp$ Ar(una$ a!ong with his dear friend and charioteer FSri 6rsnaG$ entrusted the murderer unto his dear wife$ who was !amenting for her murdered sons. +BC+3C% %he transcendenta! re!ation of Ar(una with 6rsna is of the dearmost friendship. &n the Bhagavad-gita the :ord imse!f has c!aimed Ar(una as is dearmost friend. 5very !iving "eing is thus re!ated with the Supreme :ord "y some sort of affectionate re!ation$ either as servant or as friend or as parent or as an o"(ect of con(uga! !ove. 5veryone thus can en(oy the company of the :ord in the spiritua! rea!m if he at a!! desires and sincere!y tries for it "y the process of "hakti-yoga. %5L% >< %5L% tathahrtam pasuvat pasa-"addham avan-mukham karma-(ugupsitena niriksya krsnapakrtam guroh sutam vama-sva"hava krpaya nanama ca SE=3=E#S tatha--thusD ahrtam--"rought inD pasu-vat--!ike an anima!D pasa-"addham--tied with ropesD avakmukham--without a word in his mouthD karma--activitiesD (ugupsitena--"eing heinousD niriksya--"y seeingD krsna--1raupadiD apakrtam--the doer of the degradingD guroh--the teacherD sutam--sonD vama-"eautifu!D sva"hava--natureD krpaya--out of compassionD nanama--offered o"eisancesD ca--and. %CA=S:A%&3= Sri Suta 2osvami said8 1raupadi then saw Asvatthama$ who was "ound with ropes !ike an anima! and si!ent for having enacted the most ing!orious murder. 1ue to her fema!e nature$ and due to her "eing natura!!y good and we!!-"ehaved$ she showed him due respects as a "rahmana. +BC+3C% Asvatthama was condemned "y the :ord imse!f$ and he was treated "y Ar(una (ust !ike a cu!prit$ not !ike the son of a "rahmana or teacher. But when he was "rought "efore Srimati 1raupadi$ she$ a!though "egrieved for the murder of her sons$ and a!though the murderer was present "efore her$ cou!d not withdraw the due respect genera!!y offered to a "rahmana or to the son of a "rahmana. %his is due to her mi!d nature as a woman. Women as a c!ass are no "etter than "oys$ and therefore they have no discriminatory power !ike that of a man. Asvatthama proved himse!f to "e an unworthy son of 1ronacarya or of a "rahmana$ and for this reason he was condemned "y the greatest authority$ :ord Sri 6rsna$ and yet a mi!d woman cou!d not withdraw her natura! courtesy for a "rahmana. 5ven to date$ in a indu fami!y a woman shows proper respect to the "rahmana caste$ however fa!!en and heinous a "rahma-"andhu may "e. But the men have "egun to protest against "rahma-"andhus who are "orn in fami!ies of good "rahmanas "ut "y action are !ess than sudras.

%he specific words used in this s!oka are vama-sva"hava$ "mi!d and gent!e "y nature." A good man or woman accepts anything very easi!y$ "ut a man of average inte!!igence does not do so. But$ anyway$ we shou!d not give up our reason and discriminatory power (ust to "e gent!e. 3ne must have good discriminatory power to (udge a thing on its merit. We shou!d not fo!!ow the mi!d nature of a woman and there"y accept that which is not genuine. Asvatthama may "e respected "y a good-natured woman$ "ut that does not mean that he is as good as a genuine "rahmana. %5L% >I %5L% uvaca casahanty asya "andhananayanam sati mucyatam mucyatam esa "rahmano nitaram guruh SE=3=E#S uvaca--saidD ca--andD asahanti--"eing un"eara"!e for herD asya--hisD "andhana--"eing "oundD anayanam-"ringing himD sati--the devotedD mucyatam mucyatam--(ust get him re!easedD esah--thisD "rahmanah--a "rahmanaD nitaram--ourD guruh--teacher. %CA=S:A%&3= She cou!d not to!erate Asvatthama9s "eing "ound "y ropes$ and "eing a devoted !ady$ she said8 Ce!ease him$ for he is a "rahmana$ our spiritua! master. +BC+3C% As soon as Asvatthama was "rought "efore 1raupadi$ she thought it into!era"!e that a "rahmana shou!d "e arrested !ike a cu!prit and "rought "efore her in that condition$ especia!!y when the "rahmana happened to "e a teacher9s son. Ar(una arrested Asvatthama knowing perfect!y we!! that he was the son of 1ronacarya. 6rsna a!so knew him to "e so$ "ut "oth of them condemned the murderer without consideration of his "eing the son of a "rahmana. According to revea!ed scriptures$ a teacher or spiritua! master is !ia"!e to "e re(ected if he proves himse!f unworthy of the position of a guru or spiritua! master. A guru is ca!!ed a!so an acarya$ or a person who has persona!!y assimi!ated a!! the essence of sastras and has he!ped his discip!es to adopt the ways. Asvatthama fai!ed to discharge the duties of a "rahmana or teacher$ and therefore he was !ia"!e to "e re(ected from the e4a!ted position of a "rahmana. 3n this consideration$ "oth :ord Sri 6rsna and Ar(una were right in condemning Asvatthama. But to a good !ady !ike 1raupadi$ the matter was considered not from the ang!e of sastric vision$ "ut as a matter of custom. By custom$ Asvatthama was offered the same respect as offered to his father. &t was so "ecause genera!!y the peop!e accept the son of a "rahmana as a rea! "rahmana$ "y sentiment on!y. Factua!!y the matter is different. A "rahmana is accepted on the merit of )ua!ification and not on the merit of simp!y "eing the son of a "rahmana. But in spite of a!! this$ 1raupadi desired that Asvatthama "e at once re!eased$ and it was a!! the same a good sentiment for her. %his means that a devotee of the :ord can to!erate a!! sorts of tri"u!ation persona!!y$ "ut sti!! such devotees are never unkind to others$ even to the enemy. %hese are the characteristics of one who is a pure devotee of the :ord. %5L% >> %5L% sarahasyo dhanur-vedah

savisargopasamyamah astra-gramas ca "havata siksito yad-anugrahat SE=3=E#S sa-rahasyah--confidentia!D dhanuh-vedah--know!edge in the art of manipu!ating "ows and arrowsD savisarga--re!easingD upasamyamah--contro!!ingD astra--weaponsD gramah--a!! kinds ofD ca--andD "havata--"y yourse!fD siksitah--!earnedD yat--"y whoseD anugrahat--mercy of. %CA=S:A%&3= &t was "y 1ronacarya9s mercy that you !earned the mi!itary art of throwing arrows and the confidentia! art of contro!!ing weapons. +BC+3C% 1hanur-veda$ or mi!itary science$ was taught "y 1ronacarya with a!! its confidentia! secrets of throwing and contro!!ing "y 'edic hymns. 2ross mi!itary science is dependent on materia! weapons$ "ut finer than that is the art of throwing the arrows saturated with 'edic hymns$ which act more effective!y than gross materia! weapons !ike machine guns or atomic "om"s. %he contro! is "y 'edic mantras$ or the transcendenta! science of sound. &t is said in the Camayana that #ahara(a 1asaratha$ the father of :ord Sri Cama$ used to contro! arrows "y sound on!y. e cou!d pierce his target with his arrow "y on!y hearing the sound$ without seeing the o"(ect. So this is a finer mi!itary science than that of the gross materia! mi!itary weapons used nowadays. Ar(una was taught a!! this$ and therefore 1raupadi wished that Ar(una fee! o"!iged to Acarya 1rona for a!! these "enefits. And in the a"sence of 1ronacarya$ his son was his representative. %hat was the opinion of the good !ady 1raupadi. &t may "e argued why 1ronacarya$ a rigid "rahmana$ shou!d "e a teacher in mi!itary science. But the rep!y is that a "rahmana shou!d "ecome a teacher$ regard!ess of what his department of know!edge is. A !earned "rahmana shou!d "ecome a teacher$ a priest and a recipient of charity. A "ona fide "rahmana is authori*ed to accept such professions. %5L% >7 %5L% sa esa "hagavan dronah pra(a-rupena vartate tasyatmano 9rdham patny aste nanvagad virasuh krpi SE=3=E#S sah--heD esah--certain!yD "hagavan--!ordD dronah--1ronacaryaD pra(a-rupena--in the form of his son AsvatthamaD vartate--is e4istingD tasya--hisD atmanah--of the "odyD ardham--ha!fD patni--wifeD aste--!ivingD na--notD anvagat--undertookD virasuh--having the son presentD krpi--the sister of 6rpacarya. %CA=S:A%&3= e F1ronacaryaG is certain!y sti!! e4isting$ "eing represented "y his son. is wife 6rpi did not undergo a sati with him "ecause she had a son. +BC+3C%

%he wife of 1ronacarya$ 6rpi$ is the sister of 6rpacarya. A devoted wife$ who is according to revea!ed scripture the "etter ha!f of her hus"and$ is (ustified in em"racing vo!untary death a!ong with her hus"and if she is without issue. But in the case of the wife of 1ronacarya$ she did not undergo such a tria! "ecause she had her son$ the representative of her hus"and. A widow is a widow on!y in name if there is a son of her hus"and e4isting. So in either case Asvatthama was the representative of 1ronacarya$ and therefore ki!!ing Asvatthama wou!d "e !ike ki!!ing 1ronacarya. %hat was the argument of 1raupadi against the ki!!ing of Asvatthama. %5L% >. %5L% tad dharma(na maha-"haga "havad"hir gauravam ku!am vr(inam narhati praptum pu(yam vandyam a"hiksnasah SE=3=E#S tat--thereforeD dharma-(na--one who is aware of the princip!es of re!igionD maha-"haga--the most fortunateD "havad"hih--"y your good se!fD gauravam--g!orifiedD ku!am--the fami!yD vr(inam--that which is painfu!D na--notD arhati--does deserveD praptum--for o"tainingD pu(yam--the worshipa"!eD vandyam-respecta"!eD a"hiksnasah--constant!y. %CA=S:A%&3= 3 most fortunate one who knows the princip!es of re!igion$ it is not good for you to cause grief to g!orious fami!y mem"ers who are a!ways respecta"!e and worshipfu!. +BC+3C% A s!ight insu!t for a respecta"!e fami!y is sufficient to invoke grief. %herefore$ a cu!tured man shou!d a!ways "e carefu! in dea!ing with worshipfu! fami!y mem"ers. %5L% >%5L% ma rodid asya (anani gautami pati-devata yathaham mrta-vatsarta rodimy asru-mukhi muhuh SE=3=E#S ma--do notD rodit--make cryD asya--hisD (anani--motherD gautami--the wife of 1ronaD pati-devata--chasteD yatha--as hasD aham--myse!fD mrta-vatsa--one whose chi!d is deadD arta--distressedD rodimi--cryingD asrumukhi--tears in the eyesD muhuh--constant!y. %CA=S:A%&3= #y !ord$ do not make the wife of 1ronacarya cry !ike me. & am aggrieved for the death of my sons. She need not cry constant!y !ike me.

+BC+3C% Sympathetic good !ady as she was$ Srimati 1raupadi did not want to put the wife of 1ronacarya in the same position of chi!d!essness$ "oth from the point of mother!y fee!ings and from the respecta"!e position he!d "y the wife of 1ronacarya. %5L% >@ %5L% yaih kopitam "rahma-ku!am ra(anyair a(itatma"hih tat ku!am pradahaty asu sanu"andham sucarpitam SE=3=E#S yaih--"y thoseD kopitam--enragedD "rahma-ku!am--the order of the "rahmanasD ra(anyaih--"y the administrative orderD a(ita--unrestrictedD atma"hih--"y onese!fD tat--thatD ku!am--fami!yD pradahati--is "urnt upD asu--within no timeD sa-anu"andham--together with fami!y mem"ersD suca-arpitam--"eing put into grief. %CA=S:A%&3= &f the king!y administrative order$ "eing unrestricted in sense contro!$ offends the "rahmana order and enrages them$ then the fire of that rage "urns up the who!e "ody of the roya! fami!y and "rings grief upon a!!. +BC+3C% %he "rahmana order of society$ or the spiritua!!y advanced caste or community$ and the mem"ers of such high!y e!evated fami!ies$ were a!ways he!d in great esteem "y the other$ su"ordinate castes$ name!y the administrative king!y order$ the mercanti!e order and the !a"orers. %5L% >; %5L% suta uvaca dharmyam nyayyam sakarunam nirvya!ikam samam mahat ra(a dharma-suto ra(nyah pratyanandad vaco dvi(ah SE=3=E#S sutah uvaca--Suta 2osvami saidD dharmyam--in accordance with the princip!es of re!igionD nyayyam-(usticeD sa-karunam--fu!! of mercyD nirvya!ikam--without dup!icity in dharmaD samam--e)uityD mahat-g!oriousD ra(a--the 6ingD dharma-sutah--sonD ra(nyah--"y the KueenD pratyanandat--supportedD vacah-statementsD dvi(ah--3 "rahmanas. %CA=S:A%&3=

Suta 2osvami said8 3 "rahmanas$ 6ing Eudhisthira fu!!y supported the statements of the Kueen$ which were in accordance with the princip!es of re!igion and were (ustified$ g!orious$ fu!! of mercy and e)uity$ and without dup!icity. +BC+3C% #ahara(a Eudhisthira$ who was the son of 1harmara(a$ or Eamara(a$ fu!!y supported the words of Kueen 1raupadi in asking Ar(una to re!ease Asvatthama. 3ne shou!d not to!erate the humi!iation of a mem"er of a great fami!y. Ar(una and his fami!y were inde"ted to the fami!y of 1ronacarya "ecause of Ar(una9s !earning the mi!itary science from him. &f ingratitude were shown to such a "enevo!ent fami!y$ it wou!d not "e at a!! (ustified from the mora! standpoint. %he wife of 1ronacarya$ who was the ha!f "ody of the great sou!$ must "e treated with compassion$ and she shou!d not "e put into grief "ecause of her son9s death. %hat is compassion. Such statements "y 1raupadi are without dup!icity "ecause actions shou!d "e taken with fu!! know!edge. %he fee!ing of e)ua!ity was there "ecause 1raupadi spoke out of her persona! e4perience. A "arren woman cannot understand the grief of a mother. 1raupadi was herse!f a mother$ and therefore her ca!cu!ation of the depth of 6rpi9s grief was )uite to the point. And it was g!orious "ecause she wanted to show proper respect to a great fami!y. %5L% 7? %5L% naku!ah sahadevas ca yuyudhano dhanan(ayah "hagavan devaki-putro ye canye yas ca yositah SE=3=E#S naku!ah--=aku!aD sahadevah--SahadevaD ca--andD yuyudhanah--SatyakiD dhanan(ayah--Ar(unaD "hagavan--the +ersona!ity of 2odheadD devaki-putrah--the son of 1evaki$ :ord Sri 6rsnaD ye--thoseD ca-andD anye--othersD yah--thoseD ca--andD yositah--!adies. %CA=S:A%&3= =aku!a and Sahadeva Fthe younger "rothers of the 6ingG and a!so Satyaki$ Ar(una$ the +ersona!ity of 2odhead :ord Sri 6rsna$ son of 1evaki$ and the !adies and others a!! unanimous!y agreed with the 6ing. %5L% 7/ %5L% tatrahamarsito "himas tasya sreyan vadhah smrtah na "hartur natmanas carthe yo 9han suptan sisun vrtha SE=3=E#S tatra--thereuponD aha--saidD amarsitah--in an angry moodD "himah--BhimaD tasya--hisD sreyan--u!timate goodD vadhah--ki!!ingD smrtah--recordedD na--notD "hartuh--of the masterD na--norD atmanah--of his own se!fD ca--andD arthe--for the sake ofD yah--one whoD ahan--ki!!edD suptan--s!eepingD sisun--chi!drenD vrtha-without purpose.

%CA=S:A%&3= Bhima$ however$ disagreed with them and recommended ki!!ing this cu!prit who$ in an angry mood$ had murdered s!eeping chi!dren for no purpose and for neither his nor his master9s interest. %5L% 7< %5L% nisamya "hima-gaditam draupadyas ca catur-"hu(ah a!okya vadanam sakhyur idam aha hasann iva SE=3=E#S nisamya--(ust after hearingD "hima--BhimaD gaditam--spoken "yD draupadyah--of 1raupadiD ca--andD catuh-"hu(ah--the four-handed ,+ersona!ity of 2odhead0D a!okya--having seenD vadanam--the faceD sakhyuh--of is friendD idam--thisD aha--saidD hasan--smi!ingD iva--as it. %CA=S:A%&3= Catur"hu(a Fthe four-armed oneG$ or the +ersona!ity of 2odhead$ after hearing the words of Bhima$ 1raupadi and others$ saw the face of is dear friend Ar(una$ and e "egan to speak as if smi!ing. +BC+3C% :ord Sri 6rsna had two arms$ and why e is designated as four-armed is e4p!ained "y Sridhara Svami. Both Bhima and 1raupadi he!d opposite views a"out ki!!ing Asvatthama. Bhima wanted him to "e immediate!y ki!!ed$ whereas 1raupadi wanted to save him. We can imagine Bhima ready to ki!! whi!e 1raupadi is o"structing him. And in order to prevent "oth of them$ the :ord discovered another two arms. 3rigina!!y$ the primeva! :ord Sri 6rsna disp!ays on!y two arms$ "ut in is =arayana feature e e4hi"its four. &n is =arayana feature e resides with is devotees in the 'aikuntha p!anets$ whi!e in is origina! Sri 6rsna feature e resides in the 6rsna!oka p!anet far$ far a"ove the 'aikuntha p!anets in the spiritua! sky. %herefore$ if Sri 6rsna is ca!!ed catur"hu(ah$ there is no contradiction. &f need "e e can disp!ay hundreds of arms$ as e e4hi"ited in is visva-rupa shown to Ar(una. %herefore$ one who can disp!ay hundreds and thousands of arms can a!so manifest four whenever needed. When Ar(una was perp!e4ed a"out what to do with Asvatthama$ :ord Sri 6rsna$ as the very dear friend of Ar(una$ vo!untari!y took up the matter (ust to make a so!ution. And e was smi!ing a!so. %5L%S 7I-7> %5L% sri-"hagavan uvaca "rahma-"andhur na hantavya atatayi vadharhanah mayaivo"hayam amnatam paripahy anusasanam kuru pratisrutam satyam yat tat santvayata priyam priyam ca "himasenasya panca!ya mahyam eva ca

SE=3=E#S sri-"hagavan--the +ersona!ity of 2odheadD uvaca--saidD "rahma-"andhuh--the re!ative of a "rahmanaD na--notD hantavyah--to "e ki!!edD atatayi--the aggressorD vadha-arhanah--is due to "e ki!!edD maya--"y #eD eva--certain!yD u"hayam--"othD amnatam--descri"ed according to ru!ings of the authorityD paripahi--carry outD anusasanam--ru!ingsD kuru--a"ide "yD pratisrutam--as promised "yD satyam--truthD yat tat--that whichD santvayata--whi!e pacifyingD priyam--dear wifeD priyam--satisfactionD ca--a!soD "himasenasya--of Sri BhimasenaD panca!yah--of 1raupadiD mahyam--unto #e a!soD eva--certain!yD ca--and. %CA=S:A%&3= %he +ersona!ity of 2odhead Sri 6rsna said8 A friend of a "rahmana is not to "e ki!!ed$ "ut if he is an aggressor he must "e ki!!ed. A!! these ru!ings are in the scriptures$ and you shou!d act according!y. Eou have to fu!fi!! your promise to your wife$ and you must a!so act to the satisfaction of Bhimasena and #e. +BC+3C% Ar(una was perp!e4ed "ecause Asvatthama was to "e ki!!ed as we!! as spared according to different scriptures cited "y different persons. As a "rahma-"andhu$ or a worth!ess son of a "rahmana$ Asvatthama was not to "e ki!!ed$ "ut he was at the same time an aggressor a!so. And according to the ru!ings of #anu$ an aggressor$ even though he "e a "rahmana ,and what to speak of an unworthy son of a "rahmana0$ is to "e ki!!ed. 1ronacarya was certain!y a "rahmana in the true sense of the term$ "ut "ecause he stood in the "att!efie!d he was ki!!ed. But a!though Asvatthama was an aggressor$ he stood without any fighting weapons. %he ru!ing is that an aggressor$ when he is without weapon or chariot$ cannot "e ki!!ed. A!! these were certain!y perp!e4ities. Besides that$ Ar(una had to keep the promise he had made "efore 1raupadi (ust to pacify her. And he a!so had to satisfy "oth Bhima and 6rsna$ who advised ki!!ing him. %his di!emma was present "efore Ar(una$ and the so!ution was awarded "y 6rsna. %5L% 77 %5L% suta uvaca ar(unah sahasa(naya harer hardam athasina manim (ahara murdhanyam dvi(asya saha-murdha(am SE=3=E#S sutah--Suta 2osvamiD uvaca--saidD ar(unah--Ar(unaD sahasa--(ust at that timeD a(naya--knowing itD hareh-of the :ordD hardam--motiveD atha--thusD asina--"y the swordD manim--the (ewe!D (ahara--separatedD murdhanyam--on the headD dvi(asya--of the twice-"ornD saha--withD murdha(am--hairs. %CA=S:A%&3= Aust then Ar(una cou!d understand the motive of the :ord "y is e)uivoca! orders$ and thus with his sword he severed "oth hair and (ewe! from the head of Asvatthama. +BC+3C% Contradictory orders of different persons are impossi"!e to carry out. %herefore a compromise was se!ected "y Ar(una "y his sharp inte!!igence$ and he separated the (ewe! from the head of Asvatthama. %his

was as good as cutting off his head$ and yet his !ife was saved for a!! practica! purposes. ere Asvatthama is indicated as twice-"orn. Certain!y he was twice-"orn$ "ut he fe!! down from his position$ and therefore he was proper!y punished. %5L% 7. %5L% vimucya rasana-"addham "a!a-hatya-hata-pra"ham te(asa manina hinam si"iran nirayapayat SE=3=E#S vimucya--after re!easing himD rasana-"addham--from the "ondage of ropesD "a!a-hatya--infanticideD hatapra"ham--!oss of "odi!y !usterD te(asa--of the strength ofD manina--"y the (ewe!D hinam--"eing deprived ofD si"irat--from the campD nirayapayat--drove him out. %CA=S:A%&3= e FAsvatthamaG had a!ready !ost his "odi!y !uster due to infanticide$ and now$ moreover$ having !ost the (ewe! from his head$ he !ost even more strength. %hus he was un"ound and driven out of the camp. +BC+3C% %hus "eing insu!ted$ the humi!iated Asvatthama was simu!taneous!y ki!!ed and not ki!!ed "y the inte!!igence of :ord 6rsna and Ar(una. %5L% 7%5L% vapanam dravinadanam sthanan niryapanam tatha esa hi "rahma-"andhunam vadho nanyo 9sti daihikah SE=3=E#S vapanam--c!eaving the hairs from the headD dravina--wea!thD adanam--forfeitingD sthanat--from the residenceD niryapanam--driving awayD tatha--a!soD esah--a!! theseD hi--certain!yD "rahma-"andhunam--of the re!atives of a "rahmanaD vadhah--ki!!ingD na--notD anyah--any other methodD asti--there isD daihikah--in the matter of the "ody. %CA=S:A%&3= Cutting the hair from his head$ depriving him of his wea!th and driving him from his residence are the prescri"ed punishments for the re!ative of a "rahmana. %here is no in(unction for ki!!ing the "ody. %5L% 7@ %5L%

putra-sokaturah sarve pandavah saha krsnaya svanam mrtanam yat krtyam cakrur nirharanadikam SE=3=E#S putra--sonD soka--"ereavementD aturah--overwhe!med withD sarve--a!! of themD pandavah--the sons of +anduD saha--a!ong withD krsnaya--with 1raupadiD svanam--of the kinsmenD mrtanam--of the deadD yat-whatD krtyam--ought to "e doneD cakruh--did performD nirharana-adikam--undertaka"!e. %CA=S:A%&3= %hereafter$ the sons of +andu and 1raupadi$ overwhe!med with grief$ performed the proper ritua!s for the dead "odies of their re!atives. %hus end the Bhaktivedanta purports of the First Canto$ Seventh Chapter$ of the Srimad-Bhagavatam$ entit!ed "%he Son of 1rona +unished." Chapter 5ight +rayers "y Kueen 6unti and +ariksit Saved %5L% / %5L% suta uvaca atha te samparetanam svanam udakam icchatam datum sakrsna gangayam puraskrtya yayuh striyah SE=3=E#S sutah uvaca--Suta saidD atha--thusD te--the +andavasD samparetanam--of the deadD svanam--of the re!ativesD udakam--waterD icchatam--wi!!ing to haveD datum--to de!iverD sa-krsnah--a!ong with 1raupadiD gangayam--on the 2angesD puraskrtya--putting in the frontD yayuh--wentD striyah--the women. %CA=S:A%&3= Suta 2osvami said8 %hereafter the +andavas$ desiring to de!iver water to the dead re!atives who had desired it$ went to the 2anges with 1raupadi. %he !adies wa!ked in front. +BC+3C% %o date it is the custom in indu society to go to the 2anges or any other sacred river to take "ath when death occurs in the fami!y. 5ach of the fami!y mem"ers pours out a potfu! of the 2anges water for the departed sou! and wa!ks in a procession$ with the !adies in the front. %he +andavas a!so fo!!owed the ru!es more than five thousand years ago. :ord 6rsna$ "eing a cousin of the +andavas$ was a!so amongst the fami!y mem"ers. %5L% < %5L% te niniyodakam sarve

vi!apya ca "hrsam punah ap!uta hari-pada"(ara(ah-puta-sari(-(a!e SE=3=E#S te--a!! of themD niniya--having offeredD udakam--waterD sarve--every one of themD vi!apya--having !amentedD ca--andD "hrsam--sufficient!yD punah--againD ap!utah--took "athD hari-pada"(a--the !otus feet of the :ordD ra(ah--dustD puta--purifiedD sarit--of the 2angesD (a!e--in the water. %CA=S:A%&3= aving !amented over them and sufficient!y offered 2anges water$ they "athed in the 2anges$ whose water is sanctified due to "eing mi4ed with the dust of the !otus feet of the :ord. %5L% I %5L% tatrasinam kuru-patim dhrtarastram sahanu(am gandharim putra-sokartam prtham krsnam ca madhavah SE=3=E#S tatra--thereD asinam--sittingD kuru-patim--the 6ing of the 6urusD dhrtarastram--1hrtarastraD sahaanu(am--with his younger "rothersD gandharim--2andhariD putra--sonD soka-artam--overtaken "y "ereavementD prtham--6untiD krsnam--1raupadiD ca--a!soD madhavah--:ord Sri 6rsna. %CA=S:A%&3= %here sat the 6ing of the 6urus$ #ahara(a Eudhisthira$ a!ong with his younger "rothers and 1hrtarastra$ 2andhari$ 6unti and 1raupadi$ a!! overwhe!med with grief. :ord 6rsna was a!so there. +BC+3C% %he Batt!e of 6uruksetra was fought "etween fami!y mem"ers$ and thus a!! affected persons were a!so fami!y mem"ers !ike #ahara(a Eudhisthira and "rothers$ 6unti$ 1raupadi$ Su"hadra$ 1hrtarastra$ 2andhari and her daughters-in-!aw$ etc. A!! the principa! dead "odies were in some way or other re!ated with each other$ and therefore the fami!y grief was com"ined. :ord 6rsna was a!so one of them as a cousin of the +andavas and nephew of 6unti$ as we!! as "rother of Su"hadra$ etc. %he :ord$ therefore$ was e)ua!!y sympathetic toward a!! of them$ and therefore he "egan to pacify them "efitting!y. %5L% > %5L% santvayam asa muni"hir hata-"andhun sucarpitan "hutesu ka!asya gatim darsayan na pratikriyam SE=3=E#S

santvayam asa--pacifiedD muni"hih--a!ong with the munis present thereD hata-"andhun--those who !ost their friends and re!ativesD sucarpitan--a!! shocked and affectedD "hutesu--unto the !iving "eingsD ka!asya-of the supreme !aw of the A!mightyD gatim--reactionsD darsayan--demonstratedD na--noD pratikriyam-remedia! measures. %CA=S:A%&3= Citing the stringent !aws of the A!mighty and their reactions upon !iving "eings$ :ord Sri 6rsna and the munis "egan to pacify those who were shocked and affected. +BC+3C% %he stringent !aws of nature$ under the order of the Supreme +ersona!ity of 2odhead$ cannot "e a!tered "y any !iving entity. %he !iving entities are eterna!!y under the su"(ugation of the a!mighty :ord. %he :ord makes a!! the !aws and orders$ and these !aws and orders are genera!!y ca!!ed dharma or re!igion. =o one can create any re!igious formu!a. Bona fide re!igion is to a"ide "y the orders of the :ord. %he :ord9s orders are c!ear!y dec!ared in the Bhagavad-gita. 5veryone shou!d fo!!ow im on!y or is orders$ and that wi!! make a!! happy$ "oth materia!!y and spiritua!!y. As !ong as we are in the materia! wor!d$ our duty is to fo!!ow the orders of the :ord$ and if "y the grace of the :ord we are !i"erated from the c!utches of the materia! wor!d$ then in our !i"erated stage a!so we can render transcendenta! !oving service unto the :ord. &n our materia! stage we can see neither ourse!ves nor the :ord for want of spiritua! vision. But when we are !i"erated from materia! affection and are situated in our origina! spiritua! form we can see "oth ourse!ves and the :ord face to face. #ukti means to "e reinstated in one9s origina! spiritua! status after giving up the materia! conception of !ife. %herefore$ human !ife is specifica!!y meant for )ua!ifying ourse!ves for this spiritua! !i"erty. Bnfortunate!y$ under the inf!uence of i!!usory materia! energy$ we accept this spot-!ife of on!y a few years as our permanent e4istence and thus "ecome i!!usioned "y possessing so-ca!!ed country$ home$ !and$ chi!dren$ wife$ community$ wea!th$ etc.$ which are fa!se representations created "y maya ,i!!usion0. And under the dictation of maya$ we fight with one another to protect these fa!se possessions. By cu!tivating spiritua! know!edge$ we can rea!i*e that we have nothing to do with a!! this materia! parapherna!ia. %hen at once we "ecome free from materia! attachment. %his c!earance of the misgivings of materia! e4istence at once takes p!ace "y association with the :ord9s devotees$ who are a"!e to in(ect the transcendenta! sound into the depths of the "ewi!dered heart and thus make one practica!!y !i"erated from a!! !amentation and i!!usion. %hat is a summary of the pacifying measures for those affected "y the reaction of stringent materia! !aws$ e4hi"ited in the forms of "irth$ death$ o!d age and disease$ which are inso!u"!e factors of materia! e4istence. %he victims of war$ name!y$ the fami!y mem"ers of the 6urus$ were !amenting the pro"!ems of death$ and the :ord pacified them on the "asis of know!edge. %5L% 7 %5L% sadhayitva(ata-satroh svam ra(yam kitavair hrtam ghatayitvasato ra(nah kaca-sparsa-ksatayusah SE=3=E#S sadhayitva--having e4ecutedD a(ata-satroh--of one who has no enemyD svam ra(yam--own kingdomD kitavaih--"y the c!ever ,1uryodhana and party0D hrtam--usurpedD ghatayitva--having ki!!edD asatah--the unscrupu!ousD ra(nah--of the )ueen9sD kaca--"unch of hairD sparsa--rough!y hand!edD ksata--decreasedD ayusah--"y the duration of !ife.

%CA=S:A%&3= %he c!ever 1uryodhana and his party cunning!y usurped the kingdom of Eudhisthira$ who had no enemy. By the grace of the :ord$ the recovery was e4ecuted$ and the unscrupu!ous kings who (oined with 1uryodhana were ki!!ed "y im. 3thers a!so died$ their duration of !ife having decreased for their rough hand!ing of the hair of Kueen 1raupadi. +BC+3C% &n the g!orious days$ or "efore the advent of the age of 6a!i$ the "rahmanas$ the cows$ the women$ the chi!dren and the o!d men were proper!y given protection. /. %he protection of the "rahmanas maintains the institution of varna and asrama$ the most scientific cu!ture for attainment of spiritua! !ife. <. %he protection of cows maintains the most miracu!ous form of food$ i.e.$ mi!k for maintaining the finer tissues of the "rain for understanding higher aims of !ife. I. %he protection of women maintains the chastity of society$ "y which we can get a good generation for peace$ tran)ui!!ity and progress of !ife. >. %he protection of chi!dren gives the human form of !ife its "est chance to prepare the way of !i"erty from materia! "ondage. Such protection of chi!dren "egins from the very day of "egetting a chi!d "y the purificatory process of gar"hadhana-samskara$ the "eginning of pure !ife. 7. %he protection of the o!d men gives them a chance to prepare themse!ves for "etter !ife after death. %his comp!ete out!ook is "ased on factors !eading to successfu! humanity as against the civi!i*ation of po!ished cats and dogs. %he ki!!ing of the a"ove-mentioned innocent creatures is tota!!y for"idden "ecause even "y insu!ting them one !oses one9s duration of !ife. &n the age of 6a!i they are not proper!y protected$ and therefore the duration of !ife of the present generation has shortened considera"!y. &n the Bhagavadgita it is stated that when the women "ecome unchaste for want of proper protection$ there are unwanted chi!dren ca!!ed varna-sankara. %o insu!t a chaste woman means to "ring a"out disaster in the duration of !ife. 1uhsasana$ a "rother of 1uryodhana$ insu!ted 1raupadi$ an idea! chaste !ady$ and therefore the miscreants died untime!y. %hese are some of the stringent !aws of the :ord mentioned a"ove. %5L% . %5L% ya(ayitvasvamedhais tam tri"hir uttama-ka!pakaih tad-yasah pavanam diksu sata-manyor ivatanot SE=3=E#S ya(ayitva--"y performingD asvamedhaih--ya(na in which a horse is sacrificedD tam--him ,6ing Eudhisthira0D tri"hih--threeD uttama--"estD ka!pakaih--supp!ied with proper ingredients and performed "y a"!e priestsD tat--thatD yasah--fameD pavanam--virtuousD diksu--a!! directionsD sata-manyoh--&ndra$ who performed one hundred such sacrificesD iva--!ikeD atanot--spread. %CA=S:A%&3= :ord Sri 6rsna caused three we!!-performed Asvamedha-ya(nas Fhorse sacrificesG to "e conducted "y #ahara(a Eudhisthira and thus caused his virtuous fame to "e g!orified in a!! directions$ !ike that of &ndra$ who had performed one hundred such sacrifices. +BC+3C%

%his is something !ike the preface to the performances of Asvamedha-ya(na "y #ahara(a Eudhisthira. %he comparison of #ahara(a Eudhisthira to the 6ing of heaven is significant. %he 6ing of heaven is thousands and thousands of times greater than #ahara(a Eudhisthira in opu!ence$ yet the fame of #ahara(a Eudhisthira was not !ess. %he reason is that #ahara(a Eudhisthira was a pure devotee of the :ord$ and "y is grace on!y was 6ing Eudhisthira on the !eve! of the 6ing of heaven$ even though he performed on!y three ya(nas whereas the 6ing of heaven performed hundreds. %hat is the prerogative of the devotee of the :ord. %he :ord is e)ua! to everyone$ "ut a devotee of the :ord is more g!orified "ecause he is a!ways in touch with the a!!-great. %he sun rays are e)ua!!y distri"uted$ "ut sti!! there are some p!aces which are a!ways dark. %his is not due to the sun "ut to the receptive power. Simi!ar!y$ those who are cent percent devotees of the :ord get the fu!!-f!edged mercy of the :ord$ which is a!ways e)ua!!y distri"uted everywhere. %5L% %5L% amantrya pandu-putrams ca saineyoddhava-samyutah dvaipayanadi"hir vipraih pu(itaih pratipu(itah SE=3=E#S amantrya--invitingD pandu-putran--a!! the sons of +anduD ca--a!soD saineya--SatyakiD uddhava--BddhavaD samyutah--accompaniedD dvaipayana-adi"hih--"y the rsis !ike 'edavyasaD vipraih--"y the "rahmanasD pu(itaih--"eing worshipedD pratipu(itah--the :ord a!so reciprocated e)ua!!y. %CA=S:A%&3= :ord Sri 6rsna then prepared for is departure. e invited the sons of +andu$ after having "een worshiped "y the "rahmanas$ headed "y Sri!a 'yasadeva. %he :ord a!so reciprocated greetings. +BC+3C% Apparent!y :ord Sri 6rsna was a ksatriya and was not worshipa"!e "y the "rahmanas. But the "rahmanas present there$ headed "y Sri!a 'yasadeva$ a!! knew im to "e the +ersona!ity of 2odhead$ and therefore they worshiped im. %he :ord reciprocated the greetings (ust to honor the socia! order that a ksatriya is o"edient to the orders of the "rahmanas. A!though :ord Sri 6rsna was a!ways offered the respects due the Supreme :ord from a!! responsi"!e )uarters$ the :ord never deviated from the customary usages "etween the four orders of society. %he :ord purpose!y o"served a!! these socia! customs so that others wou!d fo!!ow im in the future. %5L% @ %5L% gantum krtamatir "rahman dvarakam ratham asthitah upa!e"he 9"hidhavantim uttaram "haya-vihva!am SE=3=E#S

gantum--(ust desiring to startD krtamatih--having decidedD "rahman--3 "rahmanaD dvarakam--towards 1varakaD ratham--on the chariotD asthitah--seatedD upa!e"he--sawD a"hidhavantim--coming hurried!yD uttaram--BttaraD "haya-vihva!am--"eing afraid. %CA=S:A%&3= As soon as e seated imse!f on the chariot to start for 1varaka$ e saw Bttara hurrying toward im in fear. +BC+3C% A!! the mem"ers of the fami!y of the +andavas were comp!ete!y dependent on the protection of the :ord$ and therefore the :ord protected a!! of them in a!! circumstances. %he :ord protects everyone$ "ut one who depends comp!ete!y upon im is especia!!y !ooked after "y the :ord. %he father is more attentive to the !itt!e son who is e4c!usive!y dependent on the father. %5L% ; %5L% uttarovaca pahi pahi maha-yogin deva-deva (agat-pate nanyam tvad a"hayam pasye yatra mrtyuh parasparam SE=3=E#S uttara uvaca--Bttara saidD pahi pahi--protect$ protectD maha-yogin--the greatest mysticD deva-deva--the worshipa"!e of the worshipedD (agat-pate--3 :ord of the universeD na--notD anyam--anyone e!seD tvat--than EouD a"hayam--fear!essnessD pasye--do & seeD yatra--where there isD mrtyuh--deathD parasparam--in the wor!d of dua!ity. %CA=S:A%&3= Bttara said8 3 :ord of !ords$ :ord of the universeJ Eou are the greatest of mystics. +!ease protect me$ for there is no one e!se who can save me from the c!utches of death in this wor!d of dua!ity. +BC+3C% %his materia! wor!d is the wor!d of dua!ity$ in contrast with the oneness of the a"so!ute rea!m. %he wor!d of dua!ity is composed of matter and spirit$ whereas the a"so!ute wor!d is comp!ete spirit without any tinge of the materia! )ua!ities. &n the dua! wor!d everyone is fa!se!y trying to "ecome the master of the wor!d$ whereas in the a"so!ute wor!d the :ord is the a"so!ute :ord$ and a!! others are is a"so!ute servitors. &n the wor!d of dua!ity everyone is envious of a!! others$ and death is inevita"!e due to the dua! e4istence of matter and spirit. %he :ord is the on!y she!ter of fear!essness for the surrendered sou!. 3ne cannot save himse!f from the crue! hands of death in the materia! wor!d without having surrendered himse!f at the !otus feet of the :ord. %5L% /? %5L% a"hidravati mam isa

saras taptayaso vi"ho kamam dahatu mam natha ma me gar"ho nipatyatam SE=3=E#S a"hidravati--coming towardsD mam--meD isa--3 :ordD sarah--the arrowD tapta--fieryD ayasah--ironD vi"ho--3 great oneD kamam--desireD dahatu--!et it "urnD mam--meD natha--3 protectorD ma--notD me--myD gar"hah--em"ryoD nipatyatam--"e a"orted. %CA=S:A%&3= 3 my :ord$ Eou are a!!-powerfu!. A fiery iron arrow is coming towards me fast. #y :ord$ !et it "urn me persona!!y$ if Eou so desire$ "ut p!ease do not !et it "urn and a"ort my em"ryo. +!ease do me this favor$ my :ord. +BC+3C% %his incident took p!ace after the death of A"himanyu$ the hus"and of Bttara. A"himanyu9s widow$ Bttara$ shou!d have fo!!owed the path of her hus"and$ "ut "ecause she was pregnant$ and #ahara(a +ariksit$ a great devotee of the :ord$ was !ying in em"ryo$ she was responsi"!e for his protection. %he mother of a chi!d has a great responsi"i!ity in giving a!! protection to the chi!d$ and therefore Bttara was not ashamed to e4press this frank!y "efore :ord 6rsna. Bttara was the daughter of a great king$ the wife of a great hero$ and student of a great devotee$ and !ater she was the mother of a good king a!so. She was fortunate in every respect. %5L% // %5L% suta uvaca upadharya vacas tasya "hagavan "hakta-vatsa!ah apandavam idam kartum drauner astram a"udhyata SE=3=E#S sutah uvaca--Suta 2osvami saidD upadharya--"y hearing her patient!yD vacah--wordsD tasyah--herD "hagavan--the +ersona!ity of 2odheadD "hakta-vatsa!ah-- e who is very much affectionate towards is devoteesD apandavam--without the e4istence of the +andavas9 descendantsD idam--thisD kartum--to do itD drauneh--of the son of 1ronacaryaD astram--weaponD a"udhyata--understood. %CA=S:A%&3= Suta 2osvami said8 aving patient!y heard her words$ :ord Sri 6rsna$ who is a!ways very affectionate to is devotees$ cou!d at once understand that Asvatthama$ the son of 1ronacarya$ had thrown the "rahmastra to finish the !ast !ife in the +andava fami!y. +BC+3C% %he :ord is impartia! in every respect$ "ut sti!! e is inc!ined towards is devotees "ecause there is a great necessity of this for everyone9s we!!"eing. %he +andava fami!y was a fami!y of devotees$ and therefore the :ord wanted them to ru!e the wor!d. %hat was the reason e van)uished the ru!e of the

company of 1uryodhana and esta"!ished the ru!e of #ahara(a Eudhisthira. %herefore$ e a!so wanted to protect #ahara(a +ariksit$ who was !ying in em"ryo. e did not !ike the idea that the wor!d shou!d "e without the +andavas$ the idea! fami!y of devotees. %5L% /< %5L% tarhy evatha muni-srestha pandavah panca sayakan atmano 9"himukhan diptan a!aksyastrany upadaduh SE=3=E#S tarhi--thenD eva--a!soD atha--thereforeD muni-srestha--3 chief amongst the munisD pandavah--a!! the sons of +anduD panca--fiveD sayakan--weaponsD atmanah--own se!vesD a"himukhan--towardsD diptan--g!aringD a!aksya--seeing itD astrani--weaponsD upadaduh--took up. %CA=S:A%&3= 3 foremost among the great thinkers FmunisG FSaunakaG$ seeing the g!aring "rahmastra proceeding towards them$ the +andavas took up their five respective weapons. +BC+3C% %he "rahmastras are finer than the nuc!ear weapons. Asvatthama discharged the "rahmastra simp!y to ki!! the +andavas$ name!y the five "rothers headed "y #ahara(a Eudhisthira and their on!y grandson$ who was !ying within the wom" of Bttara. %herefore the "rahmastra$ more effective and finer than the atomic weapons$ was not as "!ind as the atomic "om"s. When the atomic "om"s are discharged they do not discriminate "etween the target and others. #ain!y the atomic "om"s do harm to the innocent "ecause there is no contro!. %he "rahmastra is not !ike that. &t marks out the target and proceeds according!y without harming the innocent. %5L% /I %5L% vyasanam viksya tat tesam ananya-visayatmanam sudarsanena svastrena svanam raksam vyadhad vi"huh SE=3=E#S vyasanam--great dangerD viksya--having o"servedD tat--thatD tesam--theirD ananya--no otherD visaya-meansD atmanam--thus inc!inedD sudarsanena--"y the whee! of Sri 6rsnaD sva-astrena--"y the weaponD svanam--of is own devoteesD raksam--protectionD vyadhat--did itD vi"huh--the A!mighty. %CA=S:A%&3= %he a!mighty +ersona!ity of 2odhead$ Sri 6rsna$ having o"served that a great danger was "efa!!ing is una!!oyed devotees$ who were fu!!y surrendered sou!s$ at once took up is Sudarsana disc to protect them.

+BC+3C% %he "rahmastra$ the supreme weapon re!eased "y Asvatthama$ was something simi!ar to the nuc!ear weapon "ut with more radiation and heat. %his "rahmastra is the product of a more su"t!e science$ "eing the product of a finer sound$ a mantra recorded in the 'edas. Another advantage of this weapon is that it is not "!ind !ike the nuc!ear weapon "ecause it can "e directed on!y to the target and nothing e!se. Asvatthama re!eased the weapon (ust to finish a!! the ma!e mem"ers of +andu9s fami!yD therefore in one sense it was more dangerous than the atomic "om"s "ecause it cou!d penetrate even the most protected p!ace and wou!d never miss the target. 6nowing a!! this$ :ord Sri 6rsna at once took up is persona! weapon to protect is devotees$ who did not know anyone other than 6rsna. &n the Bhagavad-gita the :ord has c!ear!y promised that is devotees are never to "e van)uished. And e "ehaves according to the )ua!ity or degree of the devotiona! service rendered "y the devotees. ere the word ananya-visayatmanam is significant. %he +andavas were cent percent dependent on the protection of the :ord$ a!though they were a!! great warriors themse!ves. But the :ord neg!ects even the greatest warriors and a!so van)uishes them in no time. When the :ord saw that there was no time for the +andavas to counteract the "rahmastra of Asvatthama$ e took up is weapon even at the risk of "reaking is own vow. A!though the Batt!e of 6uruksetra was a!most finished$ sti!!$ according to is vow$ e shou!d not have taken up is own weapon. But the emergency was more important than the vow. e is "etter known as the "haktavatsa!a$ or the !over of is devotee$ and thus e preferred to continue as "hakta-vatsa!a than to "e a wor!d!y mora!ist who never "reaks his so!emn vow. %5L% /> %5L% antahsthah sarva-"hutanam atma yogesvaro harih sva-mayayavrnod gar"ham vairatyah kuru-tantave SE=3=E#S antahsthah--"eing withinD sarva--a!!D "hutanam--of the !iving "eingsD atma--sou!D yoga-isvarah--the :ord of a!! mysticismD harih--the Supreme :ordD sva-mayaya--"y the persona! energyD avrnot--coveredD gar"ham--em"ryoD vairatyah--of BttaraD kuru-tantave--for the progeny of #ahara(a 6uru. %CA=S:A%&3= %he :ord of supreme mysticism$ Sri 6rsna$ resides within everyone9s heart as the +aramatma. As such$ (ust to protect the progeny of the 6uru dynasty$ e covered the em"ryo of Bttara "y is persona! energy. +BC+3C% %he :ord of supreme mysticism can simu!taneous!y reside within everyone9s heart$ or even within the atoms$ "y is +aramatma feature$ is p!enary portion. %herefore$ from within the "ody of Bttara e covered the em"ryo to save #ahara(a +ariksit and protect the progeny of #ahara(a 6uru$ of whom 6ing +andu was a!so a descendant. Both the sons of 1hrtarastra and those of +andu "e!onged to the same dynasty of #ahara(a 6uruD therefore "oth of them were genera!!y known as 6urus. But when there were differences "etween the two fami!ies$ the sons of 1hrtarastra were known as 6urus whereas the sons of +andu were known as +andavas. Since the sons and grandsons of 1hrtarastra were a!! ki!!ed in the Batt!e of 6uruksetra$ the !ast son of the dynasty is designated as the son of the 6urus. %5L% /7

%5L% yadyapy astram "rahma-siras tv amogham capratikriyam vaisnavam te(a asadya samasamyad "hrgudvaha SE=3=E#S yadyapi--a!thoughD astram--weaponD "rahma-sirah--supremeD tu--"utD amogham--without checkD ca-andD apratikriyam--not to "e counteractedD vaisnavam--in re!ation with 'isnuD te(ah--strengthD asadya-"eing confronted withD samasamyat--was neutra!i*edD "hrgu-udvaha--3 g!ory of the fami!y of Bhrgu. %CA=S:A%&3= 3 Saunaka$ a!though the supreme "rahmastra weapon re!eased "y Asvatthama was irresisti"!e and without check or counteraction$ it was neutra!i*ed and foi!ed when confronted "y the strength of 'isnu F:ord 6rsnaG. +BC+3C% &n the Bhagavad-gita it is said that the "rahma(yoti$ or the g!owing transcendenta! effu!gence$ is resting on :ord Sri 6rsna. &n other words$ the g!owing effu!gence known as "rahma-te(as is nothing "ut the rays of the :ord$ (ust as the sun rays are rays of the sun disc. So this Brahma weapon a!so$ a!though materia!!y irresisti"!e$ cou!d not surpass the supreme strength of the :ord. %he weapon ca!!ed "rahmastra$ re!eased "y Asvatthama$ was neutra!i*ed and foi!ed "y :ord Sri 6rsna "y is own energyD that is to say$ e did not wait for any other9s he!p "ecause e is a"so!ute. %5L% /. %5L% ma mamstha hy etad ascaryam sarvascaryamaye 9cyute ya idam mayaya devya sr(aty avati hanty a(ah SE=3=E#S ma--do notD mamsthah--thinkD hi--certain!yD etat--a!! theseD ascaryam--wonderfu!D sarva--a!!D ascaryamaye--in the a!!-mysteriousD acyute--the infa!!i"!eD yah--one whoD idam--this ,creation0D mayaya--"y is energyD devya--transcendenta!D sr(ati--createsD avati--maintainsD hanti--annihi!atesD a(ah--un"orn. %CA=S:A%&3= 3 "rahmanas$ do not think this to "e especia!!y wonderfu! in the activities of the mysterious and infa!!i"!e +ersona!ity of 2odhead. By is own transcendenta! energy$ e maintains and annihi!ates a!! materia! things$ a!though e imse!f is un"orn. +BC+3C% %he activities of the :ord are a!ways inconceiva"!e to the tiny "rain of the !iving entities. =othing is impossi"!e for the Supreme :ord$ "ut a!! is actions are wonderfu! for us$ and thus e is a!ways "eyond

the range of our conceiva"!e !imits. %he :ord is the a!!-powerfu!$ a!!-perfect +ersona!ity of 2odhead. %he :ord is cent percent perfect$ whereas others$ name!y =arayana$ Brahma$ Siva$ the demigods and a!! other !iving "eings$ possess on!y different percentages of such perfection. =o one is e)ua! to or greater than im. e is unriva!ed. %5L% /%5L% "rahma-te(o-vinirmuktair atma(aih saha krsnaya prayana"himukham krsnam idam aha prtha sati SE=3=E#S "rahma-te(ah--the radiation of the "rahmastraD vinirmuktaih--"eing saved fromD atma-(aih--a!ong with her sonsD saha--withD krsnaya--1raupadiD prayana--outgoingD a"himukham--towardsD krsnam--unto :ord 6rsnaD idam--thisD aha--saidD prtha--6untiD sati--chaste$ devoted to the :ord. %CA=S:A%&3= %hus saved from the radiation of the "rahmastra$ 6unti$ the chaste devotee of the :ord$ and her five sons and 1raupadi addressed :ord 6rsna as e started for home. +BC+3C% 6unti is descri"ed herein as sati$ or chaste$ due to her una!!oyed devotion to :ord Sri 6rsna. er mind wi!! now "e e4pressed in the fo!!owing prayers for :ord 6rsna. A chaste devotee of the :ord does not !ook to others$ name!y any other !iving "eing or demigod$ even for de!iverance from danger. %hat was a!! a!ong the characteristic of the who!e fami!y of the +andavas. %hey knew nothing e4cept 6rsna$ and therefore the :ord was a!so a!ways ready to he!p them in a!! respects and in a!! circumstances. %hat is the transcendenta! nature of the :ord. e reciprocates the dependence of the devotee. 3ne shou!d not$ therefore$ !ook for he!p from imperfect !iving "eings or demigods$ "ut one shou!d !ook for a!! he!p from :ord 6rsna$ who is competent to save is devotees. Such a chaste devotee a!so never asks the :ord for he!p$ "ut the :ord$ out of is own accord$ is a!ways an4ious to render it. %5L% /@ %5L% kunty uvaca namasye purusam tvadyam isvaram prakrteh param a!aksyam sarva-"hutanam antar "ahir avasthitam SE=3=E#S kunti uvaca--Srimati 6unti saidD namasye--!et me "ow downD purusam--the Supreme +ersonD tva--EouD adyam--the origina!D isvaram--the contro!!erD prakrteh--of the materia! cosmosD param--"eyondD a!aksyam--the invisi"!eD sarva--a!!D "hutanam--of !iving "eingsD antah--withinD "ahih--withoutD avasthitam--e4isting.

%CA=S:A%&3= Srimati 6unti said8 3 6rsna$ & offer my o"eisances unto Eou "ecause Eou are the origina! persona!ity and are unaffected "y the )ua!ities of the materia! wor!d. Eou are e4isting "oth within and without everything$ yet Eou are invisi"!e to a!!. +BC+3C% Srimati 6untidevi was )uite aware that 6rsna is the origina! +ersona!ity of 2odhead$ a!though e was p!aying the part of her nephew. Such an en!ightened !ady cou!d not commit a mistake "y offering o"eisances unto her nephew. %herefore$ she addressed im as the origina! purusa "eyond the materia! cosmos. A!though a!! !iving entities are a!so transcendenta!$ they are neither origina! nor infa!!i"!e. %he !iving entities are apt to fa!! down under the c!utches of materia! nature$ "ut the :ord is never !ike that. &n the 'edas$ therefore$ e is descri"ed as the chief among a!! !iving entities ,nityo nityanam cetanas cetananam0. %hen again e is addressed as isvara$ or the contro!!er. %he !iving entities or the demigods !ike Candra and Surya are a!so to some e4tent isvara$ "ut none of them is the supreme isvara$ or the u!timate contro!!er. e is the paramesvara$ or the Supersou!. e is "oth within and without. A!though e was present "efore Srimati 6unti as her nephew$ e was a!so within her and everyone e!se. &n the Bhagavad-gita ,/7./70 the :ord says$ "& am situated in everyone9s heart$ and on!y due to #e one remem"ers$ forgets and is cogni*ant$ etc. %hrough a!! the 'edas & am to "e known "ecause & am the compi!er of the 'edas$ and & am the teacher of the 'edanta." Kueen 6unti affirms that the :ord$ a!though "oth within and without a!! !iving "eings$ is sti!! invisi"!e. %he :ord is$ so to speak$ a pu**!e for the common man. Kueen 6unti e4perienced persona!!y that :ord 6rsna was present "efore her$ yet e entered within the wom" of Bttara to save her em"ryo from the attack of Asvatthama9s "rahmastra. 6unti herse!f was pu**!ed a"out whether Sri 6rsna is a!!-pervasive or !oca!i*ed. &n fact$ e is "oth$ "ut e reserves the right of not "eing e4posed to persons who are not surrendered sou!s. %his checking curtain is ca!!ed the maya energy of the Supreme :ord$ and it contro!s the !imited vision of the re"e!!ious sou!. &t is e4p!ained as fo!!ows. %5L% /; %5L% maya-(avanikacchannam a(nadhoksa(am avyayam na !aksyase mudha-drsa nato natyadharo yatha SE=3=E#S maya--de!udingD (avanika--curtainD acchannam--covered "yD a(na--ignorantD adhoksa(am--"eyond the range of materia! conception ,transcendenta!0D avyayam--irreproacha"!eD na--notD !aksyase--o"servedD mudha-drsa--"y the foo!ish o"serverD natah--artistD natya-dharah--dressed as a p!ayerD yatha--as. %CA=S:A%&3= Being "eyond the range of !imited sense perception$ Eou are the eterna!!y irreproacha"!e factor covered "y the curtain of de!uding energy. Eou are invisi"!e to the foo!ish o"server$ e4act!y as an actor dressed as a p!ayer is not recogni*ed. +BC+3C% &n the Bhagavad-gita :ord Sri 6rsna affirms that !ess inte!!igent persons mistake im to "e an ordinary man !ike us$ and thus they deride im. %he same is confirmed herein "y Kueen 6unti. %he !ess inte!!igent

persons are those who re"e! against the authority of the :ord. Such persons are known as asuras. %he asuras cannot recogni*e the :ord9s authority. When the :ord imse!f appears amongst us$ as Cama$ =rsimha$ 'araha or in is origina! form as 6rsna$ e performs many wonderfu! acts which are human!y impossi"!e. As we sha!! find in the %enth Canto of this great !iterature$ :ord Sri 6rsna e4hi"ited is human!y impossi"!e activities even from the days of is !ying on the !ap of is mother. e ki!!ed the +utana witch$ a!though she smeared her "reast with poison (ust to ki!! the :ord. %he :ord sucked her "reast !ike a natura! "a"y$ and e sucked out her very !ife a!so. Simi!ar!y$ e !ifted the 2ovardhana i!!$ (ust as a "oy picks up a frog9s um"re!!a$ and stood severa! days continuous!y (ust to give protection to the residents of 'rndavana. %hese are some of the superhuman activities of the :ord descri"ed in the authoritative 'edic !iteratures !ike the +uranas$ &tihasas ,histories0 and Bpanisads. e has de!ivered wonderfu! instructions in the shape of the Bhagavad-gita. e has shown marve!ous capacities as a hero$ as a househo!der$ as a teacher and as a renouncer. e is accepted as the Supreme +ersona!ity of 2odhead "y such authoritative persona!ities as 'yasa$ 1eva!a$ Asita$ =arada$ #adhva$ Sankara$ Camanu(a$ Sri Caitanya #ahapra"hu$ Aiva 2osvami$ 'isvanatha Cakravarti$ Bhaktisiddhanta Sarasvati and a!! other authorities of the !ine. e imse!f has dec!ared as much in many p!aces of the authentic !iteratures. And yet there is a c!ass of men with demoniac menta!ity who are a!ways re!uctant to accept the :ord as the Supreme A"so!ute %ruth. %his is partia!!y due to their poor fund of know!edge and partia!!y due to their stu""orn o"stinacy$ which resu!ts from various misdeeds in the past and present. Such persons cou!d not recogni*e :ord Sri 6rsna even when e was present "efore them. Another difficu!ty is that those who depend more on their imperfect senses cannot rea!i*e im as the Supreme :ord. Such persons are !ike the modern scientist. %hey want to know everything "y their e4perimenta! know!edge. But it is not possi"!e to know the Supreme +erson "y imperfect e4perimenta! know!edge. e is descri"ed herein as adhoksa(a$ or "eyond the range of e4perimenta! know!edge. A!! our senses are imperfect. We c!aim to o"serve everything and anything$ "ut we must admit that we can o"serve things under certain materia! conditions on!y$ which are a!so "eyond our contro!. %he :ord is "eyond the o"servation of sense perception. Kueen 6unti accepts this deficiency of the conditioned sou!$ especia!!y of the woman c!ass$ who are !ess inte!!igent. For !ess inte!!igent men there must "e such things as temp!es$ mos)ues or churches so that they may "egin to recogni*e the authority of the :ord and hear a"out im from authorities in such ho!y p!aces. For !ess inte!!igent men$ this "eginning of spiritua! !ife is essentia!$ and on!y foo!ish men decry the esta"!ishment of such p!aces of worship$ which are re)uired to raise the standard of spiritua! attri"utes for the mass of peop!e. For !ess inte!!igent persons$ "owing down "efore the authority of the :ord$ as genera!!y done in the temp!es$ mos)ues or churches$ is as "eneficia! as it is for the advanced devotees to meditate upon im "y active service. %5L% <? %5L% tatha paramahamsanam muninam ama!atmanam "hakti-yoga-vidhanartham katham pasyema hi striyah SE=3=E#S tatha--"esides thatD paramahamsanam--of the advanced transcendenta!istsD muninam--of the great phi!osophers or menta! specu!atorsD ama!a-atmanam--those whose minds are competent to discern "etween spirit and matterD "hakti-yoga--the science of devotiona! serviceD vidhana-artham--for e4ecutingD katham--howD pasyema--can o"serveD hi--certain!yD striyah--women. %CA=S:A%&3=

Eou Eourse!f descend to propagate the transcendenta! science of devotiona! service unto the hearts of the advanced transcendenta!ists and menta! specu!ators$ who are purified "y "eing a"!e to discriminate "etween matter and spirit. ow$ then$ can we women know Eou perfect!y? +BC+3C% 5ven the greatest phi!osophica! specu!ators cannot have access to the region of the :ord. &t is said in the Bpanisads that the Supreme %ruth$ the A"so!ute +ersona!ity of 2odhead$ is "eyond the range of the thinking power of the greatest phi!osopher. e is unknowa"!e "y great !earning or "y the greatest "rain. e is knowa"!e on!y "y one who has is mercy. 3thers may go on thinking a"out im for years together$ yet e is unknowa"!e. %his very fact is corro"orated "y the Kueen$ who is p!aying the part of an innocent woman. Women in genera! are una"!e to specu!ate !ike phi!osophers$ "ut they are "!essed "y the :ord "ecause they "e!ieve at once in the superiority and a!mightiness of the :ord$ and thus they offer o"eisances without reservation. %he :ord is so kind that e does not show specia! favor on!y to one who is a great phi!osopher. e knows the sincerity of purpose. For this reason on!y$ women genera!!y assem"!e in great num"er in any sort of re!igious function. &n every country and in every sect of re!igion it appears that the women are more interested than the men. %his simp!icity of acceptance of the :ord9s authority is more effective than showy insincere re!igious fervor. %5L% </ %5L% krsnaya vasudevaya devaki-nandanaya ca nanda-gopa-kumaraya govindaya namo namah SE=3=E#S krsnaya--the Supreme :ordD vasudevaya--unto the son of 'asudevaD devaki-nandanaya--unto the son of 1evakiD ca--andD nanda-gopa--=anda and the cowherd menD kumaraya--unto their sonD govindaya--unto the +ersona!ity of 2odhead$ who en!ivens the cows and the sensesD namah--respectfu! o"eisancesD namah--o"eisances. %CA=S:A%&3= :et me therefore offer my respectfu! o"eisances unto the :ord$ who has "ecome the son of 'asudeva$ the p!easure of 1evaki$ the "oy of =anda and the other cowherd men of 'rndavana$ and the en!ivener of the cows and the senses. +BC+3C% %he :ord$ "eing thus unapproacha"!e "y any materia! assets$ out of un"ounded and cause!ess mercy descends on the earth as e is in order to show is specia! mercy upon is una!!oyed devotees and to diminish the upsurges of the demoniac persons. Kueen 6unti specifica!!y adores the incarnation or descent of :ord 6rsna a"ove a!! other incarnations "ecause in this particu!ar incarnation e is more approacha"!e. &n the Cama incarnation e remained a king9s son from is very chi!dhood$ "ut in the incarnation of 6rsna$ a!though e was the son of a king$ e at once !eft the she!ter of is rea! father and mother ,6ing 'asudeva and Kueen 1evaki0 (ust after is appearance and went to the !ap of Easodamayi to p!ay the part of an ordinary cowherd "oy in the "!essed 'ra(a"humi$ which is very sanctified "ecause of is chi!dhood pastimes. %herefore :ord 6rsna is more mercifu! than :ord Cama. e was undou"ted!y very kind to 6unti9s "rother 'asudeva and the fami!y. ad e not "ecome the son of 'asudeva and 1evaki$ Kueen 6unti cou!d not c!aim im to "e her nephew and thus address 6rsna in parenta! affection.

But =anda and Easoda are more fortunate "ecause they cou!d re!ish the :ord9s chi!dhood pastimes$ which are more attractive than a!! other pastimes. %here is no para!!e! to is chi!dhood pastimes as e4hi"ited at 'ra(a"humi$ which are the prototypes of is eterna! affairs in the origina! 6rsna!oka descri"ed as the cintamani-dhama in the Brahma-samhita. :ord Sri 6rsna descended imse!f at 'ra(a"humi with a!! is transcendenta! entourage and parapherna!ia. Sri Caitanya #ahapra"hu therefore confirmed that no one is as fortunate as the residents of 'ra(a"humi$ and specifica!!y the cowherd gir!s$ who dedicated their everything for the satisfaction of the :ord. is pastimes with =anda and Easoda and is pastimes with the cowherd men and especia!!y with the cowherd "oys and the cows have caused im to "e known as 2ovinda. :ord 6rsna as 2ovinda is more inc!ined to the "rahmanas and the cows$ indicating there"y that human prosperity depends more on these two items$ name!y "rahminica! cu!ture and cow protection. :ord 6rsna is never satisfied where these are !acking. %5L% << %5L% namah panka(a-na"haya namah panka(a-ma!ine namah panka(a-netraya namas te panka(anghraye SE=3=E#S namah--a!! respectfu! o"eisancesD panka(a-na"haya--unto the :ord who has a specific depression resem"!ing a !otus f!ower in the center of is a"domenD namah--o"eisancesD panka(a-ma!ine--one who is a!ways decorated with a gar!and of !otus f!owersD namah--o"eisancesD panka(a-netraya--one whose g!ance is as coo!ing as a !otus f!owerD namah te--respectfu! o"eisances unto EouD panka(a-anghraye--unto Eou$ the so!es of whose feet are engraved with !otus f!owers ,and who are therefore said to possess !otus feet0. %CA=S:A%&3= #y respectfu! o"eisances are unto Eou$ 3 :ord$ whose a"domen is marked with a depression !ike a !otus f!ower$ who are a!ways decorated with gar!ands of !otus f!owers$ whose g!ance is as coo! as the !otus and whose feet are engraved with !otuses. +BC+3C% ere are some of the specific sym"o!ica! marks on the spiritua! "ody of the +ersona!ity of 2odhead which distinguish is "ody from the "odies of a!! others. %hey are a!! specia! features of the "ody of the :ord. %he :ord may appear as one of us$ "ut e is a!ways distinct "y is specific "odi!y features. Srimati 6unti c!aims herse!f unfit to see the :ord "ecause of her "eing a woman. %his is c!aimed "ecause women$ sudras ,the !a"orer c!ass0 and the dvi(a-"andhus$ or the wretched descendants of the higher three c!asses$ are unfit "y inte!!igence to understand transcendenta! su"(ect matter concerning the spiritua! name$ fame$ attri"utes$ forms$ etc.$ of the Supreme A"so!ute %ruth. Such persons$ a!though they are unfit to enter into the spiritua! affairs of the :ord$ can see im as the arca-vigraha$ who descends on the materia! wor!d (ust to distri"ute favors to the fa!!en sou!s$ inc!uding the a"ove-mentioned women$ sudras and dvi(a-"andhus. Because such fa!!en sou!s cannot see anything "eyond matter$ the :ord condescends to enter into each and every one of the innumera"!e universes as the 2ar"hodakasayi 'isnu$ who grows a !otus stem from the !otus!ike depression in the center of is transcendenta! a"domen$ and thus Brahma$ the first !iving "eing in the universe$ is "orn. %herefore$ the :ord is known as the +anka(ana"hi. %he +anka(ana"hi :ord accepts the arca-vigraha , is transcendenta! form0 in different e!ements$ name!y a form within the mind$ a form made of wood$ a form made of earth$ a form made of meta!$ a form made of (ewe!$ a form made of paint$ a form drawn on sand$ etc. A!! such forms of the :ord are a!ways decorated with gar!ands of !otus f!owers$ and there shou!d "e a soothing atmosphere in the temp!e of worship to attract the "urning

attention of the nondevotees a!ways engaged in materia! wrang!ings. %he meditators worship a form within the mind. %herefore$ the :ord is mercifu! even to the women$ sudras and dvi(a-"andhus$ provided they agree to visit the temp!e of worship in different forms made for them. Such temp!e visitors are not ido!aters$ as a!!eged "y some men with a poor fund of know!edge. A!! the great acaryas esta"!ished such temp!es of worship in a!! p!aces (ust to favor the !ess inte!!igent$ and one shou!d not pose himse!f as transcending the stage of temp!e worship whi!e one is actua!!y in the category of the sudras and the women or !ess. 3ne shou!d "egin to see the :ord from is !otus feet$ gradua!!y rising to the thighs$ waist$ chest and face. 3ne shou!d not try to !ook at the face of the :ord without "eing accustomed to seeing the !otus feet of the :ord. Srimati 6unti$ "ecause of her "eing the aunt of the :ord$ did not "egin to see the :ord from the !otus feet "ecause the :ord might fee! ashamed$ and thus 6untidevi$ (ust to save a painfu! situation for the :ord$ "egan to see the :ord (ust a"ove is !otus feet$ i.e.$ from the waist of the :ord$ gradua!!y rising to the face$ and then down to the !otus feet. &n the round$ everything there is in order. %5L% <I %5L% yatha hrsikesa kha!ena devaki kamsena ruddhaticiram sucarpita vimocitaham ca sahatma(a vi"ho tvayaiva nathena muhur vipad-ganat SE=3=E#S yatha--as it wereD hrsikesa--the master of the sensesD kha!ena--"y the enviousD devaki--1evaki ,the mother of Sri 6rsna0D kamsena--"y 6ing 6amsaD ruddha--imprisonedD ati-ciram--for a !ong timeD sucaarpita--distressedD vimocita--re!easedD aham ca--a!so myse!fD saha-atma-(a--a!ong with my chi!drenD vi"ho-3 great oneD tvaya eva--"y Eour :ordshipD nathena--as the protectorD muhuh--constant!yD vipat-ganat-from a series of dangers. %CA=S:A%&3= 3 rsikesa$ master of the senses and :ord of !ords$ Eou have re!eased Eour mother$ 1evaki$ who was !ong imprisoned and distressed "y the envious 6ing 6amsa$ and me and my chi!dren from a series of constant dangers. +BC+3C% 1evaki$ the mother of 6rsna and sister of 6ing 6amsa$ was put into prison a!ong with her hus"and$ 'asudeva$ "ecause the envious 6ing was afraid of "eing ki!!ed "y 1evaki9s eighth son ,6rsna0. e ki!!ed a!! the sons of 1evaki who were "orn "efore 6rsna$ "ut 6rsna escaped the danger of chi!d-s!aughter "ecause e was transferred to the house of =anda #ahara(a$ :ord 6rsna9s foster father. 6untidevi$ a!ong with her chi!dren$ was a!so saved from a series of dangers. But 6untidevi was shown far more favor "ecause :ord 6rsna did not save the other chi!dren of 1evaki$ whereas e saved the chi!dren of 6untidevi. %his was done "ecause 1evaki9s hus"and$ 'asudeva$ was !iving$ whereas 6untidevi was a widow$ and there was none to he!p her e4cept 6rsna. %he conc!usion is that 6rsna endows more favor to a devotee who is in greater dangers. Sometimes e puts is pure devotees in such dangers "ecause in that condition of he!p!essness the devotee "ecomes more attached to the :ord. %he more the attachment is there for the :ord$ the more success is there for the devotee. %5L% <> %5L%

visan mahagneh purusada-darsanad asat-sa"haya vana-vasa-krcchratah mrdhe mrdhe 9neka-maharathastrato drauny-astratas casma hare 9"hiraksitah SE=3=E#S visat--from poisonD maha-agneh--from the great fireD purusa-ada--the man-eatersD darsanat--"y com"atingD asat--viciousD sa"hayah--assem"!yD vana-vasa--e4i!ed to the forestD krcchratah--sufferingsD mrdhe mrdhe--again and again in "att!eD aneka--manyD maha-ratha--great genera!sD astratah--weaponsD drauni--the son of 1ronacaryaD astratah--from the weapon ofD ca--andD asma--indicating past tenseD hare-3 my :ordD a"hiraksitah--protected comp!ete!y. %CA=S:A%&3= #y dear 6rsna$ Eour :ordship has protected us from a poisoned cake$ from a great fire$ from canni"a!s$ from the vicious assem"!y$ from sufferings during our e4i!e in the forest and from the "att!e where great genera!s fought. And now Eou have saved us from the weapon of Asvatthama. +BC+3C% %he !ist of dangerous encounters is su"mitted herein. 1evaki was once put into difficu!ty "y her envious "rother$ otherwise she was we!!. But 6untidevi and her sons were put into one difficu!ty after another for years and years together. %hey were put into trou"!e "y 1uryodhana and his party due to the kingdom$ and each and every time the sons of 6unti were saved "y the :ord. 3nce Bhima was administered poison in a cake$ once they were put into the house made of she!!ac and set afire$ and once 1raupadi was dragged out$ and attempts were made to insu!t her "y stripping her naked in the vicious assem"!y of the 6urus. %he :ord saved 1raupadi "y supp!ying an immeasura"!e !ength of c!oth$ and 1uryodhana9s party fai!ed to see her naked. Simi!ar!y$ when they were e4i!ed in the forest$ Bhima had to fight with the man-eater demon idim"a Caksasa$ "ut the :ord saved him. So it was not finished there. After a!! these tri"u!ations$ there was the great Batt!e of 6uruksetra$ and Ar(una had to meet such great genera!s as 1rona$ Bhisma and 6arna$ a!! powerfu! fighters. And at !ast$ even when everything was done away with$ there was the "rahmastra re!eased "y the son of 1ronacarya to ki!! the chi!d within the wom" of Bttara$ and so the :ord saved the on!y surviving descendant of the 6urus$ #ahara(a +ariksit. %5L% <7 %5L% vipadah santu tah sasvat tatra tatra (agad-guro "havato darsanam yat syad apunar "hava-darsanam SE=3=E#S vipadah--ca!amitiesD santu--!et there "eD tah--a!!D sasvat--again and againD tatra--thereD tatra--and thereD (agat-guro--3 :ord of the universeD "havatah--EourD darsanam--meetingD yat--that whichD syat--isD apunah--not againD "hava-darsanam--seeing repetition of "irth and death. %CA=S:A%&3= & wish that a!! those ca!amities wou!d happen again and again so that we cou!d see Eou again and again$ for seeing Eou means that we wi!! no !onger see repeated "irths and deaths.

+BC+3C% 2enera!!y the distressed$ the needy$ the inte!!igent and the in)uisitive$ who have performed some pious activities$ worship or "egin to worship the :ord. 3thers$ who are thriving on misdeeds on!y$ regard!ess of status$ cannot approach the Supreme due to "eing mis!ed "y the i!!usory energy. %herefore$ for a pious person$ if there is some ca!amity there is no other a!ternative than to take she!ter of the !otus feet of the :ord. Constant!y remem"ering the !otus feet of the :ord means preparing for !i"eration from "irth and death. %herefore$ even though there are so-ca!!ed ca!amities$ they are we!come "ecause they give us an opportunity to remem"er the :ord$ which means !i"eration. 3ne who has taken she!ter of the !otus feet of the :ord$ which are accepted as the most suita"!e "oat for crossing the ocean of nescience$ can achieve !i"eration as easi!y as one !eaps over the ho!es made "y the hoofs of a ca!f. Such persons are meant to reside in the a"ode of the :ord$ and they have nothing to do with a p!ace where there is danger in every step. %his materia! wor!d is certified "y the :ord in the Bhagavad-gita as a dangerous p!ace fu!! of ca!amities. :ess inte!!igent persons prepare p!ans to ad(ust to those ca!amities without knowing that the nature of this p!ace is itse!f fu!! of ca!amities. %hey have no information of the a"ode of the :ord$ which is fu!! of "!iss and without trace of ca!amity. %he duty of the sane person$ therefore$ is to "e undistur"ed "y wor!d!y ca!amities$ which are sure to happen in a!! circumstances. Suffering a!! sorts of unavoida"!e misfortunes$ one shou!d make progress in spiritua! rea!i*ation "ecause that is the mission of human !ife. %he spirit sou! is transcendenta! to a!! materia! ca!amitiesD therefore$ the so-ca!!ed ca!amities are ca!!ed fa!se. A man may see a tiger swa!!owing him in a dream$ and he may cry for this ca!amity. Actua!!y there is no tiger and there is no sufferingD it is simp!y a case of dreams. &n the same way$ a!! ca!amities of !ife are said to "e dreams. &f someone is !ucky enough to get in contact with the :ord "y devotiona! service$ it is a!! gain. Contact with the :ord "y any one of the nine devotiona! services is a!ways a forward step on the path going "ack to 2odhead. %5L% <. %5L% (anmaisvarya-sruta-sri"hir edhamana-madah puman naivarhaty a"hidhatum vai tvam akincana-gocaram SE=3=E#S (anma--"irthD aisvarya--opu!enceD sruta--educationD sri"hih--"y the possession of "eautyD edhamana-progressive!y increasingD madah--into4icationD puman--the human "eingD na--neverD eva--everD arhati-deservesD a"hidhatum--to address in fee!ingD vai--certain!yD tvam--EouD akincana-gocaram--one who is approached easi!y "y the materia!!y e4hausted man. %CA=S:A%&3= #y :ord$ Eour :ordship can easi!y "e approached$ "ut on!y "y those who are materia!!y e4hausted. 3ne who is on the path of Fmateria!G progress$ trying to improve himse!f with respecta"!e parentage$ great opu!ence$ high education and "odi!y "eauty$ cannot approach Eou with sincere fee!ing. +BC+3C% Being materia!!y advanced means taking "irth in an aristocratic fami!y and possessing great wea!th$ an education and attractive persona! "eauty. A!! materia!istic men are mad after possessing a!! these materia! opu!ences$ and this is known as the advancement of materia! civi!i*ation. But the resu!t is that "y

possessing a!! these materia! assets one "ecomes artificia!!y puffed up$ into4icated "y such temporary possessions. Conse)uent!y$ such materia!!y puffed up persons are incapa"!e of uttering the ho!y name of the :ord "y addressing im fee!ing!y$ "3 2ovinda$ 3 6rsna." &t is said in the sastras that "y once uttering the ho!y name of the :ord$ the sinner gets rid of a )uantity of sins that he is una"!e to commit. Such is the power of uttering the ho!y name of the :ord. %here is not the !east e4aggeration in this statement. Actua!!y the :ord9s ho!y name has such powerfu! potency. But there is a )ua!ity to such utterances a!so. &t depends on the )ua!ity of fee!ing. A he!p!ess man can fee!ing!y utter the ho!y name of the :ord$ whereas a man who utters the same ho!y name in great materia! satisfaction cannot "e so sincere. A materia!!y puffed up person may utter the ho!y name of the :ord occasiona!!y$ "ut he is incapa"!e of uttering the name in )ua!ity. %herefore$ the four princip!es of materia! advancement$ name!y ,/0 high parentage$ ,<0 good wea!th$ ,I0 high education and ,>0 attractive "eauty$ are$ so to speak$ dis)ua!ifications for progress on the path of spiritua! advancement. %he materia! covering of the pure spirit sou! is an e4terna! feature$ as much as fever is an e4terna! feature of the unhea!thy "ody. %he genera! process is to decrease the degree of the fever and not to aggravate it "y ma!treatment. Sometimes it is seen that spiritua!!y advanced persons "ecome materia!!y impoverished. %his is no discouragement. 3n the other hand$ such impoverishment is a good sign as much as the fa!!ing of temperature is a good sign. %he princip!e of !ife shou!d "e to decrease the degree of materia! into4ication which !eads one to "e more and more i!!usioned a"out the aim of !ife. 2ross!y i!!usioned persons are )uite unfit for entrance into the kingdom of 2od. %5L% <%5L% namo 9kincana-vittaya nivrtta-guna-vrttaye atmaramaya santaya kaiva!ya-pataye namah SE=3=E#S namah--a!! o"eisances unto EouD akincana-vittaya--unto the property of the materia!!y impoverishedD nivrtta--comp!ete!y transcendenta! to the actions of the materia! modesD guna--materia! modesD vrttaye-affectionD atma-aramaya--one who is se!f-satisfiedD santaya--the most gent!eD kaiva!ya-pataye--unto the master of the monistsD namah--"owing down. %CA=S:A%&3= #y o"eisances are unto Eou$ who are the property of the materia!!y impoverished. Eou have nothing to do with the actions and reactions of the materia! modes of nature. Eou are se!f-satisfied$ and therefore Eou are the most gent!e and are master of the monists. +BC+3C% A !iving "eing is finished as soon as there is nothing to possess. %herefore a !iving "eing cannot "e$ in the rea! sense of the term$ a renouncer. A !iving "eing renounces something for gaining something more va!ua"!e. A student sacrifices his chi!dish proc!ivities to gain "etter education. A servant gives up his (o" for a "etter (o". Simi!ar!y$ a devotee renounces the materia! wor!d not for nothing "ut for something tangi"!e in spiritua! va!ue. Sri!a Cupa 2osvami$ Sanatana 2osvami and Sri!a Caghunatha dasa 2osvami and others gave up their wor!d!y pomp and prosperity for the sake of the service of the :ord. %hey were "ig men in the wor!d!y sense. %he 2osvamis were ministers in the government service of Benga!$ and Sri!a Caghunatha dasa 2osvami was the son of a "ig *amindar of his time. But they !eft everything to gain something superior to what they previous!y possessed. %he devotees are genera!!y without materia! prosperity$ "ut they have a very secret treasure-house in the !otus feet of the :ord. %here is a nice story a"out Sri!a Sanatana 2osvami. e had a touchstone with him$ and this stone was !eft in a pi!e of refuse. A

needy man took it$ "ut !ater on wondered why the va!ua"!e stone was kept in such a neg!ected p!ace. e therefore asked him for the most va!ua"!e thing$ and then he was given the ho!y name of the :ord. Akincana means one who has nothing to give materia!!y. A factua! devotee$ or mahatma$ does not give anything materia! to anyone "ecause he has a!ready !eft a!! materia! assets. e can$ however$ de!iver the supreme asset$ name!y the +ersona!ity of 2odhead$ "ecause e is the on!y property of a factua! devotee. %he touchstone of Sanatana 2osvami$ which was thrown in the ru""ish$ was not the property of the 2osvami$ otherwise it wou!d not have "een kept in such a p!ace. %his specific e4amp!e is given for the neophyte devotees (ust to convince them that materia! hankerings and spiritua! advancement go i!! together. Bn!ess one is a"!e to see everything as spiritua! in re!ation with the Supreme :ord$ one must a!ways distinguish "etween spirit and matter. A spiritua! master !ike Sri!a Sanatana 2osvami$ a!though persona!!y a"!e to see everything as spiritua!$ set this e4amp!e for us on!y "ecause we have no such spiritua! vision. Advancement of materia! vision or materia! civi!i*ation is a great stum"!ing "!ock for spiritua! advancement. Such materia! advancement entang!es the !iving "eing in the "ondage of a materia! "ody fo!!owed "y a!! sorts of materia! miseries. Such materia! advancement is ca!!ed anartha$ or things not wanted. Actua!!y this is so. &n the present conte4t of materia! advancement one uses !ipstick at a cost of fifty cents$ and there are so many unwanted things which are a!! products of the materia! conception of !ife. By diverting attention to so many unwanted things$ human energy is spoi!ed without achievement of spiritua! rea!i*ation$ the prime necessity of human !ife. %he attempt to reach the moon is another e4amp!e of spoi!ing energy "ecause even if the moon is reached$ the pro"!ems of !ife wi!! not "e so!ved. %he devotees of the :ord are ca!!ed akincanas "ecause they have practica!!y no materia! assets. Such materia! assets are a!! products of the three modes of materia! nature. %hey foi! spiritua! energy$ and thus the !ess we possess such products of materia! nature$ the more we have a good chance for spiritua! progress. %he Supreme +ersona!ity of 2odhead has no direct connection with materia! activities. A!! is acts and deeds$ which are e4hi"ited even in this materia! wor!d$ are spiritua! and without affection for the modes of materia! nature. &n the Bhagavad-gita the :ord says that a!! is acts$ even is appearance and disappearance in and out of the materia! wor!d$ are transcendenta!$ and one who knows this perfect!y sha!! not take his "irth again in this materia! wor!d$ "ut wi!! go "ack to 2odhead. %he materia! disease is due to hankering after and !ording it over materia! nature. %his hankering is due to an interaction of the three modes of nature$ and neither the :ord nor the devotees have attachment for such fa!se en(oyment. %herefore$ the :ord and the devotees are ca!!ed nivrtta-guna-vrtti. %he perfect nivrtta-guna-vrtti is the Supreme :ord "ecause e never "ecomes attracted "y the modes of materia! nature$ whereas the !iving "eings have such a tendency. Some of them are entrapped "y the i!!usory attraction of materia! nature. Because the :ord is the property of the devotees$ and the devotees are the property of the :ord reciproca!!y$ the devotees are certain!y transcendenta! to the modes of materia! nature. %hat is a natura! conc!usion. Such una!!oyed devotees are distinct from the mi4ed devotees who approach the :ord for mitigation of miseries and poverty or "ecause of in)uisitiveness and specu!ation. %he una!!oyed devotees and the :ord are transcendenta!!y attached to one another. For others$ the :ord has nothing to reciprocate$ and therefore e is ca!!ed atmarama$ se!f-satisfied. Se!f-satisfied as e is$ e is the master of a!! monists who seek to merge into the e4istence of the :ord. Such monists merge within the persona! effu!gence of the :ord ca!!ed the "rahma(yoti$ "ut the devotees enter into the transcendenta! pastimes of the :ord$ which are never to "e misunderstood as materia!. %5L% <@ %5L% manye tvam ka!am isanam anadi-nidhanam vi"hum samam carantam sarvatra "hutanam yan mithah ka!ih SE=3=E#S

manye--& considerD tvam--Eour :ordshipD ka!am--the eterna! timeD isanam--the Supreme :ordD anadinidhanam--without "eginning and endD vi"hum--a!!-pervadingD samam--e)ua!!y mercifu!D carantam-distri"utingD sarvatra--everywhereD "hutanam--of the !iving "eingsD yat mithah--"y intercourseD ka!ih-dissension. %CA=S:A%&3= #y :ord$ & consider Eour :ordship to "e eterna! time$ the supreme contro!!er$ without "eginning and end$ the a!!-pervasive one. &n distri"uting Eour mercy$ Eou are e)ua! to everyone. %he dissensions "etween !iving "eings are due to socia! intercourse. +BC+3C% 6untidevi knew that 6rsna was neither her nephew nor an ordinary fami!y mem"er of her paterna! house. She knew perfect!y we!! that 6rsna is the primeva! :ord who !ives in everyone9s heart as the Supersou!$ +aramatma. Another name of the +aramatma feature of the :ord is ka!a$ or eterna! time. 5terna! time is the witness of a!! our actions$ good and "ad$ and thus resu!tant reactions are destined "y im. &t is no use saying that we do not know why and for what we are suffering. We may forget the misdeed for which we may suffer at this present moment$ "ut we must remem"er that +aramatma is our constant companion$ and therefore e knows everything$ past$ present and future. And "ecause the +aramatma feature of :ord 6rsna destines a!! actions and reactions$ e is the supreme contro!!er a!so. Without is sanction not a "!ade of grass can move. %he !iving "eings are given as much freedom as they deserve$ and misuse of that freedom is the cause of suffering. %he devotees of the :ord do not misuse their freedom$ and therefore they are the good sons of the :ord. 3thers$ who misuse freedom$ are put into miseries destined "y the eterna! ka!a. %he ka!a offers the conditioned sou!s "oth happiness and miseries. &t is a!! predestined "y eterna! time. As we have miseries unca!!ed-for$ so we may have happiness a!so without "eing asked$ for they are a!! predestined "y ka!a. =o one is therefore either an enemy or friend of the :ord. 5veryone is suffering and en(oying the resu!t of his own destiny. %his destiny is made "y the !iving "eings in course of socia! intercourse. 5veryone here wants to !ord it over the materia! nature$ and thus everyone creates his own destiny under the supervision of the Supreme :ord. e is a!!-pervading and therefore e can see everyone9s activities. And "ecause the :ord has no "eginning or end$ e is known a!so as the eterna! time$ ka!a. %5L% <; %5L% na veda kascid "hagavams cikirsitam tavehamanasya nrnam vidam"anam na yasya kascid dayito 9sti karhicid dvesyas ca yasmin visama matir nrnam SE=3=E#S na--does notD veda--knowD kascit--anyoneD "hagavan--3 :ordD cikirsitam--pastimesD tava--EourD ihamanasya--!ike the wor!d!y menD nrnam--of the peop!e in genera!D vidam"anam--mis!eadingD na--neverD yasya-- isD kascit--anyoneD dayitah--o"(ect of specific favorD asti--there isD karhicit--anywhereD dvesyah-o"(ect of envyD ca--andD yasmin--unto imD visama--partia!ityD matih--conceptionD nrnam--of the peop!e. %CA=S:A%&3=

3 :ord$ no one can understand Eour transcendenta! pastimes$ which appear to "e human and are so mis!eading. Eou have no specific o"(ect of favor$ nor do Eou have any o"(ect of envy. +eop!e on!y imagine that Eou are partia!. +BC+3C% %he :ord9s mercy upon the fa!!en sou!s is e)ua!!y distri"uted. e has no one as the specific o"(ect of hosti!ity. %he very conception of the +ersona!ity of 2odhead as a human "eing is mis!eading. is pastimes appear to "e e4act!y !ike a human "eing9s$ "ut actua!!y they are transcendenta! and without any tinge of materia! contamination. e is undou"ted!y known as partia! to is pure devotees$ "ut in fact e is never partia!$ as much as the sun is never partia! to anyone. By uti!i*ing the sun rays$ sometimes even the stones "ecome va!ua"!e$ whereas a "!ind man cannot see the sun$ a!though there are enough sun rays "efore him. 1arkness and !ight are two opposite conceptions$ "ut this does not mean that the sun is partia! in distri"uting its rays. %he sun rays are open to everyone$ "ut the capacities of the receptac!es differ. Foo!ish peop!e think that devotiona! service is f!attering the :ord to get specia! mercy. Factua!!y the pure devotees who are engaged in the transcendenta! !oving service of the :ord are not a mercanti!e community. A mercanti!e house renders service to someone in e4change for va!ues. %he pure devotee does not render service unto the :ord for such e4change$ and therefore the fu!! mercy of the :ord is open for him. Suffering and needy men$ in)uisitive persons or phi!osophers make temporary connections with the :ord to serve a particu!ar purpose. When the purpose is served$ there is no more re!ation with the :ord. A suffering man$ if he is pious at a!!$ prays to the :ord for his recovery. But as soon as the recovery is over$ in most cases the suffering man no !onger cares to keep any connection with the :ord. %he mercy of the :ord is open for him$ "ut he is re!uctant to receive it. %hat is the difference "etween a pure devotee and a mi4ed devotee. %hose who are comp!ete!y against the service of the :ord are considered to "e in a"(ect darkness$ those who ask for the :ord9s favor on!y at the time of necessity are partia! recipients of the mercy of the :ord$ and those who are cent percent engaged in the service of the :ord are fu!! recipients of the mercy of the :ord. Such partia!ity in receiving the :ord9s mercy is re!ative to the recipient$ and it is not due to the partia!ity of the a!!-mercifu! :ord. When the :ord descends on this materia! wor!d "y is a!!-mercifu! energy$ e p!ays !ike a human "eing$ and therefore it appears that the :ord is partia! to is devotees on!y$ "ut that is not a fact. 1espite such apparent manifestation of partia!ity$ is mercy is e)ua!!y distri"uted. &n the Batt!efie!d of 6uruksetra a!! persons who died in the fight "efore the presence of the :ord got sa!vation without the necessary )ua!ifications "ecause death "efore the presence of the :ord purifies the passing sou! from the effects of a!! sins$ and therefore the dying man gets a p!ace somewhere in the transcendenta! a"ode. Somehow or other if someone puts himse!f open in the sun rays$ he is sure to get the re)uisite "enefit "oth "y heat and "y u!travio!et rays. %herefore$ the conc!usion is that the :ord is never partia!. &t is wrong for the peop!e in genera! to think of im as partia!. %5L% I? %5L% (anma karma ca visvatmann a(asyakartur atmanah tiryan-nrsisu yadahsu tad atyanta-vidam"anam SE=3=E#S (anma--"irthD karma--activityD ca--andD visva-atman--3 sou! of the universeD a(asya--of the un"ornD akartuh--of the inactiveD atmanah--of the vita! energyD tiryak--anima!D nr--human "eingD rsisu--in the sagesD yadahsu--in the waterD tat--thatD atyanta--verita"!eD vidam"anam--"ewi!dering. %CA=S:A%&3=

3f course it is "ewi!dering$ 3 sou! of the universe$ that Eou work$ though Eou are inactive$ and that Eou take "irth$ though Eou are the vita! force and the un"orn. Eou Eourse!f descend amongst anima!s$ men$ sages and a)uatics. 'eri!y$ this is "ewi!dering. +BC+3C% %he transcendenta! pastimes of the :ord are not on!y "ewi!dering "ut a!so apparent!y contradictory. &n other words$ they are a!! inconceiva"!e to the !imited thinking power of the human "eing. %he :ord is the a!!-prevai!ing Supersou! of a!! e4istence$ and yet e appears in the form of a "oar amongst the anima!s$ in the form of a human "eing as Cama$ 6rsna$ etc.$ in the form of a rsi !ike =arayana$ and in the form of an a)uatic !ike a fish. Eet it is said that e is un"orn$ and e has nothing to do. &n the sruti mantra it is said that the Supreme Brahman has nothing to do. =o one is e)ua! to or greater than im. e has manifo!d energies$ and everything is performed "y im perfect!y "y automatic know!edge$ strength and activity. A!! these statements prove without any )uestion that the :ord9s activities$ forms and deeds are a!! inconceiva"!e to our !imited thinking power$ and "ecause e is inconceiva"!y powerfu!$ everything is possi"!e in im. %herefore no one can ca!cu!ate im e4act!yD every action of the :ord is "ewi!dering to the common man. e cannot "e understood "y the 'edic know!edge$ "ut e can "e easi!y understood "y the pure devotees "ecause they are intimate!y re!ated with im. %he devotees therefore know that a!though e appears amongst the anima!s$ e is not an anima!$ nor a man$ nor a rsi$ nor a fish. e is eterna!!y the Supreme :ord$ in a!! circumstances. %5L% I/ %5L% gopy adade tvayi krtagasi dama tavad ya te dasasru-ka!i!an(ana-sam"hramaksam vaktram niniya "haya-"havanaya sthitasya sa mam vimohayati "hir api yad "i"heti SE=3=E#S gopi--the cowherd !ady ,Easoda0D adade--took upD tvayi--on EourD krtagasi--creating distur"ances ,"y "reaking the "utter pot0D dama--ropeD tavat--at that timeD ya--that whichD te--EourD dasa--situationD asruka!i!a--overf!ooded with tearsD an(ana--ointmentD sam"hrama--pertur"edD aksam--eyesD vaktram--faceD niniya--downwardsD "haya-"havanaya--"y thoughts of fearD sthitasya--of the situationD sa--thatD mam--meD vimohayati--"ewi!dersD "hih api--even fear personifiedD yat--whomD "i"heti--is afraid. %CA=S:A%&3= #y dear 6rsna$ Easoda took up a rope to "ind Eou when Eou committed an offense$ and Eour pertur"ed eyes overf!ooded with tears$ which washed the mascara from Eour eyes. And Eou were afraid$ though fear personified is afraid of Eou. %his sight is "ewi!dering to me. +BC+3C% ere is another e4p!anation of the "ewi!derment created "y the pastimes of the Supreme :ord. %he Supreme :ord is the Supreme in a!! circumstances$ as a!ready e4p!ained. ere is a specific e4amp!e of the :ord9s "eing the Supreme and at the same time a p!aything in the presence of is pure devotee. %he :ord9s pure devotee renders service unto the :ord out of una!!oyed !ove on!y$ and whi!e discharging such devotiona! service the pure devotee forgets the position of the Supreme :ord. %he Supreme :ord a!so accepts the !oving service of is devotees more re!isha"!y when the service is rendered spontaneous!y out of pure affection$ without anything of reverentia! admiration. 2enera!!y the :ord is worshiped "y the

devotees in a reverentia! attitude$ "ut the :ord is meticu!ous!y p!eased when the devotee$ out of pure affection and !ove$ considers the :ord to "e !ess important than himse!f. %he :ord9s pastimes in the origina! a"ode of 2o!oka 'rndavana are e4changed in that spirit. %he friends of 6rsna consider im one of them. %hey do not consider im to "e of reverentia! importance. %he parents of the :ord ,who are a!! pure devotees0 consider im a chi!d on!y. %he :ord accepts the chastisements of the parents more cheerfu!!y than the prayers of the 'edic hymns. Simi!ar!y$ e accepts the reproaches of is fiancees more pa!ata"!y than the 'edic hymns. When :ord 6rsna was present in this materia! wor!d to manifest is eterna! pastimes of the transcendenta! rea!m of 2o!oka 'rndavana as an attraction for the peop!e in genera!$ e disp!ayed a uni)ue picture of su"ordination "efore is foster mother$ Easoda. %he :ord$ in is natura!!y chi!dish p!ayfu! activities$ used to spoi! the stocked "utter of mother Easoda "y "reaking the pots and distri"uting the contents to is friends and p!aymates$ inc!uding the ce!e"rated monkeys of 'rndavana$ who took advantage of the :ord9s munificence. #other Easoda saw this$ and out of her pure !ove she wanted to make a show of punishment for her transcendenta! chi!d. She took a rope and threatened the :ord that she wou!d tie im up$ as is genera!!y done in the ordinary househo!d. Seeing the rope in the hands of mother Easoda$ the :ord "owed down is head and "egan to weep (ust !ike a chi!d$ and tears ro!!ed down is cheeks$ washing off the "!ack ointment smeared a"out is "eautifu! eyes. %his picture of the :ord is adored "y 6untidevi "ecause she is conscious of the :ord9s supreme position. e is feared often "y fear personified$ yet e is afraid of is mother$ who wanted to punish im (ust in an ordinary manner. 6unti was conscious of the e4a!ted position of 6rsna$ whereas Easoda was not. %herefore Easoda9s position was more e4a!ted than 6unti9s. #other Easoda got the :ord as her chi!d$ and the :ord made her forget a!together that her chi!d was the :ord imse!f. &f mother Easoda had "een conscious of the e4a!ted position of the :ord$ she wou!d certain!y have hesitated to punish the :ord. But she was made to forget this situation "ecause the :ord wanted to make a comp!ete gesture of chi!dishness "efore the affectionate Easoda. %his e4change of !ove "etween the mother and the son was performed in a natura! way$ and 6unti$ remem"ering the scene$ was "ewi!dered$ and she cou!d do nothing "ut praise the transcendenta! fi!ia! !ove. &ndirect!y mother Easoda is praised for her uni)ue position of !ove$ for she cou!d contro! even the a!!-powerfu! :ord as her "e!oved chi!d. %5L% I< %5L% kecid ahur a(am (atam punya-s!okasya kirtaye yadoh priyasyanvavaye ma!ayasyeva candanam SE=3=E#S kecit--someoneD ahuh--saysD a(am--the un"ornD (atam--"eing "ornD punya-s!okasya--of the great pious kingD kirtaye--for g!orifyingD yadoh--of 6ing EaduD priyasya--of the dearD anvavaye--in the fami!y ofD ma!ayasya--#a!aya hi!!sD iva--asD candanam--sanda!wood. %CA=S:A%&3= Some say that the Bn"orn is "orn for the g!orification of pious kings$ and others say that e is "orn to p!ease 6ing Eadu$ one of Eour dearest devotees. Eou appear in his fami!y as sanda!wood appears in the #a!aya hi!!s. +BC+3C% Because the :ord9s appearance in this materia! wor!d is "ewi!dering$ there are different opinions a"out the "irth of the Bn"orn. &n the Bhagavad-gita the :ord says that e takes is "irth in the materia! wor!d$ a!though e is the :ord of a!! creations and e is un"orn. So there cannot "e any denia! of the "irth of the

Bn"orn "ecause e imse!f esta"!ishes the truth. But sti!! there are different opinions as to why e takes is "irth. %hat is a!so dec!ared in the Bhagavad-gita. e appears "y is own interna! potency to reesta"!ish the princip!es of re!igion and to protect the pious and to annihi!ate the impious. %hat is the mission of the appearance of the Bn"orn. Sti!!$ it is said that the :ord is there to g!orify the pious 6ing Eudhisthira. :ord Sri 6rsna certain!y wanted to esta"!ish the kingdom of the +andavas for the good of a!! in the wor!d. When there is a pious king ru!ing over the wor!d$ the peop!e are happy. When the ru!er is impious$ the peop!e are unhappy. &n the age of 6a!i in most cases the ru!ers are impious$ and therefore the citi*ens are a!so continuous!y unhappy. But in the case of democracy$ the impious citi*ens themse!ves e!ect their representative to ru!e over them$ and therefore they cannot "!ame anyone for their unhappiness. #ahara(a =a!a was a!so ce!e"rated as a great pious king$ "ut he had no connection with :ord 6rsna. %herefore #ahara(a Eudhisthira is meant here to "e g!orified "y :ord 6rsna. e had a!so g!orified 6ing Eadu$ having taken is "irth in the fami!y. e is known as Eadava$ Eaduvira$ Eadunandana$ etc.$ a!though the :ord is a!ways independent of such o"!igation. e is (ust !ike the sanda!wood that grows in the #a!aya hi!!s. %rees can grow anywhere and everywhere$ yet "ecause the sanda!wood trees grow most!y in the area of the #a!aya hi!!s$ the name sanda!wood and the #a!aya hi!!s are interre!ated. %herefore$ the conc!usion is that the :ord is ever un"orn !ike the sun$ and yet e appears as the sun rises on the eastern hori*on. As the sun is never the sun of the eastern hori*on$ so the :ord is no one9s son$ "ut e is the father of everything that "e. %5L% II %5L% apare vasudevasya devakyam yacito 9"hyagat a(as tvam asya ksemaya vadhaya ca sura-dvisam SE=3=E#S apare--othersD vasudevasya--of 'asudevaD devakyam--of 1evakiD yacitah--"eing prayed forD a"hyagat-took "irthD a(ah--un"ornD tvam--Eou areD asya--of himD ksemaya--for the goodD vadhaya--for the purpose of ki!!ingD ca--andD sura-dvisam--of those who are envious of the demigods. %CA=S:A%&3= 3thers say that since "oth 'asudeva and 1evaki prayed for Eou$ Eou have taken Eour "irth as their son. Bndou"ted!y Eou are un"orn$ yet Eou take Eour "irth for their we!fare and to ki!! those who are envious of the demigods. +BC+3C% &t is a!so said that 'asudeva and 1evaki$ in their previous "irth as Sutapa and +rsni$ underwent a severe type of penance to get the :ord as their son$ and as a resu!t of such austerities the :ord appeared as their son. &t is a!ready dec!ared in the Bhagavad-gita that the :ord appears for the we!fare of a!! peop!e of the wor!d and to van)uish the asuras$ or the materia!istic atheists. %5L% I> %5L% "haravataranayanye "huvo nava ivodadhau sidantya "huri-"harena

(ato hy atma-"huvarthitah SE=3=E#S "hara-avataranaya--(ust to reduce the "urden to the wor!dD anye--othersD "huvah--of the wor!dD navah-"oatD iva--!ikeD udadhau--on the seaD sidantyah--aggrievedD "huri--e4treme!yD "harena--"y the "urdenD (atah--Eou were "ornD hi--certain!yD atma-"huva--"y BrahmaD arthitah--"eing prayed for. %CA=S:A%&3= 3thers say that the wor!d$ "eing over"urdened !ike a "oat at sea$ is much aggrieved$ and that Brahma$ who is Eour son$ prayed for Eou$ and so Eou have appeared to diminish the trou"!e. +BC+3C% Brahma$ or the first !iving "eing "orn (ust after the creation$ is the direct son of =arayana. =arayana$ as 2ar"hodakasayi 'isnu$ first of a!! entered the materia! universe. Without spiritua! contact$ matter cannot create. %his princip!e was fo!!owed from the very "eginning of the creation. %he Supreme Spirit entered the universe$ and the first !iving "eing$ Brahma$ was "orn on a !otus f!ower grown out of the transcendenta! a"domen of 'isnu. 'isnu is therefore known as +admana"ha. Brahma is known as atma"hu "ecause he was "egotten direct!y from the father without any contact of mother :aksmi(i. :aksmi(i was present near =arayana$ engaged in the service of the :ord$ and sti!!$ without contact with :aksmi(i$ =arayana "egot Brahma. %hat is the omnipotency of the :ord. 3ne who foo!ish!y considers =arayana !ike other !iving "eings shou!d take a !esson from this. =arayana is not an ordinary !iving "eing. e is the +ersona!ity of 2odhead imse!f$ and e has a!! the potencies of a!! the senses in a!! parts of is transcendenta! "ody. An ordinary !iving "eing "egets a chi!d "y se4ua! intercourse$ and he has no other means to "eget a chi!d other than the one designed for him. But =arayana$ "eing omnipotent$ is not "ound to any condition of energy. e is comp!ete and independent to do anything and everything "y is various potencies$ very easi!y and perfect!y. Brahma is therefore direct!y the son of the father and was not put into the wom" of a mother. %herefore he is known as atma-"hu. %his Brahma is in charge of further creations in the universe$ secondari!y ref!ected "y the potency of the 3mnipotent. Within the ha!o of the universe there is a transcendenta! p!anet known as Svetadvipa$ which is the a"ode of the 6sirodakasayi 'isnu$ the +aramatma feature of the Supreme :ord. Whenever there is trou"!e in the universe that cannot "e so!ved "y the administrative demigods$ they approach Brahma(i for a so!ution$ and if it is not to "e so!ved even "y Brahma(i$ then Brahma(i consu!ts and prays to the 6sirodakasayi 'isnu for an incarnation and so!ution to the pro"!ems. Such a pro"!em arose when 6amsa and others were ru!ing over the earth and the earth "ecame too much over"urdened "y the misdeeds of the asuras. Brahma(i$ a!ong with other demigods$ prayed at the shore of the 6sirodaka 3cean$ and they were advised of the descent of 6rsna as the son of 'asudeva and 1evaki. So some peop!e say that the :ord appeared "ecause of the prayers of Brahma(i. %5L% I7 %5L% "have 9smin k!isyamananam avidya-kama-karma"hih sravana-smaranarhani karisyann iti kecana SE=3=E#S

"have--in the materia! creationD asmin--thisD k!isyamananam--of those who are suffering fromD avidya-nescienceD kama--desireD karma"hih--"y e4ecution of fruitive workD sravana--hearingD smarana-remem"eringD arhani--worshipingD karisyan--may performD iti--thusD kecana--others. %CA=S:A%&3= And yet others say that Eou appeared to re(uvenate the devotiona! service of hearing$ remem"ering$ worshiping and so on in order that the conditioned sou!s suffering from materia! pangs might take advantage and gain !i"eration. +BC+3C% &n the Srimad Bhagavad-gita the :ord asserts that e appears in every mi!!ennium (ust to reesta"!ish the way of re!igion. %he way of re!igion is made "y the Supreme :ord. =o one can manufacture a new path of re!igion$ as is the fashion for certain am"itious persons. %he factua! way of re!igion is to accept the :ord as the supreme authority and thus render service unto im in spontaneous !ove. A !iving "eing cannot he!p "ut render service "ecause he is constitutiona!!y made for that purpose. %he on!y function of the !iving "eing is to render service to the :ord. %he :ord is great$ and !iving "eings are su"ordinate to im. %herefore$ the duty of the !iving "eing is (ust to serve im on!y. Bnfortunate!y the i!!usioned !iving "eings$ out of misunderstanding on!y$ "ecome servants of the senses "y materia! desire. %his desire is ca!!ed avidya$ or nescience. And out of such desire the !iving "eing makes different p!ans for materia! en(oyment centered a"out a perverted se4 !ife. e therefore "ecomes entang!ed in the chain of "irth and death "y transmigrating into different "odies on different p!anets under the direction of the Supreme :ord. Bn!ess$ therefore$ one is "eyond the "oundary of this nescience$ one cannot get free from the threefo!d miseries of materia! !ife. %hat is the !aw of nature. %he :ord$ however$ out of is cause!ess mercy$ "ecause e is more mercifu! to the suffering !iving "eings than they can e4pect$ appears "efore them and renovates the princip!es of devotiona! service comprised of hearing$ chanting$ remem"ering$ serving$ worshiping$ praying$ cooperating and surrendering unto im. Adoption of a!! the a"ove-mentioned items$ or any one of them$ can he!p a conditioned sou! get out of the tang!e of nescience and thus "ecome !i"erated from a!! materia! sufferings created "y the !iving "eing i!!usioned "y the e4terna! energy. %his particu!ar type of mercy is "estowed upon the !iving "eing "y the :ord in the form of :ord Sri Caitanya #ahapra"hu. %5L% I. %5L% srnvanti gayanti grnanty a"hiksnasah smaranti nandanti tavehitam (anah ta eva pasyanty acirena tavakam "hava-pravahoparamam padam"u(am SE=3=E#S srnvanti--hearD gayanti--chantD grnanti--takeD a"hiksnasah--continuous!yD smaranti--remem"erD nandanti--take p!easureD tava--EourD ihitam--activitiesD (anah--peop!e in genera!D te--theyD eva--certain!yD pasyanti--can seeD acirena--very soonD tavakam--EourD "hava-pravaha--the current of re"irthD uparamam-cessationD pada-am"u(am--!otus feet. %CA=S:A%&3= 3 6rsna$ those who continuous!y hear$ chant and repeat Eour transcendenta! activities$ or take p!easure in others9 doing so$ certain!y see Eour !otus feet$ which a!one can stop the repetition of "irth and death.

+BC+3C% %he Supreme :ord Sri 6rsna cannot "e seen "y our present conditiona! vision. &n order to see im$ one has to change his present vision "y deve!oping a different condition of !ife fu!! of spontaneous !ove of 2odhead. When Sri 6rsna was persona!!y present on the face of the g!o"e$ not everyone cou!d see im as the Supreme +ersona!ity of 2odhead. #ateria!ists !ike Cavana$ iranyakasipu$ 6amsa$ Aarasandha and Sisupa!a$ were high!y )ua!ified persona!ities "y ac)uisition of materia! assets$ "ut they were una"!e to appreciate the presence of the :ord. %herefore$ even though the :ord may "e present "efore our eyes$ it is not possi"!e to see im un!ess we have the necessary vision. %his necessary )ua!ification is deve!oped "y the process of devotiona! service on!y$ "eginning with hearing a"out the :ord from the right sources. %he Bhagavad-gita is one of the popu!ar !iteratures which are genera!!y heard$ chanted$ repeated$ etc.$ "y the peop!e in genera!$ "ut in spite of such hearing$ etc.$ sometimes it is e4perienced that the performer of such devotiona! service does not see the :ord eye to eye. %he reason is that the first item$ sravana$ is very important. &f hearing is from the right sources$ it acts very )uick!y. 2enera!!y peop!e hear from unauthori*ed persons. Such unauthori*ed persons may "e very !earned "y academic )ua!ifications$ "ut "ecause they do not fo!!ow the princip!es of devotiona! service$ hearing from them "ecomes a sheer waste of time. Sometimes the te4ts are interpreted fashiona"!y to suit their own purposes. %herefore$ first one shou!d se!ect a competent and "ona fide speaker and then hear from him. When the hearing process is perfect and comp!ete$ the other processes "ecome automatica!!y perfect in their own way. %here are different transcendenta! activities of the :ord$ and each and every one of them is competent to "estow the desired resu!t$ provided the hearing process is perfect. &n the Bhagavatam the activities of the :ord "egin from is dea!ings with the +andavas. %here are many other pastimes of the :ord in connection with is dea!ings with the asuras and others. And in the %enth Canto the su"!ime dea!ings with is con(uga! associates$ the gopis$ as we!! as with is married wives at 1varaka are mentioned. Since the :ord is a"so!ute$ there is no difference in the transcendenta! nature of each and every dea!ing of the :ord. But sometimes peop!e$ in an unauthori*ed hearing process$ take more interest in hearing a"out is dea!ings with the gopis. Such an inc!ination indicates the !usty fee!ings of the hearer$ so a "ona fide speaker of the dea!ings of the :ord never indu!ges in such hearings. 3ne must hear a"out the :ord from the very "eginning$ as in the Srimad-Bhagavatam or any other scriptures$ and that wi!! he!p the hearer attain perfection "y progressive deve!opment. 3ne shou!d not$ therefore$ consider that is dea!ings with the +andavas are !ess important than is dea!ings with the gopis. We must a!ways remem"er that the :ord is a!ways transcendenta! to a!! mundane attachment. &n a!! the a"ove-mentioned dea!ings of the :ord$ e is the hero in a!! circumstances$ and hearing a"out im or a"out is devotees or com"atants is conducive to spiritua! !ife. &t is said that the 'edas and +uranas$ etc.$ are a!! made to revive our !ost re!ation with im. earing of a!! these scriptures is essentia!. %5L% I%5L% apy adya nas tvam sva-krtehita pra"ho (ihasasi svit suhrdo 9nu(ivinah yesam na canyad "havatah padam"u(at parayanam ra(asu yo(itamhasam SE=3=E#S api--ifD adya--todayD nah--usD tvam--EouD sva-krta--se!f-e4ecutedD ihita--a!! dutiesD pra"ho--3 my :ordD (ihasasi--giving upD svit--possi"!yD suhrdah--intimate friendsD anu(ivinah--!iving at the mercy ofD yesam--of whomD na--norD ca--andD anyat--anyone e!seD "havatah--EourD pada-am"u(at--from the !otus feetD parayanam--dependentD ra(asu--unto the kingsD yo(ita--engaged inD amhasam--enmity. %CA=S:A%&3=

3 my :ord$ Eou have e4ecuted a!! duties Eourse!f. Are you !eaving us today$ though we are comp!ete!y dependent on Eour mercy and have no one e!se to protect us$ now when a!! kings are at enmity with us? +BC+3C% %he +andavas are most fortunate "ecause with a!! good !uck they were entire!y dependent on the mercy of the :ord. &n the materia! wor!d$ to "e dependent on the mercy of someone e!se is the utmost sign of misfortune$ "ut in the case of our transcendenta! re!ation with the :ord$ it is the most fortunate case when we can !ive comp!ete!y dependent on im. %he materia! disease is due to thinking of "ecoming independent of everything. But the crue! materia! nature does not a!!ow us to "ecome independent. %he fa!se attempt to "ecome independent of the stringent !aws of nature is known as materia! advancement of e4perimenta! know!edge. %he who!e materia! wor!d is moving on this fa!se attempt of "ecoming independent of the !aws of nature. Beginning from Cavana$ who wanted to prepare a direct staircase to the p!anets of heaven$ down to the present age$ they are trying to overcome the !aws of nature. %hey are trying now to approach distant p!anetary systems "y e!ectronic mechanica! power. But the highest goa! of human civi!i*ation is to work hard under the guidance of the :ord and "ecome comp!ete!y dependent on im. %he highest achievement of perfect civi!i*ation is to work with va!or "ut at the same time depend comp!ete!y on the :ord. %he +andavas were the idea! e4ecutors of this standard of civi!i*ation. Bndou"ted!y they were comp!ete!y dependent on the good wi!! of :ord Sri 6rsna$ "ut they were not id!e parasites of the :ord. %hey were a!! high!y )ua!ified "oth "y persona! character and "y physica! activities. Sti!! they a!ways !ooked for the mercy of the :ord "ecause they knew that every !iving "eing is dependent "y constitutiona! position. %he perfection of !ife is$ therefore$ to "ecome dependent on the wi!! of the :ord$ instead of "ecoming fa!se!y independent in the materia! wor!d. %hose who try to "ecome fa!se!y independent of the :ord are ca!!ed anatha$ or without any guardian$ whereas those who are comp!ete!y dependent on the wi!! of the :ord are ca!!ed sanatha$ or those having someone to protect them. %herefore we must try to "e sanatha so that we can a!ways "e protected from the unfavora"!e condition of materia! e4istence. By the de!uding power of the e4terna! materia! nature we forget that the materia! condition of !ife is the most undesira"!e perp!e4ity. %he Bhagavad-gita therefore directs us ,-./;0 that after many$ many "irths one fortunate person "ecomes aware of the fact that 'asudeva is a!! in a!! and that the "est way of !eading one9s !ife is to surrender unto im comp!ete!y. %hat is the sign of a mahatma. A!! the mem"ers of the +andava fami!y were mahatmas in househo!d !ife. #ahara(a Eudhisthira was the head of these mahatmas$ and Kueen 6untidevi was the mother. %he !essons of the Bhagavad-gita and a!! the +uranas$ specifica!!y the Bhagavata +urana$ are therefore inevita"!y connected with the history of the +andava mahatmas. For them$ separation from the :ord was (ust !ike the separation of a fish from water. Srimati 6untidevi$ therefore$ fe!t such separation !ike a thunder"o!t$ and the who!e prayer of the Kueen is to try to persuade the :ord to stay with them. After the Batt!e of 6uruksetra$ a!though the inimica! kings were ki!!ed$ their sons and grandsons were sti!! there to dea! with the +andavas. &t is not on!y the +andavas who were put into the condition of enmity$ "ut a!! of us are a!ways in such a condition$ and the "est way of !iving is to "ecome comp!ete!y dependent on the wi!! of the :ord and there"y overcome a!! difficu!ties of materia! e4istence. %5L% I@ %5L% ke vayam nama-rupa"hyam yadu"hih saha pandavah "havato 9darsanam yarhi hrsikanam ivesituh SE=3=E#S

ke--who areD vayam--weD nama-rupa"hyam--without fame and a"i!ityD yadu"hih--with the EadusD saha-a!ong withD pandavah--and the +andavasD "havatah--EourD adarsanam--a"senceD yarhi--as ifD hrsikanam--of the sensesD iva--!ikeD isituh--of the !iving "eing. %CA=S:A%&3= As the name and fame of a particu!ar "ody is finished with the disappearance of the !iving spirit$ simi!ar!y if Eou do not !ook upon us$ a!! our fame and activities$ a!ong with the +andavas and Eadus$ wi!! end at once. +BC+3C% 6untidevi is )uite aware that the e4istence of the +andavas is due to Sri 6rsna on!y. %he +andavas are undou"ted!y we!! esta"!ished in name and fame and are guided "y the great 6ing Eudhisthira$ who is mora!ity personified$ and the Eadus are undou"ted!y great a!!ies$ "ut without the guidance of :ord 6rsna a!! of them are nonentities$ as much as the senses of the "ody are use!ess without the guidance of consciousness. =o one shou!d "e proud of his prestige$ power and fame without "eing guided "y the favor of the Supreme :ord. %he !iving "eings are a!ways dependent$ and the u!timate dependa"!e o"(ect is the :ord imse!f. We may$ therefore$ invent "y our advancement of materia! know!edge a!! sorts of counteracting materia! resources$ "ut without "eing guided "y the :ord a!! such inventions end in fiasco$ however strong and stout the reactionary e!ements may "e. %5L% I; %5L% neyam so"hisyate tatra yathedanim gadadhara tvat-padair ankita "hati sva-!aksana-vi!aksitaih SE=3=E#S na--notD iyam--this !and of our kingdomD so"hisyate--wi!! appear "eautifu!D tatra--thenD yatha--as it is nowD idanim--howD gadadhara--3 6rsnaD tvat--EourD padaih--"y the feetD ankita--markedD "hati--is da**!ingD sva-!aksana--Eour own marksD vi!aksitaih--"y the impressions. %CA=S:A%&3= 3 2adadhara F6rsnaG$ our kingdom is now "eing marked "y the impressions of Eour feet$ and therefore it appears "eautifu!. But when Eou !eave$ it wi!! no !onger "e so. +BC+3C% %here are certain particu!ar marks on the feet of the :ord which distinguish the :ord from others. %he marks of a f!ag$ thunder"o!t$ and instrument to drive an e!ephant$ um"re!!a$ !otus$ disc$ etc.$ are on the "ottom of the :ord9s feet. %hese marks are impressed upon the soft dust of the !and where the :ord traverses. %he !and of astinapura was thus marked whi!e :ord Sri 6rsna was there with the +andavas$ and the kingdom of the +andavas thus f!ourished "y such auspicious signs. 6untidevi pointed out these distinguished features and was afraid of i!! !uck in the a"sence of the :ord. %5L% >? %5L%

ime (ana-padah svrddhah supakvausadhi-virudhah vanadri-nady-udanvanto hy edhante tava viksitaih SE=3=E#S ime--a!! theseD (ana-padah--cities and townsD svrddhah--f!ourishedD supakva--natureD ausadhi--her"sD virudhah--vegeta"!esD vana--forestsD adri--hi!!sD nadi--riversD udanvantah--seasD hi--certain!yD edhante-increasingD tava--"y EouD viksitaih--seen. %CA=S:A%&3= A!! these cities and vi!!ages are f!ourishing in a!! respects "ecause the her"s and grains are in a"undance$ the trees are fu!! of fruits$ the rivers are f!owing$ the hi!!s are fu!! of minera!s and the oceans fu!! of wea!th. And this is a!! due to Eour g!ancing over them. +BC+3C% uman prosperity f!ourishes "y natura! gifts and not "y gigantic industria! enterprises. %he gigantic industria! enterprises are products of a god!ess civi!i*ation$ and they cause the destruction of the no"!e aims of human !ife. %he more we go on increasing such trou"!esome industries to s)uee*e out the vita! energy of the human "eing$ the more there wi!! "e unrest and dissatisfaction of the peop!e in genera!$ a!though a few on!y can !ive !avish!y "y e4p!oitation. %he natura! gifts such as grains and vegeta"!es$ fruits$ rivers$ the hi!!s of (ewe!s and minera!s$ and the seas fu!! of pear!s are supp!ied "y the order of the Supreme$ and as e desires$ materia! nature produces them in a"undance or restricts them at times. %he natura! !aw is that the human "eing may take advantage of these god!y gifts "y nature and satisfactori!y f!ourish on them without "eing captivated "y the e4p!oitative motive of !ording it over materia! nature. %he more we attempt to e4p!oit materia! nature according to our whims of en(oyment$ the more we sha!! "ecome entrapped "y the reaction of such e4p!oitative attempts. &f we have sufficient grains$ fruits$ vegeta"!es and her"s$ then what is the necessity of running a s!aughterhouse and ki!!ing poor anima!s? A man need not ki!! an anima! if he has sufficient grains and vegeta"!es to eat. %he f!ow of river waters ferti!i*es the fie!ds$ and there is more than what we need. #inera!s are produced in the hi!!s$ and the (ewe!s in the ocean. &f the human civi!i*ation has sufficient grains$ minera!s$ (ewe!s$ water$ mi!k$ etc.$ then why shou!d it hanker after terri"!e industria! enterprises at the cost of the !a"or of some unfortunate men? But a!! these natura! gifts are dependent on the mercy of the :ord. What we need$ therefore$ is to "e o"edient to the !aws of the :ord and achieve the perfection of human !ife "y devotiona! service. %he indications "y 6untidevi are (ust to the point. She desires that 2od9s mercy "e "estowed upon them so that natura! prosperity "e maintained "y is grace. %5L% >/ %5L% atha visvesa visvatman visva-murte svakesu me sneha-pasam imam chindhi drdham pandusu vrsnisu SE=3=E#S

atha--thereforeD visva-isa--3 :ord of the universeD visva-atman--3 sou! of the universeD visva-murte--3 persona!ity of the universa! formD svakesu--unto my own kinsmenD me--myD sneha-pasam--tie of affectionD imam--thisD chindhi--cut offD drdham--deepD pandusu--for the +andavasD vrsnisu--for the 'rsnis a!so. %CA=S:A%&3= 3 :ord of the universe$ sou! of the universe$ 3 persona!ity of the form of the universe$ p!ease$ therefore$ sever my tie of affection for my kinsmen$ the +andavas and the 'rsnis. +BC+3C% A pure devotee of the :ord is ashamed to ask anything in se!f-interest from the :ord. But the househo!ders are sometimes o"!iged to ask favors from the :ord$ "eing "ound "y the tie of fami!y affection. Srimati 6untidevi was conscious of this fact$ and therefore she prayed to the :ord to cut off the affectionate tie from her own kinsmen$ the +andavas and the 'rsnis. %he +andavas are her own sons$ and the 'rsnis are the mem"ers of her paterna! fami!y. 6rsna was e)ua!!y re!ated to "oth the fami!ies. Both the fami!ies re)uired the :ord9s he!p "ecause "oth were dependent devotees of the :ord. Srimati 6untidevi wished Sri 6rsna to remain with her sons the +andavas$ "ut "y is doing so her paterna! house wou!d "e "ereft of the "enefit. A!! these partia!ities trou"!ed the mind of 6unti$ and therefore she desired to cut off the affectionate tie. A pure devotee cuts off the !imited ties of affection for his fami!y and widens his activities of devotiona! service for a!! forgotten sou!s. %he typica! e4amp!e is the "and of si4 2osvamis$ who fo!!owed the path of :ord Caitanya. A!! of them "e!onged to the most en!ightened and cu!tured rich fami!ies of the higher castes$ "ut for the "enefit of the mass of popu!ation they !eft their comforta"!e homes and "ecame mendicants. %o cut off a!! fami!y affection means to "roaden the fie!d of activities. Without doing this$ no one can "e )ua!ified as a "rahmana$ a king$ a pu"!ic !eader or a devotee of the :ord. %he +ersona!ity of 2odhead$ as an idea! king$ showed this "y e4amp!e. Sri Camacandra cut off the tie of affection for is "e!oved wife to manifest the )ua!ities of an idea! king. Such persona!ities as a "rahmana$ a devotee$ a king or a pu"!ic !eader must "e very "roadminded in discharging their respective duties. Srimati 6untidevi was conscious of this fact$ and "eing weak she prayed to "e free from such "ondage of fami!y affection. %he :ord is addressed as the :ord of the universe$ or the :ord of the universa! mind$ indicating is a!!-powerfu! a"i!ity to cut the hard knot of fami!y affection. %herefore$ it is sometimes e4perienced that the :ord$ out of is specia! affinity towards a weak devotee$ "reaks the fami!y affection "y force of circumstances arranged "y is a!!-powerfu! energy. By doing so e causes the devotee to "ecome comp!ete!y dependent on im and thus c!ears the path for his going "ack to 2odhead. %5L% >< %5L% tvayi me 9nanya-visaya matir madhu-pate 9sakrt ratim udvahatad addha gangevaugham udanvati SE=3=E#S tvayi--unto EouD me--myD ananya-visaya--una!!oyedD matih--attentionD madhu-pate--3 :ord of #adhuD asakrt--continuous!yD ratim--attractionD udvahatat--may overf!owD addha--direct!yD ganga--the 2angesD iva--!ikeD ogham--f!owsD udanvati--down to the sea. %CA=S:A%&3=

3 :ord of #adhu$ as the 2anges forever f!ows to the sea without hindrance$ !et my attraction "e constant!y drawn unto Eou without "eing diverted to anyone e!se. +BC+3C% +erfection of pure devotiona! service is attained when a!! attention is diverted towards the transcendenta! !oving service of the :ord. %o cut off the tie of a!! other affections does not mean comp!ete negation of the finer e!ements$ !ike affection for someone e!se. %his is not possi"!e. A !iving "eing$ whoever he may "e$ must have this fee!ing of affection for others "ecause this is a symptom of !ife. %he symptoms of !ife$ such as desire$ anger$ hankerings$ fee!ings of attraction$ etc.$ cannot "e annihi!ated. 3n!y the o"(ective has to "e changed. 1esire cannot "e negated$ "ut in devotiona! service the desire is changed on!y for the service of the :ord in p!ace of desire for sense gratification. %he so-ca!!ed affection for fami!y$ society$ country$ etc.$ consists of different phases of sense gratification. When this desire is changed for the satisfaction of the :ord$ it is ca!!ed devotiona! service. &n the Bhagavad-gita we can see that Ar(una desired not to fight with his "rothers and re!ations (ust to satisfy his own persona! desires. But when he heard the message of the :ord$ Srimad Bhagavad-gita$ he changed his decision and served the :ord. And for his doing so$ he "ecame a famous devotee of the :ord$ for it is dec!ared in a!! the scriptures that Ar(una attained spiritua! perfection "y devotiona! service to the :ord in friendship. %he fighting was there$ the friendship was there$ Ar(una was there$ and 6rsna was there$ "ut Ar(una "ecame a different person "y devotiona! service. %herefore$ the prayers of 6unti a!so indicate the same categorica! changes in activities. Srimati 6unti wanted to serve the :ord without diversion$ and that was her prayer. %his una!!oyed devotion is the u!timate goa! of !ife. 3ur attention is usua!!y diverted to the service of something which is nongod!y or not in the program of the :ord. When the program is changed into the service of the :ord$ that is to say when the senses are purified in re!ation with the service of the :ord$ it is ca!!ed pure una!!oyed devotiona! service. Srimati 6untidevi wanted that perfection and prayed for it from the :ord. er affection for the +andavas and the 'rsnis is not out of the range of devotiona! service "ecause the service of the :ord and the service of the devotees are identica!. Sometimes service to the devotee is more va!ua"!e than service to the :ord. But here the affection of 6untidevi for the +andavas and the 'rsnis was due to fami!y re!ation. %his tie of affection in terms of materia! re!ation is the re!ation of maya "ecause the re!ations of the "ody or the mind are due to the inf!uence of the e4terna! energy. Ce!ations of the sou!$ esta"!ished in re!ation with the Supreme Sou!$ are factua! re!ations. When 6untidevi wanted to cut off the fami!y re!ation$ she meant to cut off the re!ation of the skin. %he skin re!ation is the cause of materia! "ondage$ "ut the re!ation of the sou! is the cause of freedom. %his re!ation of the sou! to the sou! can "e esta"!ished "y the via medium of the re!ation with the Supersou!. Seeing in the darkness is not seeing. But seeing "y the !ight of the sun means to see the sun and everything e!se which was unseen in the darkness. %hat is the way of devotiona! service. %5L% >I %5L% sri-krsna krsna-sakha vrsny-rsa"havani-dhrugra(anya-vamsa-dahananapavarga-virya govinda go-dvi(a-surarti-haravatara yogesvarakhi!a-guro "hagavan namas te SE=3=E#S sri-krsna--3 Sri 6rsnaD krsna-sakha--3 friend of Ar(unaD vrsni--of descendants of 'rsniD rsa"ha--3 chiefD avani--the earthD dhruk--re"e!!iousD ra(anya-vamsa--dynasties of the kingsD dahana--3 annihi!atorD anapavarga--without deterioration ofD virya--prowessD govinda--3 proprietor of 2o!okadhamaD go--of the cowsD dvi(a--the "rahmanasD sura--the demigodsD arti-hara--to re!ieve distressD avatara--3 :ord who

descendsD yoga-isvara--3 master of a!! mystic powersD akhi!a--universa!D guro--3 preceptorD "hagavan--3 possessor of a!! opu!encesD namah te--respectfu! o"eisances unto Eou. %CA=S:A%&3= 3 6rsna$ 3 friend of Ar(una$ 3 chief amongst the descendants of 'rsni$ Eou are the destroyer of those po!itica! parties which are distur"ing e!ements on this earth. Eour prowess never deteriorates. Eou are the proprietor of the transcendenta! a"ode$ and Eou descend to re!ieve the distresses of the cows$ the "rahmanas and the devotees. Eou possess a!! mystic powers$ and Eou are the preceptor of the entire universe. Eou are the a!mighty 2od$ and & offer Eou my respectfu! o"eisances. +BC+3C% A summary of the Supreme :ord Sri 6rsna is made herein "y Srimati 6untidevi. %he a!mighty :ord has is eterna! transcendenta! a"ode where e is engaged in keeping sura"hi cows. e is served "y hundreds and thousands of goddesses of fortune. e descends on the materia! wor!d to rec!aim is devotees and to annihi!ate the distur"ing e!ements in groups of po!itica! parties and kings who are supposed to "e in charge of administration work. e creates$ maintains and annihi!ates "y is un!imited energies$ and sti!! e is a!ways fu!! with prowess and does not deteriorate in potency. %he cows$ the "rahmanas and the devotees of the :ord are a!! o"(ects of is specia! attention "ecause they are very important factors for the genera! we!fare of !iving "eings. %5L% >> %5L% suta uvaca prthayettham ka!a-padaih parinutakhi!odayah mandam (ahasa vaikuntho mohayann iva mayaya SE=3=E#S sutah uvaca--Suta saidD prthaya--"y +rtha ,6unti0D ittham--thisD ka!a-padaih--"y chosen wordsD parinuta--"eing worshipedD akhi!a--universa!D udayah--g!oriesD mandam--mi!d!yD (ahasa--smi!edD vaikunthah--the :ordD mohayan--captivatingD iva--!ikeD mayaya-- is mystic power. %CA=S:A%&3= Suta 2osvami said8 %he :ord$ thus hearing the prayers of 6untidevi$ composed in choice words for is g!orification$ mi!d!y smi!ed. %hat smi!e was as enchanting as is mystic power. +BC+3C% Anything that is enchanting in the wor!d is said to "e a representation of the :ord. %he conditioned sou!s$ who are engaged in trying to !ord it over the materia! wor!d$ are a!so enchanted "y is mystic powers$ "ut is devotees are enchanted in a different way "y the g!ories of the :ord$ and is mercifu! "!essings are upon them. is energy is disp!ayed in different ways$ as e!ectrica! energy works in manifo!d capacities. Srimati 6untidevi has prayed to the :ord (ust to enunciate a fragment of is g!ories. A!! is devotees worship im in that way$ "y chosen words$ and therefore the :ord is known as Bttamas!oka. =o amount of chosen words is sufficient to enumerate the :ord9s g!ory$ and yet e is satisfied "y such prayers as the father is satisfied even "y the "roken !inguistic attempts of the growing chi!d. %he word maya is

used "oth in the sense of de!usion and mercy. erein the word maya is used in the sense of the :ord9s mercy upon 6untidevi. %5L% >7 %5L% tam "adham ity upamantrya pravisya ga(asahvayam striyas ca sva-puram yasyan premna ra(na nivaritah SE=3=E#S tam--a!! thoseD "adham--acceptedD iti--thusD upamantrya--su"se)uent!y informedD pravisya--enteringD ga(asahvayam--the pa!ace of astinapuraD striyah ca--other !adiesD sva-puram--own residenceD yasyan-whi!e starting forD premna--with !oveD ra(na--"y the 6ingD nivaritah--stopped. %CA=S:A%&3= %hus accepting the prayers of Srimati 6untidevi$ the :ord su"se)uent!y informed other !adies of is departure "y entering the pa!ace of astinapura. But upon preparing to !eave$ e was stopped "y 6ing Eudhisthira$ who imp!ored im !oving!y. +BC+3C% =o one cou!d make :ord 6rsna stay at astinapura when e decided to start for 1varaka$ "ut the simp!e re)uest of 6ing Eudhisthira that the :ord remain there for a few days more was immediate!y effective. %his signifies that the power of 6ing Eudhisthira was !oving affection$ which the :ord cou!d not deny. %he a!mighty 2od is thus con)uered on!y "y !oving service and nothing e!se. e is fu!!y independent in a!! is dea!ings$ "ut e vo!untari!y accepts o"!igations "y the !oving affection of is pure devotees. %5L% >. %5L% vyasadyair isvareha(naih krsnenad"huta-karmana pra"odhito 9pitihasair na"udhyata sucarpitah SE=3=E#S vyasa-adyaih--"y great sages headed "y 'yasaD isvara--the a!mighty 2odD iha--"y the wi!! ofD (naih--"y the !earnedD krsnena--"y 6rsna imse!fD ad"huta-karmana--"y one who performs a!! superhuman workD pra"odhitah--"eing so!acedD api--a!thoughD itihasaih--"y evidences from the historiesD na--notD a"udhyata-satisfiedD suca arpitah--distressed. %CA=S:A%&3= 6ing Eudhisthira$ who was much aggrieved$ cou!d not "e convinced$ despite instructions "y great sages headed "y 'yasa and the :ord 6rsna imse!f$ the performer of superhuman feats$ and despite a!! historica! evidence.

+BC+3C% %he pious 6ing Eudhisthira was mortified "ecause of the mass massacre of human "eings in the Batt!e of 6uruksetra$ especia!!y on his account. 1uryodhana was there on the throne$ and he was doing we!! in his administration$ and in one sense there was no need of fighting. But on the princip!e of (ustice Eudhisthira was to rep!ace him. %he who!e c!i)ue of po!itics centered around this point$ and a!! the kings and residents of the who!e wor!d "ecame invo!ved in this fight "etween the riva! "rothers. :ord 6rsna was a!so there on the side of 6ing Eudhisthira. &t is said in the #aha"harata$ Adi-parva ,<?0 that .>?$???$??? men were ki!!ed in the eighteen days of the Batt!e of 6uruksetra$ and some hundreds of thousands were missing. +ractica!!y this was the greatest "att!e in the wor!d within five thousand years. %his mass ki!!ing simp!y to enthrone #ahara(a Eudhisthira was too mortifying$ so he tried to "e convinced with evidences from histories "y great sages !ike 'yasa and the :ord imse!f that the fight was (ust "ecause the cause was (ust. But #ahara(a Eudhisthira wou!d not "e satisfied$ even though he was instructed "y the greatest persona!ities of the time. 6rsna is designated herein as the performer of superhuman actions$ "ut in this particu!ar instance neither e nor 'yasa cou!d convince 6ing Eudhisthira. 1oes it mean that e fai!ed to "e a superhuman actor? =o$ certain!y not. %he interpretation is that the :ord as isvara$ or the Supersou! in the hearts of "oth 6ing Eudhisthira and 'yasa$ performed sti!! more superhuman action "ecause the :ord desired it. As Supersou! of 6ing Eudhisthira$ e did not a!!ow the 6ing to "e convinced "y the words of 'yasa and others$ inc!uding imse!f$ "ecause e desired that the 6ing hear instructions from the dying Bhismadeva$ who was another great devotee of the :ord. %he :ord wanted that at the !ast stage of his materia! e4istence the great warrior Bhismadeva see im persona!!y and see his "e!oved grandchi!dren$ 6ing Eudhisthira$ etc.$ now situated on the throne$ and thus pass away very peacefu!!y. Bhismadeva was not at a!! satisfied to fight against the +andavas$ who were his "e!oved father!ess grandchi!dren. But the ksatriyas are a!so very stern peop!e$ and therefore he was o"!iged to take the side of 1uryodhana "ecause he was maintained at the e4pense of 1uryodhana. Besides this$ the :ord a!so desired that 6ing Eudhisthira "e pacified "y the words of Bhismadeva so that the wor!d cou!d see that Bhismadeva e4ce!!ed a!! in know!edge$ inc!uding the :ord imse!f. %5L% >%5L% aha ra(a dharma-sutas cintayan suhrdam vadham prakrtenatmana viprah sneha-moha-vasam gatah SE=3=E#S aha--saidD ra(a--6ing EudhisthiraD dharma-sutah--the son of 1harma ,Eamara(a0D cintayan--thinking ofD suhrdam--of the friendsD vadham--ki!!ingD prakrtena--"y materia! conception on!yD atmana--"y the se!fD viprah--3 "rahmanaD sneha--affectionD moha--de!usionD vasam--"eing carried away "yD gatah--having gone. %CA=S:A%&3= 6ing Eudhisthira$ son of 1harma$ overwhe!med "y the death of his friends$ was aggrieved (ust !ike a common$ materia!istic man. 3 sages$ thus de!uded "y affection$ he "egan to speak. +BC+3C% 6ing Eudhisthira$ though he was not e4pected to "ecome aggrieved !ike a common man$ "ecame de!uded "y wor!d!y affection "y the wi!! of the :ord ,(ust as Ar(una was apparent!y de!uded0. A man who

sees knows we!! that the !iving entity is neither the "ody nor the mind$ "ut is transcendenta! to the materia! conception of !ife. %he common man thinks of vio!ence and nonvio!ence in terms of the "ody$ "ut that is a kind of de!usion. 5veryone is duty-"ound according to one9s occupationa! duties. A ksatriya is "ound to fight for the right cause$ regard!ess of the opposite party. &n such discharge of duty$ one shou!d not "e distur"ed "y annihi!ation of the materia! "ody$ which is on!y an e4terna! dress of the !iving sou!. A!! this was perfect!y known to #ahara(a Eudhisthira$ "ut "y the wi!! of the :ord he "ecame (ust !ike a common man "ecause there was another great idea "ehind this de!usion8 the 6ing wou!d "e instructed "y Bhisma as Ar(una was instructed "y the :ord imse!f. %5L% >@ %5L% aho me pasyata(nanam hrdi rudham duratmanah parakyasyaiva dehasya "ahvyo me 9ksauhinir hatah SE=3=E#S aho--3D me--myD pasyata--(ust seeD a(nanam--ignoranceD hrdi--in the heartD rudham--situated inD duratmanah--of the sinfu!D parakyasya--meant for othersD eva--certain!yD dehasya--of the "odyD "ahvyah-many$ manyD me--"y meD aksauhinih--com"ination of mi!itary pha!an4esD hatah--ki!!ed. %CA=S:A%&3= 6ing Eudhisthira said8 3 my !otJ & am the most sinfu! manJ Aust see my heart$ which is fu!! of ignoranceJ %his "ody$ which is u!timate!y meant for others$ has ki!!ed many$ many pha!an4es of men. +BC+3C% A so!id pha!an4 of </$@-? chariots$ </$@-? e!ephants$ /?;$.7? infantry and .7$.?? cava!ry is ca!!ed an aksauhini. And many aksauhinis were ki!!ed on the Batt!efie!d of 6uruksetra. #ahara(a Eudhisthira$ as the most pious king of the wor!d$ takes for himse!f the responsi"i!ity for ki!!ing such a huge num"er of !iving "eings "ecause the "att!e was fought to reinstate him on the throne. %his "ody is$ after a!!$ meant for others. Whi!e there is !ife in the "ody$ it is meant for the service of others$ and when it is dead it is meant to "e eaten "y dogs and (acka!s or maggots. e is sorry "ecause for such a temporary "ody such a huge massacre was committed. %5L% >; %5L% "a!a-dvi(a-suhrn-mitrapitr-"hratr-guru-druhah na me syan nirayan mokso hy api varsayutayutaih SE=3=E#S "a!a--"oysD dvi-(a--the twice-"ornD suhrt--we!!-wishersD mitra--friendsD pitr--parentsD "hratr--"rothersD guru--preceptorsD druhah--one who has ki!!edD na--neverD me--myD syat--there sha!! "eD nirayat--from he!!D moksah--!i"erationD hi--certain!yD api--a!thoughD varsa--yearsD ayuta--mi!!ionsD ayutaih--"eing added.

%CA=S:A%&3= & have ki!!ed many "oys$ "rahmanas$ we!!-wishers$ friends$ parents$ preceptors and "rothers. %hough & !ive mi!!ions of years$ & wi!! not "e re!ieved from the he!! that awaits me for a!! these sins. +BC+3C% Whenever there is a war$ there is certain!y a massacre of many innocent !iving "eings$ such as "oys$ "rahmanas and women$ whose ki!!ing is considered to "e the greatest of sins. %hey are a!! innocent creatures$ and in a!! circumstances ki!!ing of them is for"idden in the scriptures. #ahara(a Eudhisthira was aware of these mass ki!!ings. Simi!ar!y$ there were friends$ parents and preceptors a!so on "oth sides$ and a!! of them were ki!!ed. &t was simp!y horri"!e for him to think of such ki!!ing$ and therefore he was thinking of residing in he!! for mi!!ions and "i!!ions of years. %5L% 7? %5L% naino ra(nah pra(a-"hartur dharma-yuddhe vadho dvisam iti me na tu "odhaya ka!pate sasanam vacah SE=3=E#S na--neverD enah--sinsD ra(nah--of the kingD pra(a-"hartuh--of one who is engaged in the maintenance of the citi*ensD dharma--for the right causeD yuddhe--in the fightD vadhah--ki!!ingD dvisam--of the enemiesD iti--a!! theseD me--for meD na--neverD tu--"utD "odhaya--for satisfactionD ka!pate--they are meant for administrationD sasanam--in(unctionD vacah--words of. %CA=S:A%&3= %here is no sin for a king who ki!!s for the right cause$ who is engaged in maintaining his citi*ens. But this in(unction is not app!ica"!e to me. +BC+3C% #ahara(a Eudhisthira thought that a!though he was not actua!!y invo!ved in the administration of the kingdom$ which was "eing carried on we!! "y 1uryodhana without harm to the citi*ens$ he caused the ki!!ing of so many !iving "eings on!y for his persona! gain of the kingdom from the hands of 1uryodhana. %he ki!!ing was committed not in the course of administration "ut for the sake of se!f-aggrandi*ement$ and as such he thought himse!f responsi"!e for a!! the sins. %5L% 7/ %5L% strinam mad-dhata-"andhunam droho yo 9sav ihotthitah karma"hir grhamedhiyair naham ka!po vyapohitum SE=3=E#S

strinam--of the womenD mat--"y meD hata-"andhunam--of the friends who are ki!!edD drohah--enmityD yah--thatD asau--a!! thoseD iha--herewithD utthitah--has accruedD karma"hih--"y dint of workD grhamedhiyaih--"y persons engaged in materia! we!fareD na--neverD aham--&D ka!pah--can e4pectD vyapohitum--undoing the same. %CA=S:A%&3= & have ki!!ed many friends of women$ and & have thus caused enmity to such an e4tent that it is not possi"!e to undo it "y materia! we!fare work. +BC+3C% %he grhamedhis are those whose on!y "usiness is to perform we!fare work for the sake of materia! prosperity. Such materia! prosperity is sometimes hampered "y sinfu! activities$ for the materia!ist is sure to commit sins$ even unintentiona!!y$ in the course of discharging materia! duties. %o get re!ief from such sinfu! reactions$ the 'edas prescri"e severa! kinds of sacrifices. &t is said in the 'edas that "y performing the Asvamedha-ya(na ,horse sacrifice0 one can get re!ief from even "rahma-hatya ,ki!!ing of a "rahmana0. Eudhisthira #ahara(a performed this Asvamedha-ya(na$ "ut he thinks that even "y performing such ya(nas it is not possi"!e to get re!ief from the great sins committed. &n war either the hus"and or the "rother or even the father or sons go to fight. And when they are ki!!ed$ a fresh enmity is created$ and thus a chain of actions and reactions increases which is not possi"!e to "e counteracted even "y thousands of Asvamedha-ya(nas. %he way of work ,karma0 is !ike that. &t creates one action and another reaction simu!taneous!y and thus increases the chain of materia! activities$ "inding the performer in materia! "ondage. &n the Bhagavad-gita ,Bg. ;.<--<@0 the remedy is suggested that such actions and reactions of the path of work can "e checked on!y when work is done on "eha!f of the Supreme :ord. %he Batt!e of 6uruksetra was actua!!y fought "y the wi!! of the Supreme :ord Sri 6rsna$ as it is evident from is version$ and on!y "y is wi!! was Eudhisthira p!aced on the throne of astinapura. %herefore$ factua!!y no sin whatsoever touched the +andavas$ who were on!y the order carriers of the :ord. For others$ who dec!are war out of persona! interest$ the who!e responsi"i!ity !ies on them. %5L% 7< %5L% yatha pankena pankam"hah suraya va surakrtam "huta-hatyam tathaivaikam na ya(nair marstum arhati SE=3=E#S yatha--as much asD pankena--"y the mudD panka-am"hah--water mi4ed with mudD suraya--"y wineD va-eitherD surakrtam--impurity caused "y the s!ight touch of wineD "huta-hatyam--ki!!ing of anima!sD tatha-!ike thatD eva--certain!yD ekam--oneD na--neverD ya(naih--"y the prescri"ed sacrificesD marstum--to counteractD arhati--is worthwhi!e. %CA=S:A%&3= As it is not possi"!e to fi!ter muddy water through mud$ or purify a wine-stained pot with wine$ it is not possi"!e to counteract the ki!!ing of men "y sacrificing anima!s. +BC+3C%

Asvamedha-ya(nas or 2omedha-ya(nas$ sacrifices in which a horse or a "u!! is sacrificed$ were not$ of course$ for the purpose of ki!!ing the anima!s. :ord Caitanya said that such anima!s sacrificed on the a!tar of ya(na were re(uvenated and a new !ife was given to them. &t was (ust to prove the efficacy of the hymns of the 'edas. By recitation of the hymns of the 'edas in the proper way$ certain!y the performer gets re!ief from the reactions of sins$ "ut in case of such sacrifices improper!y done under ine4pert management$ sure!y one has to "ecome responsi"!e for anima! sacrifice. &n this age of )uarre! and hypocrisy there is no possi"i!ity of performing the ya(nas perfect!y for want of e4pert "rahmanas who are a"!e to conduct such ya(nas. #ahara(a Eudhisthira therefore gives a hint to performing sacrifices in the age of 6a!i. &n the 6a!iyuga the on!y sacrifice recommended is the performance of hari-nama-ya(na inaugurated "y :ord Sri Caitanya #ahapra"hu. But one shou!d not indu!ge in anima! ki!!ing and counteract it "y performing the hari-nama ya(na. %hose who are devotees of the :ord never ki!! an anima! for se!f-interest$ and ,as the :ord ordered Ar(una0 they do not refrain from performing the duty of a ksatriya. %he who!e purpose$ therefore$ is served when everything is done for the wi!! of the :ord. %his is possi"!e on!y for the devotees. %hus end the Bhaktivedanta purports of the First Canto$ 5ighth Chapter$ of the Srimad-Bhagavatam$ entit!ed "+rayers "y Kueen 6unti and +ariksit Saved." Chapter =ine %he +assing Away of Bhismadeva in the +resence of :ord 6rsna %5L% / %5L% suta uvaca iti "hitah pra(a-drohat sarva-dharma-vivitsaya tato vinasanam pragad yatra deva-vrato 9patat SE=3=E#S sutah uvaca--Sri Suta 2osvami saidD iti--thusD "hitah--"eing afraid ofD pra(a-drohat--"ecause of ki!!ing the su"(ectsD sarva--a!!D dharma--acts of re!igionD vivitsaya--for understandingD tatah--thereafterD vinasanam--the p!ace where the fight was he!dD pragat--he wentD yatra--whereD deva-vratah--BhismadevaD apatat--!ay down for passing away. %CA=S:A%&3= Suta 2osvami said8 Being afraid for having ki!!ed so many su"(ects on the Batt!efie!d of 6uruksetra$ #ahara(a Eudhisthira went to the scene of the massacre. %here$ Bhismadeva was !ying on a "ed of arrows$ a"out to pass away. +BC+3C% &n this =inth Chapter$ as it is wi!!ed "y :ord Sri 6rsna$ Bhismadeva wi!! impart instructions to 6ing Eudhisthira on the su"(ect of occupationa! duties. Bhismadeva wi!! a!so offer his !ast prayer to the :ord on the verge of passing away from this morta! wor!d and thus "ecome !i"erated from the "ondage of further materia! engagements. Bhismadeva was endowed with the power of !eaving his materia! "ody at wi!!$ and his !ying down on the "ed of arrows was his own choice. %his passing away of the great warrior attracted the attention of a!! the contemporary e!ites$ and a!! of them assem"!ed there to show their fee!ings of !ove$ respect and affection for the great sou!. %5L% < %5L%

tada te "hratarah sarve sadasvaih svarna-"husitaih anvagacchan rathair vipra vyasa-dhaumyadayas tatha SE=3=E#S tada--at that timeD te--a!! of themD "hratarah--the "rothersD sarve--a!! togetherD sat-asvaih--drawn "y firstc!ass horsesD svarna--go!dD "husitaih--"eing decorated withD anvagacchan--fo!!owed one after anotherD rathaih--on the chariotsD viprah--3 "rahmanasD vyasa--the sage 'yasaD dhaumya--1haumyaD adayah--and othersD tatha--a!so. %CA=S:A%&3= At that time a!! his "rothers fo!!owed him on "eautifu! chariots drawn "y first-c!ass horses decorated with go!d ornaments. With them were 'yasa and rsis !ike 1haumya Fthe !earned priest of the +andavasG and others. %5L% I %5L% "hagavan api viprarse rathena sa-dhanan(ayah sa tair vyarocata nrpah kuvera iva guhyakaih SE=3=E#S "hagavan--the +ersona!ity of 2odhead ,Sri 6rsna0D api--a!soD vipra-rse--3 sage among the "rahmanasD rathena--on the chariotD sa-dhanan(ayah--with 1hanan(aya ,Ar(una0D sah-- eD taih--"y themD vyarocata-appeared to "e high!y aristocraticD nrpah--the 6ing ,Eudhisthira0D kuvera--6uvera$ the treasurer of the demigodsD iva--asD guhyakaih--companions known as 2uhyakas. %CA=S:A%&3= 3 sage amongst the "rahmanas$ :ord Sri 6rsna$ the +ersona!ity of 2odhead$ a!so fo!!owed$ seated on a chariot with Ar(una. %hus 6ing Eudhisthira appeared very aristocratic$ !ike 6uvera surrounded "y his companions Fthe 2uhyakasG. +BC+3C% :ord Sri 6rsna wanted the +andavas to "e present "efore Bhismadeva in the most aristocratic order so that he might "e p!eased to see them happy at the time of his death. 6uvera is the richest of a!! the demigods$ and herein 6ing Eudhisthira appeared !ike him ,6uvera0$ for the procession a!ong with Sri 6rsna was )uite appropriate to the roya!ty of 6ing Eudhisthira. %5L% > %5L% drstva nipatitam "humau divas cyutam ivamaram

pranemuh pandava "hismam sanugah saha cakrina SE=3=E#S drstva--thus seeingD nipatitam--!ying downD "humau--on the groundD divah--from the skyD cyutam-fa!!enD iva--!ikeD amaram--demigodD pranemuh--"owed downD pandavah--the sons of +anduD "hismam-unto BhismaD sa-anugah--with the younger "rothersD saha--a!so withD cakrina--the :ord ,carrying the disc0. %CA=S:A%&3= Seeing him FBhismaG !ying on the ground$ !ike a demigod fa!!en from the sky$ the +andava 6ing Eudhisthira$ a!ong with his younger "rothers and :ord 6rsna$ "owed down "efore him. +BC+3C% :ord 6rsna was a!so a younger cousin of #ahara(a Eudhisthira as we!! as the intimate friend of Ar(una. But a!! the fami!y mem"ers of the +andavas knew :ord 6rsna as the Supreme +ersona!ity of 2odhead. %he :ord$ a!though conscious of is supreme position$ a!ways "ehaved in a human!y custom$ and so e a!so "owed down "efore the dying Bhismadeva as if e were one of the younger "rothers of 6ing Eudhisthira. %5L% 7 %5L% tatra "rahmarsayah sarve devarsayas ca sattama ra(arsayas ca tatrasan drastum "harata-pungavam SE=3=E#S tatra--thereD "rahma-rsayah--rsis among the "rahmanasD sarve--a!!D deva-rsayah--rsis among the demigodsD ca--andD sattama--situated in the )ua!ity of goodnessD ra(a-rsayah--rsis among the kingsD ca-andD tatra--in that p!aceD asan--were presentD drastum--(ust to seeD "harata--the descendants of 6ing BharataD pungavam--the chief of. %CA=S:A%&3= Aust to see the chief of the descendants of 6ing Bharata FBhismaG$ a!! the great sou!s in the universe$ name!y the rsis amongst the demigods$ "rahmanas and kings$ a!! situated in the )ua!ity of goodness$ were assem"!ed there. +BC+3C% %he rsis are those who have attained perfection "y spiritua! achievements. Such spiritua! achievements can "e earned "y a!!$ whether one is a king or a mendicant. Bhismadeva himse!f was a!so one of the "rahmarsis and the chief of the descendants of 6ing Bharata. A!! rsis are situated in the )ua!ity of goodness. A!! of them assem"!ed there on hearing the news of the great warrior9s impending death. %5L%S .-%5L%

parvato narado dhaumyo "hagavan "adarayanah "rhadasvo "haradva(ah sasisyo renuka-sutah vasistha indrapramadas trito grtsamado 9sitah kaksivan gautamo 9tris ca kausiko 9tha sudarsanah SE=3=E#S parvatah--+arvata #uniD naradah--=arada #uniD dhaumyah--1haumyaD "hagavan--incarnation of 2odheadD "adarayanah--'yasadevaD "rhadasvah--BrhadasvaD "haradva(ah--Bharadva(aD sa-sisyah--a!ong with discip!esD renuka-sutah--+arasuramaD vasisthah--'asisthaD indrapramadah--&ndrapramadaD tritah-%ritaD grtsamadah--2rtsamadaD asitah--AsitaD kaksivan--6aksivanD gautamah--2autamaD atrih--AtriD ca-andD kausikah--6ausikaD atha--as we!! asD sudarsanah--Sudarsana. %CA=S:A%&3= A!! the sages !ike +arvata #uni$ =arada$ 1haumya$ 'yasa the incarnation of 2od$ Brhadasva$ Bharadva(a and +arasurama and discip!es$ 'asistha$ &ndrapramada$ %rita$ 2rtsamada$ Asita$ 6aksivan$ 2autama$ Atri$ 6ausika and Sudarsana were present. +BC+3C% +arvata #uni8 is considered to "e one of the o!dest sages. e is a!most a!ways a constant companion of =arada #uni. %hey are a!so spacemen competent to trave! in the air without the he!p of any materia! vehic!e. +arvata #uni is a!so a devarsi$ or a great sage amongst the demigods$ !ike =arada. e was present a!ong with =arada at the sacrificia! ceremony of #ahara(a Aaname(aya$ son of #ahara(a +ariksit. &n this sacrifice a!! the snakes of the wor!d were to "e ki!!ed. +arvata #uni and =arada #uni are ca!!ed 2andharvas a!so "ecause they can trave! in the air singing the g!ories of the :ord. Since they can trave! in the air$ they o"served 1raupadi9s svayamvara ceremony ,se!ecting of her own hus"and0 from the air. :ike =arada #uni$ +arvata #uni a!so used to visit the roya! assem"!y in the heaven of 6ing &ndra. As a 2andharva$ sometimes he visited the roya! assem"!y of 6uvera$ one of the important demigods. Both =arada and +arvata were once in trou"!e with the daughter of #ahara(a Srn(aya. #ahara(a Srn(aya got the "enediction of a son "y +arvata #uni. =arada #uni8 is inevita"!y associated with the narrations of the +uranas. e is descri"ed in the Bhagavatam. &n his previous !ife he was the son of a maidservant$ "ut "y good association with pure devotees he "ecame en!ightened in devotiona! service$ and in the ne4t !ife he "ecame a perfect man compara"!e with himse!f on!y. &n the #aha"harata his name is mentioned in many p!aces. e is the princip!e devarsi$ or the chief sage amongst the demigods. e is the son and discip!e of Brahma(i$ and from him the discip!ic succession in the !ine of Brahma has "een spread. e initiated +rah!ada #ahara(a$ 1hruva #ahara(a and many ce!e"rated devotees of the :ord. e initiated even 'yasadeva$ the author of the 'edic !iteratures$ and from 'yasadeva$ #adhvacarya was initiated$ and thus the #adhva-sampradaya$ in which the 2audiya-sampradaya is a!so inc!uded$ has spread a!! over the universe. Sri Caitanya #ahapra"hu "e!onged to this #adhva-sampradayaD therefore$ Brahma(i$ =arada$ 'yasa$ down to #adhva$ Caitanya and the 2osvamis a!! "e!onged to the same !ine of discip!ic succession. =arada(i has instructed many kings from time immemoria!. &n the Bhagavatam we can see that he instructed +rah!ada #ahara(a whi!e he was in the wom" of his mother$ and he instructed 'asudeva$ father of 6rsna$ as we!! as #ahara(a Eudhisthira. 1haumya8 A great sage who practiced severe penances at Btkocaka %irtha and was appointed roya! priest of the +andava kings. e acted as the priest in many re!igious functions of the +andavas ,samskara0$

and a!so each of the +andavas was attended "y him at the "etrotha! of 1raupadi. e was present even during the e4i!e of the +andavas and used to advise them in circumstances when they were perp!e4ed. e instructed them how to !ive incognito for one year$ and his instructions were strict!y fo!!owed "y the +andavas during that time. is name is mentioned a!so when the genera! funera! ceremony was performed after the Batt!e of 6uruksetra. &n the Anusasana-parva of #aha"harata ,/<-./7-/.0$ he gave re!igious instructions very e!a"orate!y to #ahara(a Eudhisthira. e was actua!!y the right type of priest of a househo!der$ for he cou!d guide the +andavas on the right path of re!igion. A priest is meant for guiding the househo!der progressive!y in the right path of asrama-dharma$ or the occupationa! duty of a particu!ar caste. %here is practica!!y no difference "etween the fami!y priest and the spiritua! master. %he sages$ saints and "rahmanas were especia!!y meant for such functions. Badarayana ,'yasadeva08 e is known as 6rsna$ 6rsna-dvaipayana$ 1vaipayana$ Satyavati-suta$ +arasarya$ +arasaratma(a$ Badarayana$ 'edavyasa$ etc. e was the son of #ahamuni +arasara in the wom" of Satyavati prior to her "etrotha! with #ahara(a Santanu$ the father of the great genera! 2randfather Bhismadeva. e is a powerfu! incarnation of =arayana$ and he "roadcasts the 'edic wisdom to the wor!d. As such$ 'yasadeva is offered respects "efore one chants the 'edic !iterature$ especia!!y the +uranas. Sukadeva 2osvami was his son$ and rsis !ike 'aisampayana were his discip!es for different "ranches of the 'edas. e is the author of the great epic #aha"harata and the great transcendenta! !iterature Bhagavatam. %he Brahma-sutras--the 'edanta-sutras$ or Badarayana-sutras--were compi!ed "y him. Amongst sages he is the most respected author "y dint of severe penances. When he wanted to record the great epic #aha"harata for the we!fare of a!! peop!e in the age of 6a!i$ he was fee!ing the necessity of a powerfu! writer who cou!d take up his dictation. By the order of Brahma(i$ Sri 2anesa(i took up the charge of noting down the dictation on the condition that 'yasadeva wou!d not stop dictation for a moment. %he #aha"harata was thus compi!ed "y the (oint endeavor of 'yasa and 2anesa. By the order of his mother$ Satyavati$ who was !ater married to #ahara(a Santanu$ and "y the re)uest of Bhismadeva$ the e!dest son of #ahara(a Santanu "y his first wife$ the 2anges$ he "egot three "ri!!iant sons$ whose names are 1hrtarastra$ +andu and 'idura. %he #aha"harata was compi!ed "y 'yasadeva after the Batt!e of 6uruksetra and after the death of a!! the heroes of #aha"harata. &t was first spoken in the roya! assem"!y of #ahara(a Aaname(aya$ the son of #ahara(a +ariksit. Brhadasva8 An ancient sage who used to meet #ahara(a Eudhisthira now and then. First of a!! he met #ahara(a Eudhisthira at 6amyavana. %his sage narrated the history of #ahara(a =a!a. %here is another Brhadasva$ who is the son of the &ksvaku dynasty ,#aha"harata$ 'ana-parva <?;.>-70 Bharadva(a8 e is one of the seven great rsis and was present at the time of the "irth ceremony of Ar(una. %he powerfu! rsi sometimes undertook severe penances on the shore of the 2anges$ and his asrama is sti!! ce!e"rated at +rayagadhama. &t is !earned that this rsi$ whi!e taking "ath in the 2anges$ happened to meet 2hrtaci$ one of the "eautifu! society gir!s of heaven$ and thus he discharged semen$ which was kept and preserved in an earthen pot and from which 1rona was "orn. So 1ronacarya is the son of Bharadva(a #uni. 3thers say that Bharadva(a the father of 1rona is a different person from #aharsi Bharadva(a. e was a great devotee of Brahma. 3nce he approached 1ronacarya and re)uested him to stop the Batt!e of 6uruksetra. +arasurama$ or Cenukasuta8 e is the son of #aharsi Aamadagni and Srimati Cenuka. %hus he is a!so known as Cenukasuta. e is one of the powerfu! incarnations of 2od$ and he ki!!ed the ksatriya community as a who!e twenty-one times. With the "!ood of the ksatriyas he p!eased the sou!s of his forefathers. :ater on he underwent severe penances at the #ahendra +arvata. After taking the who!e earth from the ksatriyas$ he gave it in charity to 6asyapa #uni. +arasurama instructed the 1hanur-veda$ or the science of fighting$ to 1ronacarya "ecause he happened to "e a "rahmana. e was present during the coronation of #ahara(a Eudhisthira$ and he ce!e"rated the function a!ong with other great rsis. +arasurama is so o!d that he met "oth Cama and 6rsna at different times. e fought with Cama$ "ut he accepted 6rsna as the Supreme +ersona!ity of 2odhead. e a!so praised Ar(una when he saw him with 6rsna. When Bhisma refused to marry Am"a$ who wanted him to "ecome her hus"and$ Am"a met +arasurama$ and "y her re)uest on!y$ he asked Bhismadeva to accept her as his wife. Bhisma refused to o"ey his order$ a!though he was one of the spiritua! masters of Bhismadeva. +arasurama fought with Bhismadeva when Bhisma neg!ected his warning. Both of them fought very severe!y$ and at !ast +arasurama was p!eased with Bhisma and gave him the "enediction of "ecoming the greatest fighter in the wor!d.

'asistha8 %he great ce!e"rated sage among the "rahmanas$ we!! known as the Brahmarsi 'asisthadeva. e is a prominent figure in "oth the Camayana and #aha"harata periods. e ce!e"rated the coronation ceremony of the +ersona!ity of 2odhead Sri Cama. e was present a!so on the Batt!efie!d of 6uruksetra. e cou!d approach a!! the higher and !ower p!anets$ and his name is a!so connected with the history of iranyakasipu. %here was a great tension "etween him and 'isvamitra$ who wanted his kamadhenu$ wish-fu!fi!!ing cow. 'asistha #uni refused to spare his kamadhenu$ and for this 'isvamitra ki!!ed his one hundred sons. As a perfect "rahmana he to!erated a!! the taunts of 'isvamitra. 3nce he tried to commit suicide on account of 'isvamitra9s torture$ "ut a!! his attempts were unsuccessfu!. e (umped from a hi!!$ "ut the stones on which he fe!! "ecame a stack of cotton$ and thus he was saved. e (umped into the ocean$ "ut the waves washed him ashore. e (umped into the river$ "ut the river a!so washed him ashore. %hus a!! his suicide attempts were unsuccessfu!. e is a!so one of the seven rsis and hus"and of Arundhati$ the famous star. &ndrapramada8 Another ce!e"rated rsi. %rita8 3ne of the three sons of +ra(apati 2autama. e was the third son$ and his other two "rothers were known as 5kat and 1vita. A!! the "rothers were great sages and strict fo!!owers of the princip!es of re!igion. By dint of severe penances they were promoted to Brahma!oka ,the p!anet where Brahma(i !ives0. 3nce %rita #uni fe!! into a we!!. e was an organi*ing worker of many sacrifices$ and as one of the great sages he a!so came to show respect to Bhisma(i at his death"ed. e was one of the seven sages in the 'aruna!oka. e hai!ed from the Western countries of the wor!d. As such$ most pro"a"!y he "e!onged to the 5uropean countries. At that time the who!e wor!d was under one 'edic cu!ture. 2rtsamada8 3ne of the sages of the heaven!y kingdom. e was a c!ose friend of &ndra$ the 6ing of heaven$ and was as great as Brhaspati. e used to visit the roya! assem"!y of #ahara(a Eudhisthira$ and he a!so visited the p!ace where Bhismadeva "reathed his !ast. Sometimes he e4p!ained the g!ories of :ord Siva "efore #ahara(a Eudhisthira. e was the son of 'itahavya$ and he resem"!ed in features the "ody of &ndra. Sometimes the enemies of &ndra mistook him to "e &ndra and arrested him. e was a great scho!ar of the Cg-veda$ and thus he was high!y respected "y the "rahmana community. e !ived a !ife of ce!i"acy and was powerfu! in every respect. Asita8 %here was a king of the same name$ "ut herein the Asita mentioned is the Asita 1eva!a Csi$ a great powerfu! sage of the time. e e4p!ained to his father /$7??$??? verses from the #aha"harata. e was one of the mem"ers in the snake sacrifice of #ahara(a Aaname(aya. e was a!so present during the coronation ceremony of #ahara(a Eudhisthira a!ong with other great rsis. e a!so gave #ahara(a Eudhisthira instructions whi!e he was on the An(ana i!!. e was a!so one of the devotees of :ord Siva. 6aksivan8 3ne of the sons of 2autama #uni and the father of the great sage Candakausika. e was one of the mem"ers of +ar!iament of #ahara(a Eudhisthira. Atri8 Atri #uni was a great "rahmana sage and was one of the menta! sons of Brahma(i. Brahma(i is so powerfu! that simp!y "y thinking of a son he can have it. %hese sons are known as manasa-putras. 3ut of seven manasa-putras of Brahma(i and out of the seven great "rahmana sages$ Atri was one. &n his fami!y the great +racetas were a!so "orn. Atri #uni had two ksatriya sons who "ecame kings. 6ing Arthama is one of them. e is counted as one of the twenty-one pra(apatis. is wife9s name was Anasuya$ and he he!ped #ahara(a +ariksit in his great sacrifices. 6ausika8 3ne of the permanent rsi mem"ers in the roya! assem"!y of #ahara(a Eudhisthira. e sometimes met :ord 6rsna. %here are severa! other sages of the same name. Sudarsana8 %his whee! which is accepted "y the +ersona!ity of 2odhead ,'isnu or 6rsna0 as is persona! weapon is the most powerfu! weapon$ greater than the "rahmastras or simi!ar other disastrous weapons. &n some of the 'edic !iteratures it is said that Agnideva$ the fire-god$ presented this weapon to :ord Sri 6rsna$ "ut factua!!y this weapon is eterna!!y carried "y the :ord. Agnideva presented this weapon to 6rsna in the same way that Cukmini was given "y #ahara(a Cukma to the :ord. %he :ord accepts such presentations from is devotees$ even though such presentations are eterna!!y is property. %here is an e!a"orate description of this weapon in the Adi-parva of the #aha"harata. :ord Sri 6rsna used this weapon to ki!! Sisupa!a$ a riva! of the :ord. e a!so ki!!ed Sa!va "y this weapon$ and sometimes e wanted is friend Ar(una to use it to ki!! his enemies ,#aha"harata$ 'irata-parva 7..I0. %5L% @

%5L% anye ca munayo "rahman "rahmaratadayo 9ma!ah sisyair upeta a(agmuh kasyapangirasadayah SE=3=E#S anye--many othersD ca--a!soD munayah--sagesD "rahman--3 "rahmanasD "rahmarata--Sukadeva 2osvamiD adayah--and such othersD ama!ah--comp!ete!y purifiedD sisyaih--"y the discip!esD upetah--accompaniedD a(agmuh--arrivedD kasyapa--6asyapaD angirasa--AngirasaD adayah--others. %CA=S:A%&3= And many others !ike Sukadeva 2osvami and other purified sou!s$ 6asyapa and Angirasa and others$ a!! accompanied "y their respective discip!es$ arrived there. +BC+3C% Sukadeva 2osvami ,Brahmarata08 %he famous son and discip!e of Sri 'yasadeva$ who taught him first the #aha"harata and then Srimad-Bhagavatam. Sukadeva 2osvami recited /$>??$??? verses of the #aha"harata in the counci!s of the 2andharvas$ Eaksas and Caksasas$ and he recited Srimad-Bhagavatam for the first time in the presence of #ahara(a +ariksit. e thorough!y studied a!! the 'edic !iteratures from his great father. %hus he was a comp!ete!y purified sou! "y dint of his e4tensive know!edge in the princip!es of re!igion. From #aha"harata$ Sa"ha-parva ,>.//0 it is understood that he was a!so present in the roya! assem"!y of #ahara(a Eudhisthira and at the fasting of #ahara(a +ariksit. As a "ona fide discip!e of Sri 'yasadeva$ he in)uired from his father very e4tensive!y a"out re!igious princip!es and spiritua! va!ues$ and his great father a!so satisfied him "y teaching him the yoga system "y which one can attain the spiritua! kingdom$ the difference "etween fruitive work and empiric know!edge$ the ways and means of attaining spiritua! rea!i*ation$ the four asramas ,name!y the student !ife$ the househo!der9s !ife$ the retired !ife and the renounced !ife0$ the su"!ime position of the Supreme +ersona!ity of 2odhead$ the process of seeing im eye to eye$ the "ona fide candidate for receiving know!edge$ the consideration of the five e!ements$ the uni)ue position of inte!!igence$ the consciousness of the materia! nature and the !iving entity$ the symptoms of the se!f-rea!i*ed sou!$ the working princip!es of the materia! "ody$ the symptoms of the inf!uentia! modes of nature$ the tree of perpetua! desire$ and psychic activities. Sometimes he went to the sun p!anet with the permission of his father and =arada(i. 1escriptions of his trave! in space are given in the Santi-parva of the #aha"harata ,II<0. At !ast he attained the transcendenta! rea!m. e is known "y different names !ike Araneya$ Arunisuta$ 'aiyasaki and 'yasatma(a. 6asyapa8 3ne of the pra(apatis$ the son of #arici and one of the sons-in-!aw of +ra(apati 1aksa. e is the father of the gigantic "ird 2aruda$ who was given e!ephants and tortoises as eata"!es. e married thirteen daughters of +ra(apati 1aksa$ and their names are Aditi$ 1iti$ 1anu$ 6astha$ Arista$ Surasa$ &!a$ #uni$ 6rodhavasa$ %amra$ Sura"hi$ Sarama and %imi. e "egot many chi!dren$ "oth demigods and demons$ "y those wives. From his first wife$ Aditi$ a!! the twe!ve Adityas were "ornD one of them is 'amana$ the incarnation of 2odhead. %his great sage$ 6asyapa$ was a!so present at the time of Ar(una9s "irth. e received a presentation of the who!e wor!d from +arasurama$ and !ater on he asked +arasurama to go out of the wor!d. is other name is Aristanemi. e !ives on the northern side of the universe. Angirasa8 e is the son of #aharsi Angira and is known as Brhaspati$ the priest of the demigods. &t is said that 1ronacarya was his partia! incarnation. Sukracarya was the spiritua! master of the demons$ and Brhaspati cha!!enged him. is son is 6aca$ and he de!ivered the fire weapon first to Bharadva(a #uni. e "egot si4 sons ,!ike the fire-god0 "y his wife Candramasi$ one of the reputed stars. e cou!d trave! in space$ and therefore he cou!d present himse!f even in the p!anets of Brahma!oka and &ndra!oka. e advised the 6ing of heaven$ &ndra$ a"out con)uering the demons. 3nce he cursed &ndra$ who thus had to "ecome a hog on the earth and was unwi!!ing to return to heaven. Such is the power of the attraction of

the i!!usory energy. 5ven a hog does not wish to part with its earth!y possessions in e4change for a heaven!y kingdom. e was the re!igious preceptor of the natives of different p!anets. %5L% ; %5L% tan sametan maha-"hagan upa!a"hya vasuttamah pu(ayam asa dharma-(no desa-ka!a-vi"hagavit SE=3=E#S tan--a!! of themD sametan--assem"!ed togetherD maha-"hagan--a!! great!y powerfu!D upa!a"hya--having receivedD vasu-uttamah--the "est among the 'asus ,Bhismadeva0D pu(ayam asa--we!comedD dharma-(nah-one who knows re!igious princip!esD desa--p!aceD ka!a--timeD vi"haga-vit--one who knows the ad(ustment of p!ace and time. %CA=S:A%&3= Bhismadeva$ who was the "est amongst the eight 'asus$ received and we!comed a!! the great and powerfu! rsis who were assem"!ed there$ for he knew perfect!y a!! the re!igious princip!es according to time and p!ace. +BC+3C% 54pert re!igionists know perfect!y we!! how to ad(ust re!igious princip!es in terms of time and p!ace. A!! the great acaryas or re!igious preachers or reformers of the wor!d e4ecuted their mission "y ad(ustment of re!igious princip!es in terms of time and p!ace. %here are different c!imates and situations in different parts of the wor!d$ and if one has to discharge his duties to preach the message of the :ord$ he must "e e4pert in ad(usting things in terms of the time and p!ace. Bhismadeva was one of the twe!ve great authorities in preaching this cu!t of devotiona! service$ and therefore he cou!d receive and we!come a!! the powerfu! sages assem"!ed there at his death"ed from a!! parts of the universe. e was certain!y una"!e at that time to we!come and receive them physica!!y "ecause he was neither at his home nor in a norma! hea!thy condition. But he was )uite fit "y the activities of his sound mind$ and therefore he cou!d utter sweet words with hearty e4pressions$ and a!! of them were we!! received. 3ne can perform one9s duty "y physica! work$ "y mind and "y words. And he knew we!! how to uti!i*e them in the proper p!ace$ and therefore there was no difficu!ty for him to receive them$ a!though physica!!y unfit. %5L% /? %5L% krsnam ca tat-pra"hava-(na asinam (agad-isvaram hrdi-stham pu(ayam asa mayayopatta-vigraham SE=3=E#S krsnam--unto :ord Sri 6rsnaD ca--a!soD tat--of imD pra"hava-(nah--the knower of the g!ories ,Bhisma0D asinam--sittingD (agat-isvaram--the :ord of the universeD hrdi-stham--situated in the heartD pu(ayam asa-worshipedD mayaya--"y interna! potencyD upatta--manifestedD vigraham--a form.

%CA=S:A%&3= :ord Sri 6rsna is situated in everyone9s heart$ yet e manifests is transcendenta! form "y is interna! potency. %his very :ord was sitting "efore Bhismadeva$ and since Bhismadeva knew of is g!ories$ he worshiped im du!y. +BC+3C% %he :ord9s omnipotency is disp!ayed "y is simu!taneous presence in every p!ace. e is present a!ways in is eterna! a"ode 2o!oka 'rndavana$ and sti!! e is present in everyone9s heart and even within every invisi"!e atom. When e manifests is eterna! transcendenta! form in the materia! wor!d$ e does so "y is interna! potency. %he e4terna! potency$ or the materia! energy$ has nothing to do with is eterna! form. A!! these truths were known to Sri Bhismadeva$ who worshiped im according!y. %5L% // %5L% pandu-putran upasinan prasraya-prema-sangatan a"hyacastanuragasrair andhi"hutena caksusa SE=3=E#S pandu--the !ate father of #ahara(a Eudhisthira and his "rothersD putran--the sons ofD upasinan--sitting si!ent!y near"yD prasraya--"eing overtakenD prema--in fee!ings of !oveD sangatan--having gatheredD a"hyacasta--congratu!atedD anuraga--fee!ing!yD asraih--"y tears of ecstasyD andhi"hutena--overwhe!medD caksusa--with his eyes. %CA=S:A%&3= %he sons of #ahara(a +andu were sitting si!ent!y near"y$ overtaken with affection for their dying grandfather. Seeing this$ Bhismadeva congratu!ated them with fee!ing. %here were tears of ecstasy in his eyes$ for he was overwhe!med "y !ove and affection. +BC+3C% When #ahara(a +andu died$ his sons were a!! sma!! chi!dren$ and natura!!y they were "rought up under the affection of e!der!y mem"ers of the roya! fami!y$ specifica!!y "y Bhismadeva. :ater on$ when the +andavas were grown up$ they were cheated "y cunning 1uryodhana and company$ and Bhismadeva$ a!though he knew that the +andavas were innocent and were unnecessari!y put into trou"!e$ cou!d not take the side of the +andavas for po!itica! reasons. At the !ast stage of his !ife$ when Bhismadeva saw his most e4a!ted grandsons$ headed "y #ahara(a Eudhisthira$ sitting very gent!y at his side$ the great warriorgrandfather cou!d not check his !oving tears$ which were automatica!!y f!owing from his eyes. e remem"ered the great tri"u!ations suffered "y his most pious grandsons. Certain!y he was the most satisfied man "ecause of Eudhisthira9s "eing enthroned in p!ace of 1uryodhana$ and thus he "egan to congratu!ate them. %5L% /< %5L%

aho kastam aho 9nyayyam yad yuyam dharma-nandanah (ivitum narhatha k!istam vipra-dharmacyutasrayah SE=3=E#S aho--ohD kastam--what terri"!e sufferingsD aho--ohD anyayyam--what terri"!e in(usticeD yat--"ecauseD yuyam--a!! of you good sou!sD dharma-nandanah--sons of re!igion personifiedD (ivitum--to remain a!iveD na--neverD arhatha--deserveD k!istam--sufferingD vipra--"rahmanasD dharma--pietyD acyuta--2odD asrayah-"eing protected "y. %CA=S:A%&3= Bhismadeva said8 3h$ what terri"!e sufferings and what terri"!e in(ustices you good sou!s suffer for "eing the sons of re!igion personified. Eou did not deserve to remain a!ive under those tri"u!ations$ yet you were protected "y the "rahmanas$ 2od and re!igion. +BC+3C% #ahara(a Eudhisthira was distur"ed due to the great massacre in the Batt!e of 6uruksetra. Bhismadeva cou!d understand this$ and therefore he spoke first of the terri"!e sufferings of #ahara(a Eudhisthira. e was put into difficu!ty "y in(ustice on!y$ and the Batt!e of 6uruksetra was fought (ust to counteract this in(ustice. %herefore$ he shou!d not regret the great massacre. e wanted to point out particu!ar!y that they were a!ways protected "y the "rahmanas$ the :ord and re!igious princip!es. As !ong as they were protected "y these three important items$ there was no cause of disappointment. %hus Bhismadeva encouraged #ahara(a Eudhisthira to dissipate his despondency. As !ong as a person is fu!!y in cooperation with the wishes of the :ord$ guided "y the "ona fide "rahmanas and 'aisnavas and strict!y fo!!owing re!igious princip!es$ one has no cause for despondency$ however trying the circumstances of !ife. Bhismadeva$ as one of the authorities in the !ine$ wanted to impress this point upon the +andavas. %5L% /I %5L% samsthite 9tirathe pandau prtha "a!a-pra(a vadhuh yusmat-krte "ahun k!esan prapta tokavati muhuh SE=3=E#S samsthite--after the demiseD ati-rathe--of the great genera!D pandau--+anduD prtha--6untiD "a!a-pra(a-having young chi!drenD vadhuh--my daughter-in-!awD yusmat-krte--on your accountD "ahun--mu!tifariousD k!esan--aff!ictionsD prapta--underwentD toka-vati--in spite of having grown-up "oysD muhuh--constant!y. %CA=S:A%&3= As far as my daughter-in-!aw 6unti is concerned$ upon the great 2enera! +andu9s death$ she "ecame a widow with many chi!dren$ and therefore she suffered great!y. And when you were grown up she suffered a great dea! a!so "ecause of your actions. +BC+3C%

%he sufferings of 6untidevi are dou"!y !amented. She suffered great!y "ecause of ear!y widowhood and to get her minor chi!dren "rought up in the roya! fami!y. And when her chi!dren were grown up$ she continued to suffer "ecause of her sons9 actions. So her sufferings continued. %his means that she was destined to suffer "y providence$ and this one has to to!erate without "eing distur"ed. %5L% /> %5L% sarvam ka!a-krtam manye "havatam ca yad-apriyam sapa!o yad-vase !oko vayor iva ghanava!ih SE=3=E#S sarvam--a!! thisD ka!a-krtam--done "y inevita"!e timeD manye--& thinkD "havatam ca--for you a!soD yat-whateverD apriyam--detesta"!eD sa-pa!ah--with the ru!ersD yat-vase--under the contro! of that timeD !okah-everyone in every p!anetD vayoh--the wind carriesD iva--asD ghana-ava!ih--a !ine of c!ouds. %CA=S:A%&3= &n my opinion$ this is a!! due to inevita"!e time$ under whose contro! everyone in every p!anet is carried$ (ust as the c!ouds are carried "y the wind. +BC+3C% %here is contro! "y time a!! over the space within the universe$ as there is contro! "y time a!! over the p!anets. A!! the "ig gigantic p!anets$ inc!uding the sun$ are "eing contro!!ed "y the force of air$ as the c!ouds are carried "y the force of air. Simi!ar!y$ the inevita"!e ka!a$ or time$ contro!s even the action of the air and other e!ements. 5verything$ therefore$ is contro!!ed "y the supreme ka!a$ a forcefu! representative of the :ord within the materia! wor!d. %hus Eudhisthira shou!d not "e sorry for the inconceiva"!e action of time. 5veryone has to "ear the actions and reactions of time as !ong as one is within the conditions of the materia! wor!d. Eudhisthira shou!d not think that he had committed sins in his previous "irth and is suffering the conse)uence. 5ven the most pious has to suffer the condition of materia! nature. But a pious man is faithfu! to the :ord$ for he is guided "y the "ona fide "rahmana and 'aisnava fo!!owing the re!igious princip!es. %hese three guiding princip!es shou!d "e the aim of !ife. 3ne shou!d not "e distur"ed "y the tricks of eterna! time. 5ven the great contro!!er of the universe$ Brahma(i$ is a!so under the contro! of that timeD therefore$ one shou!d not grudge "eing thus contro!!ed "y time despite "eing a true fo!!ower of re!igious princip!es. %5L% /7 %5L% yatra dharma-suto ra(a gada-panir vrkodarah krsno 9stri gandivam capam suhrt krsnas tato vipat SE=3=E#S yatra--where there isD dharma-sutah--the son of 1harmara(aD ra(a--the 6ingD gada-panih--with his mighty c!u" in handD vrkodarah--BhimaD krsnah--Ar(unaD astri--carrier of the weaponD gandivam--2andivaD

capam--"owD suhrt--we!!-wisherD krsnah--:ord 6rsna$ the +ersona!ity of 2odheadD tatah--thereofD vipat-reverse. %CA=S:A%&3= 3 how wonderfu! is the inf!uence of inevita"!e time. &t is irreversi"!e--otherwise$ how can there "e reverses in the presence of 6ing Eudhisthira$ the son of the demigod contro!!ing re!igionD Bhima$ the great fighter with a c!u"D the great "owman Ar(una with his mighty weapon 2andivaD and a"ove a!!$ the :ord$ the direct we!!-wisher of the +andavas? +BC+3C% As far as the materia! or spiritua! resources were re)uired$ there was no scarcity in the case of the +andavas. #ateria!!y they were we!! e)uipped "ecause two great warriors$ name!y Bhima and Ar(una$ were there. Spiritua!!y the 6ing himse!f was the sym"o! of re!igion$ and a"ove a!! of them the +ersona!ity of 2odhead$ :ord Sri 6rsna$ was persona!!y concerned with their affairs as the we!!-wisher. And yet there were so many reverses on the side of the +andavas. 1espite the power of pious acts$ the power of persona!ities$ the power of e4pert management and the power of weapons under the direct supervision of :ord 6rsna$ the +andavas suffered so many practica! reverses$ which can on!y "e e4p!ained as due to the inf!uence of ka!a$ inevita"!e time. 6a!a is identica! with the :ord imse!f$ and therefore the inf!uence of ka!a indicates the ine4p!ica"!e wish of the :ord imse!f. %here is nothing to "e !amented when a matter is "eyond the contro! of any human "eing. %5L% /. %5L% na hy asya karhicid ra(an puman veda vidhitsitam yad vi(i(nasaya yukta muhyanti kavayo 9pi hi SE=3=E#S na--neverD hi--certain!yD asya-- isD karhicit--whatsoeverD ra(an--3 6ingD puman--anyoneD veda--knowsD vidhitsitam--p!anD yat--whichD vi(i(nasaya--with e4haustive in)uiriesD yuktah--"eing engagedD muhyanti-"ewi!deredD kavayah--great phi!osophersD api--evenD hi--certain!y. %CA=S:A%&3= 3 6ing$ no one can know the p!an of the :ord FSri 6rsnaG. 5ven though great phi!osophers in)uire e4haustive!y$ they are "ewi!dered. +BC+3C% %he "ewi!derment of #ahara(a Eudhisthira over his past sinfu! acts and the resu!tant sufferings$ etc.$ is comp!ete!y negated "y the great authority Bhisma ,one of the twe!ve authori*ed persons0. Bhisma wanted to impress upon #ahara(a Eudhisthira that since time immemoria! no one$ inc!uding such demigods as Siva and Brahma$ cou!d ascertain the rea! p!an of the :ord. So what can we understand a"out it? &t is use!ess a!so to in)uire a"out it. 5ven the e4haustive phi!osophica! in)uiries of sages cannot ascertain the p!an of the :ord. %he "est po!icy is simp!y to a"ide "y the orders of the :ord without argument. %he sufferings of the +andavas were never due to their past deeds. %he :ord had to e4ecute the p!an of esta"!ishing the kingdom of virtue$ and therefore is own devotees suffered temporari!y in order to esta"!ish the con)uest of virtue. Bhismadeva was certain!y satisfied "y seeing the triumph of virtue$ and

he was g!ad to see 6ing Eudhisthira on the throne$ a!though he himse!f fought against him. 5ven a great fighter !ike Bhisma cou!d not win the Batt!e of 6uruksetra "ecause the :ord wanted to show that vice cannot con)uer virtue$ regard!ess of who tries to e4ecute it. Bhismadeva was a great devotee of the :ord$ "ut he chose to fight against the +andavas "y the wi!! of the :ord "ecause the :ord wanted to show that a fighter !ike Bhisma cannot win on the wrong side. %5L% /%5L% tasmad idam daiva-tantram vyavasya "haratarsa"ha tasyanuvihito 9natha natha pahi pra(ah pra"ho SE=3=E#S tasmat--thereforeD idam--thisD daiva-tantram--enchantment of providence on!yD vyavasya--ascertainingD "harata-rsa"ha--3 "est among the descendants of BharataD tasya--"y imD anuvihitah--as desiredD anathah--he!p!essD natha--3 masterD pahi--(ust take care ofD pra(ah--of the su"(ectsD pra"ho--3 :ord. %CA=S:A%&3= 3 "est among the descendants of Bharata FEudhisthiraG$ & maintain$ therefore$ that a!! this is within the p!an of the :ord. Accepting the inconceiva"!e p!an of the :ord$ you must fo!!ow it. Eou are now the appointed administrative head$ and$ my !ord$ you shou!d now take care of those su"(ects who are now rendered he!p!ess. +BC+3C% %he popu!ar saying is that a housewife teaches the daughter-in-!aw "y teaching the daughter. Simi!ar!y$ the :ord teaches the wor!d "y teaching the devotee. %he devotee does not have to !earn anything new from the :ord "ecause the :ord teaches the sincere devotee a!ways from within. Whenever$ therefore$ a show is made to teach the devotee$ as in the case of the teachings of Bhagavad-gita$ it is for teaching the !ess inte!!igent men. A devotee9s duty$ therefore$ is to ungrudging!y accept tri"u!ations from the :ord as a "enediction. %he +andavas were advised "y Bhismadeva to accept the responsi"i!ity of administration without hesitation. %he poor su"(ects were without protection due to the Batt!e of 6uruksetra$ and they were awaiting the assumption of power "y #ahara(a Eudhisthira. A pure devotee of the :ord accepts tri"u!ations as favors from the :ord. Since the :ord is a"so!ute$ there is no mundane difference "etween the two. %5L% /@ %5L% esa vai "hagavan saksad adyo narayanah puman mohayan mayaya !okam gudhas carati vrsnisu SE=3=E#S esah--thisD vai--positive!yD "hagavan--the +ersona!ity of 2odheadD saksat--origina!D adyah--the firstD narayanah--the Supreme :ord ,who !ies down on the water0D puman--the supreme en(oyerD mohayan--

"ewi!deringD mayaya--"y is se!f-created energyD !okam--the p!anetsD gudhah--who is inconceiva"!eD carati--movesD vrsnisu--among the 'rsni fami!y. %CA=S:A%&3= %his Sri 6rsna is no other than the inconceiva"!e$ origina! +ersona!ity of 2odhead. e is the first =arayana$ the supreme en(oyer. But e is moving amongst the descendants of 6ing 'rsni (ust !ike one of us and e is "ewi!dering us with is se!f-created energy. +BC+3C% %he 'edic system of ac)uiring know!edge is the deductive process. %he 'edic know!edge is received perfect!y "y discip!ic succession from authorities. Such know!edge is never dogmatic$ as i!! conceived "y !ess inte!!igent persons. %he mother is the authority to verify the identity of the father. She is the authority for such confidentia! know!edge. %herefore$ authority is not dogmatic. &n the Bhagavad-gita this truth is confirmed in the Fourth Chapter ,Bg. >.<0$ and the perfect system of !earning is to receive it from authority. %he very same system is accepted universa!!y as truth$ "ut on!y the fa!se arguer speaks against it. For e4amp!e$ modern spacecraft f!y in the sky$ and when scientists say that they trave! to the other side of the moon$ men "e!ieve these stories "!ind!y "ecause they have accepted the modern scientists as authorities. %he authorities speak$ and the peop!e in genera! "e!ieve them. But in the case of 'edic truths$ they have "een taught not to "e!ieve. 5ven if they accept them they give a different interpretation. 5ach and every man wants a direct perception of 'edic know!edge$ "ut foo!ish!y they deny it. %his means that the misguided man can "e!ieve one authority$ the scientist$ "ut wi!! re(ect the authority of the 'edas. %he resu!t is that peop!e have degenerated. ere is an authority speaking a"out Sri 6rsna as the origina! +ersona!ity of 2odhead and the first =arayana. 5ven such an impersona!ist as Acarya Sankara has said in the "eginning of his commentation on the Bhagavad-gita that =arayana$ the +ersona!ity of 2odhead$ is "eyond the materia! creation. %he universe is one of the materia! creations$ "ut =arayana is transcendenta! to such materia! parapherna!ia. Bhismadeva is one of the twe!ve maha(anas who know the princip!es of transcendenta! know!edge. is confirmation of :ord Sri 6rsna9s "eing the origina! +ersona!ity of 2odhead is a!so corro"orated "y the impersona!ist Sankara. A!! other acaryas have a!so confirmed this statement$ and thus there is no chance of not accepting :ord Sri 6rsna as the origina! +ersona!ity of 2odhead. Bhismadeva says that e is the first =arayana. %his is a!so confirmed "y Brahma(i in the Bhagavatam ,/?./>./>0. 6rsna is the first =arayana. &n the spiritua! wor!d ,'aikuntha0 there are un!imited num"ers of =arayanas$ who are a!! the same +ersona!ity of 2odhead and are considered to "e the p!enary e4pansions of the origina! +ersona!ity of 2odhead$ Sri 6rsna. %he first form of the :ord Sri 6rsna first e4pands imse!f as the form of Ba!adeva$ and Ba!adeva e4pands in so many other forms$ such as Sankarsana$ +radyumna$ Aniruddha$ 'asudeva$ =arayana$ +urusa$ Cama and =rsimha. A!! these e4pansions are one and the same visnu-tattva$ and Sri 6rsna is the origina! source of a!! the p!enary e4pansions. e is therefore the direct +ersona!ity of 2odhead. e is the creator of the materia! wor!d$ and e is the predominating 1eity known as =arayana in a!! the 'aikuntha p!anets. %herefore$ is movements amongst human "eings is another sort of "ewi!derment. %he :ord therefore says in the Bhagavad-gita that foo!ish persons consider im to "e one of the human "eings without knowing the intricacies of is movements. %he "ewi!derment regarding Sri 6rsna is due to the action of is twofo!d interna! and e4terna! energies upon the third one$ ca!!ed margina! energy. %he !iving entities are e4pansions of is margina! energy$ and thus they are sometimes "ewi!dered "y the interna! energy and sometimes "y the e4terna! energy. By interna! energetic "ewi!derment$ Sri 6rsna e4pands imse!f into un!imited num"ers of =arayanas and e4changes or accepts transcendenta! !oving service from the !iving entities in the transcendenta! wor!d. And "y is e4terna! energetic e4pansions$ e incarnates imse!f in the materia! wor!d amongst the men$ anima!s or demigods to reesta"!ish is forgotten re!ation with the !iving entities in different species of !ife. 2reat authorities !ike Bhisma$ however$ escape is "ewi!derment "y the mercy of the :ord. %5L% /;

%5L% asyanu"havam "hagavan veda guhyatamam sivah devarsir naradah saksad "hagavan kapi!o nrpa SE=3=E#S asya--of imD anu"havam--g!oriesD "hagavan--the most powerfu!D veda--knowsD guhya-tamam--very confidentia!!yD sivah--:ord SivaD deva-rsih--the great sage among the demigodsD naradah--=aradaD saksat-direct!yD "hagavan--the +ersona!ity of 2odheadD kapi!ah--6api!aD nrpa--3 6ing. %CA=S:A%&3= 3 6ing$ :ord Siva$ =arada the sage amongst the demigods$ and 6api!a$ the incarnation of 2odhead$ a!! know very confidentia!!y a"out is g!ories through direct contact. +BC+3C% +ure devotees of the :ord are a!! "havas$ or persons who know the g!ories of the :ord in different transcendenta! !oving services. As the :ord has innumera"!e e4pansions of is p!enary form$ there are innumera"!e pure devotees of the :ord$ who are engaged in the e4change of service of different humors. 3rdinari!y there are twe!ve great devotees of the :ord$ name!y Brahma$ =arada$ Siva$ 6umara$ 6api!a$ #anu$ +rah!ada$ Bhisma$ Aanaka$ Sukadeva 2osvami$ Ba!i #ahara(a and Eamara(a. Bhismadeva$ a!though one of them$ has mentioned on!y three important names of the twe!ve who know the g!ories of the :ord. Sri!a 'isvanatha Cakravarti %hakura$ one of the great acaryas in the modern age$ e4p!ains that anu"hava$ or the g!ory of the :ord$ is first appreciated "y the devotee in ecstasy manifesting the symptoms of perspiring$ trem"!ing$ weeping$ "odi!y eruptions$ etc.$ which are further enhanced "y steady understanding of the g!ories of the :ord. Such different understandings of "havas are e4changed "etween Easoda and the :ord ,"inding the :ord "y ropes0 and in the chariot driving "y the :ord in the e4change of !ove with Ar(una. %hese g!ories of the :ord are e4hi"ited in is "eing su"ordinated "efore is devotees$ and that is another feature of the g!ories of the :ord. Sukadeva 2osvami and the 6umaras$ a!though situated in the transcendenta! position$ "ecame converted "y another feature of "hava and turned into pure devotees of the :ord. %ri"u!ations imposed upon the devotees "y the :ord constitute another e4change of transcendenta! "hava "etween the :ord and the devotees. %he :ord says "& put #y devotee into difficu!ty$ and thus the devotee "ecomes more purified in e4changing transcendenta! "hava with #e." +!acing the devotee into materia! trou"!es necessitates de!ivering him from the i!!usory materia! re!ations. %he materia! re!ations are "ased on reciprocation of materia! en(oyment$ which depends main!y on materia! resources. %herefore$ when materia! resources are withdrawn "y the :ord$ the devotee is cent percent attracted toward the transcendenta! !oving service of the :ord. %hus the :ord snatches the fa!!en sou! from the mire of materia! e4istence. %ri"u!ations offered "y the :ord to is devotee are different from the tri"u!ations resu!ting from vicious action. A!! these g!ories of the :ord are especia!!y known to the great maha(anas !ike Brahma$ Siva$ =arada$ 6api!a$ 6umara and Bhisma$ as mentioned a"ove$ and one is a"!e to grasp it "y their grace. %5L% <? %5L% yam manyase matu!eyam priyam mitram suhrttamam akaroh sacivam dutam sauhrdad atha sarathim

SE=3=E#S yam--the personD manyase--you thinkD matu!eyam--materna! cousinD priyam--very dearD mitram--friendD suhrt-tamam--ardent we!!-wisherD akaroh--e4ecutedD sacivam--counse!D dutam--messengerD sauhrdat--"y good wi!!D atha--thereuponD sarathim--charioteer. %CA=S:A%&3= 3 6ing$ that persona!ity whom$ out of ignorance on!y$ you thought to "e your materna! cousin$ your very dear friend$ we!!-wisher$ counse!or$ messenger$ "enefactor$ etc.$ is that very +ersona!ity of 2odhead$ Sri 6rsna. +BC+3C% :ord Sri 6rsna$ a!though acting as the cousin$ "rother$ friend$ we!!-wisher$ counse!or$ messenger$ "enefactor$ etc.$ of the +andavas$ was sti!! the Supreme +ersona!ity of 2odhead. 3ut of is cause!ess mercy and favor upon is una!!oyed devotees$ e performs a!! kinds of service$ "ut that does not mean that e has changed is position as the A"so!ute +erson. %o think of im as an ordinary man is the grossest type of ignorance. %5L% </ %5L% sarvatmanah sama-drso hy advayasyanahankrteh tat-krtam mati-vaisamyam niravadyasya na kvacit SE=3=E#S sarva-atmanah--of one who is present in everyone9s heartD sama-drsah--of one who is e)ua!!y kind to one and a!!D hi--certain!yD advayasya--of the A"so!uteD anahankrteh--free from a!! materia! identity of fa!se egoD tat-krtam--everything done "y imD mati--consciousnessD vaisamyam--differentiationD niravadyasya-freed from a!! attachmentD na--neverD kvacit--at any stage. %CA=S:A%&3= Being the A"so!ute +ersona!ity of 2odhead$ e is present in everyone9s heart. e is e)ua!!y kind to everyone$ and e is free from the fa!se ego of differentiation. %herefore whatever e does is free from materia! ine"riety. e is e)ui"a!anced. +BC+3C% Because e is a"so!ute$ there is nothing different from im. e is kaiva!yaD there is nothing e4cept imse!f. 5verything and everyone is the manifestation of is energy$ and thus e is present everywhere "y is energy$ "eing nondifferent from it. %he sun is identified with every inch of the sun rays and every mo!ecu!ar partic!e of the rays. Simi!ar!y$ the :ord is distri"uted "y is different energies. e is +aramatma$ or the Supersou!$ present in everyone as the supreme guidance$ and therefore e is a!ready the chariot driver and counse! of a!! !iving "eings. When e$ therefore$ e4hi"its imse!f as chariot driver of Ar(una$ there is no change in is e4a!ted position. &t is the power of devotiona! service on!y that demonstrates im as the chariot driver or the messenger. Since e has nothing to do with the materia! conception of !ife "ecause e is a"so!ute spiritua! identity$ there is for im no superior or inferior action.

Being the A"so!ute +ersona!ity of 2odhead$ e has no fa!se ego$ and so e does not identify imse!f with anything different from im. %he materia! conception of ego is e)ui"a!anced in im. e does not fee!$ therefore$ inferior "y "ecoming the chariot driver of is pure devotee. &t is the g!ory of the pure devotee that on!y he can "ring a"out service from the affectionate :ord. %5L% << %5L% tathapy ekanta-"haktesu pasya "hupanukampitam yan me 9sums tya(atah saksat krsno darsanam agatah SE=3=E#S tathapi--sti!!D ekanta--unf!inchingD "haktesu--unto the devoteesD pasya--see hereD "hu-pa--3 6ingD anukampitam--how sympatheticD yat--for whichD me--myD asun--!ifeD tya(atah--endingD saksat--direct!yD krsnah--the +ersona!ity of 2odheadD darsanam--in my viewD agatah--has kind!y come. %CA=S:A%&3= Eet$ despite is "eing e)ua!!y kind to everyone$ e has gracious!y come "efore me whi!e & am ending my !ife$ for & am is unf!inching servitor. +BC+3C% %he Supreme :ord$ the A"so!ute +ersona!ity of 2odhead$ Sri 6rsna$ a!though e)ua! to everyone$ is sti!! more inc!ined to is unf!inching devotee who is comp!ete!y surrendered and knows no one e!se as his protector and master. aving unf!inching faith in the Supreme :ord as one9s protector$ friend and master is the natura! condition of eterna! !ife. A !iving entity is so made "y the wi!! of the A!mighty that he is most happy when p!acing himse!f in a condition of a"so!ute dependence. %he opposite tendency is the cause of fa!!down. %he !iving entity has this tendency of fa!!ing down "y dint of misidentifying himse!f as fu!!y independent to !ord it over the materia! wor!d. %he root cause of a!! trou"!es is there in fa!se egotism. 3ne must draw towards the :ord in a!! circumstances. %he appearance of :ord 6rsna at the death"ed of Bhisma(i is due to his "eing an unf!inching devotee of the :ord. Ar(una had some "odi!y re!ation with 6rsna "ecause the :ord happened to "e his materna! cousin. But Bhisma had no such "odi!y re!ation. %herefore the cause of attraction was due to the intimate re!ation of the sou!. Eet "ecause the re!ation of the "ody is very p!easing and natura!$ the :ord is more p!eased when e is addressed as the son of #ahara(a =anda$ the son of Easoda$ the !over of Cadharani. %his affinity "y "odi!y re!ation with the :ord is another feature of reciprocating !oving service with the :ord. Bhismadeva is conscious of this sweetness of transcendenta! humor$ and therefore he !ikes to address the :ord as 'i(aya-Sakhe$ +artha-Sakhe$ etc.$ e4act!y !ike =anda-nandana or Easoda-nandana. %he "est way to esta"!ish our re!ation in transcendenta! sweetness is to approach im through is recogni*ed devotees. 3ne shou!d not try to esta"!ish the re!ation direct!yD there must "e a via medium which is transparent and competent to !ead us to the right path. %5L% <I %5L% "haktyavesya mano yasmin vaca yan-nama kirtayan tya(an ka!evaram yogi

mucyate kama-karma"hih SE=3=E#S "haktya--with devout attentionD avesya--meditatingD manah--mindD yasmin--in whoseD vaca--"y wordsD yat--6rsnaD nama--ho!y nameD kirtayan--"y chantingD tya(an--)uittingD ka!evaram--this materia! "odyD yogi--the devoteeD mucyate--gets re!easeD kama-karma"hih--from fruitive activities. %CA=S:A%&3= %he +ersona!ity of 2odhead$ who appears in the mind of the devotee "y attentive devotion and meditation and "y chanting of the ho!y name$ re!eases the devotee from the "ondage of fruitive activities at the time of his )uitting the materia! "ody. +BC+3C% Eoga means concentration of the mind detached from a!! other su"(ect matter. And actua!!y such concentration is samadhi$ or cent percent engagement in the service of the :ord. And one who concentrates his attention in that manner is ca!!ed a yogi. Such a yogi devotee of the :ord engages himse!f twenty-four hours dai!y in the service of the :ord so that his who!e attention is engrossed with the thoughts of the :ord in ninefo!d devotiona! service$ name!y hearing$ chanting$ remem"ering$ worshiping$ praying$ "ecoming a vo!untary servant$ carrying out orders$ esta"!ishing a friend!y re!ationship$ or offering a!! that one may possess$ in the service of the :ord. By such practice of yoga$ or !inking up in the service of the :ord$ one is recogni*ed "y the :ord imse!f$ as it is e4p!ained in the Bhagavad-gita concerning the highest perfectiona! stage of samadhi. %he :ord ca!!s such a rare devotee the "est amongst a!! the yogis Such a perfect yogi is ena"!ed "y the divine grace of the :ord to concentrate his mind upon the :ord with a perfect sense of consciousness$ and thus "y chanting is ho!y name "efore )uitting the "ody the yogi is at once transferred "y the interna! energy of the :ord to one of the eterna! p!anets where there is no )uestion of materia! !ife and its concomitant factors. &n materia! e4istence a !iving "eing has to endure the materia! conditions of threefo!d miseries$ !ife after !ife$ according to his fruitive work. Such materia! !ife is produced "y materia! desires on!y. 1evotiona! service to the :ord does not ki!! the natura! desires of the !iving "eing$ "ut they are app!ied in the right cause of devotiona! service. %his )ua!ifies the desire to "e transferred to the spiritua! sky. 2enera! Bhismadeva is referring to a particu!ar type of yoga ca!!ed "hakti-yoga$ and he was fortunate enough to have the :ord direct!y in his presence "efore he )uitted his materia! "ody. e therefore desired that the :ord stay "efore his view in the fo!!owing verses. %5L% <> %5L% sa deva-devo "hagavan pratiksatam ka!evaram yavad idam hinomy aham prasanna-hasaruna-!ocano!!asanmukham"u(o dhyana-pathas catur-"hu(ah SE=3=E#S sah-- eD deva-devah--the Supreme :ord of the !ordsD "hagavan--the +ersona!ity of 2odheadD pratiksatam--may kind!y waitD ka!evaram--"odyD yavat--as !ong asD idam--this ,materia! "ody0D hinomi-may )uitD aham--&D prasanna--cheerfu!D hasa--smi!ingD aruna-!ocana--eyes red !ike the morning sunD u!!asat--"eautifu!!y decoratedD mukha-am"u(ah--the !otus f!ower of is faceD dhyana-pathah--in the path of my meditationD catur-"hu(ah--the four-handed form of =arayana ,the worshipa"!e 1eity of Bhismadeva0.

%CA=S:A%&3= #ay my :ord$ who is four-handed and whose "eautifu!!y decorated !otus face$ with eyes as red as the rising sun$ is smi!ing$ kind!y await me at that moment when & )uit this materia! "ody. +BC+3C% Bhismadeva knew we!! that :ord 6rsna is the origina! =arayana. is worshipa"!e 1eity was four-handed =arayana$ "ut he knew that four-handed =arayana is a p!enary e4pansion of :ord 6rsna. &ndirect!y he desired :ord Sri 6rsna to manifest imse!f in is four-handed feature of =arayana. A 'aisnava is a!ways hum"!e in his "ehavior. A!though it was cent percent certain that Bhismadeva was approaching 'aikuntha-dhama (ust after !eaving his materia! "ody$ sti!! as a hum"!e 'aisnava he desired to see the "eautifu! face of the :ord$ for after )uitting the present "ody he might not "e in a position to see the :ord any more. A 'aisnava is not puffed up$ a!though the :ord guarantees is pure devotee entrance into is a"ode. ere Bhismadeva says$ "as !ong as & do not )uit this "ody." %his means that the great 2enera! wou!d )uit the "ody "y his own wi!!D he was not "eing forced "y the !aws of nature. e was so powerfu! that he cou!d stay in his "ody as !ong as he desired. e got this "enediction from his father. e desired that the :ord stay "efore him in is four-handed =arayana feature so that he might concentrate upon im and thus "e in trance in that meditation. %hen his mind might "e sanctified with thinking of the :ord. %hus he did not mind wherever he might go. A pure devotee is never very an4ious to go "ack to the kingdom of 2od. e entire!y depends on the good wi!! of the :ord. e is e)ua!!y satisfied even if the :ord desires him to go to he!!. %he on!y desire that a pure devotee entertains is that he may a!ways "e in rapt attention with thinking of the !otus feet of the :ord$ regard!ess. Bhismadeva wanted this much on!y8 that his mind "e a"sor"ed in thinking of the :ord and that he pass away thus. %hat is the highest am"ition of a pure devotee. %5L% <7 %5L% suta uvaca yudhisthiras tad akarnya sayanam sara-pan(are aprcchad vividhan dharman rsinam canusrnvatam SE=3=E#S sutah uvaca--Sri Suta 2osvami saidD yudhisthirah--6ing EudhisthiraD tat--thatD akarnya--hearingD sayanam--!ying downD sara-pan(are--on the "ed of arrowsD aprcchat--askedD vividhan--mu!tifariousD dharman--dutiesD rsinam--of the rsisD ca--andD anusrnvatam--hearing after. %CA=S:A%&3= Suta 2osvami said8 #ahara(a Eudhisthira$ after hearing Bhismadeva speak in that appea!ing tone$ asked him$ in the presence of a!! the great rsis$ a"out the essentia! princip!es of various re!igious duties. +BC+3C% Bhismadeva$ speaking in that appea!ing tone$ convinced #ahara(a Eudhisthira that he was very soon passing away. And #ahara(a Eudhisthira was inspired "y :ord Sri 6rsna to ask him of the princip!es of re!igion. :ord Sri 6rsna inspired #ahara(a Eudhisthira to ask Bhismadeva in the presence of many great sages$ indicating there"y that the :ord9s devotee !ike Bhismadeva$ a!though apparent!y !iving as a wor!d!y man$ is far superior to many great sages$ even 'yasadeva. Another point is that Bhismadeva at that time

was not on!y !ying on a death"ed of arrows$ "ut was great!y aggrieved "ecause of that state. 3ne shou!d not have asked him any )uestion at that time$ "ut :ord Sri 6rsna wanted to prove that is pure devotees are a!ways sound in "ody and mind "y dint of spiritua! en!ightenment$ and thus in any circumstances a devotee of the :ord is in perfect order to speak of the right way of !ife. Eudhisthira a!so preferred to so!ve his pro"!ematic )uestions "y asking Bhismadeva rather than ask anyone e!se present there who was seeming!y more !earned than Bhismadeva. %his is a!! due to the arrangement of the great whee!-carrier :ord Sri 6rsna$ who esta"!ishes the g!ories of is devotee. %he father !ikes to see the son "ecome more famous than himse!f. %he :ord dec!ares very emphatica!!y that worship of is devotee is more va!ua"!e than the worship of the :ord imse!f. %5L% <. %5L% purusa-sva-"hava-vihitan yatha-varnam yathasramam vairagya-ragopadhi"hyam amnato"haya-!aksanan SE=3=E#S purusa--the human "eingD sva-"hava--"y his own ac)uired )ua!itiesD vihitan--prescri"edD yatha-according toD varnam--c!assification of castesD yatha--according toD asramam--orders of !ifeD vairagya-detachmentD raga--attachmentD upadhi"hyam--out of such designationsD amnata--systematica!!yD u"haya-"othD !aksanan--symptoms. %CA=S:A%&3= At #ahara(a Eudhisthira9s in)uiry$ Bhismadeva first defined a!! the c!assifications of castes and orders of !ife in terms of the individua!9s )ua!ifications. %hen he systematica!!y$ in twofo!d divisions$ descri"ed counteraction "y detachment and interaction "y attachment. +BC+3C% %he conception of four castes and four orders of !ife$ as p!anned "y the :ord imse!f ,Bg. >./I0$ is to acce!erate transcendenta! )ua!ities of the individua! person so that he may gradua!!y rea!i*e his spiritua! identity and thus act according!y to get free from materia! "ondage$ or conditiona! !ife. &n a!most a!! the +uranas the su"(ect matter is descri"ed in the same spirit$ and so a!so in the #aha"harata it is more e!a"orate!y descri"ed "y Bhismadeva in the Santi-parva$ "eginning from the si4tieth chapter. %he varnasrama-dharma is prescri"ed for the civi!i*ed human "eing (ust to train him to successfu!!y terminate human !ife. Se!f-rea!i*ation is distinguished from the !ife of the !ower anima!s engaged in eating$ s!eeping$ fearing and mating. Bhismadeva advised for a!! human "eings nine )ua!ifications8 ,/0 not to "ecome angry$ ,<0 not to !ie$ ,I0 to e)ua!!y distri"ute wea!th$ ,>0 to forgive$ ,70 to "eget chi!dren on!y "y one9s !egitimate wife$ ,.0 to "e pure in mind and hygienic in "ody$ ,-0 not to "e inimica! toward anyone$ ,@0 to "e simp!e$ and ,;0 to support servants or su"ordinates. 3ne cannot "e ca!!ed a civi!i*ed person without ac)uiring the a"ove-mentioned pre!iminary )ua!ities. Besides these$ the "rahmanas ,the inte!!igent men0$ the administrative men$ the mercanti!e community and the !a"orer c!ass must ac)uire specia! )ua!ities in terms of occupationa! duties mentioned in a!! the 'edic scriptures. For the inte!!igent men$ contro!!ing the senses is the most essentia! )ua!ification. &t is the "asis of mora!ity. Se4 indu!gence even with a !egitimate wife must a!so "e contro!!ed$ and there"y fami!y contro! wi!! automatica!!y fo!!ow. An inte!!igent man a"uses his great )ua!ifications if he does not fo!!ow the 'edic way of !ife. %his means he must serious!y make a study of the 'edic !iteratures$ especia!!y of the Srimad-Bhagavatam and the Bhagavad-gita. For !earning 'edic know!edge$ one must approach a person who is cent percent engaged in devotiona! service. e must not do things which are for"idden in the sastras. A person cannot "e a teacher

if he drinks or smokes. &n the modern system of education the teacher9s academic )ua!ification is taken into consideration without eva!uation of his mora! !ife. %herefore$ the resu!t of education is misuse of high inte!!igence in so many ways. %he ksatriya$ the mem"er of the administrative c!ass$ is especia!!y advised to give charity and not to accept charity in any circumstances. #odern administrators raise su"scriptions for some po!itica! functions$ "ut never give charity to the citi*ens in any state function. &t is (ust the reverse in the in(unctions of the sastras. %he administrative c!ass must "e we!! versed in the sastras$ "ut must not take to the profession of teachers. %he administrators shou!d never pretend to "ecome nonvio!ent and there"y go to he!!. When Ar(una wanted to "ecome a nonvio!ent coward on the Batt!efie!d of 6uruksetra$ he was severe!y chastised "y :ord 6rsna. %he :ord degraded Ar(una at that time to the status of an uncivi!i*ed man for his avowed acceptance of the cu!t of nonvio!ence. %he administrative c!ass must "e persona!!y trained in mi!itary education. Cowards shou!d not "e e!evated to the presidentia! throne "y dint of numerica! votes on!y. %he monarchs were a!! chiva!rous persona!ities$ and therefore monarchy shou!d "e maintained provided the monarch is regu!ar!y trained in the occupationa! duties of a king. &n fighting$ the king or the president shou!d never return home without "eing hurt "y the enemy. %he so-ca!!ed king of today never visits the warfie!d. e is very much e4pert in artificia!!y encouraging the fighting strength in the hope of fa!se nationa! prestige. As soon as the administrative c!ass is turned into a gang of mercanti!e and !a"orer men$ the who!e machinery of government "ecomes po!!uted. %he vaisyas$ the mem"ers of the mercanti!e communities$ are especia!!y advised to protect the cows. Cow protection means increasing the mi!k productions$ name!y curd and "utter. Agricu!ture and distri"ution of the foodstuff are the primary duties of the mercanti!e community "acked "y education in 'edic know!edge and trained to give in charity. As the ksatriyas were given charge of the protection of the citi*ens$ vaisyas were given the charge of the protection of anima!s. Anima!s are never meant to "e ki!!ed. 6i!!ing of anima!s is a symptom of "ar"arian society. For a human "eing$ agricu!tura! produce$ fruits and mi!k are sufficient and compati"!e foodstuffs. %he human society shou!d give more attention to anima! protection. %he productive energy of the !a"orer is misused when he is occupied "y industria! enterprises. &ndustry of various types cannot produce the essentia! needs of man$ name!y rice$ wheat$ grains$ mi!k$ fruits and vegeta"!es. %he production of machines and machine too!s increases the artificia! !iving fashion of a c!ass of vested interests and keeps thousands of men in starvation and unrest. %his shou!d not "e the standard of civi!i*ation. %he sudra c!ass is !ess inte!!igent and shou!d have no independence. %hey are meant for rendering sincere service to the three higher sections of the society. %he sudra c!ass can attain a!! comforts of !ife simp!y "y rendering service to the higher c!asses. &t is especia!!y en(oined that a sudra shou!d never "ank money. As soon as the sudras accumu!ate wea!th$ it wi!! "e misused for sinfu! activities in wine$ women and gam"!ing. Wine$ women and gam"!ing indicate that the popu!ation is degraded to !ess than sudra )ua!ity. %he higher castes shou!d a!ways !ook after the maintenance of the sudras$ and they shou!d provide them with o!d and used garments. A sudra shou!d not !eave his master when the master is o!d and inva!id$ and the master shou!d keep the servants satisfied in a!! respects. %he sudras must first of a!! "e satisfied "y sumptuous food and c!othing "efore any sacrifice is performed. &n this age so many functions are he!d "y spending mi!!ions$ "ut the poor !a"orer is not sumptuous!y fed or given charity$ c!othing$ etc. %he !a"orers are thus dissatisfied$ and so they make agitation. %he varnas are$ so to speak$ c!assifications of different occupations$ and asrama-dharma is gradua! progress on the path of se!f-rea!i*ation. Both are interre!ated$ and one is dependent on the other. %he main purpose of asrama-dharma is to awaken know!edge and detachment. %he "rahmacari asrama is the training ground for the prospective candidates. &n this asrama it is instructed that this materia! wor!d is not actua!!y the home of the !iving "eing. %he conditioned sou!s under materia! "ondage are prisoners of matter$ and therefore se!f-rea!i*ation is the u!timate aim of !ife. %he who!e system of asrama-dharma is a means to detachment. 3ne who fai!s to assimi!ate this spirit of detachment is a!!owed to enter into fami!y !ife with the same spirit of detachment. %herefore$ one who attains detachment may at once adopt the fourth order$ name!y$ renounced$ and thus !ive on charity on!y$ not to accumu!ate wea!th$ "ut (ust to keep "ody and sou! together for u!timate rea!i*ation. ouseho!d !ife is for one who is attached$ and the vanaprastha and sannyasa orders of !ife are for those who are detached from materia! !ife. %he "rahmacariasrama is especia!!y meant for training "oth the attached and detached.

%5L% <%5L% dana-dharman ra(a-dharman moksa-dharman vi"hagasah stri-dharman "hagavad-dharman samasa-vyasa-yogatah SE=3=E#S dana-dharman--the acts of charityD ra(a-dharman--pragmatic activities of the kingsD moksa-dharman--the acts for sa!vationD vi"hagasah--"y divisionsD stri-dharman--duties of womenD "hagavat-dharman--the acts of the devoteesD samasa--genera!!yD vyasa--e4p!icit!yD yogatah--"y means of. %CA=S:A%&3= e then e4p!ained$ "y divisions$ acts of charity$ the pragmatic activities of a king and activities for sa!vation. %hen he descri"ed the duties of women and devotees$ "oth "rief!y and e4tensive!y. +BC+3C% %o give charity is one of the househo!der9s main functions$ and he shou!d "e prepared to give in charity at !east fifty percent of his hard-earned money. A "rahmacari$ or student$ shou!d perform sacrifices$ a househo!der shou!d give charity$ and a person in the retired !ife or in the renounced order shou!d practice penances and austerities. %hose are the genera! functions of a!! the asramas$ or orders of !ife on the path of se!f-rea!i*ation. &n the "rahmacari !ife the training is sufficient!y imparted so that one may understand that the wor!d as property "e!ongs to the Supreme :ord$ the +ersona!ity of 2odhead. =o one$ therefore$ can c!aim to "e the proprietor of anything in the wor!d. %herefore$ in the !ife of a househo!der$ which is a sort of !icense for se4 en(oyment$ one must give in charity for the service of the :ord. 5veryone9s energy is generated or "orrowed from the reservoir of energy of the :ordD therefore$ the resu!tant actions of such energy must "e given to the :ord in the shape of transcendenta! !oving service for im. As the rivers draw water from the sea through the c!ouds and again go down to the sea$ simi!ar!y our energy is "orrowed from the supreme source$ the :ord9s energy$ and it must return to the :ord. %hat is the perfection of our energy. %he :ord$ therefore$ in the Bhagavad-gita ,;.<-0 says that whatever we do$ whatever we undergo as penance$ whatever we sacrifice$ whatever we eat or whatever we give in charity must "e offered to im ,the :ord0. %hat is the way of uti!i*ing our "orrowed energy. When our energy is uti!i*ed in that way$ our energy is purified from the contamination of materia! ine"rieties$ and thus we "ecome fit for our origina! natura! !ife of service to the :ord. Ca(a-dharma is a great science$ un!ike modern dip!omacy for po!itica! supremacy. %he kings were trained systematica!!y to "ecome munificent and not mere!y "e ta4 co!!ectors. %hey were trained to perform different sacrifices on!y for the prosperity of the su"(ects. %o !ead the pra(as to the attainment of sa!vation was a great duty of the king. %he father$ the spiritua! master and the king are not to "ecome irresponsi"!e in the matter of !eading their su"(ects to the path of u!timate !i"eration from "irth$ death$ diseases and o!d age. When these primary duties are proper!y discharged$ there is no need of government of the peop!e$ "y the peop!e. &n modern days the peop!e in genera! occupy the administration "y the strength of manipu!ated votes$ "ut they are never trained in the primary duties of the king$ and that is a!so not possi"!e for everyone. Bnder the circumstances the untrained administrators p!ay havoc to make the su"(ects happy in a!! respects. 3n the other hand$ these untrained administrators gradua!!y "ecome rogues and thieves and increase the ta4ation to finance a top-heavy administration that is use!ess for a!! purposes. Actua!!y the )ua!ified "rahmanas are meant to give direction to the kings for proper administration in terms of the scriptures !ike the #anu-samhita and 1harma-sastras of +arasara. A typica! king is the idea! of the peop!e in genera!$ and if the king is pious$ re!igious$ chiva!rous and munificent$ the citi*ens genera!!y fo!!ow him. Such a king is not a !a*y sensuous person !iving at the cost of the su"(ects$ "ut a!ert

a!ways to ki!! thieves and dacoits. %he pious kings were not mercifu! to dacoits and thieves in the name of nonsensica! ahimsa ,nonvio!ence0. %he thieves and dacoits were punished in an e4emp!ary way so that in the future no one wou!d dare commit such nuisances in an organi*ed form. Such thieves and dacoits were never meant for administration as they are now. %he ta4ation !aw was simp!e. %here was no force$ no encroachment. %he king had a right to take one fourth of the production made "y the su"(ect. %he king had a right to c!aim a fourth of one9s a!!otted wea!th. 3ne wou!d never grudge parting with it "ecause due to the pious king and re!igious harmony there was enough natura! wea!th$ name!y grains$ fruits$ f!owers$ si!k$ cotton$ mi!k$ (ewe!s$ minera!s$ etc.$ and therefore no one was materia!!y unhappy. %he citi*ens were rich in agricu!ture and anima! hus"andry$ and therefore they had enough grains$ fruits and mi!k without any artificia! needs of soaps and toi!ets$ cinemas and "ars. %he king had to see that the reserved energy of humanity was proper!y uti!i*ed. uman energy is meant not e4act!y for fu!fi!!ing anima! propensities$ "ut for se!f-rea!i*ation. %he who!e government was specifica!!y designed to fu!fi!! this particu!ar purpose. As such$ the king had to se!ect proper!y the ca"inet ministers$ "ut not on the strength of voting "ackground. %he ministers$ the mi!itary commanders and even the ordinary so!diers were a!! se!ected "y persona! )ua!ification$ and the king had to supervise them proper!y "efore they were appointed to their respective posts. %he king was especia!!y vigi!ant to see that the tapasvis$ or persons who sacrificed everything for disseminating spiritua! know!edge$ were never disregarded. %he king knew we!! that the Supreme +ersona!ity of 2odhead never to!erates any insu!t to is una!!oyed devotees. Such tapasvis were trusted !eaders even of the rogues and thieves$ who wou!d never diso"ey the orders of tapasvis. %he king wou!d give specia! protection to i!!iterates$ the he!p!ess and widows of the state. 1efense measures were arranged previous to any attack "y the enemies. %he ta4ing process was easy$ and it was not meant for s)uandering$ "ut was for strengthening the reserve fund. %he so!diers were recruited from a!! parts of the wor!d$ and they were trained for specia! duties. As far as sa!vation is concerned$ one has to con)uer the princip!es of !ust$ anger$ un!awfu! desires$ avarice and "ewi!derment. %o get freedom from anger$ one shou!d !earn how to forgive. %o "e free from un!awfu! desires one shou!d not make p!ans. By spiritua! cu!ture one is a"!e to con)uer s!eep. By to!erance on!y can one con)uer desires and avarice. 1istur"ances from various diseases can "e avoided "y regu!ated diets. By se!f-contro! one can "e free from fa!se hopes$ and money can "e saved "y avoiding undesira"!e association. By practice of yoga one can contro! hunger$ and wor!d!iness can "e avoided "y cu!turing the know!edge of impermanence. 1i**iness can "e con)uered "y rising up$ and fa!se arguments can "e con)uered "y factua! ascertainment. %a!kativeness can "e avoided "y gravity and si!ence$ and "y prowess one can avoid fearfu!ness. +erfect know!edge can "e o"tained "y se!f-cu!tivation. 3ne must "e free from !ust$ avarice$ anger$ dreaming$ etc.$ to actua!!y attain the path of sa!vation. As far as the women c!ass are concerned$ they are accepted as a power of inspiration for men. As such$ women are more powerfu! than men. #ighty Au!ius Caesar was contro!!ed "y a C!eopatra. Such powerfu! women are contro!!ed "y shyness. %herefore$ shyness is important for women. 3nce this contro! va!ve is !oosened$ women can create havoc in society "y adu!tery. Adu!tery means production of unwanted chi!dren known as varna-sankara$ who distur" the wor!d. %he !ast item taught "y Bhismadeva was the process of p!easing the :ord. We are a!! eterna! servants of the :ord$ and when we forget this essentia! part of our nature we are put into materia! conditions of !ife. %he simp!e process of p!easing the :ord ,for the househo!ders especia!!y0 is to insta!! the 1eity of the :ord at home. By concentrating on the 1eity$ one may progressive!y go on with the dai!y routine work. Worshiping the 1eity at home$ serving the devotee$ hearing the Srimad-Bhagavatam$ residing in a ho!y p!ace and chanting the ho!y name of the :ord are a!! ine4pensive items "y which one can p!ease the :ord. %hus the su"(ect matter was e4p!ained "y the grandfather to his grandchi!dren. %5L% <@ %5L% dharmartha-kama-moksams ca sahopayan yatha mune nanakhyanetihasesu

varnayam asa tattvavit SE=3=E#S dharma--occupationa! dutiesD artha--economic deve!opmentD kama--fu!fi!!ment of desiresD moksan-u!timate sa!vationD ca--andD saha--a!ong withD upayan--meansD yatha--as it isD mune--3 sageD nana--variousD akhyana--"y recitation of historica! narrationsD itihasesu--in the historiesD varnayam asa--descri"edD tattvavit--one who knows the truth. %CA=S:A%&3= %hen he descri"ed the occupationa! duties of different orders and statuses of !ife$ citing instances from history$ for he was himse!f we!! ac)uainted with the truth. +BC+3C% &ncidents mentioned in the 'edic !iteratures$ such as the +uranas$ #aha"harata and Camayana are factua! historica! narrations that took p!ace sometime in the past$ a!though not in any chrono!ogica! order. Such historica! facts$ "eing instructive for ordinary men$ were assorted without chrono!ogica! reference. Besides that$ they happen on different p!anets$ nay$ in different universes$ and thus the description of the narrations is sometimes measured "y three dimensions. We are simp!y concerned with the instructive !essons of such incidents$ even though they are not in order "y our !imited range of understanding. Bhismadeva descri"ed such narrations "efore #ahara(a Eudhisthira in rep!y to his different )uestions. %5L% <; %5L% dharmam pravadatas tasya sa ka!ah pratyupasthitah yo yoginas chanda-mrtyor vanchitas tuttarayanah SE=3=E#S dharmam--occupationa! dutiesD pravadatah--whi!e descri"ingD tasya--hisD sah--thatD ka!ah--timeD pratyupasthitah--e4act!y appearedD yah--that isD yoginah--for the mysticsD chanda-mrtyoh--of one who dies according to one9s own se!ection of timeD vanchitah--is desired "yD tu--"utD uttarayanah--the period when the sun runs on the northern hori*on. %CA=S:A%&3= Whi!e Bhismadeva was descri"ing occupationa! duties$ the sun9s course ran into the northern hemisphere. %his period is desired "y mystics who die at their wi!!. +BC+3C% %he perfect yogis or mystics can !eave the materia! "ody at their own sweet wi!! at a suita"!e time and go to a suita"!e p!anet desired "y them. &n the Bhagavad-gita ,@.<>0 it is said that se!f-rea!i*ed sou!s who have e4act!y identified themse!ves with the interest of the Supreme :ord can genera!!y !eave the materia! "ody during the time of the fire-god9s effu!gence and when the sun is in the northern hori*on$ and thus achieve the transcendenta! sky. &n the 'edas these times are considered auspicious for )uitting the "ody$ and they are taken advantage of "y the e4pert mystics who have perfected the system. +erfection of yoga means attainment of such supermenta! states as to "e a"!e to !eave the materia! "ody as desired. Eogis can a!so

reach any p!anet within no time without a materia! vehic!e. %he yogis can reach the highest p!anetary system within a very short time$ and this is impossi"!e for the materia!ist. 5ven attempting to reach the highest p!anet wi!! take mi!!ions of years at a speed of mi!!ions of mi!es per hour. %his is a different science$ and Bhismadeva knew we!! how to uti!i*e it. e was (ust waiting for the suita"!e moment to )uit his materia! "ody$ and the go!den opportunity arrived when he was instructing his no"!e grandsons$ the +andavas. e thus prepared himse!f to )uit his "ody "efore the e4a!ted :ord Sri 6rsna$ the pious +andavas and the great sages headed "y Bhagavan 'yasa$ etc.$ a!! great sou!s. %5L% I? %5L% tadopasamhrtya girah sahasranir vimukta-sangam mana adi-puruse krsne !asat-pita-pate catur-"hu(e purah sthite 9mi!ita-drg vyadharayat SE=3=E#S tada--at that timeD upasamhrtya--withdrawingD girah--speechD sahasranih--Bhismadeva ,who was e4pert in thousands of sciences and arts0D vimukta-sangam--comp!ete!y freed from everything e!seD manah-mindD adi-puruse--unto the origina! +ersona!ity of 2odheadD krsne--unto 6rsnaD !asat-pita-pate--decorated with ye!!ow garmentsD catur-"hu(e--unto the four-handed origina! =arayanaD purah--(ust "eforeD sthite-standingD ami!ita--widespreadD drk--visionD vyadharayat--fi4ed. %CA=S:A%&3= %hereupon that man who spoke on different su"(ects with thousands of meanings and who fought on thousands of "att!efie!ds and protected thousands of men$ stopped speaking and$ "eing comp!ete!y freed from a!! "ondage$ withdrew his mind from everything e!se and fi4ed his wide-open eyes upon the origina! +ersona!ity of 2odhead$ Sri 6rsna$ who stood "efore him$ four-handed$ dressed in ye!!ow garments that g!ittered and shined. +BC+3C% &n the momentous hour of !eaving his materia! "ody$ Bhismadeva set the g!orious e4amp!e concerning the important function of the human form of !ife. %he su"(ect matter which attracts the dying man "ecomes the "eginning of his ne4t !ife. %herefore$ if one is a"sor"ed in thoughts of the Supreme :ord Sri 6rsna$ he is sure to go "ack to 2odhead without any dou"t. %his is confirmed in the Bhagavad-gita ,@.7/708 78 And whoever$ at the time of death$ )uits his "ody remem"ering #e a!one$ at once attains #y nature. 3f this there is no dou"t. .8 Whatever state of "eing one remem"ers when he )uits his "ody$ that state he wi!! attain without fai!. -8 %herefore$ Ar(una$ you shou!d a!ways think of #e in the form of 6rsna and at the same time carry out your prescri"ed duty of fighting. With your activities dedicated to #e and your mind and inte!!igence fi4ed on #e$ you wi!! attain #e without dou"t. @8 e who meditates on the Supreme +ersona!ity of 2odhead$ his mind constant!y engaged in remem"ering #e$ undeviated from the path$ he$ 3 +artha FAr(unaG$ is sure to reach #e. ;8 3ne shou!d meditate upon the Supreme +erson as the one who knows everything$ as e who is the o!dest$ who is the contro!!er$ who is sma!!er than the sma!!est$ who is the maintainer of everything$ who is "eyond a!! materia! conception$ who is inconceiva"!e$ and who is a!ways a person. e is !uminous !ike the sun and$ "eing transcendenta!$ is "eyond this materia! nature. /?8 3ne who$ at the time of death$ fi4es his !ife air "etween the eye"rows and in fu!! devotion engages himse!f in remem"ering the Supreme :ord wi!! certain!y attain to the Supreme +ersona!ity of 2odhead.

//8 +ersons !earned in the 'edas$ who utter omkara and who are great sages in the renounced order$ enter into Brahman. 1esiring such perfection$ one practices ce!i"acy. & sha!! now e4p!ain to you this process "y which one may attain sa!vation. /<8 %he yogic situation is that of detachment from a!! sensua! engagements. C!osing a!! the doors of the senses and fi4ing the mind on the heart and the !ife air at the top of the head$ one esta"!ishes himse!f in yoga. /I8 After "eing situated in this yoga practice and vi"rating the sacred sy!!a"!e om$ the supreme com"ination of !etters$ if one thinks of the Supreme +ersona!ity of 2odhead and )uits his "ody$ he wi!! certain!y reach the spiritua! p!anets. />8 For one who remem"ers #e without deviation$ & am easy to o"tain$ 3 son of +rtha$ "ecause of his constant engagement in devotiona! service. /78 After attaining #e$ the great sou!s$ who are yogis in devotion$ never return to this temporary wor!d$ which is fu!! of miseries$ "ecause they have attained the highest perfection. Sri Bhismadeva attained the perfection of )uitting his "ody at wi!! and was fortunate enough to have :ord 6rsna$ the o"(ect of his attention$ persona!!y present at the time of death. e therefore fi4ed his open eyes upon im. e wanted to see Sri 6rsna for a !ong time out of his spontaneous !ove for im. Because he was a pure devotee$ he had very !itt!e to do with the detai!ed performance of yogic princip!es. Simp!e "hakti-yoga is enough to "ring a"out perfection. %herefore$ the ardent desire of Bhismadeva was to see the person of :ord 6rsna$ the most !ova"!e o"(ect$ and "y the grace of the :ord$ Sri Bhismadeva had this opportunity at the !ast stage of his "reathing. %5L% I/ %5L% visuddhaya dharanaya hatasu"has tad-iksayaivasu gata-yudha-sramah nivrtta-sarvendriya-vrtti-vi"hramas tustava (anyam visr(an (anardanam SE=3=E#S visuddhaya--"y purifiedD dharanaya--meditationD hata-asu"hah--one who has minimi*ed the inauspicious )ua!ities of materia! e4istenceD tat-- imD iksaya--"y !ooking onD eva--simp!yD asu-immediate!yD gata--having gone awayD yudha--from the arrowsD sramah--fatigueD nivrtta--"eing stoppedD sarva--a!!D indriya--sensesD vrtti--activitiesD vi"hramah--"eing wide!y engagedD tustava--he prayedD (anyam-the materia! ta"ernac!eD visr(an--whi!e )uittingD (anardanam--to the contro!!er of the !iving "eings. %CA=S:A%&3= By pure meditation$ !ooking at :ord Sri 6rsna$ he at once was freed from a!! materia! inauspiciousness and was re!ieved of a!! "odi!y pains caused "y the arrow wounds. %hus a!! the e4terna! activities of his senses at once stopped$ and he prayed transcendenta!!y to the contro!!er of a!! !iving "eings whi!e )uitting his materia! "ody. +BC+3C% %he materia! "ody is a gift of the materia! energy$ technica!!y ca!!ed i!!usion. &dentification with the materia! "ody is due to forgetfu!ness of our eterna! re!ationship with the :ord. For a pure devotee of the :ord !ike Bhismadeva$ this i!!usion was at once removed as soon as the :ord arrived. :ord 6rsna is !ike the sun$ and the i!!usory$ e4terna! materia! energy is !ike darkness. &n the presence of the sun there is no possi"i!ity that darkness can stand. %herefore$ (ust on the arriva! of :ord 6rsna$ a!! materia! contamination was comp!ete!y removed$ and Bhismadeva was thus a"!e to "e transcendenta!!y situated "y stopping the activities of the impure senses in co!!a"oration with matter. %he sou! is origina!!y pure and

so a!so the senses. By materia! contamination the senses assume the ro!e of imperfection and impurity. By reviva! of contact with the Supreme +ure$ :ord 6rsna$ the senses again "ecome freed from materia! contaminations. Bhismadeva attained a!! these transcendenta! conditions prior to his !eaving the materia! "ody "ecause of presence of the :ord. %he :ord is the contro!!er and "enefactor of a!! !iving "eings. %hat is the verdict of a!! 'edas. e is the supreme eternity and !iving entity amongst a!! the eterna! !iving "eings. H And e a!one provides a!! necessities for a!! kinds of !iving "eings. %hus e provided a!! faci!ities to fu!fi!! the transcendenta! desires of is great devotee Sri Bhismadeva$ who "egan to pray as fo!!ows. %5L% I< %5L% sri-"hisma uvaca iti matir upaka!pita vitrsna "hagavati satvata-pungave vi"humni sva-sukham upagate kvacid vihartum prakrtim upeyusi yad-"hava-pravahah SE=3=E#S sri-"hismah uvaca--Sri Bhismadeva saidD iti--thusD matih--thinking$ fee!ing and wi!!ingD upaka!pita-investedD vitrsna--freed from a!! sense desiresD "hagavati--unto the +ersona!ity of 2odheadD satvatapungave--unto the !eader of the devoteesD vi"humni--unto the greatD sva-sukham--se!f-satisfactionD upagate--unto e who has attained itD kvacit--sometimesD vihartum--out of transcendenta! p!easureD prakrtim--in the materia! wor!dD upeyusi--do accept itD yat-"hava--from whom the creationD pravahah--is made and annihi!ated. %CA=S:A%&3= Bhismadeva said8 :et me now invest my thinking$ fee!ing and wi!!ing$ which were so !ong engaged in different su"(ects and occupationa! duties$ in the a!!-powerfu! :ord Sri 6rsna. e is a!ways se!f-satisfied$ "ut sometimes$ "eing the !eader of the devotees$ e en(oys transcendenta! p!easure "y descending on the materia! wor!d$ a!though from im on!y the materia! wor!d is created. +BC+3C% Because Bhismadeva was a statesman$ the head of the 6uru dynasty$ a great genera! and a !eader of ksatriyas$ his mind was strewn over so many su"(ects$ and his thinking$ fee!ing and wi!!ing were engaged in different matters. =ow$ in order to achieve pure devotiona! service$ he wanted to invest a!! powers of thinking$ fee!ing and wi!!ing entire!y in the Supreme Being$ :ord 6rsna. e is descri"ed herein as the !eader of the devotees and a!!-powerfu!. A!though :ord 6rsna is the origina! +ersona!ity of 2odhead$ e imse!f descends on earth to "estow upon is pure devotees the "oon of devotiona! service. e descends sometimes as :ord 6rsna as e is$ and sometimes as :ord Caitanya. Both are !eaders of the pure devotees. +ure devotees of the :ord have no desire other than the service of the :ord$ and therefore they are ca!!ed satvata. %he :ord is the chief amongst such satvatas. Bhismadeva$ therefore$ had no other desires. Bn!ess one is purified from a!! sorts of materia! desires$ the :ord does not "ecome one9s !eader. 1esires cannot "e wiped out$ "ut they have on!y to "e purified. &t is confirmed in the Bhagavad-gita "y the :ord imse!f that e gives is instruction from within the heart of a pure devotee who is constant!y engaged in the service of the :ord. Such instruction is given not for any materia! purpose "ut on!y for going "ack home$ "ack to 2odhead ,Bg. /?./?0. For the ordinary man who wants to !ord it over materia! nature$ the :ord not on!y sanctions and "ecomes a witness of activities$ "ut e never gives the nondevotee instructions for going

"ack to 2odhead. %hat is the difference in dea!ings "y the :ord with different !iving "eings$ "oth the devotee and the nondevotee. e is !eader of a!! the !iving "eings$ as the king of the state ru!es "oth the prisoners and the free citi*ens. But is dea!ings are different in terms of devotee and nondevotee. =ondevotees never care to take any instruction from the :ord$ and therefore the :ord is si!ent in their case$ a!though e witnesses a!! their activities and awards them the necessary resu!ts$ good or "ad. %he devotees are a"ove this materia! goodness and "adness. %hey are progressive on the path of transcendence$ and therefore they have no desire for anything materia!. %he devotee a!so knows Sri 6rsna as the origina! =arayana "ecause :ord Sri 6rsna$ "y is p!enary portion$ appears as the 6aranodakasayi 'isnu$ the origina! source of a!! materia! creation. %he :ord a!so desires the association of is pure devotees$ and for them on!y the :ord descends on the earth and en!ivens them. %he :ord appears out of is own wi!!. e is not forced "y the conditions of materia! nature. e is therefore descri"ed here as the vi"hu$ or the a!mighty$ for e is never conditioned "y the !aws of materia! nature. %5L% II %5L% tri-"huvana-kamanam tama!a-varnam ravi-kara-gaura-varam"aram dadhane vapur a!aka-ku!avrtanana"(am vi(aya-sakhe ratir astu me 9navadya SE=3=E#S tri-"huvana--three statuses of p!anetary systemsD kamanam--the most desira"!eD tama!a-varnam--"!uish !ike the tama!a treeD ravi-kara--sun raysD gaura--go!den co!orD varam"aram--g!ittering dressD dadhane--one who wearsD vapuh--"odyD a!aka-ku!a-avrta--covered with paintings of sanda!wood pu!pD anana-a"(am--face !ike a !otusD vi(aya-sakhe--unto the friend of Ar(unaD ratih astu--may attraction "e reposed upon imD me-myD anavadya--without desire for fruitive resu!ts. %CA=S:A%&3= Sri 6rsna is the intimate friend of Ar(una. e has appeared on this earth in is transcendenta! "ody$ which resem"!es the "!uish co!or of the tama!a tree. is "ody attracts everyone in the three p!anetary systems Fupper$ midd!e and !owerG. #ay is g!ittering ye!!ow dress and is !otus face$ covered with paintings of sanda!wood pu!p$ "e the o"(ect of my attraction$ and may & not desire fruitive resu!ts. +BC+3C% When Sri 6rsna "y is own interna! p!easure appears on earth$ e does so "y the agency of is interna! potency. %he attractive features of is transcendenta! "ody are desired in a!! the three wor!ds$ name!y the upper$ midd!e and !ower p!anetary systems. =owhere in the universe are there such "eautifu! "odi!y features as those of :ord 6rsna. %herefore is transcendenta! "ody has nothing to do with anything materia!!y created. Ar(una is descri"ed here as the con)ueror$ and 6rsna is descri"ed as his intimate friend. Bhismadeva$ on his "ed of arrows after the Batt!e of 6uruksetra$ is remem"ering the particu!ar dress of :ord 6rsna which e put on as the driver of Ar(una9s chariot. Whi!e fighting was going on "etween Ar(una and Bhisma$ Bhisma9s attraction was drawn "y the g!ittering dress of 6rsna$ and indirect!y he admired his so-ca!!ed enemy Ar(una for possessing the :ord as his friend. Ar(una was a!ways a con)ueror "ecause the :ord was his friend. Bhismadeva takes this opportunity to address the :ord as vi(aya-sakhe ,friend of Ar(una0 "ecause the :ord is p!eased when e is addressed con(oint!y with is devotees$ who are re!ated with im in different transcendenta! humors. Whi!e 6rsna was the charioteer of Ar(una$ sun rays g!ittered on the dress of the :ord$ and the "eautifu! hue created "y the ref!ection of such rays was never forgotten "y Bhismadeva. As a great fighter he was re!ishing the re!ation of 6rsna in the chiva!rous humor. %ranscendenta! re!ation with the :ord in any one of the different rasas ,humors0 is

re!isha"!e "y the respective devotees in the highest ecstasy. :ess inte!!igent mundaners who want to make a show of "eing transcendenta!!y re!ated with the :ord artificia!!y (ump at once to the re!ation of con(uga! !ove$ imitating the damse!s of 'ra(adhama. Such a cheap re!ation with the :ord e4hi"its on!y the "ase menta!ity of the mundaner "ecause one who has re!ished con(uga! humor with the :ord cannot "e attached to wor!d!y con(uga! rasa$ which is condemned even "y mundane ethics. %he eterna! re!ation of a particu!ar sou! with the :ord is evo!ved. A genuine re!ation of the !iving "eing with the Supreme :ord can take any form out of the five principa! rasas$ and it does not make any difference in transcendenta! degree to the genuine devotee. Bhismadeva is a concrete e4amp!e of this$ and it shou!d "e carefu!!y o"served how the great genera! is transcendenta!!y re!ated with the :ord. %5L% I> %5L% yudhi turaga-ra(o-vidhumra-visvakkaca-!u!ita-sramavary-a!ankrtasye mama nisita-sarair vi"hidyamanatvaci vi!asat-kavace 9stu krsna atma SE=3=E#S yudhi--on the "att!efie!dD turaga--horsesD ra(ah--dustD vidhumra--turned an ashen co!orD visvak--wavingD kaca--hairD !u!ita--scatteredD sramavari--perspirationD a!ankrta--decorated withD asye--unto the faceD mama--myD nisita--sharpD saraih--"y the arrowsD vi"hidyamana--pierced "yD tvaci--in the skinD vi!asat-en(oying p!easureD kavace--protecting armorD astu--!et there "eD krsne--unto Sri 6rsnaD atma--mind. %CA=S:A%&3= 3n the "att!efie!d Fwhere Sri 6rsna attended Ar(una out of friendshipG$ the f!owing hair of :ord 6rsna turned ashen due to the dust raised "y the hoofs of the horses. And "ecause of is !a"or$ "eads of sweat wetted is face. A!! these decorations$ intensified "y the wounds dea!t "y my sharp arrows$ were en(oyed "y im. :et my mind thus go unto Sri 6rsna. +BC+3C% %he :ord is the a"so!ute form of eternity$ "!iss and know!edge. As such$ transcendenta! !oving service to the :ord in one of the five principa! re!ations$ name!y santa$ dasya$ sakhya$ vatsa!ya and madhurya$ i.e.$ neutra!ity$ servitorship$ fraternity$ fi!ia! affection and con(uga! !ove$ is gracious!y accepted "y the :ord when offered to the :ord in genuine !ove and affection. Sri Bhismadeva is a great devotee of the :ord in the re!ation of servitorship. %hus his throwing of sharp arrows at the transcendenta! "ody of the :ord is as good as the worship of another devotee who throws soft roses upon im. &t appears that Bhismadeva is repenting the actions he committed against the person of the :ord. But factua!!y the :ord9s "ody was not at a!! pained$ due to is transcendenta! e4istence. is "ody is not matter. Both e imse!f and is "ody are comp!ete spiritua! identity. Spirit is never pierced$ "urnt$ dried$ moistened$ etc. %his is vivid!y e4p!ained in the Bhagavad-gita. So a!so it is stated in the Skanda +urana. &t is said there that spirit is a!ways uncontaminated and indestructi"!e. &t cannot "e distressed$ nor can it "e dried up. When :ord 'isnu in is incarnation appears "efore us$ e seems to "e !ike one of the conditioned sou!s$ materia!!y encaged$ (ust to "ewi!der the asuras$ or the non"e!ievers$ who are a!ways a!ert to ki!! the :ord$ even from the very "eginning of is appearance. 6amsa wanted to ki!! 6rsna$ and Cavana wanted to ki!! Cama$ "ecause foo!ish!y they were unaware of the fact that the :ord is never ki!!ed$ for the spirit is never annihi!ated. %herefore Bhismadeva9s piercing of the "ody of :ord 6rsna is a sort of "ewi!dering pro"!em for the nondevotee atheist$ "ut those who are devotees$ or !i"erated sou!s$ are not "ewi!dered.

Bhismadeva appreciated the a!!-mercifu! attitude of the :ord "ecause e did not !eave Ar(una a!one$ a!though e was distur"ed "y the sharpened arrows of Bhismadeva$ nor was e re!uctant to come "efore Bhisma9s death"ed$ even though e was i!!-treated "y him on the "att!efie!d. Bhisma9s repentance and the :ord9s mercifu! attitude are "oth uni)ue in this picture. Sri 'isvanatha Cakravarti %hakura$ a great acarya and devotee in the humor of con(uga! !ove with the :ord$ remarks very sa!ient!y in this regard. e says that the wounds created on the "ody of the :ord "y the sharpened arrows of Bhismadeva were as p!easing to the :ord as the "iting of a fiancee who "ites the "ody of the :ord directed "y a strong sense of se4 desire. Such "iting "y the opposite se4 is never taken as a sign of enmity$ even if there is a wound on the "ody. %herefore$ the fighting as an e4change of transcendenta! p!easure "etween the :ord and is pure devotee$ Sri Bhismadeva$ was not at a!! mundane. Besides that$ since the :ord9s "ody and the :ord are identica!$ there was no possi"i!ity of wounds in the a"so!ute "ody. %he apparent wounds caused "y the sharpened arrows are mis!eading to the common man$ "ut one who has a !itt!e a"so!ute know!edge can understand the transcendenta! e4change in the chiva!rous re!ation. %he :ord was perfect!y happy with the wounds caused "y the sharpened arrows of Bhismadeva. %he word vi"hidyamana is significant "ecause the :ord9s skin is not different from the :ord. Because our skin is different from our sou!$ in our case the word vi"hidyamana$ or "eing "ruised and cut$ wou!d have "een )uite suita"!e. %ranscendenta! "!iss is of different varieties$ and the variety of activities in the mundane wor!d is "ut a perverted ref!ection of transcendenta! "!iss. Because everything in the mundane wor!d is )ua!itative!y mundane$ it is fu!! of ine"rieties$ whereas in the a"so!ute rea!m$ "ecause everything is of the same a"so!ute nature$ there are varieties of en(oyment without ine"riety. %he :ord en(oyed the wounds created "y is great devotee Bhismadeva$ and "ecause Bhismadeva is a devotee in the chiva!rous re!ation$ he fi4es up his mind on 6rsna in that wounded condition. %5L% I7 %5L% sapadi sakhi-vaco nisamya madhye ni(a-parayor "a!ayo ratham nivesya sthitavati para-sainikayur aksna hrtavati partha-sakhe ratir mamastu SE=3=E#S sapadi--on the "att!efie!dD sakhi-vacah--command of the friendD nisamya--after hearingD madhye--in the midstD ni(a-- is ownD parayoh--and the opposite partyD "a!ayoh--strengthD ratham--chariotD nivesya-having enteredD sthitavati--whi!e staying thereD para-sainika--of the so!diers on the opposite sideD ayuh-duration of !ifeD aksna--"y !ooking overD hrtavati--act of diminishingD partha--of Ar(una$ son of +rtha ,6unti0D sakhe--unto the friendD ratih--intimate re!ationD mama--myD astu--!et there "e. %CA=S:A%&3= &n o"edience to the command of is friend$ :ord Sri 6rsna entered the arena of the Batt!efie!d of 6uruksetra "etween the so!diers of Ar(una and 1uryodhana$ and whi!e there e shortened the !ife spans of the opposite party "y is mercifu! g!ance. %his was done simp!y "y is !ooking at the enemy. :et my mind "e fi4ed upon that 6rsna. +BC+3C% &n the Bhagavad-gita ,/.</-<70 Ar(una ordered the infa!!i"!e :ord Sri 6rsna to p!ace his chariot "etween the pha!an4es of the so!diers. e asked im to stay there unti! he had finished o"serving the enemies he had to face in the "att!e. When the :ord was so asked$ e at once did so$ (ust !ike an order carrier. And the :ord pointed out a!! the important men on the opposite side$ saying$ " ere is Bhisma$ here is 1rona$" and so on. %he :ord$ "eing the supreme !iving "eing$ is never the order supp!ier or order carrier of

anyone$ whoever he may "e. But out of is cause!ess mercy and affection for is pure devotees$ sometimes e carries out the order of the devotee !ike an awaiting servant. By e4ecuting the order of a devotee$ the :ord "ecomes p!eased$ as a father is p!eased to carry out the order of his sma!! chi!d. %his is possi"!e on!y out of pure transcendenta! !ove "etween the :ord and is devotees$ and Bhismadeva was )uite aware of this fact. e therefore addressed the :ord as the friend of Ar(una. %he :ord diminished the duration of !ife of the opposite party "y is mercifu! g!ance. &t is said that a!! the fighters who assem"!ed on the Batt!efie!d of 6uruksetra attained sa!vation "y persona!!y seeing the :ord at the time of death. %herefore$ is diminishing the duration of !ife of Ar(una9s enemy does not mean that e was partia! to the cause of Ar(una. Factua!!y e was mercifu! to the opposite party "ecause they wou!d not have attained sa!vation "y dying at home in the ordinary course of !ife. ere was a chance to see the :ord at the time of death and thus attain sa!vation from materia! !ife. %herefore$ the :ord is a!! good$ and whatever e does is for everyone9s good. Apparent!y it was for the victory of Ar(una$ is intimate friend$ "ut factua!!y it was for the good of Ar(una9s enemies. Such are the transcendenta! activities of the :ord$ and whoever understands this a!so gets sa!vation after )uitting this materia! "ody. %he :ord does no wrong in any circumstance "ecause e is a"so!ute$ a!! good at a!! times. %5L% I. %5L% vyavahita-prtana-mukham niriksya sva-(ana-vadhad vimukhasya dosa-"uddhya kumatim aharad atma-vidyaya yas carana-ratih paramasya tasya me 9stu SE=3=E#S vyavahita--standing at a distanceD prtana--so!diersD mukham--facesD niriksya--"y !ooking uponD sva(ana--kinsmenD vadhat--from the act of ki!!ingD vimukhasya--one who is re!uctantD dosa-"uddhya--"y po!!uted inte!!igenceD kumatim--poor fund of know!edgeD aharat--eradicatedD atma-vidyaya--"y transcendenta! know!edgeD yah-- e whoD carana--to the feetD ratih--attractionD paramasya--of the SupremeD tasya--for imD me--myD astu--!et there "e. %CA=S:A%&3= When Ar(una was seeming!y po!!uted "y ignorance upon o"serving the so!diers and commanders "efore him on the "att!efie!d$ the :ord eradicated his ignorance "y de!ivering transcendenta! know!edge. #ay is !otus feet a!ways remain the o"(ect of my attraction. +BC+3C% %he kings and the commanders were to stand in the front of the fighting so!diers. %hat was the system of actua! fighting. %he kings and commanders were not so-ca!!ed presidents or ministers of defense as they are today. %hey wou!d not stay home whi!e the poor so!diers or mercenaries were fighting face to face. %his may "e the regu!ation of modern democracy$ "ut when actua! monarchy was prevai!ing$ the monarchs were not cowards e!ected without consideration of )ua!ification. As it was evident from the Batt!efie!d of 6uruksetra$ a!! the e4ecutive heads of "oth parties$ !ike 1rona$ Bhisma$ Ar(una and 1uryodhana$ were not s!eepingD a!! of them were actua! participants in the fighting$ which was se!ected to "e e4ecuted at a p!ace away from the civi! residentia! )uarters. %his means that the innocent citi*ens were immune from a!! effects of fighting "etween the riva! roya! parties. %he citi*ens had no "usiness in seeing what was going to happen during such fighting. %hey were to pay one fourth of their income to the ru!er$ whether he "e Ar(una or 1uryodhana. A!! the commanders of the parties on the Batt!efie!d of 6uruksetra were standing face to face$ and Ar(una saw them with great compassion and !amented that he was to ki!! his kinsmen on the "att!efie!d for the sake of the empire. e was not at a!! afraid of the giant mi!itary

pha!an4 presented "y 1uryodhana$ "ut as a mercifu! devotee of the :ord$ renunciation of wor!d!y things was natura! for him$ and thus he decided not to fight for wor!d!y possessions. But this was due to a poor fund of know!edge$ and therefore it is said here that his inte!!igence "ecame po!!uted. is inte!!igence cou!d not "e po!!uted at any time "ecause he was a devotee and constant companion of the :ord$ as is c!ear in the Fourth Chapter of the Bhagavad-gita. Apparent!y Ar(una9s inte!!igence "ecame po!!uted "ecause otherwise there wou!d not have "een a chance to de!iver the teachings of Bhagavad-gita for the good of a!! po!!uted conditioned sou!s engaged in materia! "ondage "y the conception of the fa!se materia! "ody. %he Bhagavad-gita was de!ivered to the conditioned sou!s of the wor!d to de!iver them from the wrong conception of identifying the "ody with the sou! and to reesta"!ish the sou!9s eterna! re!ation with the Supreme :ord. Atma-vidya$ or transcendenta! know!edge of imse!f$ was primari!y spoken "y the :ord for the "enefit of a!! concerned in a!! parts of the universe. %5L% I%5L% sva-nigamam apahaya mat-prati(nam rtam adhikartum avap!uto rathasthah dhrta-ratha-carano 9"hyayac ca!adgur harir iva hantum i"ham gatottariyah SE=3=E#S sva-nigamam--own truthfu!nessD apahaya--for nu!!ifyingD mat-prati(nam--my own promiseD rtam-factua!D adhi--moreD kartum--for doing itD avap!utah--getting downD ratha-sthah--from the chariotD dhrta-taking upD ratha--chariotD caranah--whee!D a"hyayat--went hurried!yD ca!adguh--tramp!ing the earthD harih--!ionD iva--!ikeD hantum--to ki!!D i"ham--e!ephantD gata--!eaving asideD uttariyah--covering c!oth. %CA=S:A%&3= Fu!fi!!ing my desire and sacrificing is own promise$ e got down from the chariot$ took up its whee!$ and ran towards me hurried!y$ (ust as a !ion goes to ki!! an e!ephant. e even dropped is outer garment on the way. +BC+3C% %he Batt!e of 6uruksetra was fought on mi!itary princip!es "ut at the same time in a sporting spirit$ !ike a friend9s fight with another friend. 1uryodhana critici*ed Bhismadeva$ a!!eging that he was re!uctant to ki!! Ar(una "ecause of paterna! affection. A ksatriya cannot to!erate insu!ts on the princip!e of fighting. Bhismadeva therefore promised that the ne4t day he wou!d ki!! a!! five +andavas with specia! weapons made for the purpose. 1uryodhana was satisfied$ and he kept the arrows with him to "e de!ivered the ne4t day during the fight. By tricks Ar(una took the arrows from 1uryodhana$ and Bhismadeva cou!d understand that this was the trick of :ord 6rsna. So he took a vow that the ne4t day 6rsna wou!d have to take up weapons imse!f$ otherwise is friend Ar(una wou!d die. &n the ne4t day9s fighting Bhismadeva fought so vio!ent!y that "oth Ar(una and 6rsna were in trou"!e. Ar(una was a!most defeatedD the situation was so tense that he was a"out to "e ki!!ed "y Bhismadeva the very ne4t moment. At that time :ord 6rsna wanted to p!ease is devotee$ Bhisma$ "y keeping Bhisma9s promise$ which was more important than is own. Seeming!y e "roke is own promise. e promised "efore the "eginning of the Batt!e of 6uruksetra that e wou!d remain without weapons and wou!d not use is strength for either of the parties. But to protect Ar(una e got down from the chariot$ took up the whee! of the chariot and hurried!y rushed at Bhismadeva in an angry mood$ as a !ion goes to ki!! an e!ephant. e dropped is covering c!oth on the way$ and out of great anger e did not know that e had dropped it. Bhismadeva at once gave up his weapons and stood to "e ki!!ed "y 6rsna$ his "e!oved :ord. %he fighting of the day was thus ended at that very moment$ and Ar(una was saved. 3f course there was no possi"i!ity of Ar(una9s death "ecause the

:ord imse!f was on the chariot$ "ut "ecause Bhismadeva wanted to see :ord 6rsna take up some weapon to save is friend$ the :ord created this situation$ making Ar(una9s death imminent. e stood "efore Bhismadeva to show him that his promise was fu!fi!!ed and that e had taken up the whee!. %5L% I@ %5L% sita-visikha-hato visirna-damsah ksata(a-parip!uta atatayino me prasa"ham a"hisasara mad-vadhartham sa "havatu me "hagavan gatir mukundah SE=3=E#S sita--sharpD visikha--arrowsD hatah--wounded "yD visirna-damsah--scattered shie!dD ksata(a--"y woundsD parip!utah--smeared with "!oodD atatayinah--the great aggressorD me--myD prasa"ham--in an angry moodD a"hisasara--"egan to move onD mat-vadha-artham--for the purpose of ki!!ing meD sah-- eD "havatu--may "ecomeD me--myD "hagavan--the +ersona!ity of 2odheadD gatih--destinationD mukundah--who awards sa!vation. %CA=S:A%&3= #ay e$ :ord Sri 6rsna$ the +ersona!ity of 2odhead$ who awards sa!vation$ "e my u!timate destination. 3n the "att!efie!d e charged me$ as if angry "ecause of the wounds dea!t "y my sharp arrows. is shie!d was scattered$ and is "ody was smeared with "!ood due to the wounds. +BC+3C% %he dea!ings of :ord 6rsna and Bhismadeva on the Batt!efie!d of 6uruksetra are interesting "ecause the activities of :ord Sri 6rsna appeared to "e partia! to Ar(una and at enmity with BhismadevaD "ut factua!!y a!! this was especia!!y meant to show specia! favor to Bhismadeva$ a great devotee of the :ord. %he astounding feature of such dea!ings is that a devotee can p!ease the :ord "y p!aying the part of an enemy. %he :ord$ "eing a"so!ute$ can accept service from is pure devotee even in the gar" of an enemy. %he Supreme :ord cannot have any enemy$ nor can a so-ca!!ed enemy harm im "ecause e is a(ita$ or uncon)uera"!e. But sti!! e takes p!easure when is pure devotee "eats im !ike an enemy or re"ukes im from a superior position$ a!though no one can "e superior to the :ord. %hese are some of the transcendenta! reciprocatory dea!ings of the devotee with the :ord. And those who have no information of pure devotiona! service cannot penetrate into the mystery of such dea!ings. Bhismadeva p!ayed the part of a va!iant warrior$ and he purpose!y pierced the "ody of the :ord so that to the common eyes it appeared that the :ord was wounded$ "ut factua!!y a!! this was to "ewi!der the nondevotees. %he a!!-spiritua! "ody cannot "e wounded$ and a devotee cannot "ecome the enemy of the :ord. ad it "een so$ Bhismadeva wou!d not have desired to have the very same :ord as the u!timate destination of his !ife. ad Bhismadeva "een an enemy of the :ord$ :ord 6rsna cou!d have annihi!ated him without even moving. %here was no need to come "efore Bhismadeva with "!ood and wounds. But e did so "ecause the warrior devotee wanted to see the transcendenta! "eauty of the :ord decorated with wounds created "y a pure devotee. %his is the way of e4changing transcendenta! rasa$ or re!ations "etween the :ord and the servitor. By such dea!ings "oth the :ord and the devotee "ecome g!orified in their respective positions. %he :ord was so angry that Ar(una checked im when e was moving towards Bhismadeva$ "ut in spite of Ar(una9s checking$ e proceeded towards Bhismadeva as a !over goes to a !over$ without caring for hindrances. Apparent!y is determination was to ki!! Bhismadeva$ "ut factua!!y it was to p!ease him as a great devotee of the :ord. %he :ord is undou"ted!y the de!iverer of a!! conditioned sou!s. %he impersona!ists desire sa!vation from im$ and e a!ways awards them according to their aspiration$ "ut here Bhismadeva aspires to see the :ord in is persona! feature. A!! pure devotees aspire for this.

%5L% I; %5L% vi(aya-ratha-kutum"a atta-totre dhrta-haya-rasmini tac-chriyeksaniye "hagavati ratir astu me mumursor yam iha niriksya hata gatah sva-rupam SE=3=E#S vi(aya--Ar(unaD ratha--chariotD kutum"e--the o"(ect of protection at a!! riskD atta-totre--with a whip in the right handD dhrta-haya--contro!!ing the horsesD rasmini--ropesD tat-sriya--"eautifu!!y standingD iksaniye--to !ook atD "hagavati--unto the +ersona!ity of 2odheadD ratih astu--!et my attraction "eD me--myD mumursoh--one who is a"out to dieD yam--upon whomD iha--in this wor!dD niriksya--"y !ookingD hatah-those who diedD gatah--attainedD sva-rupam--origina! form. %CA=S:A%&3= At the moment of death$ !et my u!timate attraction "e to Sri 6rsna$ the +ersona!ity of 2odhead. & concentrate my mind upon the chariot driver of Ar(una who stood with a whip in is right hand and a "rid!e rope in is !eft$ who was very carefu! to give protection to Ar(una9s chariot "y a!! means. %hose who saw im on the Batt!efie!d of 6uruksetra attained their origina! forms after death. +BC+3C% A pure devotee of the :ord constant!y sees the presence of the :ord within himse!f "ecause of "eing transcendenta!!y re!ated "y !oving service. Such a pure devotee cannot forget the :ord for a moment. %his is ca!!ed trance. %he mystic ,yogi0 tries to concentrate upon the Supersou! "y contro!!ing the senses from a!! other engagements$ and thus he u!timate!y attains samadhi. A devotee more easi!y attains samadhi$ or trance$ "y constant!y remem"ering the :ord9s persona! feature a!ong with is ho!y name$ fame$ pastimes$ etc. %herefore$ the concentration of the mystic yogi and that of the devotee are not on the same !eve!. %he concentration of the mystic is mechanica!$ whereas that of the pure devotee is natura! in pure !ove and spontaneous affection. Bhismadeva was a pure devotee$ and as a mi!itary marsha! he constant!y remem"ered the "att!efie!d feature of the :ord as +artha-sarathi$ the chariot driver of Ar(una. %herefore$ the :ord9s pastime as +artha-sarathi is a!so eterna!. %he pastimes of the :ord$ "eginning from is "irth at the prison house of 6amsa up to the mausa!a-!i!a at the end$ a!! move one after another in a!! the universes$ (ust as the c!ock hand moves from one point to another. And in such pastimes is associates !ike the +andavas and Bhisma are constant eterna! companions. So Bhismadeva never forgot the "eautifu! feature of the :ord as +artha-sarathi$ which even Ar(una cou!d not see. Ar(una was "ehind the "eautifu! +artha-sarathi whi!e Bhismadeva was (ust in front of the :ord. As far as the mi!itary feature of the :ord is concerned$ Bhismadeva o"served this with more re!ish than Ar(una. A!! the so!diers and persons on the Batt!efie!d of 6uruksetra attained their origina! spiritua! form !ike the :ord after their death "ecause "y the cause!ess mercy of the :ord they were a"!e to see im face to face on that occasion. %he conditioned sou!s rotating in the evo!utionary cyc!e from the a)uatics up to the form of Brahma are a!! in the form of maya$ or the form o"tained "y one9s own actions and awarded "y materia! nature. %he materia! forms of the conditioned sou!s are a!! foreign dresses$ and when the conditioned sou! "ecomes !i"erated from the c!utches of materia! energy$ he attains his origina! form. %he impersona!ist wants to attain the impersona! Brahman effu!gence of the :ord$ "ut that is not at a!! congenia! to the !iving sparks$ parts and parce!s of the :ord. %herefore$ the impersona!ists again fa!! down and get materia! forms$ which are a!! fa!se to the spirit sou!. A spiritua! form !ike the :ord9s$ either twohanded or four-handed$ is attained "y the devotees of the :ord either in the 'aikunthas or in the 2o!oka p!anet$ according to the origina! nature of the sou!. %his form$ which is cent percent spiritua!$ is the

svarupa of the !iving "eing$ and a!! the !iving "eings who participated on the Batt!efie!d of 6uruksetra$ on "oth sides$ attained their svarupa$ as confirmed "y Bhismadeva. So :ord Sri 6rsna was not mercifu! on!y to the +andavasD e was a!so mercifu! to the other parties "ecause a!! of them attained the same resu!t. Bhismadeva wanted the same faci!ity a!so$ and that was his prayer to the :ord$ a!though his position as an associate of the :ord is assured in a!! circumstances. %he conc!usion is that whoever dies !ooking on the +ersona!ity of 2odhead within or without attains his svarupa$ which is the highest perfection of !ife. %5L% >? %5L% !a!ita-gati-vi!asa-va!guhasapranaya-niriksana-ka!pitorumanah krta-manu-krta-vatya unmadandhah prakrtim agan ki!a yasya gopa-vadhvah SE=3=E#S !a!ita--attractiveD gati--movementsD vi!asa--fascinating actsD va!guhasa--sweet smi!ingD pranaya--!ovingD niriksana--!ooking uponD ka!pita--menta!ityD urumanah--high!y g!orifiedD krta-manu-krta-vatyah--in the act of copying the movementsD unmada-andhah--gone mad in ecstasyD prakrtim--characteristicsD agan-underwentD ki!a--certain!yD yasya--whoseD gopa-vadhvah--the cowherd damse!s. %CA=S:A%&3= :et my mind "e fi4ed upon :ord Sri 6rsna$ whose motions and smi!es of !ove attracted the damse!s of 'ra(adhama Fthe gopisG. %he damse!s imitated the characteristic movements of the :ord Fafter is disappearance from the rasa danceG. +BC+3C% By intense ecstasy in !oving service$ the damse!s of 'ra(a"humi attained )ua!itative oneness with the :ord "y dancing with im on an e)ua! !eve!$ em"racing im in nuptia! !ove$ smi!ing at im in (oke$ and !ooking at im with a !oving attitude. %he re!ation of the :ord with Ar(una is undou"ted!y praiseworthy for devotees !ike Bhismadeva$ "ut the re!ation of the gopis with the :ord is sti!! more praiseworthy "ecause of their sti!! more purified !oving service. By the grace of the :ord$ Ar(una was fortunate enough to have the fraterna! service of the :ord as chariot driver$ "ut the :ord did not award Ar(una with e)ua! strength. %he gopis$ however$ practica!!y "ecame one with the :ord "y attainment of e)ua! footing with the :ord. Bhisma9s aspiration to remem"er the gopis is a prayer to have their mercy a!so at the !ast stage of his !ife. %he :ord is satisfied more when is pure devotees are g!orified$ and therefore Bhismadeva has not on!y g!orified the acts of Ar(una$ his immediate o"(ect of attraction$ "ut has a!so remem"ered the gopis$ who were endowed with unriva!!ed opportunities "y rendering !oving service to the :ord. %he gopis9 e)ua!ity with the :ord shou!d never "e misunderstood to "e !ike the sayu(ya !i"eration of the impersona!ist. %he e)ua!ity is one of perfect ecstasy where the differentia! conception is comp!ete!y eradicated$ for the interests of the !over and the "e!oved "ecome identica!. %5L% >/ %5L% muni-gana-nrpa-varya-sanku!e 9ntahsadasi yudhisthira-ra(asuya esam arhanam upapeda iksaniyo mama drsi-gocara esa avir atma

SE=3=E#S muni-gana--the great !earned sagesD nrpa-varya--the great ru!ing kingsD sanku!e--in the great assem"!y ofD antah-sadasi--conferenceD yudhisthira--of 5mperor EudhisthiraD ra(a-suye--a roya! performance of sacrificeD esam--of a!! the great e!itesD arhanam--respectfu! worshipD upapeda--receivedD iksaniyah--the o"(ect of attractionD mama--myD drsi--sightD gocarah--within the view ofD esah avih--persona!!y presentD atma--the sou!. %CA=S:A%&3= At the Ca(asuya-ya(na FsacrificeG performed "y #ahara(a Eudhisthira$ there was the greatest assem"!y of a!! the e!ite men of the wor!d$ the roya! and !earned orders$ and in that great assem"!y :ord Sri 6rsna was worshiped "y one and a!! as the most e4a!ted +ersona!ity of 2odhead. %his happened during my presence$ and & remem"ered the incident in order to keep my mind upon the :ord. +BC+3C% After gaining victory in the Batt!e of 6uruksetra$ #ahara(a Eudhisthira$ the 5mperor of the wor!d$ performed the Ca(asuya sacrificia! ceremony. %he emperor$ in those days$ upon his ascendance to the throne$ wou!d send a cha!!enge horse a!! over the wor!d to dec!are his supremacy$ and any ru!ing prince or king was at !i"erty to accept the cha!!enge and e4press his tacit wi!!ingness either to o"ey or to diso"ey the supremacy of the particu!ar emperor. 3ne who accepted the cha!!enge had to fight with the emperor and esta"!ish his own supremacy "y victory. %he defeated cha!!enger wou!d have to sacrifice his !ife$ making a p!ace for another king or ru!er. So #ahara(a Eudhisthira a!so dispatched such cha!!enging horses a!! over the wor!d$ and every ru!ing prince and king a!! over the wor!d accepted #ahara(a Eudhisthira9s !eadership as the 5mperor of the wor!d. After this$ a!! ru!ers of the wor!d under the regime of #ahara(a Eudhisthira were invited to participate in the great sacrificia! ceremony of Ca(asuya. Such performances re)uired hundreds of mi!!ions of do!!ars$ and it was not an easy (o" for a petty king. Such a sacrificia! ceremony$ "eing too e4pensive and a!so difficu!t to perform under present circumstances$ is now impossi"!e in this age of 6a!i. =or can anyone secure the re)uired e4pert priesthood to take charge of the ceremony. So$ after "eing invited$ a!! the kings and great !earned sages of the wor!d assem"!ed in the capita! of #ahara(a Eudhisthira. %he !earned society$ inc!uding the great phi!osophers$ re!igionists$ physicians$ scientists and a!! great sages$ was invited. %hat is to say$ the "rahmanas and the ksatriyas were the topmost !eading men in society$ and they were a!! invited to participate in the assem"!y. %he vaisyas and sudras were unimportant e!ements in society$ and they are not mentioned herein. 1ue to the change of socia! activities in the modern age$ the importance of men has a!so changed in terms of occupationa! positions. So in that great assem"!y$ :ord Sri 6rsna was the cynosure of neigh"oring eyes. 5veryone wanted to see :ord 6rsna$ and everyone wanted to pay his hum"!e respects to the :ord. Bhismadeva remem"ered a!! this and was g!ad that his worshipfu! :ord$ the +ersona!ity of 2odhead$ was present "efore him in is actua! forma! presence. So to meditate on the Supreme :ord is to meditate on the activities$ form$ pastimes$ name and fame of the :ord. %hat is easier than what is imagined as meditation on the impersona! feature of the Supreme. &n the Bhagavad-gita ,/<.70 it is c!ear!y stated that to meditate upon the impersona! feature of the Supreme is very difficu!t. &t is practica!!y no meditation or simp!y a waste of time "ecause very se!dom is the desired resu!t o"tained. %he devotees$ however$ meditate upon the :ord9s factua! form and pastimes$ and therefore the :ord is easi!y approacha"!e "y the devotees. %his is a!so stated in the Bhagavad-gita ,/<.;0. %he :ord is nondifferent from is transcendenta! activities. &t is indicated a!so in this s!oka that :ord Sri 6rsna$ whi!e actua!!y present "efore human society$ especia!!y in connection with the Batt!e of 6uruksetra$ was accepted as the greatest persona!ity of the time$ a!though e might not have "een recogni*ed as the Supreme +ersona!ity of 2odhead. %he propaganda that a very great man is worshiped as 2od after his death is mis!eading "ecause a man after his death cannot "e made into 2od. =or can the +ersona!ity of 2odhead "e a human "eing$ even when e is persona!!y present.

Both ideas are misconceptions. %he idea of anthropomorphism cannot "e app!ica"!e in the case of :ord 6rsna. %5L% >< %5L% tam imam aham a(am sarira-"ha(am hrdi hrdi dhisthitam atma-ka!pitanam pratidrsam iva naikadharkam ekam samadhi-gato 9smi vidhuta-"heda-mohah SE=3=E#S tam--that +ersona!ity of 2odheadD imam--now present "efore meD aham--&D a(am--the un"ornD sarira"ha(am--of the conditioned sou!D hrdi--in the heartD hrdi--in the heartD dhisthitam--situatedD atma--the Supersou!D ka!pitanam--of the specu!atorsD pratidrsam--in every directionD iva--!ikeD na ekadha--not oneD arkam--the sunD ekam--one on!yD samadhi-gatah asmi--& have undergone trance in meditationD vidhuta-"eing freed fromD "heda-mohah--misconception of dua!ity. %CA=S:A%&3= =ow & can meditate with fu!! concentration upon that one :ord$ Sri 6rsna$ now present "efore me "ecause now & have transcended the misconceptions of dua!ity in regard to is presence in everyone9s heart$ even in the hearts of the menta! specu!ators. e is in everyone9s heart. %he sun may "e perceived different!y$ "ut the sun is one. +BC+3C% :ord Sri 6rsna is the one A"so!ute Supreme +ersona!ity of 2odhead$ "ut e has e4panded imse!f into is mu!tip!enary portions "y is inconceiva"!e energy. %he conception of dua!ity is due to ignorance of is inconceiva"!e energy. &n the Bhagavad-gita ,;.//0 the :ord says that on!y the foo!ish take im to "e a mere human "eing. Such foo!ish men are not aware of is inconceiva"!e energies. By is inconceiva"!e energy e is present in everyone9s heart$ as the sun is present "efore everyone a!! over the wor!d. %he +aramatma feature of the :ord is an e4pansion of is p!enary portions. e e4pands imse!f as +aramatma in everyone9s heart "y is inconceiva"!e energy$ and e a!so e4pands imse!f as the g!owing effu!gence of "rahma(yoti "y e4pansion of is persona! g!ow. &t is stated in the Brahma-samhita that the "rahma(yoti is is persona! g!ow. %herefore$ there is no difference "etween im and is persona! g!ow$ "rahma(yoti$ or is p!enary portions as +aramatma. :ess inte!!igent persons who are not aware of this fact consider "rahma(yoti and +aramatma to "e different from Sri 6rsna. %his misconception of dua!ity is comp!ete!y removed from the mind of Bhismadeva$ and he is now satisfied that it is :ord Sri 6rsna on!y who is a!! in a!! in everything. %his en!ightenment is attained "y the great mahatmas or devotees$ as it is stated in Bhagavad-gita ,-./;0 that 'asudeva is a!! in a!! in everything and that there is no e4istence of anything without 'asudeva. 'asudeva$ or :ord Sri 6rsna$ is the origina! Supreme +erson$ as now confirmed "y a maha(ana$ and therefore "oth the neophytes and the pure devotees must try to fo!!ow in his footsteps. %hat is the way of the devotiona! !ine. %he worshipa"!e o"(ect of Bhismadeva is :ord Sri 6rsna as +artha-sarathi$ and that of the gopis is the same 6rsna in 'rndavana as the most attractive Syamasundara. Sometimes !ess inte!!igent scho!ars make a mistake and think that the 6rsna of 'rndavana and that of the Batt!e of 6uruksetra are different persona!ities. But for Bhismadeva this misconception is comp!ete!y removed. 5ven the impersona!ist9s o"(ect of destination is 6rsna as the impersona! (yoti$ and the yogi9s destination of +aramatma is a!so 6rsna. 6rsna is "oth "rahma(yoti and !oca!i*ed +aramatma$ "ut in "rahma(yoti or +aramatma there is no 6rsna or sweet re!ations with 6rsna. &n is persona! feature 6rsna is "oth +artha-sarathi and Syamasundara of 'rndavana$ "ut in is impersona! feature e is neither in the "rahma(yoti nor in the

+aramatma. 2reat mahatmas !ike Bhismadeva rea!i*e a!! these different features of :ord Sri 6rsna$ and therefore they worship :ord 6rsna$ knowing im as the origin of a!! features. %5L% >I %5L% suta uvaca krsna evam "hagavati mano-vag-drsti-vrtti"hih atmany atmanam avesya so 9ntahsvasa uparamat SE=3=E#S sutah uvaca--Suta 2osvami saidD krsne--:ord 6rsna$ the Supreme +ersona!ity of 2odheadD evam--on!yD "hagavati--unto imD manah--with mindD vak--speechD drsti--sightD vrtti"hih--activitiesD atmani--unto the Supersou!D atmanam--the !iving "eingD avesya--having merged inD sah--heD antah-svasah--inha!ingD uparamat--"ecame si!ent. %CA=S:A%&3= Suta 2osvami said8 %hus Bhismadeva merged himse!f in the Supersou!$ :ord Sri 6rsna$ the Supreme +ersona!ity of 2odhead$ with his mind$ speech$ sight and actions$ and thus he "ecame si!ent$ and his "reathing stopped. +BC+3C% %he stage attained "y Bhismadeva whi!e )uitting his materia! "ody is ca!!ed nirvika!pa-samadhi "ecause he merged his se!f into thinking of the :ord and his mind into remem"ering is different activities. e chanted the g!ories of the :ord$ and "y his sight he "egan to see the :ord persona!!y present "efore him$ and thus a!! his activities "ecame concentrated upon the :ord without deviation. %his is the highest stage of perfection$ and it is possi"!e for everyone to attain this stage "y practice of devotiona! service. %he devotiona! service of the :ord consists of nine princip!es of service activities$ and they are ,/0 hearing$ ,<0 chanting$ ,I0 remem"ering$ ,>0 serving the !otus feet$ ,70 worshiping$ ,.0 praying$ ,-0 e4ecuting the orders$ ,@0 fraterni*ing$ and ,;0 fu!!y surrendering. Any one of them or a!! of them are e)ua!!y competent to award the desired resu!t$ "ut they re)uire to "e practiced persistent!y under the guidance of an e4pert devotee of the :ord. %he first item$ hearing$ is the most important item of a!!$ and therefore hearing of the Bhagavad-gita and$ !ater on$ Srimad-Bhagavatam is essentia! for the serious candidate who wants to attain the stage of Bhismadeva at the end. %he uni)ue situation at Bhismadeva9s time of death can "e attained$ even though :ord 6rsna may not "e persona!!y present. is words of the Bhagavad-gita or those of Srimad-Bhagavatam are identica! with the :ord. %hey are sound incarnations of the :ord$ and one can fu!!y uti!i*e them to "e entit!ed to attain the stage of Sri Bhismadeva$ who was one of the eight 'asus. 5very man or anima! must die at a certain stage of !ife$ "ut one who dies !ike Bhismadeva attains perfection$ and one who dies forced "y the !aws of nature dies !ike an anima!. %hat is the difference "etween a man and an anima!. %he human form of !ife is especia!!y meant for dying !ike Bhismadeva. %5L% >> %5L% sampadyamanam a(naya "hismam "rahmani niska!e sarve "a"huvus te tusnim

vayamsiva dinatyaye SE=3=E#S sampadyamanam--having merged intoD a(naya--after knowing thisD "hismam--a"out Sri BhismadevaD "rahmani--into the Supreme A"so!uteD niska!e--un!imitedD sarve--a!! presentD "a"huvuh te--a!! of them "ecameD tusnim--si!entD vayamsi iva--!ike "irdsD dina-atyaye--at the end of the day. %CA=S:A%&3= 6nowing that Bhismadeva had merged into the un!imited eternity of the Supreme A"so!ute$ a!! present there "ecame si!ent !ike "irds at the end of the day. +BC+3C% %o enter into or to "ecome merged into the un!imited eternity of the Supreme A"so!ute means to enter the origina! home of the !iving "eing. %he !iving "eings are a!! component parts and parce!s of the A"so!ute +ersona!ity of 2odhead$ and therefore they are eterna!!y re!ated with im as the servitor and the served. %he :ord is served "y a!! is parts and parce!s$ as the comp!ete machine is served "y its parts and parce!s. Any part of the machine removed from the who!e is no !onger important. Simi!ar!y$ any part and parce! of the A"so!ute detached from the service of the :ord is use!ess. %he !iving "eings who are in the materia! wor!d are a!! disintegrated parts and parce!s of the supreme who!e$ and they are no !onger as important as the origina! parts and parce!s. %here are$ however$ more integrated !iving "eings who are eterna!!y !i"erated. %he materia! energy of the :ord$ ca!!ed 1urga-sakti$ or the superintendent of the prison house$ takes charge of the disintegrated parts and parce!s$ and thus they undergo a conditioned !ife under the !aws of materia! nature. When the !iving "eing "ecomes conscious of this fact$ he tries to go "ack home$ "ack to 2odhead$ and thus the spiritua! urge of the !iving "eing "egins. %his spiritua! urge is ca!!ed "rahma-(i(nasa$ or in)uiry a"out Brahman. +rincipa!!y this "rahma-(i(nasa is successfu! "y know!edge$ renunciation and devotiona! service to the :ord. Anana$ or know!edge$ means know!edge of everything of Brahman$ the SupremeD renunciation means detachment of materia! affection$ and devotiona! service is the reviva! "y practice of the origina! position of the !iving "eing. %he successfu! !iving "eings who are e!igi"!e to enter into the rea!m of the A"so!ute are ca!!ed the (nanis$ the yogis and the "haktas. %he (nanis and yogis enter into the impersona! rays of the Supreme$ "ut the "haktas enter into the spiritua! p!anets known as the 'aikunthas. &n these spiritua! p!anets the Supreme :ord as =arayana predominates$ and the hea!thy$ unconditioned !iving "eings !ive there "y rendering !oving service to the :ord in the capacity of servant$ friend$ parents and fiancee. %here the unconditioned !iving "eings en(oy !ife in fu!! freedom with the :ord$ whereas the impersona!ist (nanis and yogis enter into the impersona! g!owing effu!gence of the 'aikuntha p!anets. %he 'aikuntha p!anets are a!! se!f-i!!uminating !ike the sun$ and the rays of the 'aikuntha p!anets are ca!!ed the "rahma(yoti. %he "rahma(yoti is spread un!imited!y$ and the materia! wor!d is "ut a covered portion of an insignificant part of the same "rahma(yoti. %his covering is temporary$ and therefore it is a sort of i!!usion. Bhismadeva$ as a pure devotee of the :ord$ entered the spiritua! rea!m in one of the 'aikuntha p!anets where the :ord in is eterna! form of +artha-sarathi predominates over the unconditioned !iving "eings who are constant!y engaged in the service of the :ord. %he !ove and affection which "ind the :ord and devotee are e4hi"ited in the case of Bhismadeva. Bhismadeva never forgot the :ord in is transcendenta! feature as the +artha-sarathi$ and the :ord was present persona!!y "efore Bhismadeva whi!e he was passing to the transcendenta! wor!d. %hat is the highest perfection of !ife. %5L% >7 %5L% tatra dundu"hayo nedur deva-manava-vaditah

sasamsuh sadhavo ra(nam khat petuh puspa-vrstayah SE=3=E#S tatra--thereafterD dundu"hayah--drumsD neduh--were soundedD deva--the demigods from other p!anetsD manava--men from a!! countriesD vaditah--"eaten "yD sasamsuh--praisedD sadhavah--honestD ra(nam--"y the roya! orderD khat--from the skyD petuh--"egan to fa!!D puspa-vrstayah--showers of f!owers. %CA=S:A%&3= %hereafter$ "oth men and demigods sounded drums in honor$ and the honest roya! order commenced demonstrations of honor and respect. And from the sky fe!! showers of f!owers. +BC+3C% Bhismadeva was respected "oth "y the human "eings and "y the demigods. %he human "eings !ive on earth and simi!ar other p!anets in the Bhur and Bhuvar group of p!anets$ "ut the demigods !ive in the Svar$ or heaven!y p!anets$ and a!! of them knew Bhismadeva as a great warrior and devotee of the :ord. As a maha(ana ,or authority0 he was on the !eve! of Brahma$ =arada and Siva$ a!though he was a human "eing. Kua!ification on a par with the great demigods is possi"!e on!y on attainment of spiritua! perfection. %hus Bhismadeva was known a!! over the universes$ and during his time interp!anetary trave! was effected "y finer methods than the futi!e endeavors of mechanica! spacecraft. When the distant p!anets were informed of the passing away of Bhismadeva$ a!! the inha"itants of the upper p!anets as we!! as of the earth dropped showers of f!owers to show due respect to the departed great persona!ity. %his showering of f!owers from heaven is a sign of recognition "y great demigods$ and it shou!d never "e compared to the decoration of a dead "ody. %he "ody of Bhismadeva !ost its materia! effects due to "eing surcharged with spiritua! rea!i*ation$ and thus the "ody was spiritua!i*ed as when iron "ecomes red-hot when in contact with fire. %he "ody of a fu!!y se!f-rea!i*ed sou! is not$ therefore$ accepted as materia!. Specia! ceremonies are o"served for such spiritua! "odies. %he respect and recognition of Bhismadeva are never to "e imitated "y artificia! means$ as it has "ecome a fashion to o"serve the so-ca!!ed (ayanti ceremony for any and every common man. According to authori*ed sastras$ such a (ayanti ceremony for an ordinary man$ however e4a!ted he may "e materia!!y$ is an offense to the :ord "ecause (ayanti is reserved for the day when the :ord appears on the earth. Bhismadeva was uni)ue in his activities$ and his passing away to the kingdom of 2od is a!so uni)ue. %5L% >. %5L% tasya nirharanadini samparetasya "hargava yudhisthirah karayitva muhurtam duhkhito 9"havat SE=3=E#S tasya--hisD nirharana-adini--funera! ceremonyD samparetasya--of the dead "odyD "hargava--3 descendant of BhrguD yudhisthirah--#ahara(a EudhisthiraD karayitva--having performed itD muhurtam--for a momentD duhkhitah--sorryD a"havat--"ecame. %CA=S:A%&3=

3 descendant of Bhrgu FSaunakaG$ after performing funera! ritua!s for the dead "ody of Bhismadeva$ #ahara(a Eudhisthira was momentari!y overtaken with grief. +BC+3C% Bhismadeva was not on!y a great fami!y head of #ahara(a Eudhisthira$ "ut a!so he was a great phi!osopher and friend to him$ his "rothers and his mother. Since #ahara(a +andu$ the father of the five "rothers headed "y #ahara(a Eudhisthira$ had died$ Bhismadeva was the most affectionate grandfather of the +andavas and caretaker of the widow daughter-in-!aw 6untidevi. A!though #ahara(a 1hrtarastra$ the e!der unc!e of #ahara(a Eudhisthira$ was there to !ook after them$ his affection was more on the side of his hundred sons$ headed "y 1uryodhana. B!timate!y a co!ossa! c!i)ue was fa"ricated to deprive the five father!ess "rothers of the rightfu! c!aim of the kingdom of astinapura. %here was great intrigue$ common in imperia! pa!aces$ and the five "rothers were e4i!ed to the wi!derness. But Bhismadeva was a!ways a sincere!y sympathetic we!!-wisher$ grandfather$ friend and phi!osopher to #ahara(a Eudhisthira$ even up to the !ast moment of his !ife. e died very happi!y "y seeing #ahara(a Eudhisthira to the throne$ otherwise he wou!d have !ong ago )uitted his materia! "ody$ instead of suffering agony over the undue sufferings of the +andavas. e was simp!y waiting for the opportune moment "ecause he was sure and certain that the sons of +andu wou!d come out victorious in the Batt!efie!d of 6uruksetra$ as is :ordship Sri 6rsna was their protector. As a devotee of the :ord$ he knew that the :ord9s devotee cannot "e van)uished at any time. #ahara(a Eudhisthira was )uite aware of a!! these good wishes of Bhismadeva$ and therefore he must have "een fee!ing the great separation. e was sorry for the separation of a great sou!$ and not for the materia! "ody which Bhismadeva re!in)uished. %he funera! ceremony was a necessary duty$ a!though Bhismadeva was a !i"erated sou!. Since Bhismadeva was without issue$ the e!dest grandson$ name!y #ahara(a Eudhisthira$ was the rightfu! person to perform this ceremony. &t was a great "oon to Bhismadeva that an e)ua!!y great son of the fami!y undertook the !ast rites of a great man. %5L% >%5L% tustuvur munayo hrstah krsnam tad-guhya-nama"hih tatas te krsna-hrdayah svasraman prayayuh punah SE=3=E#S tustuvuh--satisfiedD munayah--the great sages$ headed "y 'yasadeva$ etc.D hrstah--a!! in a happy moodD krsnam--unto :ord 6rsna$ the +ersona!ity of 2odheadD tat-- isD guhya--confidentia!D nama"hih--"y is ho!y name$ etc.D tatah--thereafterD te--theyD krsna-hrdayah--persons who a!ways "ear :ord 6rsna in their heartsD sva-asraman--to their respective hermitagesD prayayuh--returnedD punah--again. %CA=S:A%&3= A!! the great sages then g!orified :ord Sri 6rsna$ who was present there$ "y confidentia! 'edic hymns. %hen a!! of them returned to their respective hermitages$ "earing a!ways :ord 6rsna within their hearts. +BC+3C% %he devotees of the :ord are a!ways in the heart of the :ord$ and the :ord is a!ways in the hearts of the devotees. %hat is the sweet re!ation "etween the :ord and is devotees. 1ue to una!!oyed !ove and devotion for the :ord$ the devotees a!ways see im within themse!ves$ and the :ord a!so$ a!though e has nothing to do and nothing to aspire to$ is a!ways "usy in attending to the we!fare of is devotees. For the ordinary !iving "eings the !aw of nature is there for a!! actions and reactions$ "ut e is a!ways an4ious to

put is devotees on the right path. %he devotees$ therefore$ are under the direct care of the :ord. And the :ord a!so vo!untari!y puts imse!f under the care of is devotees on!y. So a!! the sages$ headed "y 'yasadeva$ were devotees of the :ord$ and therefore they chanted the 'edic hymns after the funera! ceremony (ust to p!ease the :ord$ who was present there persona!!y. A!! the 'edic hymns are chanted to p!ease :ord 6rsna. %his is confirmed in the Bhagavad-gita ,/7./70. A!! the 'edas$ Bpanisads$ 'edanta$ etc.$ are seeking im on!y$ and a!! hymns are for g!orifying im on!y. %he sages$ therefore$ performed the e4act acts suita"!e for the purpose$ and they happi!y departed for their respective hermitages. %5L% >@ %5L% tato yudhisthiro gatva saha-krsno ga(ahvayam pitaram santvayam asa gandharim ca tapasvinim SE=3=E#S tatah--thereafterD yudhisthirah--#ahara(a EudhisthiraD gatva--going thereD saha--withD krsnah--the :ordD ga(ahvayam--in the capita! named 2a(ahvaya astinapuraD pitaram--unto his unc!e ,1hrtarastra0D santvayam asa--conso!edD gandharim--the wife of 1hrtarastraD ca--andD tapasvinim--an ascetic !ady. %CA=S:A%&3= %hereafter$ #ahara(a Eudhisthira at once went to his capita!$ astinapura$ accompanied "y :ord Sri 6rsna$ and there he conso!ed his unc!e and aunt 2andhari$ who was an ascetic. +BC+3C% 1hrtarastra and 2andhari$ the father and the mother of 1uryodhana and his "rothers$ were the e!der unc!e and aunt of #ahara(a Eudhisthira. After the Batt!e of 6uruksetra$ the ce!e"rated coup!e$ having !ost a!! their sons and grandsons$ were under the care of #ahara(a Eudhisthira. %hey were passing their days in great agony over such a heavy !oss of !ife and were practica!!y !iving the !ife of ascetics. %he death news of Bhismadeva$ unc!e of 1hrtarastra$ was another great shock for the 6ing and the Kueen$ and therefore they re)uired so!ace from #ahara(a Eudhisthira. #ahara(a Eudhisthira was conscious of his duty$ and he at once hurried to the spot with :ord 6rsna and satisfied the "ereaved 1hrtarastra with kind words$ from "oth himse!f and the :ord a!so. 2andhari was a powerfu! ascetic$ a!though she was !iving the !ife of a faithfu! wife and a kind mother. &t is said that 2andhari a!so vo!untari!y c!osed her eyes "ecause of the "!indness of her hus"and. A wife9s duty is to fo!!ow the hus"and cent percent. And 2andhari was so true to her hus"and that she fo!!owed him even in his perpetua! "!indness. %herefore in her actions she was a great ascetic. Besides that$ the shock she suffered "ecause of the who!esa!e ki!!ing of her one hundred sons and her grandsons a!so was certain!y too much for a woman. But she suffered a!! this (ust !ike an ascetic. 2andhari$ a!though a woman$ is no !ess than Bhismadeva in character. %hey are "oth remarka"!e persona!ities in the #aha"harata. %5L% >; %5L% pitra canumato ra(a vasudevanumoditah cakara ra(yam dharmena

pitr-paitamaham vi"huh SE=3=E#S pitra--"y his unc!e$ 1hrtarastraD ca--andD anumatah--with his approva!D ra(a--6ing EudhisthiraD vasudeva-anumoditah--confirmed "y :ord Sri 6rsnaD cakara--e4ecutedD ra(yam--the kingdomD dharmena-in comp!iance with the codes of roya! princip!esD pitr--fatherD paitamaham--forefatherD vi"huh--as great as. %CA=S:A%&3= After this$ the great re!igious 6ing$ #ahara(a Eudhisthira$ e4ecuted the roya! power in the kingdom strict!y according to the codes and roya! princip!es approved "y his unc!e and confirmed "y :ord Sri 6rsna. +BC+3C% #ahara(a Eudhisthira was not a mere ta4 co!!ector. e was a!ways conscious of his duty as a king$ which is no !ess than that of a father or spiritua! master. %he king is to see to the we!fare of the citi*ens from a!! ang!es of socia!$ po!itica!$ economic and spiritua! up!iftment. %he king must know that human !ife is meant for !i"erating the encaged sou! from the "ondage of materia! conditions$ and therefore his duty is to see that the citi*ens are proper!y !ooked after to attain this highest stage of perfection. #ahara(a Eudhisthira fo!!owed these princip!es strict!y$ as wi!! "e seen from the ne4t chapter. =ot on!y did he fo!!ow the princip!es$ "ut he a!so got approva! from his o!d unc!e$ who was e4perienced in po!itica! affairs$ and that was a!so confirmed "y :ord 6rsna$ the speaker of the phi!osophy of Bhagavad-gita. #ahara(a Eudhisthira is the idea! monarch$ and monarchy under a trained king !ike #ahara(a Eudhisthira is "y far the most superior form of government$ superior to modern repu"!ics or governments of the peop!e$ "y the peop!e. %he mass of peop!e$ especia!!y in this age of 6a!i$ are a!! "orn sudras$ "asica!!y !ow"orn$ i!!-trained$ unfortunate and "ad!y associated. %hey themse!ves do not know the highest perfectiona! aim of !ife. %herefore$ votes cast "y them actua!!y have no va!ue$ and thus persons e!ected "y such irresponsi"!e votes cannot "e responsi"!e representatives !ike #ahara(a Eudhisthira. %hus end the Bhaktivedanta purports of the First Canto$ =inth Chapter$ of the Srimad-Bhagavatam$ entit!ed "%he passing Away of Bhismadeva in the presence of :ord 6rsna." Chapter %en 1eparture of :ord 6rsna for 1varaka %5L% / %5L% saunaka uvaca hatva svariktha-sprdha atatayino yudhisthiro dharma-"hrtam varisthah sahanu(aih pratyavaruddha-"ho(anah katham pravrttah kim akarasit tatah SE=3=E#S saunakah uvaca--Saunaka in)uiredD hatva--after ki!!ingD svariktha--the !ega! inheritanceD sprdhah-desiring to usurpD atatayinah--the aggressorD yudhisthirah--6ing EudhisthiraD dharma-"hrtam--of those who strict!y fo!!ow re!igious princip!esD varisthah--greatestD saha-anu(aih--with his younger "rothersD pratyavaruddha--restrictedD "ho(anah--acceptance of necessitiesD katham--howD pravrttah--engagedD kim-whatD akarasit--e4ecutedD tatah--thereafter. %CA=S:A%&3=

Saunaka #uni asked8 After ki!!ing his enemies who desired to usurp his rightfu! inheritance$ how did the greatest of a!! re!igious men$ #ahara(a Eudhisthira$ assisted "y his "rothers$ ru!e his su"(ects? Sure!y he cou!d not free!y en(oy his kingdom with unrestricted consciousness. +BC+3C% #ahara(a Eudhisthira was the greatest of a!! men of re!igion. %hus he was not at a!! inc!ined to fight with his cousins for the sake of en(oying the kingdom8 he fought for the right cause "ecause the kingdom of astinapura was his rightfu! inheritance and his cousins wanted to usurp it for themse!ves. e fought$ therefore$ for the right cause under the guidance of :ord Sri 6rsna$ "ut he cou!d not en(oy the resu!ts of his victory "ecause his cousins were a!! ki!!ed in the fight. e therefore ru!ed over the kingdom as a matter of duty$ assisted "y his younger "rothers. %he in)uiry was important for Saunaka Csi$ who wanted to know a"out the "ehavior of #ahara(a Eudhisthira when he was at ease to en(oy the kingdom. %5L% < %5L% suta uvaca vamsam kuror vamsa-davagni-nirhrtam samrohayitva "hava-"havano harih nivesayitva ni(a-ra(ya isvaro yudhisthiram prita-mana "a"huva ha SE=3=E#S sutah uvaca--Suta 2osvami rep!iedD vamsam--dynastyD kuroh--of 6ing 6uruD vamsa-dava-agni--a forest fire set "y the "am"oosD nirhrtam--e4haustedD samrohayitva--seed!ing of the dynastyD "hava-"havanah-the maintainer of creationD harih--the +ersona!ity of 2odhead$ Sri 6rsnaD nivesayitva--having reesta"!ishedD ni(a-ra(ye--in his own kingdomD isvarah--the Supreme :ordD yudhisthiram--unto #ahara(a EudhisthiraD prita-manah--p!eased in is mindD "a"huva ha--"ecame. %CA=S:A%&3= Suta 2osvami said8 :ord Sri 6rsna$ the Supreme +ersona!ity of 2odhead$ who is the maintainer of the wor!d$ "ecame p!eased after reesta"!ishing #ahara(a Eudhisthira in his own kingdom and after restoring the 6uru dynasty$ which had "een e4hausted "y the "am"oo fire of anger. +BC+3C% %his wor!d is compared to a forest fire caused "y the cohesion of "am"oo "ushes. Such a forest fire takes p!ace automatica!!y$ for "am"oo cohesion occurs without e4terna! cause. Simi!ar!y$ in the materia! wor!d the wrath of those who want to !ord it over materia! nature interacts$ and the fire of war takes p!ace$ e4hausting the unwanted popu!ation. Such fires or wars take p!ace$ and the :ord has nothing to do with them. But "ecause e wants to maintain the creation$ e desires the mass of peop!e to fo!!ow the right path of se!f-rea!i*ation$ which ena"!es the !iving "eings to enter into the kingdom of 2od. %he :ord wants the suffering human "eings to come "ack home$ "ack to im$ and cease to suffer the threefo!d materia! pangs. %he who!e p!an of creation is made in that way$ and one who does not come to his senses suffers in the materia! wor!d "y pangs inf!icted "y the i!!usory energy of the :ord. %he :ord therefore wants is "ona fide representative to ru!e the wor!d. :ord Sri 6rsna descended to esta"!ish this sort of regime and to ki!! the unwanted persons who have nothing to do with is p!an. %he Batt!e of 6uruksetra was fought according to the p!an of the :ord so that undesira"!e persons cou!d get out of the wor!d and a peacefu! kingdom under is devotee cou!d "e esta"!ished. %he :ord was therefore fu!!y satisfied when 6ing

Eudhisthira was on the throne and the seed!ing of the dynasty of 6uru$ in the person of #ahara(a +ariksit$ was saved. %5L% I %5L% nisamya "hismoktam athacyutoktam pravrtta-vi(nana-vidhuta-vi"hramah sasasa gam indra iva(itasrayah paridhyupantam anu(anuvartitah SE=3=E#S nisamya--after !isteningD "hisma-uktam--what was spoken "y BhismadevaD atha--as a!soD acyuta-uktam-what was spoken "y the infa!!i"!e :ord 6rsnaD pravrtta--"eing engaged inD vi(nana--perfect know!edgeD vidhuta--comp!ete!y washedD vi"hramah--a!! misgivingsD sasasa--ru!ed overD gam--the earthD indra--the king of the heaven!y p!anetD iva--!ikeD a(ita-asrayah--protected "y the invinci"!e :ordD paridhi-upantam-inc!uding the seasD anu(a--the younger "rothersD anuvartitah--"eing fo!!owed "y them. %CA=S:A%&3= #ahara(a Eudhisthira$ after "eing en!ightened "y what was spoken "y Bhismadeva and :ord Sri 6rsna$ the infa!!i"!e$ engaged himse!f in matters of perfect know!edge "ecause a!! his misgivings were eradicated. %hus he ru!ed over the earth and seas and was fo!!owed "y his younger "rothers. +BC+3C% %he modern 5ng!ish !aw of primogeniture$ or the !aw of inheritance "y the first"orn$ was a!so preva!ent in those days when #ahara(a Eudhisthira ru!ed the earth and seas. &n those days the 6ing of astinapura ,now part of =ew 1e!hi0 was the emperor of the wor!d$ inc!uding the seas$ up to the time of #ahara(a +ariksit$ the grandson of #ahara(a Eudhisthira. #ahara(a Eudhisthira9s younger "rothers were acting as his ministers and commanders of state$ and there was fu!! cooperation "etween the perfect!y re!igious "rothers of the 6ing. #ahara(a Eudhisthira was the idea! king or representative of :ord Sri 6rsna to ru!e over the kingdom of earth and was compara"!e to 6ing &ndra$ the representative ru!er of the heaven!y p!anets. %he demigods !ike &ndra$ Candra$ Surya$ 'aruna and 'ayu are representative kings of different p!anets of the universe$ and simi!ar!y #ahara(a Eudhisthira was a!so one of them$ ru!ing over the kingdom of the earth. #ahara(a Eudhisthira was not a typica!!y unen!ightened po!itica! !eader of modern democracy. #ahara(a Eudhisthira was instructed "y Bhismadeva and the infa!!i"!e :ord a!so$ and therefore he had fu!! know!edge of everything in perfection. %he modern e!ected e4ecutive head of a state is (ust !ike a puppet "ecause he has no king!y power. 5ven if he is en!ightened !ike #ahara(a Eudhisthira$ he cannot do anything out of his own good wi!! due to his constitutiona! position. %herefore$ there are so many states over the earth )uarre!ing "ecause of ideo!ogica! differences or other se!fish motives. But a king !ike #ahara(a Eudhisthira had no ideo!ogy of his own. e had "ut to fo!!ow the instructions of the infa!!i"!e :ord and the :ord9s representative and the authori*ed agent$ Bhismadeva. &t is instructed in the sastras that one shou!d fo!!ow the great authority and the infa!!i"!e :ord without any persona! motive and manufactured ideo!ogy. %herefore$ it was possi"!e for #ahara(a Eudhisthira to ru!e the who!e wor!d$ inc!uding the seas$ "ecause the princip!es were infa!!i"!e and universa!!y app!ica"!e to everyone. %he conception of one wor!d state can on!y "e fu!fi!!ed if we can fo!!ow the infa!!i"!e authority. An imperfect human "eing cannot create an ideo!ogy accepta"!e to everyone. 3n!y the perfect and the infa!!i"!e can create a program which is app!ica"!e at every p!ace and can "e fo!!owed "y a!! in the wor!d. &t is the person who ru!es$ and not the impersona! government. &f the person is perfect$ the government is perfect. &f the person is a foo!$ the government is a foo!9s paradise. %hat is the !aw of nature. %here are so many stories of imperfect kings or e4ecutive heads. %herefore$ the

e4ecutive head must "e a trained person !ike #ahara(a Eudhisthira$ and he must have the fu!! autocratic power to ru!e over the wor!d. %he conception of a wor!d state can take shape on!y under the regime of a perfect king !ike #ahara(a Eudhisthira. %he wor!d was happy in those days "ecause there were kings !ike #ahara(a Eudhisthira to ru!e over the wor!d. %5L% > %5L% kamam vavarsa par(anyah sarva-kama-dugha mahi sisicuh sma vra(an gavah payasodhasvatir muda SE=3=E#S kamam--everything neededD vavarsa--was showeredD par(anyah--rainsD sarva--everythingD kama-necessitiesD dugha--producerD mahi--the !andD sisicuh sma--moistenD vra(an--pasturing groundsD gavah--the cowD payasa udhasvatih--due to swo!!en mi!k "agsD muda--"ecause of a (oyfu! attitude. %CA=S:A%&3= 1uring the reign of #ahara(a Eudhisthira$ the c!ouds showered a!! the water that peop!e needed$ and the earth produced a!! the necessities of man in profusion. 1ue to its fatty mi!k "ag and cheerfu! attitude$ the cow used to moisten the gra*ing ground with mi!k. +BC+3C% %he "asic princip!e of economic deve!opment is centered on !and and cows. %he necessities of human society are food grains$ fruits$ mi!k$ minera!s$ c!othing$ wood$ etc. 3ne re)uires a!! these items to fu!fi!! the materia! needs of the "ody. Certain!y one does not re)uire f!esh and fish or iron too!s and machinery. 1uring the regime of #ahara(a Eudhisthira$ a!! over the wor!d there were regu!ated rainfa!!s. Cainfa!!s are not in the contro! of the human "eing. %he heaven!y 6ing &ndradeva is the contro!!er of rains$ and he is the servant of the :ord. When the :ord is o"eyed "y the king and the peop!e under the king9s administration$ there are regu!ated rains from the hori*on$ and these rains are the causes of a!! varieties of production on the !and. =ot on!y do regu!ated rains he!p amp!e production of grains and fruits$ "ut when they com"ine with astronomica! inf!uences there is amp!e production of va!ua"!e stones and pear!s. 2rains and vegeta"!es can sumptuous!y feed a man and anima!s$ and a fatty cow de!ivers enough mi!k to supp!y a man sumptuous!y with vigor and vita!ity. &f there is enough mi!k$ enough grains$ enough fruit$ enough cotton$ enough si!k and enough (ewe!s$ then why do the peop!e need cinemas$ houses of prostitution$ s!aughterhouses$ etc.? What is the need of an artificia! !u4urious !ife of cinema$ cars$ radio$ f!esh and hote!s? as this civi!i*ation produced anything "ut )uarre!ing individua!!y and nationa!!y? as this civi!i*ation enhanced the cause of e)ua!ity and fraternity "y sending thousands of men into a he!!ish factory and the war fie!ds at the whims of a particu!ar man? &t is said here that the cows used to moisten the pasturing !and with mi!k "ecause their mi!k "ags were fatty and the anima!s were (oyfu!. 1o they not re)uire$ therefore$ proper protection for a (oyfu! !ife "y "eing fed with a sufficient )uantity of grass in the fie!d? Why shou!d men ki!! cows for their se!fish purposes? Why shou!d man not "e satisfied with grains$ fruits and mi!k$ which$ com"ined together$ can produce hundreds and thousands of pa!ata"!e dishes. Why are there s!aughterhouses a!! over the wor!d to ki!! innocent anima!s? #ahara(a +ariksit$ grandson of #ahara(a Eudhisthira$ whi!e touring his vast kingdom$ saw a "!ack man attempting to ki!! a cow. %he 6ing at once arrested the "utcher and chastised him sufficient!y. Shou!d not a king or e4ecutive head protect the !ives of the poor anima!s who are una"!e to defend themse!ves? &s this humanity? Are not the anima!s of a country citi*ens a!so? %hen why are they

a!!owed to "e "utchered in organi*ed s!aughterhouses? Are these the signs of e)ua!ity$ fraternity and nonvio!ence? %herefore$ in contrast with the modern$ advanced$ civi!i*ed form of government$ an autocracy !ike #ahara(a Eudhisthira9s is "y far superior to a so-ca!!ed democracy in which anima!s are ki!!ed and a man !ess than an anima! is a!!owed to cast votes for another !ess-than-anima! man. We are a!! creatures of materia! nature. &n the Bhagavad-gita it is said that the :ord imse!f is the seedgiving father and materia! nature is the mother of a!! !iving "eings in a!! shapes. %hus mother materia! nature has enough foodstuff "oth for anima!s and for men$ "y the grace of the Father A!mighty$ Sri 6rsna. %he human "eing is the e!der "rother of a!! other !iving "eings. e is endowed with inte!!igence more powerfu! than anima!s for rea!i*ing the course of nature and the indications of the A!mighty Father. uman civi!i*ations shou!d depend on the production of materia! nature without artificia!!y attempting economic deve!opment to turn the wor!d into a chaos of artificia! greed and power on!y for the purpose of artificia! !u4uries and sense gratification. %his is "ut the !ife of dogs and hogs. %5L% 7 %5L% nadyah samudra girayah savanaspati-virudhah pha!anty osadhayah sarvah kamam anvrtu tasya vai SE=3=E#S nadyah--riversD samudrah--oceansD girayah--hi!!s and mountainsD savanaspati--vegeta"!esD virudhah-creepersD pha!anti--activeD osadhayah--drugsD sarvah--a!!D kamam--necessitiesD anvrtu--seasona!D tasya--for the 6ingD vai--certain!y. %CA=S:A%&3= %he rivers$ oceans$ hi!!s$ mountains$ forests$ creepers and active drugs$ in every season$ paid their ta4 )uota to the 6ing in profusion. +BC+3C% Since #ahara(a Eudhisthira was under the protection of the a(ita$ the infa!!i"!e :ord$ as a"ove mentioned$ the properties of the :ord$ name!y the rivers$ oceans$ hi!!s$ forests$ etc.$ were a!! p!eased$ and they used to supp!y their respective )uota of ta4es to the 6ing. %he secret to success is to take refuge under the protection of the Supreme :ord. Without is sanction$ nothing can "e possi"!e. %o make economic deve!opment "y our own endeavors on the strength of too!s and machinery is not a!!. %he sanction of the Supreme :ord must "e there$ otherwise despite a!! instrumenta! arrangements everything wi!! "e unsuccessfu!. %he u!timate cause of success is the daiva$ the Supreme. 6ings !ike #ahara(a Eudhisthira knew perfect!y we!! that the king is the agent of the Supreme :ord to !ook after the we!fare of the mass of peop!e. Actua!!y the state "e!ongs to the Supreme :ord. %he rivers$ oceans$ forests$ hi!!s$ drugs$ etc.$ are not creations of man. %hey are a!! creations of the Supreme :ord$ and the !iving "eing is a!!owed to make use of the property of the :ord for the service of the :ord. %oday9s s!ogan is that everything is for the peop!e$ and therefore the government is for the peop!e and "y the peop!e. But to produce a new species of humanity at the present moment on the "asis of 2od consciousness and perfection of human !ife$ the ideo!ogy of god!y communism$ the wor!d has to again fo!!ow in the footsteps of kings !ike #ahara(a Eudhisthira or +ariksit. %here is enough of everything "y the wi!! of the :ord$ and we can make proper use of things to !ive comforta"!y without enmity "etween men$ or anima! and man or nature. %he contro! of the :ord is everywhere$ and if the :ord is p!eased$ every part of nature wi!! "e p!eased. %he river wi!! f!ow profuse!y to ferti!i*e the !andD the oceans wi!! supp!y sufficient )uantities of

minera!s$ pear!s and (ewe!sD the forest wi!! supp!y sufficient wood$ drugs and vegeta"!es$ and the seasona! changes wi!! effective!y he!p produce fruits and f!owers in profuse )uantity. %he artificia! way of !iving depending on factories and too!s can render so-ca!!ed happiness on!y to a !imited num"er at the cost of mi!!ions. Since the energy of the mass of peop!e is engaged in factory production$ the natura! products are "eing hampered$ and for this the mass is unhappy. Without "eing educated proper!y$ the mass of peop!e are fo!!owing in the footsteps of the vested interests "y e4p!oiting natura! reserves$ and therefore there is acute competition "etween individua! and individua! and nation and nation. %here is no contro! "y the trained agent of the :ord. We must !ook into the defects of modern civi!i*ation "y comparison here$ and shou!d fo!!ow in the footsteps of #ahara(a Eudhisthira to c!eanse man and wipe out anachronisms. %5L% . %5L% nadhayo vyadhayah k!esa daiva-"hutatma-hetavah a(ata-satrav a"havan (antunam ra(ni karhicit SE=3=E#S na--neverD adhayah--an4ietiesD vyadhayah--diseasesD k!esah--trou"!e due to e4cessive heat and co!dD daiva-"huta-atma--a!! due to the "ody$ supernatura! power and other !iving "eingsD hetavah--due to the cause ofD a(ata-satrau--unto one who has no enemyD a"havan--happenedD (antunam--of the !iving "eingsD ra(ni--unto the 6ingD karhicit--at any time. %CA=S:A%&3= Because of the 6ing9s having no enemy$ the !iving "eings were not at any time distur"ed "y menta! agonies$ diseases$ or e4cessive heat or co!d. +BC+3C% %o "e nonvio!ent to human "eings and to "e a ki!!er or enemy of the poor anima!s is Satan9s phi!osophy. &n this age there is enmity toward poor anima!s$ and therefore the poor creatures are a!ways an4ious. %he reaction of the poor anima!s is "eing forced on human society$ and therefore there is a!ways the strain of co!d or hot war "etween men$ individua!!y$ co!!ective!y or nationa!!y. At the time of #ahara(a Eudhisthira$ there were no different nations$ a!though there were different su"ordinate states. %he who!e wor!d was united$ and the supreme head$ "eing a trained king !ike Eudhisthira$ kept a!! the inha"itants free from an4iety$ diseases and e4cessive heat and co!d. %hey were not on!y economica!!y we!!-to-do$ "ut a!so physica!!y fit and undistur"ed "y supernatura! power$ "y enmity from other !iving "eings and "y distur"ance of "odi!y and menta! agonies. %here is a prover" in Benga!i that a "ad king spoi!s the kingdom and a "ad housewife spoi!s the fami!y. %his truth is app!ica"!e here a!so. Because the 6ing was pious and o"edient to the :ord and sages$ "ecause he was no one9s enemy and "ecause he was a recogni*ed agent of the :ord and therefore protected "y im$ a!! the citi*ens under the 6ing9s protection were$ so to speak$ direct!y protected "y the :ord and is authori*ed agents. Bn!ess one is pious and recogni*ed "y the :ord$ he cannot make others happy who are under his care. %here is fu!! cooperation "etween man and 2od and man and nature$ and this conscious cooperation "etween man and 2od and man and nature$ as e4emp!ified "y 6ing Eudhisthira$ can "ring a"out happiness$ peace and prosperity in the wor!d. %he attitude of e4p!oiting one another$ the custom of the day$ wi!! on!y "ring misery. %5L% %5L%

usitva hastinapure masan katipayan harih suhrdam ca visokaya svasus ca priya-kamyaya SE=3=E#S usitva--stayingD hastinapure--in the city of astinapuraD masan--monthsD katipayan--a fewD harih--:ord Sri 6rsnaD suhrdam--re!ativesD ca--a!soD visokaya--for pacifying themD svasuh--the sisterD ca--andD priyakamyaya--for p!easing. %CA=S:A%&3= Sri ari$ :ord Sri 6rsna$ resided at astinapura for a few months to pacify is re!atives and p!ease is own sister FSu"hadraG. +BC+3C% 6rsna was to start for 1varaka$ is own kingdom$ after the Batt!e of 6uruksetra and Eudhisthira9s "eing enthroned$ "ut to o"!ige the re)uest of #ahara(a Eudhisthira and to show specia! mercy to Bhismadeva$ :ord 6rsna stopped at astinapura$ the capita! of the +andavas. %he :ord decided to stay especia!!y to pacify the aggrieved 6ing as we!! as to p!ease Su"hadra$ sister of :ord Sri 6rsna. Su"hadra was especia!!y to "e pacified "ecause she !ost her on!y son$ A"himanyu$ who was (ust married. %he "oy !eft his wife$ Bttara$ mother of #ahara(a +ariksit. %he :ord is a!ways p!eased to satisfy is devotees in any capacity. 3n!y is devotees can p!ay the parts of is re!atives. %he :ord is a"so!ute. %5L% @ %5L% amantrya ca"hyanu(natah parisva(ya"hivadya tam aruroha ratham kaiscit parisvakto 9"hivaditah SE=3=E#S amantrya--taking permissionD ca--andD a"hyanu(natah--"eing permittedD parisva(ya--em"racingD a"hivadya--"owing down at the feetD tam--unto #ahara(a EudhisthiraD aruroha--ascendedD ratham--the chariotD kaiscit--"y someoneD parisvaktah--"eing em"racedD a"hivaditah--"eing offered o"eisances. %CA=S:A%&3= Afterwards$ when the :ord asked permission to depart and the 6ing gave it$ the :ord offered is respects to #ahara(a Eudhisthira "y "owing down at his feet$ and the 6ing em"raced im. After this the :ord$ "eing em"raced "y others and receiving their o"eisances$ got into is chariot. +BC+3C% #ahara(a Eudhisthira was the e!der cousin of :ord 6rsna$ and therefore whi!e departing from him the :ord "owed down at the 6ing9s feet. %he 6ing em"raced im as a younger "rother$ a!though the 6ing knew perfect!y we!! that 6rsna is the Supreme +ersona!ity of 2odhead. %he :ord takes p!easure when some of is devotees accept im as !ess important in terms of !ove. =o one is greater than or e)ua! to the

:ord$ "ut e takes p!easure in "eing treated as younger than is devotees. %hese are a!! transcendenta! pastimes of the :ord. %he impersona!ist cannot enter into the supernatura! ro!es p!ayed "y the devotee of the :ord. %hereafter Bhima and Ar(una em"raced the :ord "ecause they were of the same age$ "ut =aku!a and Sahadeva "owed down "efore the :ord "ecause they were younger than e. %5L%S ;-/? %5L% su"hadra draupadi kunti virata-tanaya tatha gandhari dhrtarastras ca yuyutsur gautamo yamau vrkodaras ca dhaumyas ca striyo matsya-sutadayah na sehire vimuhyanto viraham sarnga-dhanvanah SE=3=E#S su"hadra--the sister of 6rsnaD draupadi--the wife of the +andavasD kunti--the mother of the +andavasD virata-tanaya--the daughter of 'irata ,Bttara0D tatha--a!soD gandhari--the mother of 1uryodhanaD dhrtarastrah--the father of 1uryodhanaD ca--andD yuyutsuh--the son of 1hrtarastra "y his vaisya wifeD gautamah--6rpacaryaD yamau--the twin "rothers =aku!a and SahadevaD vrkodarah--BhimaD ca--andD dhaumyah--1haumyaD ca--andD striyah--a!so other !adies of the pa!aceD matsya-suta-adayah--the daughter of a fisherman ,Satyavati$ Bhisma9s stepmother0D na--cou!d notD sehire--to!erateD vimuhyantah--a!most faintingD viraham--separationD sarnga-dhanvanah--of Sri 6rsna$ who "ears a conch in is hand. %CA=S:A%&3= At that time Su"hadra$ 1raupadi$ 6unti$ Bttara$ 2andhari$ 1hrtarastra$ Euyutsu$ 6rpacarya$ =aku!a$ Sahadeva$ Bhimasena$ 1haumya and Satyavati a!! near!y fainted "ecause it was impossi"!e for them to "ear separation from :ord 6rsna. +BC+3C% :ord Sri 6rsna is so attractive for the !iving "eings$ especia!!y for the devotees$ that it is impossi"!e for them to to!erate separation. %he conditioned sou! under the spe!! of i!!usory energy forgets the :ord$ otherwise he cannot. %he fee!ing of such separation cannot "e descri"ed$ "ut it can simp!y "e imagined "y devotees on!y. After is separation from 'rndavana and the innocent rura! cowherd "oys$ gir!s$ !adies and others$ they a!! fe!t shock throughout their !ives$ and the separation of Cadharani$ the most "e!oved cowherd gir!$ is "eyond e4pression. 3nce they met at 6uruksetra during a so!ar ec!ipse$ and the fee!ing which was e4pressed "y them is heartrending. %here is$ of course$ a difference in the )ua!ities of the transcendenta! devotees of the :ord$ "ut none of them who have ever contacted the :ord "y direct communion or otherwise can !eave im for a moment. %hat is the attitude of the pure devotee. %5L%S //-/< %5L% sat-sangan mukta-duhsango hatum notsahate "udhah kirtyamanam yaso yasya

sakrd akarnya rocanam tasmin nyasta-dhiyah parthah saheran viraham katham darsana-sparsa-sam!apasayanasana-"ho(anaih SE=3=E#S sat-sangat--"y the association of pure devoteesD mukta-duhsangah--freed from "ad materia!istic associationD hatum--to give upD na utsahate--never attemptsD "udhah--one who has understood the :ordD kirtyamanam--g!orifyingD yasah--fameD yasya--whoseD sakrt--once on!yD akarnya--hearing on!yD rocanam-p!easingD tasmin--unto imD nyasta-dhiyah--one who has given his mind unto imD parthah--the sons of +rthaD saheran--can to!erateD viraham--separationD katham--howD darsana--seeing face to faceD sparsa-touchingD sam!apa--conversingD sayana--s!eepingD asana--sittingD "ho(anaih--dining together. %CA=S:A%&3= %he inte!!igent$ who have understood the Supreme :ord in association with pure devotees and have "ecome freed from "ad materia!istic association$ can never avoid hearing the g!ories of the :ord$ even though they have heard them on!y once. ow$ then$ cou!d the +andavas to!erate is separation$ for they had "een intimate!y associated with is person$ seeing im face to face$ touching im$ conversing with im$ and s!eeping$ sitting and dining with im? +BC+3C% %he !iving "eing9s constitutiona! position is one of serving a superior. e is o"!iged to serve "y force the dictates of i!!usory materia! energy in different phases of sense gratification. And in serving the senses he is never tired. 5ven though he may "e tired$ the i!!usory energy perpetua!!y forces him to do so without "eing satisfied. %here is no end to such sense gratificatory "usiness$ and the conditioned sou! "ecomes entang!ed in such servitude without hope of re!ease. %he re!ease is on!y effected "y association with pure devotees. By such association one is gradua!!y promoted to his transcendenta! consciousness. %hus he can know that his eterna! position is to render service unto the :ord and not to the perverted senses in the capacity of !ust$ anger$ desire to !ord it over$ etc. #ateria! society$ friendship and !ove are a!! different phases of !ust. ome$ country$ fami!y$ society$ wea!th and a!! sorts of coro!!aries are a!! causes of "ondage in the materia! wor!d$ where the threefo!d miseries of !ife are concomitant factors. By associating with pure devotees and "y hearing them su"missive!y$ attachment for materia! en(oyment "ecomes s!ackened$ and attraction for hearing a"out the transcendenta! activities of the :ord "ecomes prominent. 3nce they are$ they wi!! go on progressive!y without stoppage$ !ike fire in gunpowder. &t is said that ari$ the +ersona!ity of 2odhead$ is so transcendenta!!y attractive that even those who are se!f-satisfied "y se!frea!i*ation and are factua!!y !i"erated from a!! materia! "ondage a!so "ecome devotees of the :ord. Bnder the circumstances it is easi!y understood what must have "een the position of the +andavas$ who were constant companions of the :ord. %hey cou!d not even think of separation from Sri 6rsna$ since the attraction was more intense for them "ecause of continuous persona! contact. is remem"rance "y is form$ )ua!ity$ name$ fame$ pastimes$ etc.$ is a!so attractive for the pure devotee$ so much so that he forgets a!! forms$ )ua!ity$ name$ fame and activities of the mundane wor!d$ and due to his mature association with pure devotees he is not out of contact with the :ord for a moment. %5L% /I %5L% sarve te 9nimisair aksais tam anu druta-cetasah

viksantah sneha-sam"addha vice!us tatra tatra ha SE=3=E#S sarve--a!!D te--theyD animisaih--without twink!ing of the eyesD aksaih--"y the eyeD tam anu--after imD druta-cetasah--me!ted heartD viksantah--!ooking upon imD sneha-sam"addhah--"ound "y pure affectionD vice!uh--"egan to moveD tatra tatra--here and thereD ha--so they did. %CA=S:A%&3= A!! their hearts were me!ting for im on the pot of attraction. %hey !ooked at im without "!inking their eyes$ and they moved hither and thither in perp!e4ity. +BC+3C% 6rsna is natura!!y attractive for a!! !iving "eings "ecause e is the chief eterna! amongst a!! eterna!s. e a!one is the maintainer of the many eterna!s. %his is stated in the 6atha Bpanisad$ and thus one can o"tain permanent peace and prosperity "y reviva! of one9s eterna! re!ation with im$ now forgotten under the spe!! of maya$ the i!!usory energy of the :ord. 3nce this re!ation is s!ight!y revived$ the conditioned sou! at once "ecomes freed from the i!!usion of materia! energy and "ecomes mad after the association of the :ord. %his association is made possi"!e not on!y "y persona! contact with the :ord$ "ut a!so "y association with is name$ fame$ form and )ua!ity. Srimad-Bhagavatam trains the conditioned sou! to this stage of perfection "y su"missive hearing from the pure devotee. %5L% /> %5L% nyarundhann udga!ad "aspam autkanthyad devaki-sute niryaty agaran no 9"hadram iti syad "andhava-striyah SE=3=E#S nyarundhan--checking with great difficu!tyD udga!at--overf!owingD "aspam--tearsD autkanthyat--"ecause of great an4ietyD devaki-sute--unto the son of 1evakiD niryati--having come outD agarat--from the pa!aceD nah--notD a"hadram--inauspiciousnessD iti--thusD syat--may happenD "andhava--re!ativeD striyah--!adies. %CA=S:A%&3= %he fema!e re!atives$ whose eyes were f!ooded with tears out of an4iety for 6rsna$ came out of the pa!ace. %hey cou!d stop their tears on!y with great difficu!ty. %hey feared that tears wou!d cause misfortune at the time of departure. +BC+3C% %here were hundreds of !adies in the pa!ace of astinapura. A!! of them were affectionate to 6rsna. A!! of them were re!atives a!so. When they saw that 6rsna was going away from the pa!ace for is native p!ace$ they were very an4ious for im$ and as usua! tears "egan to ro!! down their cheeks. %hey thought$ at the same time$ that tears at that moment might "e a cause of misfortune for 6rsnaD therefore they wanted to check them. %his was very difficu!t for them "ecause the tears cou!d not "e checked. %herefore$ they smeared their tears in their eyes$ and their hearts thro""ed. %herefore !adies who were the wives and

daughters-in-!aw of those who died in the "att!efie!d never came in direct contact with 6rsna. But a!! of them heard of im and is great activities$ and thus they thought of im$ ta!ked of im$ is name$ fame$ etc.$ and "ecame affectionate a!so$ !ike those who were in direct contact. %herefore direct!y or indirect!y anyone who thinks of 6rsna$ ta!ks of 6rsna or worships 6rsna "ecomes attached to im. Because 6rsna is a"so!ute$ there is no difference "etween is name$ form$ )ua!ity$ etc. 3ur intimate re!ation with 6rsna can "e confidentia!!y revived "y our ta!king of$ hearing of$ or remem"ering im. &t is so done due to spiritua! potency. %5L% /7 %5L% mrdanga-sankha-"heryas ca vina-panava-gomukhah dhundhury-anaka-ghantadya nedur dundu"hayas tatha SE=3=E#S mrdanga--sweet sounding drumD sankha--conchshe!!D "heryah--"rass "andD ca--andD vina--string "andD panava--a kind of f!uteD gomukhah--another f!uteD dhundhuri--another drumD anaka--kett!eD ghanta--"e!!D adyah--othersD neduh--soundedD dundu"hayah--other different types of drumsD tatha--at that time. %CA=S:A%&3= Whi!e the :ord was departing from the pa!ace of astinapura$ different types of drums --!ike the mrdanga$ dho!a$ nagra$ dhundhuri and dundu"hi--and f!utes of different types$ the vina$ gomukha and "heri$ a!! sounded together to show im honor. %5L% /. %5L% prasada-sikhararudhah kuru-naryo didrksaya vavrsuh kusumaih krsnam prema-vrida-smiteksanah SE=3=E#S prasada--pa!aceD sikhara--the roofD arudhah--ascendingD kuru-naryah--the !adies of the 6uru roya!tyD didrksaya--seeingD vavrsuh--showeredD kusumaih--"y f!owersD krsnam--upon :ord 6rsnaD prema--out of affection and !oveD vrida-smita-iksanah--g!ancing with shy smi!es. %CA=S:A%&3= 3ut of a !oving desire to see the :ord$ the roya! !adies of the 6urus got up on top of the pa!ace$ and smi!ing with affection and shyness$ they showered f!owers upon the :ord. +BC+3C% Shyness is a particu!ar e4tra-natura! "eauty of the fair se4$ and it commands respect from the opposite se4. %his custom was o"served even during the days of the #aha"harata$ i.e.$ more than five thousand years ago. &t is on!y the !ess inte!!igent persons not we!! versed in the history of the wor!d who say that

o"servance of separation of fema!e from ma!e is an introduction of the #ohammedan period in &ndia. %his incident from the #aha"harata period proves definite!y that the !adies of the pa!ace o"served strict parda ,restricted association with men0$ and instead of coming down in the open air where :ord 6rsna and others were assem"!ed$ the !adies of the pa!ace went up on the top of the pa!ace and from there paid their respects to :ord 6rsna "y showers of f!owers. &t is definite!y stated here that the !adies were smi!ing there on the top of the pa!ace$ checked "y shyness. %his shyness is a gift of nature to the fair se4$ and it enhances their "eauty and prestige$ even if they are of a !ess important fami!y or even if they are !ess attractive. We have practica! e4perience of this fact. A sweeper woman commanded the respect of many respecta"!e gent!emen simp!y "y manifesting a !ady9s shyness. a!f-naked !adies in the street do not command any respect$ "ut a shy sweeper9s wife commands respect from a!!. uman civi!i*ation$ as conceived of "y the sages of &ndia$ is to he!p one free himse!f from the c!utches of i!!usion. %he materia! "eauty of a woman is an i!!usion "ecause actua!!y the "ody is made of earth$ water$ fire$ air$ etc. But "ecause there is the association of the !iving spark with matter$ it appears to "e "eautifu!. =o one is attracted "y an earthen do!!$ even if it is most perfect!y prepared to attract the attention of others. %he dead "ody has no "eauty "ecause no one wi!! accept the dead "ody of a so-ca!!ed "eautifu! woman. %herefore$ the conc!usion is that the spirit spark is "eautifu!$ and "ecause of the sou!9s "eauty one is attracted "y the "eauty of the outward "ody. %he 'edic wisdom$ therefore$ for"ids us to "e attracted "y fa!se "eauty. But "ecause we are now in the darkness of ignorance$ the 'edic civi!i*ation a!!ows very restricted mi4ing of woman and man. %hey say that the woman is considered to "e the fire$ and the man is considered to "e the "utter. %he "utter must me!t in association with fire$ and therefore they may "e "rought together on!y when it is necessary. And shyness is a check to the unrestricted mi4ing. &t is nature9s gift$ and it must "e uti!i*ed. %5L% /%5L% sitatapatram (agraha muktadama-vi"husitam ratna-dandam gudakesah priyah priyatamasya ha SE=3=E#S sita-atapatram--soothing um"re!!aD (agraha--took upD mukta-dama--decorated with !aces and pear!sD vi"husitam--em"roideredD ratna-dandam--with a hand!e of (ewe!sD gudakesah--Ar(una$ the e4pert warrior$ or one who has con)uered s!eepD priyah--most "e!ovedD priyatamasya--of the most "e!ovedD ha--so he did. %CA=S:A%&3= At that time Ar(una$ the great warrior and con)ueror of s!eep$ who is the intimate friend of the most "e!oved Supreme :ord$ took up an um"re!!a which had a hand!e of (ewe!s and was em"roidered with !ace and pear!s. +BC+3C% 2o!d$ (ewe!s$ pear!s and va!ua"!e stones were used in the !u4urious roya! ceremonies. %hey are a!! nature9s gifts and are produced "y the hi!!s$ oceans$ etc.$ "y the order of the :ord$ when man does not waste his va!ua"!e time in producing unwanted things in the name of necessities. By so-ca!!ed deve!opment of industria! enterprises$ they are now using pots of gutta-percha instead of meta!s !ike go!d$ si!ver$ "rass and copper. %hey are using margarine instead of purified "utter$ and one fourth of the city popu!ation has no she!ter. %5L% /@

%5L% uddhavah satyakis caiva vya(ane paramad"hute vikiryamanah kusumai re(e madhu-patih pathi SE=3=E#S uddhavah--a cousin-"rother of 6rsna9sD satyakih-- is driverD ca--andD eva--certain!yD vya(ane--engaged in fanningD parama-ad"hute--decorativeD vikiryamanah--seated on scatteredD kusumaih--f!owers a!! aroundD re(e--commandedD madhu-patih--the master of #adhu ,6rsna0D pathi--on the road. %CA=S:A%&3= Bddhava and Satyaki "egan to fan the :ord with decorated fans$ and the :ord$ as the master of #adhu$ seated on scattered f!owers$ commanded them a!ong the road. %5L% /; %5L% asruyantasisah satyas tatra tatra dvi(eritah nanurupanurupas ca nirgunasya gunatmanah SE=3=E#S asruyanta--"eing heardD asisah--"enedictionD satyah--a!! truthsD tatra--hereD tatra--thereD dvi(a-iritah-sounded "y !earned "rahmanasD na--notD anurupa--"efittingD anurupah--fittingD ca--a!soD nirgunasya--of the A"so!uteD guna-atmanah--p!aying the ro!e of a human "eing. %CA=S:A%&3= &t was "eing heard here and there that the "enedictions "eing paid to 6rsna were neither "efitting nor un"efitting "ecause they were a!! for the A"so!ute$ who was now p!aying the part of a human "eing. +BC+3C% At p!aces there were sounds of 'edic "enediction aiming at the +ersona!ity of 2odhead Sri 6rsna. %he "enedictions were fitting in the sense that the :ord was p!aying the part of a human "eing$ as if a cousin of #ahara(a Eudhisthira$ "ut they were a!so unfitting "ecause the :ord is a"so!ute and has nothing to do with any kind of materia! re!ativities. e is nirguna$ or there are no materia! )ua!ities in im$ "ut e is fu!! of transcendenta! )ua!ities. &n the transcendenta! wor!d there is nothing contradictory$ whereas in the re!ative wor!d everything has its opposite. &n the re!ative wor!d white is the opposite conception of "!ack$ "ut in the transcendenta! wor!d there is no distinction "etween white and "!ack. %herefore the sounds of "enedictions uttered "y the !earned "rahmanas here and there appear to "e contradictory in re!ation with the A"so!ute +erson$ "ut when they are app!ied to the A"so!ute +erson they !ose a!! contradiction and "ecome transcendenta!. 3ne e4amp!e may c!ear this idea. :ord Sri 6rsna is sometimes descri"ed as a thief. e is very famous amongst is pure devotees as the #akhana-cora. e used to stea! "utter from the houses of neigh"ors at 'rndavana in is ear!y age. Since then e is famous as a thief. But in spite of is "eing famous as a thief$ e is worshiped as a thief$ whereas in the mundane wor!d a thief is punished and

is never praised. Since e is the A"so!ute +ersona!ity of 2odhead$ everything is app!ica"!e to im$ and sti!! in spite of a!! contradictions e is the Supreme +ersona!ity of 2odhead. %5L% <? %5L% anyonyam asit san(a!pa uttama-s!oka-cetasam kauravendra-pura-strinam sarva-sruti-mano-harah SE=3=E#S anyonyam--among each otherD asit--there wasD san(a!pah--ta!kingD uttama-s!oka--the Supreme$ who is praised "y se!ected poetryD cetasam--of those whose hearts are a"sor"ed in that wayD kaurava-indra--the king of the 6urusD pura--capita!D strinam--a!! the !adiesD sarva--a!!D sruti--the 'edasD manah-harah-attractive to the mind. %CA=S:A%&3= A"sor"ed in the thought of the transcendenta! )ua!ities of the :ord$ who is g!orified in se!ect poetry$ the !adies on the roofs of a!! the houses of astinapura "egan to ta!k of im. %his ta!k was more attractive than the hymns of the 'edas. +BC+3C% &n the Bhagavad-gita it is said that in a!! the 'edic !iteratures the goa! is the +ersona!ity of 2odhead Sri 6rsna. Factua!!y the g!ories of the :ord are depicted in such !iterature as the 'edas$ Camayana and #aha"harata. And in the Bhagavatam they are specifica!!y mentioned in respect to the Supreme :ord. %herefore$ whi!e the !adies on the tops of the houses in the capita! of the kings of the 6uru dynasty were ta!king a"out the :ord$ their ta!k was more p!easing than the 'edic hymns. Anything sung in the praise of the :ord is Sruti-mantra. %here are songs of %hakura =arottama dasa$ one of the acaryas in the 2audiyasampradaya$ composed in simp!e Benga!i !anguage. But %hakura 'isvanatha Cakravarti$ another very !earned acarya of the same sampradaya$ has approved the songs "y %hakura =arottama dasa to "e as good as 'edic mantras. And this is so "ecause of the su"(ect matter. %he !anguage is immateria!$ "ut the su"(ect matter is important. %he !adies$ who were a!! a"sor"ed in the thought and actions of the :ord$ deve!oped the consciousness of 'edic wisdom "y the grace of the :ord. And therefore a!though such !adies might not have "een very !earned scho!ars in Sanskrit or otherwise$ sti!! whatever they spoke was more attractive than the 'edic hymns. %he 'edic hymns in the Bpanisads are sometimes indirect!y directed to the Supreme :ord. But the ta!ks of the !adies were direct!y spoken of the :ord$ and thus they were more p!easing to the heart. %he !adies9 ta!ks appeared to "e more va!ua"!e than the !earned "rahmanas9 "enedictions. %5L% </ %5L% sa vai ki!ayam purusah puratano ya eka asid avisesa atmani agre gune"hyo (agad-atmanisvare nimi!itatman nisi supta-saktisu SE=3=E#S

sah-- e ,6rsna0D vai--as & remem"erD ki!a--definite!yD ayam--thisD purusah--+ersona!ity of 2odheadD puratanah--the origina!D yah--whoD ekah--on!y oneD asit--e4istedD avisesah--materia!!y unmanifestedD atmani--own se!fD agre--"efore creationD gune"hyah--of the modes of natureD (agat-atmani--unto the Supersou!D isvare--unto the Supreme :ordD nimi!ita--merged intoD atman--the !iving entityD nisi supta-inactive at nightD saktisu--of the energies. %CA=S:A%&3= %hey said8 ere e is$ the origina! +ersona!ity of 2odhead as we definite!y remem"er im. e a!one e4isted "efore the manifested creation of the modes of nature$ and in im on!y$ "ecause e is the Supreme :ord$ a!! !iving "eings merge$ as if s!eeping at night$ their energy suspended. +BC+3C% %here are two types of disso!ution of the manifested cosmos. At the end of every >$I<?$???$??? so!ar years$ when Brahma$ the !ord of one particu!ar universe$ goes to s!eep$ there is one annihi!ation. And at the end of :ord Brahma9s !ife$ which takes p!ace at the end of Brahma9s one hundred years of age$ in our ca!cu!ation at the end of @$.>?$???$??? 4 I? 4 /< 4 /?? so!ar years$ there is comp!ete annihi!ation of the entire universe$ and in "oth the periods "oth the materia! energy ca!!ed the mahat-tattva and the margina! energy ca!!ed (iva-tattva merge in the person of the Supreme :ord. %he !iving "eings remain as!eep within the "ody of the :ord unti! there is another creation of the materia! wor!d$ and that is the way of the creation$ maintenance and annihi!ation of the materia! manifestation. %he materia! creation is effected "y the interaction of the three modes of materia! nature set in action "y the :ord$ and therefore it is said here that the :ord e4isted "efore the modes of materia! nature were set in motion. &n the Sruti-mantra it is said that on!y 'isnu$ the Supreme :ord$ e4isted "efore the creation$ and there was no Brahma$ Siva or other demigods. 'isnu means the #aha-'isnu$ who is !ying on the Causa! 3cean. By is "reathing on!y a!! the universes are generated in seeds and gradua!!y deve!op into gigantic forms with innumera"!e p!anets within each and every universe. %he seeds of universes deve!op into gigantic forms in the way seeds of a "anyan tree deve!op into num"er!ess "anyan trees. %his #aha-'isnu is the p!enary portion of the :ord Sri 6rsna$ who is mentioned in the Brahma-samhita as fo!!ows8 ":et me offer my respectfu! o"eisances unto the origina! +ersona!ity of 2odhead$ 2ovinda$ whose p!enary portion is the #aha-'isnu. A!! the Brahmas$ the heads of the universes$ !ive on!y for the period of is e4ha!ing$ after the universes are generated from the pores of is transcendenta! "ody." ,Brahmasamhita 7.7@0 %hus 2ovinda$ or :ord 6rsna$ is the cause of #aha-'isnu a!so. %he !adies ta!king a"out this 'edic truth must have heard it from authoritative sources. An authoritative source is the on!y means of knowing a"out transcendenta! su"(ect matter definite!y. %here is no a!ternative. %he merging of the !iving "eings into the "ody of #aha-'isnu takes p!ace automatica!!y at the end of Brahma9s one hundred years. But that does not mean that the individua! !iving "eing !oses his identity. %he identity is there$ and as soon as there is another creation "y the supreme wi!! of the :ord$ a!! the s!eeping$ inactive !iving "eings are again !et !oose to "egin their activities in the continuation of past different spheres of !ife. &t is ca!!ed suptotthita naya$ or awakening from s!eep and again engaging in one9s respective continuous duty. When a man is as!eep at night$ he forgets himse!f$ what he is$ what his duty is and everything of his waking state. But as soon as he awakens from s!um"er$ he remem"ers a!! that he has to do and thus engages himse!f again in his prescri"ed activities. %he !iving "eings a!so remain merged in the "ody of #aha-'isnu during the period of annihi!ation$ "ut as soon as there is another creation they arise to take up their unfinished work. %his is a!so confirmed in the Bhagavad-gita ,@./@-<?0. %he :ord e4isted "efore the creative energy was set in action. %he :ord is not a product of the materia! energy. is "ody is comp!ete!y spiritua!$ and there is no difference "etween is "ody and imse!f. Before creation the :ord remained in is a"ode$ which is a"so!ute and one. %5L% <<

%5L% sa eva "huyo ni(a-virya-coditam sva-(iva-mayam prakrtim sisrksatim anama-rupatmani rupa-namani vidhitsamano 9nusasara sastra-krt SE=3=E#S sah-- eD eva--thusD "huyah--againD ni(a--own persona!D virya--potencyD coditam--performance ofD sva-ownD (iva--!iving "eingD mayam--e4terna! energyD prakrtim--unto materia! natureD sisrksatim--whi!e recreatingD anama--without mundane designationD rupa-atmani--forms of the sou!D rupa-namani--forms and namesD vidhitsamanah--desiring to awardD anusasara--entrustedD sastra-krt--the compi!er of revea!ed scripture. %CA=S:A%&3= %he +ersona!ity of 2odhead$ again desiring to give names and forms to is parts and parce!s$ the !iving entities$ p!aced them under the guidance of materia! nature. By is own potency$ materia! nature is empowered to re-create. +BC+3C% %he !iving entities are parts and parce!s of the :ord. %hey are of two varieties$ name!y nitya-mukta and nitya-"addha. %he nitya-muktas are eterna!!y !i"erated sou!s$ and they are eterna!!y engaged in the reciprocation of transcendenta! !oving service with the :ord in is eterna! a"ode "eyond the manifested mundane creations. But the nitya-"addha$ or eterna!!y conditioned sou!s$ are entrusted to is e4terna! energy$ maya$ for rectification of their re"e!!ious attitude toward the Supreme Father. =itya-"addhas are eterna!!y forgetfu! of their re!ation with the :ord as parts and parce!s. %hey are "ewi!dered "y the i!!usory energy as products of matter$ and thus they are very "usy in making p!ans in the materia! wor!d for "ecoming happy. %hey go on merri!y with p!ans$ "ut "y the wi!! of the :ord "oth the p!anmakers and the p!ans are annihi!ated at the end of a certain period$ as a"ove mentioned. %his is confirmed in the Bhagavad-gita as fo!!ows8 "3 son of 6unti$ at the end of the mi!!ennium a!! the !iving entities merge into #y nature$ and again when the time of creation is ripe$ & "egin creation "y the agency of #y e4terna! energy." ,Bg. ;.-0 %he word "huyah indicates again and again$ that is to say the process of creation$ maintenance and annihi!ation is going on perpetua!!y "y the e4terna! energy of the :ord. e is the cause of everything. But the !iving "eings$ who are constitutiona!!y the parts and parce!s of the :ord and are forgetfu! of the sweet re!ation$ are given a chance again to get rid of the c!utches of the e4terna! energy. And to revive his ,the !iving "eing9s0 consciousness$ the revea!ed scriptures are a!so created "y the :ord. 'edic !iteratures are the guiding directions for the conditioned sou!s so they can get free from the repetition of creation and annihi!ation of the materia! wor!d and the materia! "ody. %he :ord says in the Bhagavad-gita$ "%his created wor!d and materia! energy are under #y contro!. Bnder the inf!uence of prakrti$ automatica!!y they are created again and again$ and this is done "y #e through the agency of #y e4terna! energy." Actua!!y the spiritua! spark !iving entities have no materia! names or forms. But in order to fu!fi!! their desire to !ord it over the materia! energy of materia! forms and names$ they are given a chance for such fa!se en(oyment$ and at the same time they are given a chance to understand the rea! position through the revea!ed scriptures. %he foo!ish and forgetfu! !iving "eing is a!ways "usy with fa!se forms and fa!se names. #odern nationa!ism is the cu!mination of such fa!se names and fa!se forms. #en are mad after fa!se name and form. %he form of "ody o"tained under certain conditions is taken up as factua!$ and the name a!so taken "ewi!ders the conditioned sou! into misusing the energy in the name of so many "isms." %he scriptures$ however$ supp!y the c!ue for understanding the rea! position$ "ut men are re!uctant to take

!essons from the scriptures created "y the :ord for different p!aces and times. For e4amp!e$ the Bhagavadgita is the guiding princip!e for every human "eing$ "ut "y the spe!! of materia! energy they do not take care to carry out the programs of !ife in terms of the Bhagavad-gita. Srimad-Bhagavatam is the postgraduate study of know!edge for one who has thorough!y understood the princip!es of the Bhagavad-gita. Bnfortunate!y peop!e have no taste for them$ and therefore they are under the c!utches of maya for repetition of "irth and death. %5L% <I %5L% sa va ayam yat padam atra surayo (itendriya nir(ita-matarisvanah pasyanti "hakty-utka!itama!atmana nanv esa sattvam parimarstum arhati SE=3=E#S sah-- eD vai--"y providenceD ayam--thisD yat--that whichD padam atra--here is the same +ersona!ity of 2odhead$ Sri 6rsnaD surayah--great devoteesD (ita-indriyah--who have overcome the inf!uence of the sensesD nir(ita--thorough!y contro!!edD matarisvanah--!ifeD pasyanti--can seeD "hakti--"y dint of devotiona! serviceD utka!ita--deve!opedD ama!a-atmana--those whose minds are thorough!y c!eansedD nanu esah-certain!y "y this on!yD sattvam--e4istenceD parimarstum--for purifying the mind comp!ete!yD arhati-deserve. %CA=S:A%&3= ere is the same Supreme +ersona!ity of 2odhead whose transcendenta! form is e4perienced "y the great devotees who are comp!ete!y c!eansed of materia! consciousness "y dint of rigid devotiona! service and fu!! contro! of !ife and the senses. And that is the on!y way to purify e4istence. +BC+3C% As it is stated in Bhagavad-gita$ the :ord can "e known in is rea! nature "y dint of pure devotiona! service on!y. So it is stated here that on!y the great devotees of the :ord who are a"!e to c!ear the mind of a!! materia! dust "y rigid devotiona! service can e4perience the :ord as e is. Aitendriya means one who has fu!! contro! over the senses. %he senses are active parts of the "ody$ and their activities cannot "e stopped. %he artificia! means of the yogic processes to make the senses inactive has proved to "e a"(ect fai!ure$ even in the case of great yogis !ike 'isvamitra #uni. 'isvamitra #uni contro!!ed the senses "y yogic trance$ "ut when he happened to meet #enaka ,a heaven!y society woman0$ he "ecame a victim of se4$ and the artificia! way of contro!!ing the senses fai!ed. But in the case of a pure devotee$ the senses are not at a!! artificia!!y stopped from doing anything$ "ut they are given different good engagements. When the senses are engaged in more attractive activities$ there is no chance of their "eing attracted "y any inferior engagements. &n the Bhagavad-gita it is said that the senses can "e contro!!ed on!y "y "etter engagements. 1evotiona! service necessitates purifying the senses or engaging them in the activities of devotiona! service. 1evotiona! service is not inaction. Anything done in the service of the :ord "ecomes at once purified of its materia! nature. %he materia! conception is due to ignorance on!y. %here is nothing "eyond 'asudeva. %he 'asudeva conception gradua!!y deve!ops in the heart of the !earned after a pro!onged acce!eration of the receptive organs. But the process ends in the know!edge of accepting 'asudeva as a!! in a!!. &n the case of devotiona! service$ this very same method is accepted from the very "eginning$ and "y the grace of the :ord a!! factua! know!edge "ecomes revea!ed in the heart of a devotee due to dictation "y the :ord from within. %herefore contro!!ing the senses "y devotiona! service is the on!y and easiest means.

%5L% <> %5L% sa va ayam sakhy anugita-sat-katho vedesu guhyesu ca guhya-vadi"hih ya eka iso (agad-atma-!i!aya sr(aty avaty atti na tatra sa((ate SE=3=E#S sah-- eD vai--a!soD ayam--thisD sakhi--3 my friendD anugita--descri"edD sat-kathah--the e4ce!!ent pastimesD vedesu--in the 'edic !iteraturesD guhyesu--confidentia!!yD ca--as a!soD guhya-vadi"hih--"y the confidentia! devoteesD yah--one whoD ekah--one on!yD isah--the supreme contro!!erD (agat--of the comp!ete creationD atma--Supersou!D !i!aya--"y manifestation of pastimesD sr(ati--createsD avati atti--a!so maintains and annihi!atesD na--neverD tatra--thereD sa((ate--"ecomes attached to it. %CA=S:A%&3= 3 dear friends$ here is that very +ersona!ity of 2odhead whose attractive and confidentia! pastimes are descri"ed in the confidentia! parts of 'edic !iterature "y is great devotees. &t is e on!y who creates$ maintains and annihi!ates the materia! wor!d and yet remains unaffected. +BC+3C% As it is stated in the Bhagavad-gita$ a!! the 'edic !iteratures are g!orifying the greatness of :ord Sri 6rsna. ere it is confirmed in the Bhagavatam a!so. %he 'edas are e4panded "y many "ranches and su""ranches "y great devotees and empowered incarnations of the :ord !ike 'yasa$ =arada$ Sukadeva 2osvami$ the 6umaras$ 6api!a$ +rah!ada$ Aanaka$ Ba!i and Eamara(a$ "ut in the Srimad-Bhagavatam especia!!y$ the confidentia! parts of is activities are descri"ed "y the confidentia! devotee Sukadeva 2osvami. &n the 'edanta-sutras or Bpanisads there is on!y a hint of the confidentia! parts of is pastimes. &n such 'edic !iteratures as the Bpanisads$ the :ord has e4pressive!y "een distinguished from the mundane conception of is e4istence. is identity "eing fu!!y spiritua!$ is form$ name$ )ua!ity$ and parapherna!ia$ etc.$ have "een e!a"orate!y distinguished from matter$ and therefore e is sometimes misunderstood "y !ess inte!!igent persons as impersona!. But factua!!y e is the Supreme +erson$ Bhagavan$ and e is partia!!y represented as +aramatma or impersona! Brahman. %5L% <7 %5L% yada hy adharmena tamo-dhiyo nrpa (ivanti tatraisa hi sattvatah ki!a dhatte "hagam satyam rtam dayam yaso "havaya rupani dadhad yuge yuge SE=3=E#S yada--wheneverD hi--assured!yD adharmena--against the princip!es of 2od9s wi!!D tamah-dhiyah--persons in the !owest materia! modesD nrpah--kings and administratorsD (ivanti--!ive !ike anima!sD tatra--thereuponD esah-- eD hi--on!yD sattvatah--transcendenta!D ki!a--certain!yD dhatte--is manifestedD "hagam--supreme powerD satyam--truthD rtam--positivenessD dayam--mercyD yasah--wonderfu! activitiesD "havaya--for the maintenanceD rupani--in various formsD dadhat--manifestedD yuge--different periodsD yuge--and ages.

%CA=S:A%&3= Whenever there are kings and administrators !iving !ike anima!s in the !owest modes of e4istence$ the :ord in is transcendenta! form manifests is supreme power$ the %ruth +ositive$ shows specia! mercy to the faithfu!$ performs wonderfu! activities and manifests various transcendenta! forms as is necessary in different periods and ages. +BC+3C% As mentioned a"ove$ the cosmic creation is the property of the Supreme :ord. %his is the "asic phi!osophy of &sopanisad8 everything is the property of the Supreme Being. =o one shou!d encroach upon the property of the Supreme :ord. 3ne shou!d accept on!y what is kind!y awarded "y im. %herefore$ the earth or any other p!anet or universe is the a"so!ute property of the :ord. %he !iving "eings are certain!y is parts and parce!s$ or sons$ and thus every one of them has a right to !ive at the mercy of the :ord to e4ecute his prescri"ed work. =o one$ therefore$ can encroach upon the right of another individua! man or anima! without "eing so sanctioned "y the :ord. %he king or the administrator is the representative of the :ord to !ook after the management of the :ord9s wi!!. e must therefore "e a recogni*ed person !ike #ahara(a Eudhisthira or +ariksit. Such kings have fu!! responsi"i!ity and know!edge from authorities a"out the administration of the wor!d. But at times$ due to the inf!uence of the ignorance mode of materia! nature ,tamo-guna0$ the !owest of the materia! modes$ kings and administrators come into power without know!edge and responsi"i!ity$ and such foo!ish administrators !ive !ike anima!s for the sake of their own persona! interest. %he resu!t is that the who!e atmosphere "ecomes surcharged with anarchy and vicious e!ements. =epotism$ "ri"ery$ cheating$ aggression and$ therefore$ famine$ epidemic$ war and simi!ar other distur"ing features "ecome prominent in human society. And the devotees of the :ord or the faithfu! are persecuted "y a!! means. A!! these symptoms indicate the time of an incarnation of the :ord to reesta"!ish the princip!es of re!igion and to van)uish the ma!administrators. %his is a!so confirmed in the Bhagavad-gita. %he :ord then appears in is transcendenta! form without any tinge of materia! )ua!ities. e descends (ust to keep the state of is creation in a norma! condition. %he norma! condition is that the :ord has provided each and every p!anet with a!! the needs of the native !iving "eings. %hey can happi!y !ive and e4ecute their predestined occupations to attain sa!vation at the end$ fo!!owing the ru!es and regu!ations mentioned in the revea!ed scriptures. %he materia! wor!d is created to satisfy the whims of the nitya"addha$ or ever!asting conditioned sou!s$ (ust as naughty "oys are provided with p!aying crad!es. 3therwise$ there was no need of the materia! wor!d. But when they "ecome into4icated with the power of materia! science to e4p!oit the resources un!awfu!!y without the sanction of the :ord$ and that a!so on!y for sense gratification$ there is necessity of the :ord9s incarnation to chastise the re"e!!ious and to protect the faithfu!. When e descends$ e e4hi"its superhuman acts (ust to prove is supreme right$ and materia!ists !ike Cavana$ iranyakasipu and 6amsa are sufficient!y punished. e acts in a manner which no one can imitate. For e4amp!e$ the :ord$ when e appeared as Cama$ "ridged the &ndian 3cean. When e appeared as 6rsna$ from is very chi!dhood e showed superhuman activities "y ki!!ing +utana$ Aghasura$ Sakatasura$ 6a!iya$ etc.$ and then is materna! unc!e 6amsa. When e was at 1varaka e married /.$/?@ )ueens$ and a!! of them were "!essed with a sufficient num"er of chi!dren. %he sum tota! of is persona! fami!y mem"ers amounted to a"out /??$???$ popu!ar!y known as the Eadu-vamsa. And again$ during is !ifetime$ e managed to van)uish them a!!. e is famous as the 2ovardhana-dhari ari "ecause e !ifted at the age of on!y seven the hi!! known as 2ovardhana. %he :ord ki!!ed many undesira"!e kings in is time$ and as a ksatriya e fought chiva!rous!y. e is famous as the asamaurdhva$ unpara!!e!ed. =o one is e)ua! to or greater than im. %5L% <. %5L% aho a!am s!aghyatamam yadoh ku!am

aho a!am punyatamam madhor vanam yad esa pumsam rsa"hah sriyah patih sva-(anmana cankramanena cancati SE=3=E#S aho--ohD a!am--veri!yD s!aghya-tamam--supreme!y g!orifiedD yadoh--of 6ing EaduD ku!am--dynastyD aho-ohD a!am--veri!yD punya-tamam--supreme!y virtuousD madhoh vanam--the !and of #athuraD yat--"ecauseD esah--thisD pumsam--of a!! the !iving "eingsD rsa"hah--supreme !eaderD sriyah--of the goddess of fortuneD patih--hus"andD sva-(anmana--"y is appearanceD cankramanena--"y craw!ingD ca ancati--g!ories. %CA=S:A%&3= 3h$ how supreme!y g!orified is the dynasty of 6ing Eadu$ and how virtuous is the !and of #athura$ where the supreme !eader of a!! !iving "eings$ the hus"and of the goddess of fortune$ has taken is "irth and wandered in is chi!dhood. +BC+3C% &n the Bhagavad-gita the +ersona!ity of 2odhead Sri 6rsna has e4pressive!y given a description of is transcendenta! appearance$ disappearance and activities. %he :ord appears in a particu!ar fami!y or p!ace "y is inconceiva"!e potency. e does not take is "irth as a conditioned sou! )uits his "ody and accepts another "ody. is "irth is !ike the appearance and disappearance of the sun. %he sun arises on the eastern hori*on$ "ut that does not mean that the eastern hori*on is the parent of the sun. %he sun is e4istent in every part of the so!ar system$ "ut he "ecomes visi"!e at a schedu!ed time and so a!so "ecomes invisi"!e at another schedu!ed time. Simi!ar!y$ the :ord appears in this universe !ike the sun and again !eaves our sight at another time. e e4ists at a!! times and at every p!ace$ "ut "y is cause!ess mercy when e appears "efore us we take it for granted that e has taken is "irth. Anyone who can understand this truth$ in terms of the statements of revea!ed scriptures$ certain!y "ecomes !i"erated (ust after )uitting the present "ody. :i"eration is o"taina"!e after many "irths and after great endeavor in patience and perseverance$ in know!edge and renunciation. But simp!y "y knowing in truth a"out the :ord9s transcendenta! "irths and activities$ one can get !i"eration at once. %hat is the verdict of the Bhagavadgita. But those who are in the darkness of ignorance conc!ude that the :ord9s "irth and activities in the materia! wor!d are simi!ar to those of the ordinary !iving "eing. Such imperfect conc!usions cannot give anyone !i"eration. is "irth$ therefore$ in the fami!y of 6ing Eadu as the son of 6ing 'asudeva and is transfer into the fami!y of =anda #ahara(a in the !and of #athura are a!! transcendenta! arrangements made "y the interna! potency of the :ord. %he fortunes of the Eadu dynasty and that of the inha"itants of the !and of #athura cannot "e materia!!y estimated. &f simp!y "y knowing the transcendenta! nature of the "irth and activities of the :ord one can get !i"eration easi!y$ we can (ust imagine what is in store for those who actua!!y en(oyed the company of the :ord in person as a fami!y mem"er or as a neigh"or. A!! those who were fortunate enough to associate with the :ord$ the hus"and of the goddess of fortune$ certain!y o"tained something more than what is known as !i"eration. %herefore$ right!y$ the dynasty and the !and are "oth ever g!orious "y the grace of the :ord. %5L% <%5L% aho "ata svar-yasasas tiraskari kusastha!i punya-yasaskari "huvah pasyanti nityam yad anugrahesitam smitava!okam sva-patim sma yat-pra(ah SE=3=E#S

aho "ata--how wonderfu! this isD svah-yasasah--the g!ories of the heaven!y p!anetsD tiraskari--that which defeatsD kusastha!i--1varakaD punya--virtueD yasaskari--famousD "huvah--the p!anet earthD pasyanti--seeD nityam--constant!yD yat--that whichD anugraha-isitam--to "estow "enedictionD smita-ava!okam--g!ance with the favor of sweet smi!ingD sva-patim--unto the sou! of the !iving "eing ,6rsna0D sma--used toD yatpra(ah--the inha"itants of the p!ace. %CA=S:A%&3= Bndou"ted!y it is wonderfu! that 1varaka has defeated the g!ories of the heaven!y p!anets and has enhanced the ce!e"rity of the earth. %he inha"itants of 1varaka are a!ways seeing the sou! of a!! !iving "eings F6rsnaG in is !oving feature. e g!ances at them and favors them with sweet smi!es. +BC+3C% %he heaven!y p!anets are inha"ited "y demigods !ike &ndra$ Candra$ 'aruna and 'ayu and the pious sou!s reach there after performance of many virtuous acts on earth. #odern scientists agree that the timing arrangement in higher p!anetary systems is different from that of the earth. %hus it is understood from the revea!ed scriptures that the duration of !ife there is ten thousand years ,"y our ca!cu!ation0. Si4 months on earth is e)ua! to one day on the heaven!y p!anets. Faci!ities of en(oyment are a!so simi!ar!y enhanced$ and the "eauty of the inha"itants is !egendary. Common men on the earth are very much fond of reaching the heaven!y p!anets "ecause they have heard that comforts of !ife are far greater there than on the earth. %hey are now trying to reach the moon "y spacecraft. Considering a!! this$ the heaven!y p!anets are more ce!e"rated than the earth. But the ce!e"rity of earth has defeated that of the heaven!y p!anets "ecause of 1varaka$ where :ord Sri 6rsna reigned as 6ing. %hree p!aces$ name!y 'rndavana$ #athura and 1varaka$ are more important than the famous p!anets within the universe. %hese p!aces are perpetua!!y sanctified "ecause whenever the :ord descends on earth e disp!ays is transcendenta! activities particu!ar!y in these three p!aces. %hey are perpetua!!y the ho!y !ands of the :ord$ and the inha"itants sti!! take advantage of the ho!y p!aces$ even though the :ord is now out of their sight. %he :ord is the sou! of a!! !iving "eings$ and e desires a!ways to have a!! the !iving "eings$ in their svarupa$ in their constitutiona! position$ to participate in transcendenta! !ife in is association. is attractive features and sweet smi!es go deep into the heart of everyone$ and once it is so done the !iving "eing is admitted into the kingdom of 2od$ from which no one returns. %his is confirmed in the Bhagavad-gita. %he heaven!y p!anets may "e very famous for offering "etter faci!ities of materia! en(oyment$ "ut as we !earn from the Bhagavad-gita ,;.<?-</0$ one has to come "ack again to the earth p!anet as soon as the ac)uired virtue is finished. 1varaka is certain!y more important than the heaven!y p!anets "ecause whoever has "een favored with the smi!ing g!ance of the :ord sha!! never come "ack again to this rotten earth$ which is certified "y the :ord imse!f as a p!ace of misery. =ot on!y this earth "ut a!so a!! the p!anets of the universes are p!aces of misery "ecause in none of the p!anets within the universe is there eterna! !ife$ eterna! "!iss and eterna! know!edge. Any person engaged in the devotiona! service of the :ord is recommended to !ive in one of the a"ove-mentioned three p!aces$ name!y 1varaka$ #athura or 'rndavana. Because devotiona! service in these three p!aces is magnified$ those who go there to fo!!ow the princip!es in terms of instructions imparted in the revea!ed scriptures sure!y achieve the same resu!t as o"tained during the presence of :ord Sri 6rsna. is a"ode and e imse!f are identica!$ and a pure devotee under the guidance of another e4perienced devotee can o"tain a!! the resu!ts$ even at present. %5L% <@ %5L% nunam vrata-snana-hutadinesvarah samarcito hy asya grhita-pani"hih pi"anti yah sakhy adharamrtam muhur vra(a-striyah sammumuhur yad-asayah

SE=3=E#S nunam--certain!y in the previous "irthD vrata--vowD snana--"athD huta--sacrifice in the fireD adina--"y a!! theseD isvarah--the +ersona!ity of 2odheadD samarcitah--perfect!y worshipedD hi--certain!yD asya-- isD grhita-pani"hih--"y the married wivesD pi"anti--re!ishesD yah--those whoD sakhi--3 friendD adharaamrtam--the nectar from is !ipsD muhuh--again and againD vra(a-striyah--the damse!s of 'ra(a"humiD sammumuhuh--often faintedD yat-asayah--e4pecting to "e favored in that way. %CA=S:A%&3= 3 friends$ (ust think of is wives$ whose hands e has accepted. ow they must have undergone vows$ "aths$ fire sacrifices and perfect worship of the :ord of the universe to constant!y re!ish now the nectar from is !ips F"y kissingG. %he damse!s of 'ra(a"humi wou!d often faint (ust "y e4pecting such favors. +BC+3C% Ce!igious rites prescri"ed in the scriptures are meant to purify the mundane )ua!ities of the conditioned sou!s to ena"!e them to "e gradua!!y promoted to the stage of rendering transcendenta! service unto the Supreme :ord. Attainment of this stage of pure spiritua! !ife is the highest perfection$ and this stage is ca!!ed svarupa$ or the factua! identity of the !iving "eing. :i"eration means renovation of this stage of svarupa. &n that perfect stage of svarupa$ the !iving "eing is esta"!ished in five phases of !oving service$ one of which is the stage of madhurya-rasa$ or the humor of con(uga! !ove. %he :ord is a!ways perfect in imse!f$ and thus e has no hankering for imse!f. e$ however$ "ecomes a master$ a friend$ a son or a hus"and to fu!fi!! the intense !ove of the devotee concerned. erein two c!asses of devotees of the :ord are mentioned in the stage of con(uga! !ove. 3ne is svakiya$ and the other is parakiya. Both of them are in con(uga! !ove with the +ersona!ity of 2odhead 6rsna. %he )ueens at 1varaka were svakiya$ or du!y married wives$ "ut the damse!s of 'ra(a were young friends of the :ord whi!e e was unmarried. %he :ord stayed at 'rndavana ti!! the age of si4teen$ and is friend!y re!ations with the neigh"oring gir!s were in terms of parakiya. %hese gir!s$ as we!! as the )ueens$ underwent severe penances "y taking vows$ "athing and offering sacrifices in the fire$ as prescri"ed in the scriptures. %he rites$ as they are$ are not an end in themse!ves$ nor are fruitive action$ cu!ture of know!edge or perfection in mystic powers ends in themse!ves. %hey are a!! means to attain to the highest stage of svarupa$ to render constitutiona! transcendenta! service to the :ord. 5ach and every !iving "eing has his individua! position in one of the a"ove-mentioned five different kinds of reciprocating means with the :ord$ and in one9s pure spiritua! form of svarupa the re!ation "ecomes manifest without mundane affinity. %he kissing of the :ord$ either "y is wives or is young gir! friends who aspired to have the :ord as their fiance$ is not of any mundane perverted )ua!ity. ad such things "een mundane$ a !i"erated sou! !ike Sukadeva wou!d not have taken the trou"!e to re!ish them$ nor wou!d :ord Sri Caitanya #ahapra"hu have "een inc!ined to participate in those su"(ects after renouncing wor!d!y !ife. %he stage is earned after many !ives of penance. %5L% <; %5L% ya virya-su!kena hrtah svayamvare pramathya caidya-pramukhan hi susminah pradyumna-sam"am"a-sutadayo 9para yas cahrta "hauma-vadhe sahasrasah SE=3=E#S ya--the !adyD virya--prowessD su!kena--"y payment of the priceD hrtah--taken away "y forceD svayamvare-in the open se!ection of the "ridegroomD pramathya--harassingD caidya--6ing Sisupa!aD pramukhan--

headed "yD hi--positive!yD susminah--a!! very powerfu!D pradyumna--+radyumna ,6rsna9s son0D sam"a-Sam"aD am"a--Am"aD suta-adayah--chi!drenD aparah--other !adiesD yah--thoseD ca--a!soD ahrtah--simi!ar!y "roughtD "hauma-vadhe--after ki!!ing kingsD sahasrasah--"y the thousands. %CA=S:A%&3= %he chi!dren of these !adies are +radyumna$ Sam"a$ Am"a$ etc8 :adies !ike Cukmini$ Satya"hama and Aam"avati were forci"!y taken away "y im from their svayamvara ceremonies after e defeated many powerfu! kings$ headed "y Sisupa!a. And other !adies were a!so forci"!y taken away "y im after e ki!!ed Bhaumasura and thousands of his assistants. A!! of these !adies are g!orious. +BC+3C% 54ceptiona!!y )ua!ified daughters of powerfu! kings were a!!owed to make a choice of their own "ridegrooms in open competition$ and such ceremonies were ca!!ed svayamvara$ or se!ection of the "ridegroom. Because the svayamvara was an open competition "etween the riva! and va!iant princes$ such princes were invited "y the father of the princess$ and usua!!y there were regu!ar fights "etween the invited prince!y order in a sporting spirit. But it so happened that sometimes the "e!!igerent princes were ki!!ed in such marriage-fighting$ and the victorious prince was offered the trophy princess for whom so many princes died. Cukmini$ the principa! )ueen of :ord 6rsna$ was the daughter of the 6ing of 'idar"ha$ who wished that his )ua!ified and "eautifu! daughter "e given away to :ord 6rsna. But her e!dest "rother wanted her to "e given away to 6ing Sisupa!a$ who happened to "e a cousin of 6rsna. So there was open competition$ and as usua! :ord 6rsna emerged successfu!$ after harassing Sisupa!a and other princes "y is unriva!!ed prowess. Cukmini had ten sons$ !ike +radyumna. %here were other )ueens a!so taken away "y :ord 6rsna in a simi!ar way. Fu!! description of this "eautifu! "ooty of :ord 6rsna wi!! "e given in the %enth Canto. %here were /.$/?? "eautifu! gir!s who were daughters of many kings and were forci"!y sto!en "y Bhaumasura$ who kept them captive for his carna! desire. %hese gir!s prayed piteous!y to :ord 6rsna for their de!iverance$ and the mercifu! :ord$ ca!!ed "y their fervent prayer$ re!eased them a!! "y fighting and ki!!ing Bhaumasura. A!! these captive princesses were then accepted "y the :ord as is wives$ a!though in the estimation of society they were a!! fa!!en gir!s. %he a!!-powerfu! :ord 6rsna accepted the hum"!e prayers of these gir!s and married them with the adoration of )ueens. So a!together :ord 6rsna had /.$/?@ )ueens at 1varaka$ and in each of them e "egot ten chi!dren. A!! these chi!dren grew up$ and each had as many chi!dren as the father. %he aggregate of the fami!y num"ered /?$???$???. %5L% I? %5L% etah param stritvam apastapesa!am nirasta-saucam "ata sadhu kurvate yasam grhat puskara-!ocanah patir na (atv apaity ahrti"hir hrdi sprsan SE=3=E#S etah--a!! these womenD param--highestD stritvam--womanhoodD apastapesa!am--without individua!ityD nirasta--withoutD saucam--purityD "ata sadhu--auspicious!y g!orifiedD kurvate--do they makeD yasam--from whoseD grhat--homesD puskara-!ocanah--the !otus-eyedD patih--hus"andD na (atu--never at any timeD apaiti-goes awayD ahrti"hih--"y presentationD hrdi--in the heartD sprsan--endeared. %CA=S:A%&3=

A!! these women auspicious!y g!orified their !ives despite their "eing without individua!ity and without purity. %heir hus"and$ the !otus-eyed +ersona!ity of 2odhead$ never !eft them a!one at home. e a!ways p!eased their hearts "y making va!ua"!e presentations. +BC+3C% %he devotees of the :ord are purified sou!s. As soon as the devotees surrender unto the !otus feet of the :ord sincere!y$ the :ord accepts them$ and thus the devotees at once "ecome free from a!! materia! contaminations. Such devotees are a"ove the three modes of materia! nature. %here is no "odi!y dis)ua!ification of a devotee$ (ust as there is no )ua!itative difference "etween the 2anges water and the fi!thy drain water when they are ama!gamated. Women$ merchants and !a"orers are not very inte!!igent$ and thus it is very difficu!t for them to understand the science of 2od or to "e engaged in the devotiona! service of the :ord. %hey are more materia!istic$ and !ess than them are the 6iratas$ unas$ Andhras$ +u!indas$ +u!kasas$ A"hiras$ 6ankas$ Eavanas$ 6hasas$ etc.$ "ut a!! of them can "e de!ivered if they are proper!y engaged in the devotiona! service of the :ord. By engagement in the service of the :ord$ the designative dis)ua!ifications are removed$ and as pure sou!s they "ecome e!igi"!e to enter into the kingdom of 2od. %he fa!!en gir!s under the c!utches of Bhaumasura sincere!y prayed to :ord Sri 6rsna for their de!iverance$ and their sincerity of purpose made them at once pure "y virtue of devotion. %he :ord therefore accepted them as is wives$ and thus their !ives "ecame g!orified. Such auspicious g!orification was sti!! more g!orified when the :ord p!ayed with them as the most devoted hus"and. %he :ord used to !ive with is /.$/?@ wives constant!y. e e4panded imse!f into /.$/?@ p!enary portions$ and each and every one of them was the :ord imse!f without deviation from the 3rigina! +ersona!ity. %he Sruti-mantra affirms that the :ord can e4pand imse!f into many. As hus"and of so many wives$ e p!eased them a!! with presentations$ even at a cost!y endeavor. e "rought the pari(ata p!ant from heaven and imp!anted it at the pa!ace of Satya"hama$ one of the principa! )ueens. &f$ therefore$ anyone desires the :ord to "ecome one9s hus"and$ the :ord fu!fi!!s such desires in fu!!. %5L% I/ %5L% evamvidha gadantinam sa girah pura-yositam niriksanena"hinandan sasmitena yayau harih SE=3=E#S evamvidhah--in this wayD gadantinam--thus praying and ta!king a"out imD sah-- e ,the :ord0D girah-of wordsD pura-yositam--of the !adies of the capita!D niriksanena--"y is grace of g!ancing over themD a"hinandan--and greeting themD sa-smitena--with a smi!ing faceD yayau--departedD harih--the +ersona!ity of 2odhead. %CA=S:A%&3= Whi!e the !adies of the capita! of astinapura were greeting im and ta!king in this way$ the :ord$ smi!ing$ accepted their good greetings$ and casting the grace of is g!ance over them$ e departed from the city. %5L% I< %5L%

a(ata-satruh prtanam gopithaya madhu-dvisah pare"hyah sankitah snehat prayunkta catur-anginim SE=3=E#S a(ata-satruh--#ahara(a Eudhisthira$ who was no one9s enemyD prtanam--defensive forcesD gopithaya--for giving protectionD madhu-dvisah--of the enemy of #adhu ,Sri 6rsna0D pare"hyah--from others ,enemies0D sankitah--"eing afraid ofD snehat--out of affectionD prayunkta--engagedD catuh-anginim--four defensive divisions. %CA=S:A%&3= #ahara(a Eudhisthira$ a!though no one9s enemy$ engaged four divisions of defense Fhorse$ e!ephant$ chariot and armyG to accompany :ord 6rsna$ the enemy of the asuras FdemonsG. %he #ahara(a did this "ecause of the enemy$ and a!so out of affection for the :ord. +BC+3C% =atura! defensive measures are horses and e!ephants com"ined with chariots and men. orses and e!ephants are trained to move to any part of the hi!!s or forests and p!ains. %he charioteers cou!d fight with many horses and e!ephants "y the strength of powerfu! arrows$ even up to the standard of the "rahmastra ,simi!ar to modern atomic weapons0. #ahara(a Eudhisthira knew we!! that 6rsna is everyone9s friend and we!!-wisher$ and yet there were asuras who were "y nature envious of the :ord. So out of fear of attack from others and out of affection a!so$ he engaged a!! varieties of defensive forces as "odyguards of :ord 6rsna. &f re)uired$ :ord 6rsna imse!f was sufficient to defend imse!f from the attack of others who counted the :ord as their enemy$ "ut sti!! e accepted a!! the arrangements made "y #ahara(a Eudhisthira "ecause e cou!d not diso"ey the 6ing$ who was is e!der cousin. %he :ord p!ays the part of a su"ordinate in is transcendenta! sporting$ and thus sometimes e puts imse!f in the care of Easodamata for is protection in is so-ca!!ed he!p!essness of chi!dhood. %hat is the transcendenta! !i!a$ or pastime of the :ord. %he "asic princip!e for a!! transcendenta! e4changes "etween the :ord and is devotees is e4hi"ited to en(oy a transcendenta! "!iss for which there is no comparison$ even up to the !eve! of "rahmananda. %5L% II %5L% atha duragatan saurih kauravan virahaturan sannivartya drdham snigdhan prayat sva-nagarim priyaih SE=3=E#S atha--thusD duragatan--having accompanied im for a !ong distanceD saurih--:ord 6rsnaD kauravan--the +andavasD virahaturan--overwhe!med "y a sense of separationD sannivartya--po!ite!y persuadedD drdham-determinedD snigdhan--fu!! of affectionD prayat--proceededD sva-nagarim--towards is own city ,1varaka0D priyaih--with dear companions. %CA=S:A%&3=

3ut of profound affection for :ord 6rsna$ the +andavas$ who were of the 6uru dynasty$ accompanied im a considera"!e distance to see im off. %hey were overwhe!med with the thought of future separation. %he :ord$ however$ persuaded them to return home$ and e proceeded towards 1varaka with is dear companions. %5L%S I>-I7 %5L% kuru-(anga!a-panca!an surasenan sayamunan "rahmavartam kuruksetram matsyan sarasvatan atha maru-dhanvam atikramya sauvira"hirayoh paran anartan "hargavopagac chrantavaho manag vi"huh SE=3=E#S kuru-(anga!a--the province of 1e!hiD panca!an--part of the province +un(a"D surasenan--part of the province of Bttar +radeshD sa--withD yamunan--the districts on the "ank of the EamunaD "rahmavartam-part of northern Bttar +radeshD kuruksetram--the p!ace where the "att!e was foughtD matsyan--the province #atsyaD sarasvatan--part of +un(a"D atha--and so onD maru--Ca(asthan$ the !and of desertsD dhanvam--#adhya +radesh$ where water is very scantyD ati-kramya--after passingD sauvira--SaurastraD a"hirayoh--part of 2u(aratD paran--western sideD anartan--the province of 1varakaD "hargava--3 SaunakaD upagat--overtaken "yD sranta--fatigueD vahah--the horsesD manak vi"huh--s!ight!y$ "ecause of the !ong (ourney. %CA=S:A%&3= 3 Saunaka$ the :ord then proceeded towards 6uru(anga!a$ +anca!a$ Surasena$ the !and on the "ank of the Civer Eamuna$ Brahmavarta$ 6uruksetra$ #atsya$ Sarasvata$ the province of the desert and the !and of scanty water. After crossing these provinces e gradua!!y reached the Sauvira and A"hira provinces$ then west of these$ reached 1varaka at !ast. +BC+3C% %he provinces passed over "y the :ord in those days were different!y named$ "ut the direction given is sufficient to indicate that e trave!ed through 1e!hi$ +un(a"$ Ca(asthan$ #adhya +radesh$ Saurastra and 2u(arat and at !ast reached is home province at 1varaka. We do not gain any profit simp!y "y researching the ana!ogous provinces of those days up to now$ "ut it appears that the desert of Ca(asthan and the provinces of scanty water !ike #adhya +radesh were present even five thousand years ago. %he theory of soi! e4perts that the desert deve!oped in recent years is not supported "y the statements of Bhagavatam. We may !eave the matter for e4pert geo!ogists to research "ecause the changing universe has different phases of geo!ogica! deve!opment. We are satisfied that the :ord has now reached is own province$ 1varakadhama$ from the 6uru provinces. 6uruksetra continues to e4ist since the 'edic age$ and it is sheer foo!ishness when interpreters ignore or deny the e4istence of 6uruksetra. %5L% I. %5L%

tatra tatra ha tatratyair harih pratyudyatarhanah sayam "he(e disam pascad gavistho gam gatas tada SE=3=E#S tatra tatra--at different p!acesD ha--it so happenedD tatratyaih--"y !oca! inha"itantsD harih--the +ersona!ity of 2odheadD pratyudyata-arhanah--"eing offered presentations and worshipfu! regardsD sayam--the eveningD "he(e--having overtakenD disam--directionD pascat--easternD gavisthah--the sun in the skyD gam-to the oceanD gatah--having goneD tada--at that time. %CA=S:A%&3= 3n is (ourney through these provinces e was we!comed$ worshiped and given various presentations. &n the evening$ in a!! p!aces$ the :ord suspended is (ourney to perform evening rites. %his was regu!ar!y o"served after sunset. +BC+3C% &t is said here that the :ord o"served the re!igious princip!es regu!ar!y whi!e e was on the (ourney. %here are certain phi!osophica! specu!ations that even the :ord is under the o"!igations of fruitive action. But actua!!y this is not the case. e does not depend on the action of any good or "ad work. Since the :ord is a"so!ute$ everything done "y im is good for everyone. But when e descends on earth$ e acts for the protection of the devotees and for the annihi!ation of the impious nondevotees. A!though e has no o"!igatory duty$ sti!! e does everything so that others may fo!!ow. %hat is the way of factua! teachingD one must act proper!y himse!f and teach the same to others$ otherwise no one wi!! accept one9s "!ind teaching. e is imse!f the awarder of fruitive resu!ts. e is se!f-sufficient$ and yet e acts according to the ru!ings of the revea!ed scripture in order to teach us the process. &f e does not do so$ the common man may go wrong. But in the advanced stage$ when one can understand the transcendenta! nature of the :ord$ one does not try to imitate im. %his is not possi"!e. %he :ord in human society does what is the duty of everyone$ "ut sometimes e does something e4traordinary and not to "e imitated "y the !iving "eing. is acts of evening prayer as stated herein must "e fo!!owed "y the !iving "eing$ "ut it is not possi"!e to fo!!ow is mountain-!ifting or dancing with the gopis. 3ne cannot imitate the sun$ which can e4haust water even from a fi!thy p!aceD the most powerfu! can do something which is a!!-good$ "ut our imitation of such acts wi!! put us into end!ess difficu!ty. %herefore$ in a!! actions$ the e4perienced guide$ the spiritua! master$ who is the manifested mercy of the :ord$ shou!d a!ways "e consu!ted$ and the path of progress wi!! "e assured. %hus end the Bhaktivedanta purports of the First Canto$ %enth Chapter$ of the Srimad-Bhagavatam$ entit!ed "1eparture of :ord 6rsna for 1varaka." Chapter 5!even :ord 6rsna9s 5ntrance into 1varaka :ord 6rsna9 s 5ntrance into 1varaka %5L% / %5L% suta uvaca anartan sa upavra(ya svrddhan (ana-padan svakan dadhmau daravaram tesam visadam samayann iva

SE=3=E#S sutah uvaca--Suta 2osvami saidD anartan--the country known as Anartan ,1varaka0D sah-- eD upavra(ya--reaching the "order ofD svrddhan--most prosperousD (ana-padan--cityD svakan-- is ownD dadhmau--soundedD daravaram--the auspicious conchshe!! ,+anca(anya0D tesam--of themD visadam-de(ectionD samayan--pacifyingD iva--seeming!y. %CA=S:A%&3= Suta 2osvami said8 Bpon reaching the "order of is most prosperous metropo!is$ known as the country of the Anartas F1varakaG$ the :ord sounded is auspicious conchshe!!$ hera!ding is arriva! and apparent!y pacifying the de(ection of the inha"itants. +BC+3C% %he "e!oved :ord was away from is own prosperous metropo!is of 1varaka for a considera"!y !ong period "ecause of the Batt!e of 6uruksetra$ and thus a!! the inha"itants were overcome with me!ancho!ia due to the separation. When the :ord descends on the earth$ is eterna! associates a!so come with im$ (ust as the entourage of a king accompanies him. Such associates of the :ord are eterna!!y !i"erated sou!s$ and they cannot "ear the separation of the :ord even for a moment "ecause of intense affection for the :ord. %hus the inha"itants of the city of 1varaka were in a mood of de(ection and e4pected the arriva! of the :ord at any moment. So the hera!ding sound of the auspicious conchshe!! was very encouraging$ and apparent!y the sound pacified their de(ection. %hey were sti!! more aspirant to see the :ord amongst themse!ves$ and a!! of them "ecame a!ert to receive im in the "efitting manner. %hese are the signs of spontaneous !ove of 2odhead. %5L% < %5L% sa uccakase dhava!odaro daro 9py urukramasyadharasona-sonima dadhmayamanah kara-kan(a-sampute yatha"(a-khande ka!a-hamsa utsvanah SE=3=E#S sah--thatD uccakase--"ecame "ri!!iantD dhava!a-udarah--white and fat-"owe!edD darah--conchshe!!D api-a!though it is soD urukramasya--of the great adventurerD adharasona--"y the transcendenta! )ua!ity of is !ipsD sonima--reddenedD dadhmayamanah--"eing soundedD kara-kan(a-sampute--"eing caught "y the grip of the !otus handD yatha--as it isD a"(a-khande--"y the stems of !otus f!owersD ka!a-hamsah--ducking swanD utsvanah--!oud!y sounding. %CA=S:A%&3= %he white and fat-"owe!ed conchshe!!$ "eing gripped "y the hand of :ord 6rsna and sounded "y im$ appeared to "e reddened "y the touch of is transcendenta! !ips. &t seemed that a white swan was p!aying in the stems of red !otus f!owers. +BC+3C% %he redness of the white conchshe!! due to the !ip-touch of the :ord is a sym"o! of spiritua! significance. %he :ord is a!! spirit$ and matter is ignorance of this spiritua! e4istence. Factua!!y there is nothing !ike matter in spiritua! en!ightenment$ and this spiritua! en!ightenment takes p!ace at once "y the

contact of the Supreme :ord Sri 6rsna. %he :ord is present in every partic!e of a!! e4istence$ and e can manifest is presence in anyone. By ardent !ove and devotiona! service to the :ord$ or in other words "y spiritua! contact with the :ord$ everything "ecomes spiritua!!y reddened !ike the conchshe!! in the grip of the :ord$ and the paramahamsa$ or the supreme!y inte!!igent person$ p!ays the part of the ducking swan in the water of spiritua! "!iss$ eterna!!y decorated "y the !otus f!ower of the :ord9s feet. %5L% I %5L% tam upasrutya ninadam (agad-"haya-"hayavaham pratyudyayuh pra(ah sarva "hartr-darsana-!a!asah SE=3=E#S tam--thatD upasrutya--having overheardD ninadam--soundD (agat-"haya--the fear of materia! e4istenceD "haya-avaham--the threatening princip!eD prati--towardsD udyayuh--rapid!y proceededD pra(ah--the citi*ensD sarvah--a!!D "hartr--the protectorD darsana--audienceD !a!asah--having so desired. %CA=S:A%&3= %he citi*ens of 1varaka$ having heard that sound which threatens fear personified in the materia! wor!d$ "egan to run towards im fast$ (ust to have a !ong desired audience with the :ord$ who is the protector of a!! devotees. +BC+3C% As a!ready e4p!ained$ the citi*ens of 1varaka who !ived at the time of :ord 6rsna9s presence there were a!! !i"erated sou!s who descended there a!ong with the :ord as entourage. A!! were very an4ious to have an audience with the :ord$ a!though "ecause of spiritua! contact they were never separated from the :ord. Aust as the gopis at 'rndavana used to think of 6rsna whi!e e was away from the vi!!age for cowherding engagements$ the citi*ens of 1varaka were a!! immersed in thought of the :ord whi!e e was away from 1varaka to attend the Batt!e of 6uruksetra. Some distinguished fiction writer in Benga! conc!uded that the 6rsna of 'rndavana$ that of #athura and that of 1varaka were different persona!ities. istorica!!y there is no truth in this conc!usion. %he 6rsna of 6uruksetra and the 6rsna of 1varaka are one and the same persona!ity. %he citi*ens of 1varaka were thus in a state of me!ancho!y due to the :ord9s a"sence from the transcendenta! city$ as much as we are put in a state of me!ancho!y at night "ecause of the a"sence of the sun. %he sound hera!ded "y :ord 6rsna was something !ike the hera!ding of the sunrise in the morning. So a!! the citi*ens of 1varaka awoke from a state of s!um"er "ecause of the sunrise of 6rsna$ and they a!! hastened towards im (ust to have an audience. %he devotees of the :ord know no one e!se as protector. %his sound of the :ord is identica! with the :ord$ as we have tried to e4p!ain "y the nondua! position of the :ord. %he materia! e4istence of our present status is fu!! of fear. 3ut of the four pro"!ems of materia! e4istence$ name!y the food pro"!em$ the she!ter pro"!em$ the fear pro"!em and the mating pro"!em$ the fear pro"!em gives us more trou"!e than the others. We are a!ways fearfu! due to our ignorance of the ne4t pro"!em. %he who!e materia! e4istence is fu!! of pro"!ems$ and thus the fear pro"!em is a!ways prominent. %his is due to our association with the i!!usory energy of the :ord$ known as maya or e4terna! energy$ yet a!! fear is vanished as soon as there is the sound of the :ord$ represented "y is ho!y name$ as it was sounded "y :ord Sri Caitanya #ahapra"hu in the fo!!owing si4teen words8 are 6rsna$ are 6rsna$ 6rsna 6rsna$ are are are Cama$ are Cama$ Cama Cama$ are are

We can take advantage of these sounds and "e free from a!! threatening pro"!ems of materia! e4istence. %5L%S >-7 %5L% tatropanita-"a!ayo raver dipam ivadrtah atmaramam purna-kamam ni(a-!a"hena nityada prity-utphu!!a-mukhah procur harsa-gadgadaya gira pitaram sarva-suhrdam avitaram ivar"hakah SE=3=E#S tatra--thereuponD upanita--having offeredD "a!ayah--presentationsD raveh--up to the sunD dipam--!ampD iva--!ikeD adrtah--"eing eva!uatedD atma-aramam--unto the se!f-sufficientD purna-kamam--fu!!y satisfiedD ni(a-!a"hena--"y is own potenciesD nitya-da--one who supp!ies incessant!yD priti--affectionD utphu!!amukhah--cheerfu! facesD procuh--saidD harsa--g!addenedD gadgadaya--ecstaticD gira--speechesD pitaram-unto the fatherD sarva--a!!D suhrdam--friendsD avitaram--the guardianD iva--!ikeD ar"hakah--wards. %CA=S:A%&3= %he citi*ens arrived "efore the :ord with their respective presentations$ offering them to the fu!!y satisfied and se!f-sufficient one$ who$ "y is own potency$ incessant!y supp!ies others. %hese presentations were !ike the offering of a !amp to the sun. Eet the citi*ens "egan to speak in ecstatic !anguage to receive the :ord$ (ust as wards we!come their guardian and father. +BC+3C% %he Supreme :ord 6rsna is descri"ed herein as atmarama. e is se!f-sufficient$ and there is no need for im to seek happiness from anything "eyond imse!f. e is se!f-sufficient "ecause is very transcendenta! e4istence is tota! "!iss. e is eterna!!y e4istentD e is a!!-cogni*ant and a!!-"!issfu!. %herefore$ any presentation$ however va!ua"!e it may "e$ is not needed "y im. But sti!!$ "ecause e is the we!!-wisher for one and a!!$ e accepts from everyone everything that is offered to im in pure devotiona! service. &t is not that e is in want for such things$ "ecause the things are themse!ves generated from is energy. %he comparison is made herein that making offerings to the :ord is something !ike offering a !amp in the worship of the sun-god. Anything fiery and i!!uminating is "ut an emanation of the energy of the sun$ and yet to worship the sun-god it is necessary to offer him a !amp. &n the worship of the sun$ there is some sort of demand made "y the worshiper$ "ut in the case of devotiona! service to the :ord$ there is no )uestion of demand from either side. &t is a!! a sign of pure !ove and affection "etween the :ord and the devotee. %he :ord is the Supreme Father of a!! !iving "eings$ and therefore those who are conscious of this vita! re!ation with 2od can make fi!ia! demands from the Father$ and the Father is p!eased to supp!y the demands of such o"edient sons without "argaining. %he :ord is (ust !ike the desire tree$ and from im everyone can have everything "y the cause!ess mercy of the :ord. As the Supreme Father$ the :ord$ however$ does not supp!y to a pure devotee what is considered to "e a "arrier to the discharge of devotiona! service. %hose who are engaged in the devotiona! service of the :ord can rise to the position of una!!oyed devotiona! service "y is transcendenta! attraction.

%5L% . %5L% natah sma te natha sadanghri-panka(am virinca-vairincya-surendra-vanditam parayanam ksemam ihecchatam param na yatra ka!ah pra"havet parah pra"huh SE=3=E#S natah--"owed downD sma--we had done soD te--unto EouD natha--3 :ordD sada--a!waysD anghripanka(am--the !otus feetD virinca--Brahma$ the first !iving "eingD vairincya--sons of Brahma !ike Sanaka and SanatanaD sura-indra--the 6ing of heavenD vanditam--worshiped "yD parayanam--the supremeD ksemam--we!fareD iha--in this !ifeD icchatam--one who so desiresD param--the highestD na--neverD yatra-whereinD ka!ah--inevita"!e timeD pra"havet--can e4ert its inf!uenceD parah--transcendenta!D pra"huh--the Supreme :ord. %CA=S:A%&3= %he citi*ens said8 3 :ord$ Eou are worshiped "y a!! demigods !ike Brahma$ the four Sanas and even the 6ing of heaven. Eou are the u!timate rest for those who are rea!!y aspiring to achieve the highest "enefit of !ife. Eou are the supreme transcendenta! :ord$ and inevita"!e time cannot e4ert its inf!uence upon Eou. +BC+3C% %he Supreme :ord is Sri 6rsna$ as confirmed in Bhagavad-gita$ Brahma-samhita and other authori*ed 'edic !iteratures. =o one is e)ua! to or greater than im$ and that is the verdict of a!! scriptures. %he inf!uence of time and space is e4erted upon the dependent !iving entities$ who are a!! parts and parce!s of the Supreme :ord. %he !iving entities are predominated Brahman$ whereas the Supreme :ord is the predominating A"so!ute. As soon as we forget this c!ear fact$ we are at once in i!!usion$ and thus we are put into threefo!d miseries$ as one is put into dense darkness. %he c!ear consciousness of the cogni*ant !iving "eing is 2od consciousness$ in which one "ows down unto im in a!! circumstances. %5L% %5L% "havaya nas tvam "hava visva-"havana tvam eva matatha suhrt-patih pita tvam sad-gurur nah paramam ca daivatam yasyanuvrttya krtino "a"huvima SE=3=E#S "havaya--for we!fareD nah--for usD tvam--Eour :ordshipD "hava--(ust "ecomeD visva-"havana--the creator of the universeD tvam--Eour :ordshipD eva--certain!yD mata--motherD atha--as a!soD suhrt--we!!-wisherD patih--hus"andD pita--fatherD tvam--Eour :ordshipD sat-guruh--spiritua! masterD nah--ourD paramam--the supremeD ca--andD daivatam--worshipa"!e 1eityD yasya--whoseD anuvrttya--fo!!owing in the footstepsD krtinah--successfu!D "a"huvima--we have "ecome. %CA=S:A%&3=

3 creator of the universe$ Eou are our mother$ we!!-wisher$ :ord$ father$ spiritua! master and worshipa"!e 1eity. By fo!!owing in Eour footsteps we have "ecome successfu! in every respect. We pray$ therefore$ that Eou continue to "!ess us with Eour mercy. +BC+3C% %he a!!-good +ersona!ity of 2odhead$ "eing the creator of the universe$ a!so p!ans for the good of a!! good !iving "eings. %he good !iving "eings are advised "y the :ord to fo!!ow is good advice$ and "y doing so they "ecome successfu! in a!! spheres of !ife. %here is no need to worship any deity "ut the :ord. %he :ord is a!!-powerfu!$ and if e is satisfied "y our o"edience unto is !otus feet$ e is competent to "estow upon us a!! kinds of "!essings for the successfu! e4ecution of "oth our materia! and spiritua! !ives. For attaining spiritua! e4istence$ the human form is a chance for a!! to understand our eterna! re!ation with 2od. 3ur re!ation with im is eterna!D it can neither "e "roken nor van)uished. &t may "e forgotten for the time "eing$ "ut it can "e revived a!so "y the grace of the :ord$ if we fo!!ow is in(unctions$ which are revea!ed in the scriptures of a!! times and a!! p!aces. %5L% @ %5L% aho sanatha "havata sma yad vayam traivistapanam api dura-darsanam prema-smita-snigdha-niriksanananam pasyema rupam tava sarva-sau"hagam SE=3=E#S aho--oh$ it is our good !uckD sa-nathah--to "e under the protection of the masterD "havata--"y Eour good se!fD sma--as we have "ecomeD yat vayam--as we areD traivista-panam--of the demigodsD api--a!soD duradarsanam--very rare!y seenD prema-smita--smi!ing with !oveD snigdha--affectionateD niriksana-ananam-face !ooking in that modeD pasyema--!et us !ookD rupam--"eautyD tava--EourD sarva--a!!D sau"hagam-auspiciousness. %CA=S:A%&3= 3h$ it is our good !uck that we have come again today under Eour protection "y Eour presence$ for Eour :ordship rare!y visits even the deni*ens of heaven. =ow it is possi"!e for us to !ook into Eour smi!ing face$ which is fu!! of affectionate g!ances. We can now see Eour transcendenta! form$ fu!! of a!! auspiciousness. +BC+3C% %he :ord in is eterna! persona! form can "e seen on!y "y the pure devotees. %he :ord is never impersona!$ "ut e is the Supreme A"so!ute +ersona!ity of 2odhead$ possi"!e to "e visited "y devotiona! service face to face$ which is impossi"!e to "e done even "y the deni*ens of higher p!anets. When Brahma(i and other demigods want to consu!t :ord 'isnu$ the p!enary portion of :ord 6rsna$ they have to wait on the shore of the ocean of mi!k where :ord 'isnu is !ying on White :and ,Svetadvipa0. %his ocean of mi!k and the Svetadvipa p!anet are the rep!ica of 'aikuntha!oka within the universe. =either Brahma(i nor the demigods !ike &ndra can enter into this is!and of Svetadvipa$ "ut they can stand on the shore of the ocean of mi!k and transmit their message to :ord 'isnu$ known as 6sirodakasayi 'isnu. %herefore$ the :ord is rare!y seen "y them$ "ut the inha"itants of 1varaka$ "ecause of their "eing pure devotees without any tinge of the materia! contamination of fruitive activities and empiric phi!osophica! specu!ation$ can see im face to face "y the grace of the :ord. %his is the origina! state of the !iving entities and can "e attained "y reviving our natura! and constitutiona! state of !ife$ which is discovered "y devotiona! service on!y.

%5L% ; %5L% yarhy am"u(aksapasasara "ho "havan kurun madhun vatha suhrd-didrksaya tatra"da-koti-pratimah ksano "haved ravim vinaksnor iva nas tavacyuta SE=3=E#S yarhi--wheneverD am"u(a-aksa--3 !otus-eyed oneD apasasara--Eou go awayD "ho--ohD "havan--Eourse!fD kurun--the descendants of 6ing 6uruD madhun--the inha"itants of #athura ,'ra(a"humi0D va--eitherD atha--thereforeD suhrt-didrksaya--for meeting themD tatra--at that timeD a"da-koti--mi!!ions of yearsD pratimah--!ikeD ksanah--momentsD "havet--"ecomesD ravim--the sunD vina--withoutD aksnoh--of the eyesD iva--!ike thatD nah--oursD tava--EourD acyuta--3 infa!!i"!e one. %CA=S:A%&3= 3 !otus-eyed :ord$ whenever Eou go away to #athura$ 'rndavana or astinapura to meet Eour friends and re!atives$ every moment of Eour a"sence seems !ike a mi!!ion years. 3 infa!!i"!e one$ at that time our eyes "ecome use!ess$ as if "ereft of sun. +BC+3C% We are a!! proud of our materia! senses for making e4periments to determine the e4istence of 2od. But we forget that our senses are not a"so!ute "y themse!ves. %hey can on!y act under certain conditions. For e4amp!e$ our eyes. As !ong as the sunshine is there$ our eyes are usefu! to a certain e4tent. But in the a"sence of sunshine$ the eyes are use!ess. :ord Sri 6rsna$ "eing the primeva! :ord$ the Supreme %ruth$ is compared to the sun. Without im a!! our know!edge is either fa!se or partia!. %he opposite of the sun is the darkness$ and simi!ar!y the opposite of 6rsna is maya$ or i!!usion. %he devotees of the :ord can see everything in true perspective due to the !ight disseminated "y :ord 6rsna. By the grace of the :ord the pure devotee cannot "e in the darkness of ignorance. %herefore$ it is necessary that we must a!ways "e in the sight of :ord 6rsna so that we can see "oth ourse!ves and the :ord with is different energies. As we cannot see anything in the a"sence of the sun$ so a!so we cannot see anything inc!uding our own se!f$ without the factua! presence of the :ord. Without im a!! our know!edge is covered "y i!!usion. %5L% /? %5L% katham vayam natha cirosite tvayi prasanna-drstyakhi!a-tapa-sosanam (ivema te sundara-hasa-so"hitam apasyamana vadanam manoharam iti codirita vacah pra(anam "hakta-vatsa!ah srnvano 9nugraham drstya vitanvan pravisat puram SE=3=E#S

katham--howD vayam--weD natha--3 :ordD cirosite--"eing a"road a!most a!waysD tvayi--"y EouD prasanna--satisfactionD drstya--"y the g!anceD akhi!a--universa!D tapa--miseriesD sosanam--van)uishingD (ivema--sha!! "e a"!e to !iveD te--EourD sundara--"eautifu!D hasa--smi!ingD so"hitam--decoratedD apasyamanah--without seeingD vadanam--faceD manoharam--attractiveD iti--thusD ca--andD udiritah-speakingD vacah--wordsD pra(anam--of the citi*ensD "hakta-vatsa!ah--kind to the devoteesD srnvanah--thus !earningD anugraham--kindnessD drstya--"y g!ancesD vitanvan--distri"utingD pravisat--enteredD puram-1varakapuri. %CA=S:A%&3= 3 master$ if Eou !ive a"road a!! the time$ then we cannot !ook at Eour attractive face$ whose smi!es van)uish a!! our sufferings. ow can we e4ist without Eour presence?Bpon hearing their speeches$ the :ord$ who is very kind to the citi*ens and the devotees$ entered the city of 1varaka and acknow!edged a!! their greetings "y casting is transcendenta! g!ance over them. +BC+3C% :ord 6rsna9s attraction is so powerfu! that once "eing attracted "y im one cannot to!erate separation from im. Why is this so? Because we are a!! eterna!!y re!ated with im as the sun rays are eterna!!y re!ated with the sun disc. %he sun rays are mo!ecu!ar parts of the so!ar radiation. %hus the sun rays and the sun cannot "e separated. %he separation "y the c!oud is temporary and artificia!$ and as soon as the c!oud is c!eared$ the sun rays again disp!ay their natura! effu!gence in the presence of the sun. Simi!ar!y$ the !iving entities$ who are mo!ecu!ar parts of the who!e spirit$ are separated from the :ord "y the artificia! covering of maya$ i!!usory energy. %his i!!usory energy$ or the curtain of maya$ has to "e removed$ and when it is so done$ the !iving entity can see the :ord face to face$ and a!! his miseries are at once removed. 5very one of us wants to remove the miseries of !ife$ "ut we do not know how to do it. %he so!ution is given here$ and it rests on us to assimi!ate it or not. %5L% // %5L% madhu-"ho(a-dasarharhakukurandhaka-vrsni"hih atma-tu!ya-"a!air guptam nagair "hogavatim iva SE=3=E#S madhu--#adhuD "ho(a--Bho(aD dasarha--1asarhaD arha--ArhaD kukura--6ukuraD andhaka--AndhakaD vrsni"hih--"y the descendants of 'rsniD atma-tu!ya--as good as imse!fD "a!aih--"y strengthD guptam-protectedD nagaih--"y the =agasD "hogavatim--the capita! of =aga!okaD iva--!ike. %CA=S:A%&3= As Bhogavati$ the capita! of =aga!oka$ is protected "y the =agas$ so was 1varaka protected "y the descendants of 'rsni--Bho(a$ #adhu$ 1asarha$ Arha$ 6ukura$ Andhaka$ etc.--who were as strong as :ord 6rsna. +BC+3C% %he =aga!oka p!anet is situated "e!ow the earth p!anet$ and it is understood that the sun rays are hampered there. %he darkness of the p!anet is$ however$ removed "y the f!ashes of the (ewe!s set on the heads of the =agas ,ce!estia! serpents0$ and it is said that there are "eautifu! gardens$ rivu!ets$ etc.$ for the

en(oyment of the =agas. &t is understood here a!so that the p!ace is we!! protected "y the inha"itants. So a!so the city of 1varaka was we!! protected "y the descendants of 'rsni$ who were as powerfu! as the :ord$ insofar as e manifested is strength upon this earth. %5L% /< %5L% sarvartu-sarva-vi"havapunya-vrksa-!atasramaih udyanopavanaramair vrta-padmakara-sriyam SE=3=E#S sarva--a!!D rtu--seasonsD sarva--a!!D vi"hava--opu!encesD punya--piousD vrksa--treesD !ata--creepersD asramaih--with hermitagesD udyana--orchardsD upavana--f!ower gardensD aramaih--p!easure gardens and "eautifu! parksD vrta--surrounded "yD padma-akara--the "irthp!aces of !otuses or nice reservoirs of waterD sriyam--increasing the "eauty. %CA=S:A%&3= %he city of 1varakapuri was fi!!ed with the opu!ences of a!! seasons. %here were hermitages$ orchards$ f!ower gardens$ parks and reservoirs of water "reeding !otus f!owers a!! over. +BC+3C% +erfection of human civi!i*ation is made possi"!e "y uti!i*ing the gifts of nature in their own way. As we find herewith in the description of its opu!ence$ 1varaka was surrounded "y f!ower gardens and fruit orchards a!ong with reservoirs of water and growing !otuses. %here is no mention of mi!!s and factories supported "y s!aughterhouses$ which are the necessary parapherna!ia of the modern metropo!is. %he propensity to uti!i*e nature9s own gifts is sti!! there$ even in the heart of modern civi!i*ed man. %he !eaders of modern civi!i*ation se!ect their own residentia! )uarters in a p!ace where there are such natura!!y "eautifu! gardens and reservoirs of water$ "ut they !eave the common men to reside in congested areas without parks and gardens. erein of course we find a different description of the city of 1varaka. &t is understood that the who!e dhama$ or residentia! )uarter$ was surrounded "y such gardens and parks with reservoirs of water where !otuses grew. &t is understood that a!! the peop!e depended on nature9s gifts of fruits and f!owers without industria! enterprises promoting fi!thy huts and s!ums for residentia! )uarters. Advancement of civi!i*ation is estimated not on the growth of mi!!s and factories to deteriorate the finer instincts of the human "eing$ "ut on deve!oping the potent spiritua! instincts of human "eings and giving them a chance to go "ack to 2odhead. 1eve!opment of factories and mi!!s is ca!!ed ugra-karma$ or pungent activities$ and such activities deteriorate the finer sentiments of the human "eing and society to form a dungeon of demons. We find herein the mention of pious trees which produce seasona! f!owers and fruits. %he impious trees are use!ess (ung!es on!y$ and they can on!y "e used to supp!y fue!s. &n the modern civi!i*ation such impious trees are p!anted on the sides of roads. uman energy shou!d "e proper!y uti!i*ed in deve!oping the finer senses for spiritua! understanding$ in which !ies the so!ution of !ife. Fruits$ f!owers$ "eautifu! gardens$ parks and reservoirs of water with ducks and swans p!aying in the midst of !otus f!owers$ and cows giving sufficient mi!k and "utter are essentia! for deve!oping the finer tissues of the human "ody. As against this$ the dungeons of mines$ factories and workshops deve!op demoniac propensities in the working c!ass. %he vested interests f!ourish at the cost of the working c!ass$ and conse)uent!y there are severe c!ashes "etween them in so many ways. %he description of 1varaka-dhama is the idea! of human civi!i*ation.

%5L% /I %5L% gopura-dvara-margesu krta-kautuka-toranam citra-dhva(a-patakagrair antah pratihatatapam SE=3=E#S gopura--the gateway of the cityD dvara--doorD margesu--on different roadsD krta--undertakenD kautuka-"ecause of the festiva!D toranam--decorated archD citra--paintedD dhva(a--f!agsD pataka-agraih--"y the foremost signsD antah--withinD pratihata--checkedD atapam--sunshine. %CA=S:A%&3= %he city gateway$ the househo!d doors and festooned arches a!ong the roads were a!! nice!y decorated with festive signs !ike p!antain trees and mango !eaves$ a!! to we!come the :ord. F!ags$ gar!ands and painted signs and s!ogans a!! com"ined to shade the sunshine. +BC+3C% Signs of decoration in specia! festiva!s were a!so co!!ected from the gifts of nature$ such as the p!antain trees$ the mango trees$ fruits and f!owers. #ango trees$ coconut pa!ms and p!antain trees are sti!! accepted as auspicious signs. %he f!ags mentioned a"ove were a!! painted with the picture of either 2aruda or anuman$ the two great servitors of the :ord. For devotees$ such paintings and decorations are sti!! adored$ and the servitor of the master is paid more respects for the satisfaction of the :ord. %5L% /> %5L% sammar(ita-maha-margarathyapanaka-catvaram siktam gandha-(a!air uptam pha!a-puspaksatankuraih SE=3=E#S sammar(ita--thorough!y c!eansedD maha-marga--highwaysD rathya--!anes and su"waysD apanaka-shopping marketp!acesD catvaram--pu"!ic meeting p!acesD siktam--moistened withD gandha-(a!aih--scented waterD uptam--was strewn withD pha!a--fruitsD puspa--f!owersD aksata--un"rokenD ankuraih--seeds. %CA=S:A%&3= %he highways$ su"ways$ !anes$ markets and pu"!ic meeting p!aces were a!! thorough!y c!eansed and then moistened with scented water. And to we!come the :ord$ fruits$ f!owers and un"roken seeds were strewn everywhere. +BC+3C% Scented waters prepared "y disti!!ing f!owers !ike rose and keora were re)uisitioned to wet the roads$ streets and !anes of 1varaka-dhama. Such p!aces$ a!ong with the marketp!ace and pu"!ic meeting p!aces$

were thorough!y c!eansed. From the a"ove description$ it appears that the city of 1varakadhama was considera"!y "ig$ containing many highways$ streets and pu"!ic meeting p!aces with parks$ gardens and reservoirs of water$ a!! very nice!y decorated with f!owers and fruits. And to we!come the :ord such f!owers and fruits with un"roken seeds of grain were a!so strewn over the pu"!ic p!aces. Bn"roken seeds of grain or fruits in the seed!ing stage were considered auspicious$ and they are sti!! so used "y the indus in genera! on festiva! days. %5L% /7 %5L% dvari dvari grhanam ca dadhy-aksata-pha!eksu"hih a!ankrtam purna-kum"hair "a!i"hir dhupa-dipakaih SE=3=E#S dvari dvari--the door of each and every houseD grhanam--of a!! the residentia! "ui!dingsD ca--andD dadhi-curdD aksata--un"rokenD pha!a--fruitD iksu"hih--sugarcaneD a!ankrtam--decoratedD purna-kum"haih--fu!! water potsD "a!i"hih--a!ong with artic!es for worshipD dhupa--incenseD dipakaih--with !amps and cand!es. %CA=S:A%&3= &n each and every door of the residentia! houses$ auspicious things !ike curd$ un"roken fruits$ sugarcane and fu!! waterpots with artic!es for worship$ incense and cand!es were a!! disp!ayed. +BC+3C% %he process of reception according to 'edic rites is not at a!! dry. %he reception was made not simp!y "y decorating the roads and streets as a"ove mentioned$ "ut "y worshiping the :ord with re)uisite ingredients !ike incense$ !amps$ f!owers$ sweets$ fruits and other pa!ata"!e eata"!es$ according to one9s capacity. A!! were offered to the :ord$ and the remnants of the foodstuff were distri"uted amongst the gathering citi*ens. So it was not !ike a dry reception of these modern days. 5ach and every house was ready to receive the :ord in a simi!ar way$ and thus each and every house on the roads and streets distri"uted such remnants of food to the citi*ens$ and therefore the festiva! was successfu!. Without distri"ution of food$ no function is comp!ete$ and that is the way of 'edic cu!ture. %5L%S /.-/%5L% nisamya prestham ayantam vasudevo maha-manah akruras cograsenas ca ramas cad"huta-vikramah pradyumnas carudesnas ca sam"o (am"avati-sutah praharsa-vegocchasitasayanasana-"ho(anah SE=3=E#S

nisamya--(ust hearingD prestham--the dearmostD ayantam--coming homeD vasudevah--'asudeva ,the father of 6rsna0D maha-manah--the magnanimousD akrurah--AkruraD ca--andD ugrasenah--BgrasenaD ca-andD ramah--Ba!arama ,the e!der "rother of 6rsna0D ca--andD ad"huta--superhumanD vikramah--prowessD pradyumnah--+radyumnaD carudesnah--CarudesnaD ca--andD sam"ah--Sam"aD (am"avati-sutah--the son of Aam"avatiD praharsa--e4treme happinessD vega--forceD ucchasita--"eing inf!uenced "yD sayana--!ying downD asana--sitting onD "ho(anah--dining. %CA=S:A%&3= 3n hearing that the most dear 6rsna was approaching 1varakadhama$ magnanimous 'asudeva$ Akrura$ Bgrasena$ Ba!arama ,the superhuman!y powerfu!0$ +radyumna$ Carudesna and Sam"a the son of Aam"avati$ a!! e4treme!y happy$ a"andoned resting$ sitting and dining. +BC+3C% 'asudeva8 Son of 6ing Surasena$ hus"and of 1evaki and father of :ord Sri 6rsna. e is the "rother of 6unti and father of Su"hadra. Su"hadra was married with her cousin Ar(una$ and this system is sti!! preva!ent in some parts of &ndia. 'asudeva was appointed minister of Bgrasena$ and !ater on he married eight daughters of Bgrasena9s "rother 1evaka. 1evaki is on!y one of them. 6amsa was his "rother-in-!aw$ and 'asudeva accepted vo!untary imprisonment "y 6amsa on mutua! agreement to de!iver the eighth son of 1evaki. %his was foi!ed "y the wi!! of 6rsna. As materna! unc!e of the +andavas$ he took active parts in the purificatory process of the +andavas. e sent for the priest 6asyapa at the Satasrnga +arvata$ and he e4ecuted the functions. When 6rsna appeared within the "ars of 6amsa9s prison house$ e was transferred "y 'asudeva to the house of =anda #ahara(a$ the foster father of 6rsna$ at 2oku!a. 6rsna disappeared a!ong with Ba!adeva prior to the disappearance of 'asudeva$ and Ar(una ,'asudeva9s nephew0 undertook the charge of the funera! ceremony after 'asudeva9s disappearance. Akrura8 %he commander in chief of the 'rsni dynasty and a great devotee of :ord 6rsna. Akrura attained success in devotiona! service to the :ord "y the one sing!e process of offering prayers. e was the hus"and of Sutani$ daughter of Ahuka. e supported Ar(una when Ar(una took Su"hadra forci"!y away "y the wi!! of 6rsna. Both 6rsna and Akrura went to see Ar(una after his successfu! kidnapping of Su"hadra. Both of them presented dowries to Ar(una after this incidence. Akrura was present a!so when A"himanyu$ the son of Su"hadra$ was married with Bttara$ mother of #ahara(a +ariksit. Ahuka$ the father-in-!aw of Akrura$ was not on good terms with Akrura. But "oth of them were devotees of the :ord. Bgrasena8 3ne of the powerfu! kings of the 'rsni dynasty and cousin of #ahara(a 6unti"ho(a. is other name is Ahuka. is minister was 'asudeva$ and his son was the powerfu! 6amsa. %his 6amsa imprisoned his father and "ecame the 6ing of #athura. By the grace of :ord 6rsna and is "rother$ :ord Ba!adeva$ 6amsa was ki!!ed$ and Bgrasena was reinsta!!ed on the throne. When Sa!va attacked the city of 1varaka$ Bgrasena fought very va!iant!y and repu!sed the enemy. Bgrasena in)uired from =arada(i a"out the divinity of :ord 6rsna. When the Eadu dynasty was to "e van)uished$ Bgrasena was entrusted with the iron !ump produced from the wom" of Sam"a. e cut the iron !ump into pieces and then pasted it and mi4ed it up with the sea water on the coast of 1varaka. After this$ he ordered comp!ete prohi"ition within the city of 1varaka and the kingdom. e got sa!vation after his death. Ba!adeva8 e is the divine son of 'asudeva "y his wife Cohini. e is a!so known as Cohini-nandana$ the "e!oved son of Cohini. e was a!so entrusted to =anda #ahara(a a!ong with is mother$ Cohini$ when 'asudeva em"raced imprisonment "y mutua! agreement with 6amsa. So =anda #ahara(a is a!so the foster father of Ba!adeva a!ong with :ord 6rsna. :ord 6rsna and :ord Ba!adeva were constant companions from %heir very chi!dhood$ a!though %hey were step"rothers. e is the p!enary manifestation of the Supreme +ersona!ity of 2odhead$ and therefore e is as good and powerfu! as :ord 6rsna. e "e!ongs to the visnutattva ,the princip!e of 2odhead0. e attended the svayamvara ceremony of 1raupadi a!ong with Sri 6rsna. When Su"hadra was kidnapped "y Ar(una "y the organi*ed p!an of Sri 6rsna$ Ba!adeva was very angry with Ar(una and wanted to ki!! him at once. Sri 6rsna$ for the sake of is dear friend$ fe!! at the feet of :ord Ba!adeva and imp!ored im not to "e so angry. Sri Ba!adeva was thus satisfied. Simi!ar!y$ e was once very angry with the 6auravas$ and e wanted to throw their who!e city into the depths of the Eamuna. But the 6auravas satisfied im "y surrendering unto is divine !otus feet. e was actua!!y the

seventh son of 1evaki prior to the "irth of :ord 6rsna$ "ut "y the wi!! of the :ord e was transferred to the wom" of Cohini to escape the wrath of 6amsa. is other name is therefore Sankarsana$ who is a!so the p!enary portion of Sri Ba!adeva. Because e is as powerfu! as :ord 6rsna and can "estow spiritua! power to the devotees$ e is therefore known as Ba!adeva. &n the 'edas a!so it is en(oined that no one can know the Supreme :ord without "eing favored "y Ba!adeva. Ba!a means spiritua! strength not physica!. Some !ess inte!!igent persons interpret "a!a as the strength of the "ody. But no one can have spiritua! rea!i*ation "y physica! strength. +hysica! strength ends with the end of the physica! "ody$ "ut spiritua! strength fo!!ows the spirit sou! to the ne4t transmigration$ and therefore the strength o"tained "y Ba!adeva is never wasted. %he strength is eterna!$ and thus Ba!adeva is the origina! spiritua! master of a!! devotees. Sri Ba!adeva was a!so a c!ass friend of :ord Sri 6rsna as a student of Sandipani #uni. &n is chi!dhood e ki!!ed many asuras a!ong with Sri 6rsna$ and specifica!!y e ki!!ed the 1henukasura at %a!avana. 1uring the 6uruksetra "att!e$ e remained neutra!$ and e tried is "est not to "ring a"out the fight. e was in favor of 1uryodhana$ "ut sti!! e remained neutra!. When there was a c!u"-fight "etween 1uryodhana and Bhimasena$ e was present on the spot. e was angry at Bhimasena when the !atter struck 1uryodhana on the thigh or "e!ow the "e!t$ and e wanted to reta!iate the unfair action. :ord Sri 6rsna saved Bhima from is wrath. But e !eft the p!ace at once$ "eing disgusted at Bhimasena$ and after is departure 1uryodhana fe!! to the ground to meet his death. %he funera! ceremony of A"himanyu$ the son of Ar(una$ was performed "y im$ as e was the materna! unc!e. &t was impossi"!e to "e performed "y any one of the +andavas$ who were a!! overwhe!med with grief. At the !ast stage$ e departed from this wor!d "y producing a great white snake from is mouth$ and thus e was carried "y Sesanaga in the shape of a serpent. +radyumna8 &ncarnation of 6amadeva or$ according to others$ incarnation of Sanat-kumara$ "orn as the son of the +ersona!ity of 2odhead :ord Sri 6rsna and :aksmidevi Srimati Cukmini$ the principa! )ueen at 1varaka. e was one of those who went to congratu!ate Ar(una upon his marrying Su"hadra. e was one of the great genera!s who fought with Sa!va$ and whi!e fighting with him he "ecame unconscious on the "att!efie!d. is charioteer "rought him "ack to the camp from the "att!efie!d$ and for this action he was very sorry and re"uked his charioteer. owever$ he fought again with Sa!va and was victorious. e heard a!! a"out the different demigods from =arada(i. e is one of the four p!enary e4pansions of :ord Sri 6rsna. e is the third one. e in)uired from his father$ Sri 6rsna$ a"out the g!ories of the "rahmanas. 1uring the fratricida! war amongst the descendants of Eadu$ he died at the hand of Bho(a$ another king of the 'rsnis. After his death$ he was insta!!ed in his origina! position. Carudesna8 Another son of :ord Sri 6rsna and Cukminidevi. e was a!so present during the svayamvara ceremony of 1raupadi. e was a great warrior !ike his "rothers and father. e fought with 'ivinidhaka and ki!!ed him in the fight. Sam"a8 3ne of the great heroes of the Eadu dynasty and the son of :ord Sri 6rsna "y is wife Aam"avati. e !earned the mi!itary art of throwing arrows from Ar(una$ and he "ecame a mem"er of par!iament during the time of #ahara(a Eudhisthira. e was present during the Ca(asuya-ya(na of #ahara(a Eudhisthira. When a!! the 'rsnis were assem"!ed during the time of +ra"hasa-ya(na$ his g!orious activities were narrated "y Satyaki "efore :ord Ba!adeva. e was a!so present a!ong with his father$ :ord Sri 6rsna$ during the Asvamedha-ya(na performed "y Eudhisthira. e was presented "efore some rsis fa!se!y dressed as a pregnant woman "y his "rothers$ and in fun he asked the rsis what he was going to de!iver. %he rsis rep!ied that he wou!d de!iver a !ump of iron$ which wou!d "e the cause of fratricida! war in the fami!y of Eadu. %he ne4t day$ in the morning$ Sam"a de!ivered a !arge !ump of iron$ which was entrusted with Bgrasena for necessary action. Actua!!y !ater on there was the foreto!d fratricida! war$ and Sam"a died in that war. So a!! these sons of :ord 6rsna !eft their respective pa!aces and !eaving aside a!! engagements$ inc!uding !ying down$ sitting and dining$ hastened toward their e4a!ted father. %5L% /@ %5L% varanendram puraskrtya "rahmanaih sasumanga!aih

sankha-turya-ninadena "rahma-ghosena cadrtah pratyu((agmu rathair hrstah pranayagata-sadhvasah SE=3=E#S varana-indram--e!ephants on the auspicious missionD puraskrtya--putting in the frontD "rahmanaih--"y the "rahmanasD sa-sumanga!aih--with a!!-auspicious signsD sankha--conchshe!!D turya--"ug!eD ninadena--"y the sound ofD "rahma-ghosena--"y chanting the hymns of the 'edasD ca--andD adrtah--g!orifiedD prati-towardsD u((agmuh--proceeded hurried!yD rathaih--on the chariotsD hrstah--in cheerfu!nessD pranayagata-saturated with affectionD sadhvasah--a!!-respectfu!. %CA=S:A%&3= %hey hastened toward the :ord on chariots with "rahmanas "earing f!owers. Before them were e!ephants$ em"!ems of good fortune. Conchshe!!s and "ug!es were sounded$ and 'edic hymns were chanted. %hus they offered their respects$ which were saturated with affection. +BC+3C% %he 'edic way of receiving a great persona!ity creates an atmosphere of respect$ which is saturated with affection and veneration for the person received. %he auspicious atmosphere of such a reception depends on the parapherna!ia descri"ed a"ove$ inc!uding conchshe!!s$ f!owers$ incense$ decorated e!ephants$ and the )ua!ified "rahmanas reciting verses from the 'edic !iteratures. Such a program of reception is fu!! of sincerity$ on the part of "oth the receiver and the received. %5L% /; %5L% varamukhyas ca sataso yanais tad-darsanotsukah !asat-kunda!a-nir"hatakapo!a-vadana-sriyah SE=3=E#S varamukhyah--we!!-known prostitutesD ca--andD satasah--hundreds ofD yanaih--"y vehic!esD tat-darsana-for meeting im ,:ord Sri 6rsna0D utsukah--very much an4iousD !asat--hangingD kunda!a--earringsD nir"hata--da**!ingD kapo!a--foreheadD vadana--faceD sriyah--"eauty. %CA=S:A%&3= At the same time$ many hundreds of we!!-known prostitutes "egan to proceed on various vehic!es. %hey were a!! very eager to meet the :ord$ and their "eautifu! faces were decorated with da**!ing earrings$ which enhanced the "eauty of their foreheads. +BC+3C% We may not hate even the prostitutes if they are devotees of the :ord. 5ven to date there are many prostitutes in great cities of &ndia who are sincere devotees of the :ord. By tricks of chance one may "e o"!iged to adopt a profession which is not very adora"!e in society$ "ut that does not hamper one in e4ecuting devotiona! service to the :ord. 1evotiona! service to the :ord is unchecka"!e in a!!

circumstances. &t is understood herewith that even in those days$ a"out five thousand years ago$ there were prostitutes in a city !ike 1varaka$ where :ord 6rsna resided. %his means that prostitutes are necessary citi*ens for the proper upkeep of society. %he government opens wine shops$ "ut this does not mean that the government encourages the drinking of wine. %he idea is that there is a c!ass of men who wi!! drink at any cost$ and it has "een e4perienced that prohi"ition in great cities encouraged i!!icit smugg!ing of wine. Simi!ar!y$ men who are not satisfied at home re)uire such concessions$ and if there is no prostitute$ then such !ow men wi!! induce others into prostitution. &t is "etter that prostitutes "e avai!a"!e in the marketp!ace so that the sanctity of society can "e maintained. &t is "etter to maintain a c!ass of prostitutes than to encourage prostitutes within society. %he rea! reformation is to en!ighten a!! peop!e to "ecome devotees of the :ord$ and that wi!! check a!! kinds of deteriorating factors of !ife. Sri Bi!vamanga!a %hakura$ a great acarya of the 'isnusvami 'aisnava sect$ in his househo!der !ife was over!y attached to a prostitute who happened to "e a devotee of the :ord. 3ne night when the %hakura came to Cintamani9s house in torrents of rain and thunder$ Cintamani was astonished to see how the %hakura cou!d come on such a dreadfu! night after crossing a foaming river which was fu!! of waves. She said to %hakura Bi!vamanga!a that his attraction for the f!esh and "one of an insignificant woman !ike her wou!d "e proper!y uti!i*ed if it cou!d "e diverted to the devotiona! service of the :ord to achieve attraction for the transcendenta! "eauty of the :ord. &t was a momentous hour for the %hakura$ and he took a turn towards spiritua! rea!i*ation "y the words of a prostitute. :ater on the %hakura accepted the prostitute as his spiritua! master$ and in severa! p!aces of his !iterary works he has g!orified the name of Cintamani$ who showed him the right path. &n the Bhagavad-gita ,;.I<0 the :ord says$ "3 son of +rtha$ even the !ow-"orn canda!as and those who are "orn in a fami!y of un"e!ievers$ and even the prostitutes$ sha!! attain perfection of !ife if they take she!ter of una!!oyed devotiona! service to #e$ "ecause in the path of devotiona! service there are no impediments due to degraded "irth and occupation. %he path is open for everyone who agrees to fo!!ow it." &t appears that the prostitutes of 1varaka$ who were so eager to meet the :ord$ were a!! is una!!oyed devotees$ and thus they were a!! on the path of sa!vation according to the a"ove version of the Bhagavadgita. %herefore$ the on!y reformation that is necessary in society is to make an organi*ed effort to turn the citi*ens into devotees of the :ord$ and thus a!! good )ua!ities of the deni*ens of heaven wi!! overtake them in their own way. 3n the other hand$ those who are nondevotees have no good )ua!ifications whatsoever$ however they may "e materia!!y advanced. %he difference is that the devotees of the :ord are on the path of !i"eration$ whereas the nondevotees are on the path of further entang!ement in materia! "ondage. %he criterion of advancement of civi!i*ation is whether the peop!e are educated and advanced on the path of sa!vation. %5L% <? %5L% nata-nartaka-gandharvah suta-magadha-vandinah gayanti cottamas!okacaritany ad"hutani ca SE=3=E#S nata--dramatistsD nartaka--dancersD gandharvah--ce!estia! singersD suta--professiona! historiansD magadha--professiona! genea!ogistsD vandinah--professiona! !earned speakersD gayanti--chantD ca-respective!yD uttamas!oka--the Supreme :ordD caritani--activitiesD ad"hutani--a!! superhumanD ca--and. %CA=S:A%&3=

54pert dramatists$ artists$ dancers$ singers$ historians$ genea!ogists and !earned speakers a!! gave their respective contri"utions$ "eing inspired "y the superhuman pastimes of the :ord. %hus they proceeded on and on. +BC+3C% &t appears that five thousand years ago the society a!so needed the services of the dramatists$ artists$ dancers$ singers$ historians$ genea!ogists$ pu"!ic speakers$ etc. 1ancers$ singers and dramatic artists most!y hai!ed from the sudra community$ whereas the !earned historians$ genea!ogists and pu"!ic speakers hai!ed from the "rahmana community. A!! of them "e!onged to a particu!ar caste$ and they "ecame so trained in their respective fami!ies. Such dramatists$ dancers$ singers$ historians$ genea!ogists and pu"!ic speakers wou!d dwe!! on the su"(ect of the :ord9s superhuman activities in different ages and mi!!enniums$ and not on ordinary events. =or were they in chrono!ogica! order. A!! the +uranas are historica! facts descri"ed on!y in re!ation with the Supreme :ord in different ages and times as we!! as on different p!anets a!so. %herefore$ we do not find any chrono!ogica! order. %he modern historians$ therefore$ cannot catch up the !ink$ and thus they unauthoritative!y remark that the +uranas are a!! imaginary stories on!y. 5ven one hundred years ago in &ndia$ a!! dramatic performances were centered around the superhuman activities of the Supreme :ord. %he common peop!e wou!d "e veri!y entertained "y the performances of dramas$ and yatra parties p!ayed wonderfu!!y on the superhuman activities of the :ord$ and thus even the i!!iterate agricu!turist wou!d "e a participant in the know!edge of 'edic !iterature$ despite a considera"!e !ack of academic )ua!ifications. %herefore$ e4pert p!ayers in drama$ dancers$ singers$ speakers$ etc.$ are re)uired for the spiritua! en!ightenment of the common man. %he genea!ogists wou!d give account comp!ete!y of the descendants of a particu!ar fami!y. 5ven at the present moment the guides in the pi!grimage sites of &ndia su"mit a comp!ete account of genea!ogica! ta"!es "efore a newcomer. %his wonderfu! act sometimes attracts more customers to receive such important information. %5L% </ %5L% "hagavams tatra "andhunam pauranam anuvartinam yatha-vidhy upasangamya sarvesam manam adadhe SE=3=E#S "hagavan--Sri 6rsna$ the +ersona!ity of 2odheadD tatra--in that p!aceD "andhunam--of the friendsD pauranam--of the citi*ensD anuvartinam--those who approached im to receive and we!comeD yathavidhi--as it "ehoovesD upasangamya--going nearerD sarvesam--for each and every oneD manam--honor and respectsD adadhe--offered. %CA=S:A%&3= :ord 6rsna$ the +ersona!ity of 2odhead$ approached them and offered due honor and respect to each and every one of the friends$ re!atives$ citi*ens and a!! others who came to receive and we!come im. +BC+3C% %he Supreme :ord +ersona!ity of 2odhead is neither impersona! nor an inert o"(ect una"!e to reciprocate the fee!ings of is devotees. ere the word yatha-vidhi$ or "(ust as it "ehooves" is significant. e reciprocates "(ust as it "ehooves" with is different types of admirers and devotees. 3f course$ the pure devotees are of one type on!y "ecause they have no other o"(ect for service "ut the :ord$ and

therefore the :ord a!so reciprocates with such pure devotees (ust as it "ehooves$ name!y$ e is a!ways attentive to a!! the matters of is pure devotees. %here are others who designate im as impersona!$ and so the :ord a!so does not take any persona! interest. e satisfies everyone in terms of one9s deve!opment of spiritua! consciousness$ and a samp!e of such reciprocation is e4hi"ited here with is different we!comers. %5L% << %5L% prahva"hivadanas!esakara-sparsa-smiteksanaih asvasya casvapake"hyo varais ca"himatair vi"huh SE=3=E#S prahva--"y "owing is headD a"hivadana--"y greeting with wordsD as!esa--em"racingD kara-sparsa-shaking handsD smita-iksanaih--"y a g!ancing smi!eD asvasya--"y encouragementD ca--andD asvapake"hyah-down to the !owest rank of dog-eatersD varaih--"y "enedictionsD ca--a!soD a"himataih--as desired "yD vi"huh--the A!mighty. %CA=S:A%&3= %he A!mighty :ord greeted everyone present "y "owing is head$ e4changing greetings$ em"racing$ shaking hands$ !ooking and smi!ing$ giving assurances and awarding "enedictions$ even to the !owest in rank. +BC+3C% %o receive the :ord Sri 6rsna there were a!! grades of popu!ation$ "eginning from 'asudeva$ Bgrasena and 2argamuni--the father$ grandfather and teacher--down to the prostitutes and canda!as$ who are accustomed to eat dogs. And every one of them was proper!y greeted "y the :ord in terms of rank and position. As pure !iving entities$ a!! are the separated parts and parce!s of the :ord$ and thus no one is a!ien "y is eterna! re!ation. Such pure !iving entities are graded different!y in terms of contamination of the modes of materia! nature$ "ut the :ord is e)ua!!y affectionate to a!! is parts and parce!s$ despite materia! gradation. e descends on!y to reca!! these materia!istic !iving "eings "ack to is kingdom$ and inte!!igent persons take advantage of this faci!ity offered "y the +ersona!ity of 2odhead to a!! !iving "eings. =o one is re(ected "y the :ord from the kingdom of 2od$ and it remains with the !iving "eing to accept this or not. %5L% <I %5L% svayam ca guru"hir vipraih sadaraih sthavirair api asir"hir yu(yamano 9nyair vandi"his cavisat puram SE=3=E#S

svayam-- imse!fD ca--a!soD guru"hih--"y e!der!y re!ativesD vipraih--"y the "rahmanasD sadaraih--with their wivesD sthaviraih--inva!idD api--a!soD asir"hih--"y the "!essing ofD yu(yamanah--"eing praised "yD anyaih--"y othersD vandi"hih--admirersD ca--andD avisat--enteredD puram--the city. %CA=S:A%&3= %hen the :ord persona!!y entered the city accompanied "y e!der!y re!atives and inva!id "rahmanas with their wives$ a!! offering "enedictions and singing the g!ories of the :ord. 3thers a!so praised the g!ories of the :ord. +BC+3C% %he "rahmanas in society were never attentive to "anking money for future retired !ife. When they were o!d inva!ids$ they used to approach the assem"!y of the kings$ and simp!y "y praising the g!orious deeds performed "y the kings$ a!ong with their wives$ they wou!d "e provided with a!! necessities of !ife. Such "rahmanas were not$ so to speak$ f!atterers of the kings$ "ut the kings were actua!!y g!orified "y their actions$ and they were sincere!y sti!! more encouraged in pious acts "y such "rahmanas in a dignified way. :ord Sri 6rsna is worthy of a!! g!ories$ and the praying "rahmanas and others were g!orified themse!ves "y chanting the g!ories of the :ord. %5L% <> %5L% ra(a-margam gate krsne dvarakayah ku!a-striyah harmyany aruruhur vipra tad-iksana-mahotsavah SE=3=E#S ra(a-margam--the pu"!ic roadsD gate--whi!e passing overD krsne--"y :ord 6rsnaD dvarakayah--of the city of 1varakaD ku!a-striyah--!adies of the respecta"!e fami!iesD harmyani--on the pa!acesD aruruhuh--got upD vipra--3 "rahmanasD tat-iksana--(ust to !ook upon im ,6rsna0D maha-utsavah--accepted as the greatest festiva!. %CA=S:A%&3= When :ord 6rsna passed over the pu"!ic roads$ a!! the !adies from the respecta"!e fami!ies of 1varaka went up to the roofs of their pa!aces (ust to have a !ook at the :ord. %hey considered this to "e the greatest festiva!. +BC+3C% %o have a !ook at the :ord is a great festive occasion undou"ted!y$ as it was considered "y the metropo!itan !adies of 1varaka. %his is sti!! fo!!owed "y the devout !adies of &ndia. 5specia!!y during the days of the Ahu!ana and Aanmastami ceremonies$ the !adies of &ndia sti!! throng up in the greatest num"er at the temp!e of the :ord$ where is transcendenta! eterna! form is worshiped. %he transcendenta! form of the :ord insta!!ed in a temp!e is not different from the :ord persona!!y. Such a form of the :ord is ca!!ed arca-vigraha$ or arca incarnation$ and is e4panded "y the :ord "y is interna! potency (ust to faci!itate the devotiona! service of is innumera"!e devotees who are in the materia! wor!d. %he materia! senses cannot perceive the spiritua! nature of the :ord$ and therefore the :ord accepts the arca-vigraha$ which is apparent!y made of materia! e!ements !ike earth$ wood and stone "ut actua!!y there is no materia! contamination. %he :ord "eing kaiva!ya ,one a!one0$ there is no matter in im. e is one without a

second$ and therefore the A!mighty :ord can appear in any form without "eing contaminated "y the materia! conception. %herefore$ festivities in the temp!e of the :ord$ as he!d genera!!y$ are !ike festiva!s performed during the manifestive days of the :ord of 1varaka$ a"out five thousand years ago. %he authori*ed acaryas$ who know the science perfect!y$ insta!! such temp!es of the :ord under regu!ative princip!es (ust to offer faci!ities to the common man$ "ut persons who are !ess inte!!igent$ without "eing conversant with the science$ mistake this great attempt to "e ido! worship and poke their nose into that to which they have no access. %herefore$ the !adies or men who o"serve festiva!s in the temp!es of the :ord (ust to have a !ook at the transcendenta! form are a thousand times more g!orious than those who are non"e!ievers in the transcendenta! form of the :ord. &t appears from the verse that the inha"itants of 1varaka were a!! owners of "ig pa!aces. %his indicates the prosperity of the city. %he !adies got up on the roofs (ust to have a !ook at the procession and the :ord. %he !adies did not mi4 with the crowd on the street$ and thus their respecta"i!ity was perfect!y o"served. %here was no artificia! e)ua!ity with the man. Fema!e respecta"i!ity is preserved more e!egant!y "y keeping the woman separate from the man. %he se4es shou!d not mi4 unrestricted!y. %5L% <7 %5L% nityam niriksamananam yad api dvarakaukasam na vitrpyanti hi drsah sriyo dhamangam acyutam SE=3=E#S nityam--regu!ar!y$ a!waysD niriksamananam--of those who !ook at imD yat--a!thoughD api--in spite ofD dvaraka-okasam--the inha"itants of 1varakaD na--neverD vitrpyanti--satisfiedD hi--e4act!yD drsah--sightD sriyah--"eautiesD dhama-angam--the "odi!y reservoirD acyutam--the infa!!i"!e. %CA=S:A%&3= %he inha"itants of 1varaka were regu!ar!y accustomed to !ook upon the reservoir of a!! "eauty$ the infa!!i"!e :ord$ yet they were never satiated. +BC+3C% When the !adies of the city of 1varaka got up on the roofs of their pa!aces$ they never thought that they had previous!y many times seen the "eautifu! "ody of the infa!!i"!e :ord. %his indicates that they had no satiation in desiring to see the :ord. Anything materia! seen for a num"er of times u!timate!y "ecomes unattractive "y the !aw of satiation. %he !aw of satiation acts materia!!y$ "ut there is no scope for it in the spiritua! rea!m. %he word infa!!i"!e is significant here$ "ecause a!though the :ord has mercifu!!y descended on earth$ e is sti!! infa!!i"!e. %he !iving entities are fa!!i"!e "ecause when they come in contact with the materia! wor!d they !ack their spiritua! identity$ and thus the "ody materia!!y o"tained "ecomes su"(ected to "irth$ growth$ transformation$ situation$ deterioration and annihi!ation under the !aws of nature. %he :ord9s "ody is not !ike that. e descends as e is and is never under the !aws of the materia! modes. is "ody is the source of everything that "e$ the reservoir of a!! "eauties "eyond our e4perience. =o one$ therefore$ is satiated "y seeing the transcendenta! "ody of the :ord "ecause there are a!ways manifestations of newer and newer "eauties. %he transcendenta! name$ form$ )ua!ities$ entourage$ etc.$ are a!! spiritua! manifestations$ and there is no satiation in chanting the ho!y name of the :ord$ there is no satiation in discussing the )ua!ities of the :ord$ and there is no !imitation of the entourage of the :ord. e is the source of a!! and is !imit!ess. %5L% <.

%5L% sriyo nivaso yasyorah pana-patram mukham drsam "ahavo !oka-pa!anam saranganam padam"u(am SE=3=E#S sriyah--of the goddess of fortuneD nivasah--residentia! p!aceD yasya--one whoseD urah--chestD panapatram--the drinking potD mukham--faceD drsam--of eyesD "ahavah--the armsD !oka-pa!anam--of the administrative demigodsD saranganam--of the devotees who ta!k and sing of the essence or su"stanceD pada-am"u(am--the !otus feet. %CA=S:A%&3= %he :ord9s chest is the a"ode of the goddess of fortune. is moon!ike face is the drinking vesse! for eyes which hanker after a!! that is "eautifu!. is arms are the resting p!aces for the administrative demigods. And is !otus feet are the refuge of pure devotees who never ta!k or sing of any su"(ect e4cept is :ordship. +BC+3C% %here are different c!asses of human "eings$ a!! seeking different en(oyments from different o"(ects. %here are persons who are seeking after the favor of the goddess of fortune$ and for them the 'edic !iteratures give information that the :ord is a!ways served with a!! reverence "y thousands and thousands of goddesses of fortune at the cintamani-dhama$ 0H the transcendenta! a"ode of the :ord where the trees are a!! desire trees and the "ui!dings are made of touchstone. %he :ord 2ovinda is engaged there in herding the sura"hi cows as is natura! occupation. %hese goddesses of fortune can "e seen automatica!!y if we are attracted "y the "odi!y features of the :ord. %he impersona!ists cannot o"serve such goddesses of fortune "ecause of their dry specu!ative ha"it. And those who are artists$ overtaken "y the "eautifu! creation$ shou!d "etter see to the "eautifu! face of the :ord for comp!ete satisfaction. %he face of the :ord is the em"odiment of "eauty. What they ca!! "eautifu! nature is "ut is smi!e$ and what they ca!! the sweet songs of the "irds are "ut specimens of the whispering voice of the :ord. %here are administrative demigods in charge of departmenta! service of cosmic management$ and there are tiny administrative gods in the state service. %hey are a!ways afraid of other competitors$ "ut if they take she!ter of the arms of the :ord$ the :ord can protect them a!ways from the attacks of enemies. A faithfu! servant of the :ord engaged in the service of administration is the idea! e4ecutive head and can we!! protect the interest of the peop!e in genera!. 3ther so-ca!!ed administrators are sym"o!s of anachronisms !eading to the acute distress of the peop!e who are governed "y them. %he administrators can remain safe!y under the protection of the arms of the :ord. %he essence of everything is the Supreme :ord8 e is ca!!ed the saram. And those who sing and ta!k a"out im are ca!!ed the sarangas$ or the pure devotees. %he pure devotees are a!ways hankering after the !otus feet of the :ord. %he !otus has a kind of honey which is transcendenta!!y re!ished "y the devotees. %hey are !ike the "ees who are a!ways after the honey. Sri!a Cupa 2osvami$ the great devotee acarya of the 2audiya-'aisnavasampradaya$ has sung a song a"out this !otus honey$ comparing himse!f to the "ee8 "3 my :ord 6rsna$ & "eg to offer my prayers unto Eou. #y mind is !ike the "ee$ and it is after some honey. 6ind!y$ therefore$ give my "ee-mind a p!ace at Eour !otus feet$ which are the resources for a!! transcendenta! honey. & know that even "ig demigods !ike Brahma do not see the rays of the nai!s of Eour !otus feet$ even though they are engaged in deep meditation for years together. Sti!!$ 3 infa!!i"!e one$ my am"ition is such$ for Eou are very mercifu! to your surrendered devotees. 3 #adhava$ & know a!so that & have no genuine devotion for

the service of Eour !otus feet$ "ut "ecause Eour :ordship is inconceiva"!y powerfu!$ Eou can do what is impossi"!e to "e done. Eour !otus feet can deride even the nectar of the heaven!y kingdom$ and therefore & am very much attracted "y them. 3 supreme eterna!$ p!ease$ therefore$ !et my mind "e fi4ed at Eour !otus feet so that eterna!!y & may "e a"!e to re!ish the taste of Eour transcendenta! service." %he devotees are satisfied with "eing p!aced at the !otus feet of the :ord and have no am"ition to see is a!!-"eautifu! face or aspire for the protection of the strong arms of the :ord. %hey are hum"!e "y nature$ and the :ord is a!ways !eaning towards such hum"!e devotees. %5L% <%5L% sitatapatra-vya(anair upaskrtah prasuna-varsair a"hivarsitah pathi pisanga-vasa vana-ma!aya "a"hau ghano yatharkodupa-capa-vaidyutaih SE=3=E#S sita-atapatra--white um"re!!aD vya(anaih--with a camara fanD upaskrtah--"eing served "yD prasuna-f!owersD varsaih--"y the showersD a"hivarsitah--thus "eing coveredD pathi--on the roadD pisanga-vasah--"y the ye!!ow garmentsD vana-ma!aya--"y the f!ower gar!andsD "a"hau--thus it "ecameD ghanah--c!oudD yatha-as ifD arka--the sunD udupa--the moonD capa--the rain"owD vaidyutaih--"y the !ightning. %CA=S:A%&3= As the :ord passed a!ong the pu"!ic road of 1varaka$ is head was protected from the sunshine "y a white um"re!!a. White feathered fans moved in semicirc!es$ and showers of f!owers fe!! upon the road. is ye!!ow garments and gar!ands of f!owers made it appear as if a dark c!oud were surrounded simu!taneous!y "y sun$ moon$ !ightning and rain"ows. +BC+3C% %he sun$ moon$ rain"ow and !ightning do not appear in the sky simu!taneous!y. When there is sun$ the moon!ight "ecomes insignificant$ and if there are c!ouds and a rain"ow$ there is no manifestation of !ightning. %he :ord9s "odi!y hue is (ust !ike a new monsoon c!oud. e is compared herein to the c!oud. %he white um"re!!a over is head is compared to the sun. %he movement of the "unch-hair fan of f!ukes is compared to the moon. %he showers of f!owers are compared to the stars. is ye!!ow garments are compared to the rain"ow. So a!! these activities of the firmament$ "eing impossi"!e simu!taneous factors$ cannot "e ad(usted "y comparison. %he ad(ustment is possi"!e on!y when we think of the inconceiva"!e potency of the :ord. %he :ord is a!!-powerfu!$ and in is presence anything impossi"!e can "e made possi"!e "y is inconceiva"!e energy. But the situation created at the time of is passing on the roads of 1varaka was "eautifu! and cou!d not "e compared to anything "esides the description of natura! phenomena. %5L% <@ %5L% pravistas tu grham pitroh parisvaktah sva-matr"hih vavande sirasa sapta devaki-pramukha muda

SE=3=E#S pravistah--after enteringD tu--"utD grham--housesD pitroh--of the fatherD parisvaktah--em"racedD svamatr"hih--"y is own mothersD vavande--offered o"eisancesD sirasa-- is headD sapta--sevenD devaki-1evakiD pramukha--headed "yD muda--g!ad!y. %CA=S:A%&3= After entering the house of is father$ e was em"raced "y the mothers present$ and the :ord offered is o"eisances unto them "y p!acing is head at their feet. %he mothers were headed "y 1evaki F is rea! motherG. +BC+3C% &t appears that 'asudeva$ the father of :ord 6rsna$ had comp!ete!y separate residentia! )uarters where he !ived with his eighteen wives$ out of whom Srimati 1evaki is the rea! mother of :ord 6rsna. But in spite of this$ a!! other stepmothers were e)ua!!y affectionate to im$ as wi!! "e evident from the fo!!owing verse. :ord 6rsna a!so did not distinguish is rea! mother from is stepmothers$ and e e)ua!!y offered is o"eisances unto a!! the wives of 'asudeva present on the occasion. According to scriptures a!so$ there are seven mothers8 ,/0 the rea! mother$ ,<0 the wife of the spiritua! master$ ,I0 the wife of a "rahmana$ ,>0 the wife of the king$ ,70 the cow$ ,.0 the nurse$ and ,-0 the earth. A!! of them are mothers. 5ven "y this in(unction of the sastras$ the stepmother$ who is the wife of the father$ is a!so as good as the mother "ecause the father is a!so one of the spiritua! masters. :ord 6rsna$ the :ord of the universe$ p!ays the part of an idea! son (ust to teach others how to treat their stepmothers. %5L% <; %5L% tah putram ankam aropya sneha-snuta-payodharah harsa-vihva!itatmanah sisicur netra(air (a!aih SE=3=E#S tah--a!! of themD putram--the sonD ankam--the !apD aropya--having p!aced onD sneha-snuta--moistened "y affectionD payodharah--"reasts fi!!ed upD harsa--de!ightD vihva!ita-atmanah--overwhe!med "yD sisicuh--wetD netra(aih--from the eyesD (a!aih--water. %CA=S:A%&3= %he mothers$ after em"racing their son$ sat im on their !aps. 1ue to pure affection$ mi!k sprang from their "reasts. %hey were overwhe!med with de!ight$ and the tears from their eyes wetted the :ord. +BC+3C% When :ord 6rsna was at 'rndavana even the cows wou!d "ecome moistened "y affection towards im$ and e wou!d draw mi!k from the nipp!es of every affectionate !iving "eing$ so what to speak of the stepmothers who were a!ready as good as is own mother. %5L% I? %5L%

athavisat sva-"havanam sarva-kamam anuttamam prasada yatra patninam sahasrani ca sodasa SE=3=E#S atha--thereafterD avisat--enteredD sva-"havanam--persona! pa!acesD sarva--a!!D kamam--desiresD anuttamam--perfect to the fu!!est e4tentD prasadah--pa!acesD yatra--whereD patninam--of the wives num"eringD sahasrani--thousandsD ca--over and a"oveD sodasa--si4teen. %CA=S:A%&3= %hereafter$ the :ord entered is pa!aces$ which were perfect to the fu!!est e4tent. is wives !ived in them$ and they num"ered over si4teen thousand. +BC+3C% :ord 6rsna had /.$/?@ wives$ and for each and every one of them there was a fu!!y e)uipped pa!ace comp!ete with necessary compounds and gardens. Fu!! description of these pa!aces is given in the %enth Canto. A!! the pa!aces were made of the "est mar"!e stone. %hey were i!!uminated "y (ewe!s and decorated "y curtains and carpets of ve!vet and si!k$ nice!y "edecked and em"roidered with go!d !ace. %he +ersona!ity of 2odhead means one who is fu!! with a!! power$ a!! energy$ a!! opu!ences$ a!! "eauties$ a!! know!edge and a!! renunciation. %herefore$ in the pa!aces of the :ord there was nothing wanting for fu!fi!!ing a!! desires of the :ord. %he :ord is un!imited$ and therefore is desires are a!so un!imited$ and the supp!y is a!so un!imited. 5verything "eing un!imited$ it is concise!y descri"ed here as sama-kamam$ or fu!! with a!! desira"!e e)uipment. %5L% I/ %5L% patnyah patim prosya grhanupagatam vi!okya san(ata-mano-mahotsavah uttasthur arat sahasasanasayat sakam vratair vridita-!ocanananah SE=3=E#S patnyah--the !adies ,wives of :ord Sri 6rsna0D patim--hus"andD prosya--who was away from homeD grhaanupagatam--now returned homeD vi!okya--thus seeingD san(ata--having deve!opedD manah-mahautsavah--a sense of (oyfu! ceremony within the mindD uttasthuh--got upD arat--from a distanceD sahasa--a!! of a suddenD asana--from the seatsD asayat--from the state of meditationD sakam--a!ong withD vrataih--the vowD vridita--!ooking coy!yD !ocana--eyesD ananah--with such faces. %CA=S:A%&3= %he )ueens of :ord Sri 6rsna re(oiced within their minds to see their hus"and home after a !ong period a"road. %he )ueens got up at once from their seats and meditations. As was socia!!y customary$ they covered their faces shy!y and !ooked a"out coy!y. +BC+3C%

As mentioned a"ove$ the :ord entered is home pa!aces occupied "y /.$/?@ )ueens. %his means that the :ord at once e4panded imse!f in as many p!enary e4pansions as there were )ueens and pa!aces and entered in each and every one of them simu!taneous!y and separate!y. ere is another manifestation of the feature of is interna! potency. e can e4pand imse!f in as many forms of spiritua! identity as e desires$ even though e is one without a second. &t is confirmed "y the Sruti-mantra that the A"so!ute is one a!one$ and yet e "ecomes many as soon as e so desires. %hese manifo!d e4pansions of the Supreme :ord are manifested as p!enary and separated portions. %he separated portions are representations of is energy$ and the p!enary portions are manifestations of is +ersona!ity. %hus the +ersona!ity of 2odhead manifested imse!f in /.$/?@ p!enary e4pansions and simu!taneous!y entered into each and every one of the pa!aces of the )ueens. %his is ca!!ed vai"hava$ or the transcendenta! potency of the :ord. And "ecause e can do so$ e is a!so known as Eogesvara. 3rdinari!y$ a yogi or mystic !iving "eing is a"!e to e4pand himse!f at utmost to tenfo!d e4pansions of his "ody$ "ut the :ord can do so to the e4tent of as many thousands or infinite!y$ as e !ikes. Bn"e!ievers "ecome astonished to !earn that :ord 6rsna married more than /.$??? )ueens "ecause they think of :ord 6rsna as one of them and measure the potency of the :ord "y their own !imited potency. 3ne shou!d know$ therefore$ that the :ord is never on the !eve! of the !iving "eings$ who are "ut e4pansions of is margina! potency$ and one shou!d never e)ua!i*e the potent and the potency$ a!though there is very !itt!e difference of )ua!ity "etween the potent and the potency. %he )ueens were a!so e4pansions of is interna! potency$ and thus the potent and potencies are perpetua!!y e4changing transcendenta! p!easures$ known as pastimes of the :ord. 3ne shou!d not$ therefore$ "ecome astonished to !earn that the :ord married so many wives. 3n the contrary$ one shou!d affirm that even if the :ord marries si4teen thousand mi!!ion wives$ e is not comp!ete!y manifesting is un!imited and ine4hausti"!e potency. e married on!y /.$??? wives and entered in each and every one of the different pa!aces (ust to impress in the history of the human "eings on the surface of the earth that the :ord is never e)ua! to or !ess than any human "eing$ however powerfu! he may "e. =o one$ therefore$ is either e)ua! to or greater than the :ord. %he :ord is a!ways great in a!! respects. "2od is great" is eterna! truth. %herefore$ as soon as the )ueens saw from a distance their hus"and$ who was away from home for !ong periods due to the Batt!e of 6uruksetra$ they a!! arose from the s!um"er of meditation and prepared to receive their most "e!oved. According to Ea(nava!kya9s re!igious in(unctions$ a woman whose hus"and is away from home shou!d not take part in any socia! functions$ shou!d not decorate her "ody$ shou!d not !augh and shou!d not go to any re!ative9s house in any circumstance. %his is the vow of the !adies whose hus"ands are away from home. At the same time$ it is a!so en(oined that a wife shou!d never present herse!f "efore the hus"and in an unc!ean state. She must decorate herse!f with ornaments and good dress and shou!d a!ways "e present "efore the hus"and in a happy and (oyous mood. %he )ueens of :ord 6rsna were a!! in meditation$ thinking of the :ord9s a"sence$ and were a!ways meditating upon im. %he :ord9s devotees cannot !ive for a moment without meditating on the :ord$ and what to speak of the )ueens$ who were a!! goddesses of fortune incarnated as )ueens in the pastimes of the :ord at 1varaka. %hey can never "e separated from the :ord$ either "y presence or "y trance. %he gopis at 'rndavana cou!d not forget the :ord when the :ord was away in the forest cow herding. When the :ord "oy 6rsna was a"sent from the vi!!age$ the gopis at home used to worry a"out im traversing the rough ground with is soft !otus feet. By thinking thus$ they were sometimes overwhe!med in trance and mortified in the heart. Such is the condition of the pure associates of the :ord. %hey are a!ways in trance$ and so the )ueens a!so were in trance during the a"sence of the :ord. +resent!y$ having seen the :ord from a distance$ they at once gave up a!! their engagements$ inc!uding the vows of women as descri"ed a"ove. According to Sri 'isvanatha Carkavarti %hakura$ there was a regu!ar psycho!ogica! reaction on the occasion. First of a!!$ rising from their seats$ a!though they wanted to see their hus"and$ they were deterred "ecause of feminine shyness. But due to strong ecstasy$ they overcame that stage of weakness and "ecame caught up with the idea of em"racing the :ord$ and this thought factua!!y made them unconscious of their surrounding environment. %his prime state of ecstasy annihi!ated a!! other forma!ities and socia! conventions$ and thus they escaped a!! stum"!ing "!ocks on the path of meeting the :ord. And that is the perfect stage of meeting the :ord of the sou!$ Sri 6rsna. %5L% I< %5L%

tam atma(air drsti"hir antaratmana duranta-"havah parire"hire patim niruddham apy asravad am"u netrayor vi!a((atinam "hrgu-varya vaik!avat SE=3=E#S tam-- im ,the :ord0D atma-(aih--"y the sonsD drsti"hih--"y the sightD antara-atmana--"y the innermost part of the heartD duranta-"havah--insupera"!e ecstasyD parire"hire--em"racedD patim--hus"andD niruddham--choked upD api--in spite ofD asravat--tearsD am"u--!ike drops of waterD netrayoh--from the eyesD vi!a((atinam--of those situated in shynessD "hrgu-varya--3 chief of the BhrgusD vaik!avat-inadvertent!y. %CA=S:A%&3= %he insupera"!e ecstasy was so strong that the )ueens$ who were shy$ first em"raced the :ord in the innermost recesses of their hearts. %hen they em"raced im visua!!y$ and then they sent their sons to em"race im Fwhich is e)ua! to persona! em"racingG. But$ 3 chief amongst the Bhrgus$ though they tried to restrain their fee!ings$ they inadvertent!y shed tears. +BC+3C% A!though due to feminine shyness there were many hindrances to em"racing the dear hus"and$ :ord Sri 6rsna$ the )ueens performed that act "y seeing im$ "y putting im in the cores of their hearts$ and "y sending their sons to em"race im. Sti!!$ the act remained unfinished$ and tears ro!!ed down their cheeks despite a!! endeavors to check them. 3ne indirect!y em"races the hus"and "y sending the son to em"race him "ecause the son is deve!oped as part of the mother9s "ody. %he em"race of the son is not e4act!y the em"race of hus"and and wife from the se4ua! point of view$ "ut the em"race is satisfaction from the affectionate point of view. %he em"race of the eyes is more effective in the con(uga! re!ation$ and thus according to Sri!a Aiva 2osvami there is nothing wrong in such an e4change of fee!ing "etween hus"and and wife. %5L% II %5L% yadyapy asau parsva-gato raho-gatas tathapi tasyanghri-yugam navam navam pade pade ka virameta tat-padac ca!api yac chrir na (ahati karhicit SE=3=E#S yadi--a!thoughD api--certain!yD asau-- e ,:ord Sri 6rsna0D parsva-gatah--(ust "y the sideD rahah-gatah-e4c!usive!y a!oneD tathapi--sti!!D tasya-- isD anghri-yugam--the feet of the :ordD navam navam--newer and newerD pade--stepD pade--in every stepD ka--whoD virameta--can "e detached fromD tat-padat--from is feetD ca!api--movingD yat--whomD srih--the goddess of fortuneD na--neverD (ahati--)uitsD karhicit--at any time. %CA=S:A%&3= A!though :ord Sri 6rsna was constant!y "y their sides$ as we!! as e4c!usive!y a!one$ is feet appeared to them to "e newer and newer. %he goddess of fortune$ a!though "y nature a!ways rest!ess and moving$

cou!d not )uit the :ord9s feet. So what woman can "e detached from those feet$ having once taken she!ter of them? +BC+3C% Conditioned !iving "eings are a!ways after the favor of the goddess of fortune$ a!though "y nature she is moving from one p!ace to another. &n the materia! wor!d no one is permanent!y fortunate$ however c!ever one may "e. %here have "een so many "ig empires in different parts of the wor!d$ there have "een so many powerfu! kings a!! over the wor!d$ and there have "een so many fortunate men$ "ut a!! of them have "een !i)uidated gradua!!y. %his is the !aw of materia! nature. But spiritua!!y it is different. According to Brahma-samhita$ the :ord is served very respectfu!!y "y hundreds and thousands of goddesses of fortune. %hey are a!ways in a !one!y p!ace a!so with the :ord. But sti!! the association of the :ord is so inspiring!y newer and newer that they cannot )uit the :ord for a moment$ even though they are "y nature very rest!ess and are moving a"out. %he spiritua! re!ation with the :ord is so en!ivening and resourcefu! that no one can !eave the company of the :ord$ once having taken she!ter of im. %he !iving "eings are "y constitution feminine "y nature. %he ma!e or en(oyer is the :ord$ and a!! manifestations of is different potencies are feminine "y nature. &n the Bhagavad-gita$ the !iving "eings are designated as para-prakrti$ or the superior potency. %he materia! e!ements are apara-prakrti$ or inferior potency. Such potencies are a!ways emp!oyed for the satisfaction of the emp!oyer$ or the en(oyer. %he supreme en(oyer is the :ord imse!f$ as stated in the Bhagavad-gita ,7.<;0. %he potencies$ therefore$ when engaged direct!y in the service of the :ord$ revive the natura! co!or$ and thus there is no disparity in the re!ation of the potent and potency. 2enera!!y peop!e engaged in service are a!ways seeking some post under the government or the supreme en(oyer of the state. Since the :ord is the supreme en(oyer of everything in or outside the universe$ it is happiness to "e emp!oyed "y im. 3nce engaged in the supreme governmenta! service of the :ord$ no !iving "eing wishes to "e re!ieved from the engagement. %he highest perfection of human !ife is to seek some emp!oyment under the :ord9s supreme service. %hat wi!! make one e4treme!y happy. 3ne need not seek the moving goddess of fortune without the re!ation of the :ord. %5L% I> %5L% evam nrpanam ksiti-"hara-(anmanam aksauhini"hih parivrtta-te(asam vidhaya vairam svasano yathana!am mitho vadhenoparato nirayudhah SE=3=E#S evam--thusD nrpanam--of the kings or administratorsD ksiti-"hara--the "urden of the earthD (anmanam-"orn in that wayD aksauhini"hih--empowered "y a mi!itary strength of horses$ e!ephants$ chariots and infantryD parivrtta--"eing puffed up "y such surroundingsD te(asam--prowessD vidhaya--having createdD vairam--hosti!ityD svasanah--interaction of the wind and the pipe p!antsD yatha--as it isD ana!am--fireD mithah--with one anotherD vadhena--"y ki!!ing themD uparatah--re!ievedD nirayudhah--"y imse!f without "eing a party to such fighting. %CA=S:A%&3= %he :ord was pacified after ki!!ing those kings who were "urdensome to the earth. %hey were puffed up with their mi!itary strength$ their horses$ e!ephants$ chariots$ infantry$ etc. e imse!f was not a party in the fight. e simp!y created hosti!ity "etween the powerfu! administrators$ and they fought amongst themse!ves. e was !ike the wind which causes friction "etween "am"oos and so sparks a fire.

+BC+3C% As stated a"ove$ the !iving "eings are not factua! en(oyers of things which are manifested as 2od9s creation. %he :ord is the genuine proprietor and en(oyer of everything manifested in is creation. Bnfortunate!y$ inf!uenced "y the de!uding energy$ the !iving "eing "ecomes a fa!se en(oyer under the dictation of the modes of nature. +uffed up "y such a fa!se sense of "ecoming 2od$ the de!uded !iving "eing increases his materia! strength "y so many activities and thus "ecomes the "urden of the earth$ so much so that the earth "ecomes comp!ete!y uninha"ita"!e "y the sane. %his state of affairs is ca!!ed dharmasya g!ani$ or misuse of the energy of the human "eing. When such misuse of human energy is prominent$ the saner !iving "eings "ecome pertur"ed "y the awkward situation created "y the vicious administrators$ who are simp!y "urdens of the earth$ and the :ord appears "y is interna! potency (ust to save the saner section of humanity and to a!!eviate the "urden due to the earth!y administrators in different parts of the wor!d. e does not favor either of the unwanted administrators$ "ut "y is potentia! power e creates hosti!ity "etween such unwanted administrators$ as the air creates fire in the forest "y the friction of the "am"oos. %he fire in the forest takes p!ace automatica!!y "y the force of the air$ and simi!ar!y the hosti!ity "etween different groups of po!iticians takes p!ace "y the unseen design of the :ord. %he unwanted administrators$ puffed up "y fa!se power and mi!itary strength$ thus "ecome engaged in fighting amongst themse!ves over ideo!ogica! conf!icts and so e4haust themse!ves of a!! powers. %he history of the wor!d ref!ects this factua! wi!! of the :ord$ and it wi!! continue to "e enacted unti! the !iving "eings are attached to the service of the :ord. &n the Bhagavad-gita this fact is very vivid!y descri"ed ,Bg. -./>0. &t is said$ "%he de!uding energy is #y potency$ and thus it is not possi"!e for the dependent !iving "eings to supersede the strength of the materia! modes. But those who take she!ter in #e Fthe +ersona!ity of 2odhead Sri 6rsnaG can cross over the gigantic ocean of materia! energy." %his means that no one can esta"!ish peace and prosperity in the wor!d "y fruitive activities or "y specu!ative phi!osophy or ideo!ogy. %he on!y way is to surrender unto the Supreme :ord and thus "ecome free from the i!!usion of the de!uding energy. Bnfortunate!y persons who are engaged in destructive work are una"!e to surrender to the +ersona!ity of 2odhead. %hey are a!! foo!s of the first orderD they are the !owest of the human species of !ifeD they are ro""ed of their know!edge$ a!though apparent!y they seem to "e academica!!y educated. %hey are a!! of the demoniac menta!ity$ a!ways cha!!enging the supreme power of the :ord. %hose who are very materia!istic$ a!ways hankering after materia! power and strength$ are undou"ted!y foo!s of the first order "ecause they have no information of the !iving energy$ and "eing ignorant of that supreme spiritua! science$ they are a"sor"ed in materia! science$ which ends with the end of the materia! "ody. %hey are the !owest of human "eings "ecause the human !ife is especia!!y meant for reesta"!ishing the !ost re!ation with the :ord$ and they miss this opportunity "y "eing engaged in materia! activities. %hey are ro""ed of their know!edge "ecause even after pro!onged specu!ation they cannot reach to the stage of knowing the +ersona!ity of 2odhead$ the summum "onum of everything. And a!! of them are men of demoniac princip!e$ and they suffer the conse)uences$ as did such materia!istic heroes as Cavana$ iranyakasipu$ 6amsa and others. %5L% I7 %5L% sa esa nara-!oke 9sminn avatirnah sva-mayaya reme stri-ratna-kutastho "hagavan prakrto yatha SE=3=E#S sah-- e ,the Supreme +ersona!ity of 2odhead0D esah--a!! theseD nara-!oke--on this p!anet of human "eingsD asmin--on thisD avatirnah--having appearedD sva--persona!$ interna!D mayaya--cause!ess mercyD

reme--en(oyedD stri-ratna--woman who is competent to "ecome a wife of the :ordD kutasthah--amongD "hagavan--the +ersona!ity of 2odheadD prakrtah--mundaneD yatha--as if it were. %CA=S:A%&3= %hat Supreme +ersona!ity of 2odhead Sri 6rsna$ out of is cause!ess mercy$ appeared on this p!anet "y is interna! potency and en(oyed imse!f amongst competent women as if e were engaging in mundane affairs. +BC+3C% %he :ord married and !ived !ike a househo!der. %his is certain!y !ike a mundane affair$ "ut when we !earn that e married /.$/?@ wives and !ived with them separate!y in each and every pa!ace$ certain!y it is not mundane. %herefore$ the :ord$ !iving as a househo!der amongst is competent wives$ is never mundane$ and is "ehavior with them is never to "e understood as mundane se4 re!ation. %he women who "ecame the wives of the :ord are certain!y not ordinary women$ "ecause to get the :ord as one9s hus"and is the resu!t of many$ many mi!!ions of "irths9 tapasya ,austerity0. When the :ord appears on different !okas$ or p!anets$ or on this p!anet of human "eings$ e disp!ays is transcendenta! pastimes (ust to attract the conditioned sou!s to "ecome is eterna! servitors$ friends$ parents and !overs respective!y in the transcendenta! wor!d$ where the :ord eterna!!y reciprocates such e4changes of service. Service is perverted!y represented in the materia! wor!d and "roken untime!y$ resu!ting in sad e4perience. %he i!!usioned !iving "eing conditioned "y materia! nature cannot understand out of ignorance that a!! our re!ations here in the mundane wor!d are temporary and fu!! of ine"rieties. Such re!ations cannot he!p us "e happy perpetua!!y$ "ut if the same re!ation is esta"!ished with the :ord$ then we are transferred to the transcendenta! wor!d after !eaving this materia! "ody and "ecome eterna!!y re!ated with im in the re!ation we desire. %he women amongst whom e !ived as their hus"and are not$ therefore$ women of this mundane wor!d$ "ut are eterna!!y re!ated with im as transcendenta! wives$ a position which they attained "y perfection of devotiona! service. %hat is their competency. %he :ord is param "rahma$ or the Supreme +ersona!ity of 2odhead. Conditioned sou!s seek after perpetua! happiness in a!! p!aces--not on!y on this earth "ut a!so on other p!anets throughout the universe--"ecause constitutiona!!y a spiritua! spark$ as he is$ can trave! to any part of 2od9s creation. But "eing conditioned "y the materia! modes$ he tries to trave! in space "y spacecraft and so fai!s to reach his destination. %he !aw of gravitation is "inding upon him !ike the shack!es of a prisoner. By other processes he can reach anywhere$ "ut even if he reaches the highest p!anet$ he cannot attain that perpetua! happiness for which he is searching !ife after !ife. When he comes to his senses$ however$ he seeks after Brahman happiness$ knowing it for certain that un!imited happiness$ which he is seeking$ is never attaina"!e in the materia! wor!d. As such$ the Supreme Being$ +ara"rahman$ certain!y does not seek is happiness anywhere in the materia! wor!d. =or can is parapherna!ia of happiness "e found in the materia! wor!d. e is not impersona!. Because e is the !eader and Supreme Being amongst innumera"!e !iving "eings$ e cannot "e impersona!. e is e4act!y !ike us$ and e has a!! the propensities of an individua! !iving "eing in fu!!ness. e marries e4act!y !ike us$ "ut is marriage is neither mundane nor !imited "y our e4perience in the conditioned state. is wives$ therefore$ appear !ike mundane women$ "ut factua!!y they are a!! transcendenta! !i"erated sou!s$ perfect manifestations of interna! energy. %5L% I. %5L% uddama-"hava-pisunama!a-va!gu-hasavridava!oka-nihato madano 9pi yasam sammuhya capam a(ahat pramadottamas ta yasyendriyam vimathitum kuhakair na sekuh SE=3=E#S

uddama--very graveD "hava--e4pressionD pisuna--e4citingD ama!a--spot!essD va!gu-hasa--"eautifu! smi!ingD vrida--corner of the eyeD ava!oka--!ookingD nihatah--con)ueredD madanah--Cupid ,or amadana--the great!y to!erant Siva0D api--a!soD yasam--whoseD sammuhya--"eing overpowered "yD capam--"owsD a(ahat--gave upD pramada--woman$ who maddensD uttamah--of high gradeD ta--a!!D yasya--whoseD indriyam--sensesD vimathitum--to pertur"D kuhakaih--"y magica! featsD na--neverD sekuh--was a"!e. %CA=S:A%&3= A!though the )ueens9 "eautifu! smi!es and furtive g!ances were a!! spot!ess and e4citing$ and a!though they cou!d con)uer Cupid himse!f "y making him give up his "ow in frustration$ and a!though even the to!erant Siva cou!d fa!! victim to them$ sti!!$ despite a!! their magica! feats and attractions$ they cou!d not agitate the senses of the :ord. +BC+3C% %he path of sa!vation or the path going "ack to 2odhead a!ways for"ids the association of women$ and the comp!ete sanatana-dharma or varnasrama-dharma scheme for"ids or restricts association with women. ow$ then$ can one "e accepted as the Supreme +ersona!ity of 2odhead who is addicted to more than si4teen thousand wives? %his )uestion may "e re!evant!y raised "y in)uisitive persons rea!!y an4ious to know a"out the transcendenta! nature of the Supreme :ord. And to answer such )uestions$ the sages at =aimisaranya have discussed the transcendenta! character of the :ord in this and in fo!!owing verses. &t is c!ear herein that the feminine attractive features which can con)uer Cupid or even the supermost to!erant :ord Siva cou!d not con)uer the senses of the :ord. Cupid9s "usiness is to invoke mundane !ust. %he who!e universe is moving "eing agitated "y Cupid9s arrow. %he activities of the wor!d are "eing carried on "y the centra! attraction of ma!e and fema!e. A ma!e is searching after a mate to his !iking$ and the fema!e is !ooking after a suita"!e ma!e. %hat is the way of materia! stimu!us. And as soon as a ma!e is com"ined with a fema!e$ the materia! "ondage of the !iving "eing is at once tight!y inter!ocked "y se4 re!ation$ and as a resu!t of this$ "oth the ma!e9s and fema!e9s attraction for sweet home$ mother!and$ "odi!y offspring$ society and friendship and accumu!ation of wea!th "ecomes the i!!usory fie!d of activities$ and thus a fa!se "ut indefatiga"!e attraction for the temporary materia! e4istence$ which is fu!! of miseries$ is manifest. %hose who are$ therefore$ on the path of sa!vation for going "ack home "ack to 2odhead$ are especia!!y advised "y a!! scriptura! instruction to "ecome free from such parapherna!ia of materia! attraction. And that is possi"!e on!y "y the association of the devotees of the :ord$ who are ca!!ed the mahatmas. Cupid throws his arrow upon the !iving "eings to make them mad after the opposite se4$ whether the party is actua!!y "eautifu! or not. Cupid9s provocations are going on$ even among "east!y societies who are a!! ug!y-!ooking in the estimation of the civi!i*ed nations. %hus Cupid9s inf!uence is e4erted even amongst the ug!iest forms$ and what to speak of the most perfect "eauties. :ord Siva$ who is considered to "e most to!erant$ was a!so struck "y Cupid9s arrow "ecause he a!so "ecame mad after the #ohini incarnation of the :ord and acknow!edged himse!f to "e defeated. Cupid$ however$ was himse!f captivated "y the grave and e4citing dea!ings of the goddesses of fortune$ and he vo!untari!y gave up his "ow and arrow in a spirit of frustration. Such was the "eauty and attraction of the )ueens of :ord 6rsna. Eet they cou!d not distur" the transcendenta! senses of the :ord. %his is "ecause the :ord is a!!-perfect atmarama$ or se!f-sufficient. e does not re)uire anyone9s e4traneous he!p for is persona! satisfaction. %herefore$ the )ueens cou!d not satisfy the :ord "y their feminine attractiveness$ "ut they satisfied im "y their sincere affection and service. 3n!y "y una!!oyed transcendenta! !oving service cou!d they satisfy the :ord$ and the :ord was p!eased to treat them as wives in reciprocation. %hus "eing satisfied "y their una!!oyed service on!y$ the :ord reciprocated the service (ust !ike a devout hus"and. 3therwise e had no "usiness "ecoming the hus"and of so many wives. e is the hus"and of everyone$ "ut to one who accepts im as such$ e reciprocates. %his una!!oyed affection for the :ord is never to "e compared to mundane !ust. &t is pure!y transcendenta!. And the grave dea!ings$ which the )ueens disp!ayed in natura! feminine ways$ were a!so transcendenta! "ecause the fee!ings were e4pressed out of transcendenta! ecstasy. &t is a!ready e4p!ained in the previous verse that the :ord appeared !ike a mundane hus"and$ "ut factua!!y is re!ation with is wives was transcendenta!$ pure and unconditioned "y the modes of materia! nature.

%5L% I%5L% tam ayam manyate !oko hy asangam api sanginam atmaupamyena manu(am vyaprnvanam yato 9"udhah SE=3=E#S tam--unto :ord 6rsnaD ayam--a!! these ,common men0D manyate--do specu!ate within the mindD !okah-the conditioned sou!sD hi--certain!yD asangam--unattachedD api--in spite ofD sanginam--affectedD atma--se!fD aupamyena--"y comparison with the se!fD manu(am--ordinary manD vyaprnvanam--"eing engaged inD yatah--"ecauseD a"udhah--foo!ish "ecause of ignorance. %CA=S:A%&3= %he common materia!istic conditioned sou!s specu!ate that the :ord is one of them. 3ut of their ignorance they think that the :ord is affected "y matter$ a!though e is unattached. +BC+3C% %he word a"udhah is significant here. 1ue to ignorance on!y$ the foo!ish mundane wrang!ers misunderstand the Supreme :ord and spread their foo!ish imaginations amongst innocent persons "y propaganda. %he Supreme :ord Sri 6rsna is the origina! primeva! +ersona!ity of 2odhead$ and when e was persona!!y present "efore the eyes of everyone$ e disp!ayed fu!!-f!edged divine potency in every fie!d of activities. As we have a!ready e4p!ained in the first verse of Srimad-Bhagavatam$ e is comp!ete!y independent to act however e !ikes$ "ut a!! is actions are fu!! of "!iss$ know!edge and eternity. 3n!y the foo!ish mundaners misunderstand im$ unaware of is eterna! form of know!edge and "!iss$ which is confirmed in the Bhagavad-gita and Bpanisads. is different potencies work in a perfect p!an of natura! se)uence$ and doing everything "y the agency of is different potencies$ e remains eterna!!y the supreme independent. When e descends on the materia! wor!d "y is cause!ess mercy to different !iving "eings$ e does so "y is own potency. e is not su"(ect to any condition of the materia! modes of nature$ and e descends as e is origina!!y. %he menta! specu!ators misunderstand im as the Supreme +erson$ and they consider is impersona! features as ine4p!ica"!e Brahman to "e a!!. Such a conception is a!so the product of conditioned !ife "ecause they cannot go "eyond their own persona! capacity. %herefore$ one who considers the :ord on the !eve! of one9s !imited potency is on!y a common man. Such a man cannot "e convinced that the +ersona!ity of 2odhead is a!ways unaffected "y the modes of materia! nature. e cannot understand that the sun is a!ways unaffected "y infectious matter. %he menta! specu!ators compare everything from the standpoint of e4perimenta! know!edge of their own se!ves. %hus when the :ord is found to act !ike an ordinary person in matrimonia! "ondage$ they consider im to "e !ike one of them$ without considering that the :ord can at once marry si4teen thousand wives or more. 1ue to a poor fund of know!edge they accept one side of the picture whi!e dis"e!ieving the other. %his means that due to ignorance on!y they a!ways think of :ord 6rsna as !ike themse!ves and make their own conc!usions$ which are a"surd and unauthentic from the version of the Srimad-Bhagavatam. %5L% I@ %5L% etad isanam isasya prakrti-stho 9pi tad-gunaih

na yu(yate sadatma-sthair yatha "uddhis tad-asraya SE=3=E#S etat--thisD isanam--divinityD isasya--of the +ersona!ity of 2odheadD prakrti-sthah--"eing in contact with materia! natureD api--in spite ofD tat-gunaih--"y the )ua!itiesD na--neverD yu(yate--is affectedD sada atmasthaih--"y those who are situated in eternityD yatha--as isD "uddhih--inte!!igenceD tat--the :ordD asraya-those who are under the she!ter of. %CA=S:A%&3= %his is the divinity of the +ersona!ity of 2odhead8 e is not affected "y the )ua!ities of materia! nature$ even though e is in contact with them. Simi!ar!y$ the devotees who have taken she!ter of the :ord do not "ecome inf!uenced "y the materia! )ua!ities. +BC+3C% &n the 'edas and 'edic !iteratures ,Sruti and Smrti0 it is affirmed that in the 1ivinity there is nothing materia!. e is transcendenta! ,nirguna0 on!y$ the supreme cogni*ant. ari$ or the +ersona!ity of 2odhead$ is the supreme transcendenta! person situated "eyond the range of materia! affection. %hese statements are a!so confirmed even "y Acarya Sankara. 3ne may argue that is re!ation with the goddesses of fortune may "e transcendenta!$ "ut what a"out is re!ation with the Eadu dynasty$ "eing "orn in that fami!y$ or is ki!!ing the non"e!ievers !ike Aarasandha and other asuras direct!y in contact with the modes of materia! nature. %he answer is that the divinity of the +ersona!ity of 2odhead is never in contact with the )ua!ities of materia! nature in any circumstances. Actua!!y e is in contact with such )ua!ities "ecause e is the u!timate source of everything$ yet e is a"ove the actions of such )ua!ities. e is known$ therefore$ as Eogesvara$ or the master of mystic power$ or in other words the a!!-powerfu!. 5ven is !earned devotees are not affected "y the inf!uence of the materia! modes. %he great si4 2osvamis of 'rndavana a!! came from great!y rich and aristocratic fami!ies$ "ut when they adopted the !ife of mendicants at 'rndavana$ superficia!!y they appeared to "e in wretched conditions of !ife$ "ut factua!!y they were the richest of a!! in spiritua! va!ues. Such maha-"hagavatas$ or first-grade devotees$ a!though moving amongst men$ are not contaminated "y honor or insu!t$ hunger or satisfaction$ s!eep or wakefu!ness$ which are a!! resu!tant actions of the three modes of materia! nature. Simi!ar!y$ some of them are engaged in wor!d!y dea!ings$ yet are unaffected. Bn!ess these neutra!ities of !ife are there$ one cannot "e considered situated in transcendence. %he 1ivinity and is associates are on the same transcendenta! p!ane$ and their g!ories are a!ways sanctified "y the action of yogamaya$ or the interna! potency of the :ord. %he devotees of the :ord are a!ways transcendenta!$ even if they are sometimes found to have fa!!en in their "ehavior. %he :ord emphatica!!y dec!ares in the Bhagavad-gita ,;.I?0 that even if an una!!oyed devotee is found to "e fa!!en due to a previous materia! contamination$ he is neverthe!ess to "e accepted as fu!!y transcendenta! "ecause of his "eing engaged cent percent in the devotiona! service of the :ord. %he :ord protects him a!ways "ecause of his rendering service unto im$ and the fa!!en conditions are to "e considered accidenta! and temporary. %hey wi!! vanish in no time. %5L% I; %5L% tam menire 9"a!a mudhah strainam canuvratam rahah apramana-vido "hartur isvaram matayo yatha SE=3=E#S

tam--unto :ord Sri 6rsnaD menire--took it for grantedD a"a!ah--de!icateD mudhah--"ecause of simp!icityD strainam--one who is dominated "y his wifeD ca--a!soD anuvratam--fo!!owerD rahah--!one!y p!aceD apramana-vidah--unaware of the e4tent of g!oriesD "hartuh--of their hus"andD isvaram--the supreme contro!!erD matayah--thesisD yatha--as it is. %CA=S:A%&3= %he simp!e and de!icate women tru!y thought that :ord Sri 6rsna$ their "e!oved hus"and$ fo!!owed them and was dominated "y them. %hey were unaware of the e4tent of the g!ories of their hus"and$ as the atheists are unaware of im as the supreme contro!!er. +BC+3C% 5ven the transcendenta! wives of :ord Sri 6rsna did not know comp!ete!y the unfathoma"!e g!ories of the :ord. %his ignorance is not mundane "ecause there is some action of the interna! potency of the :ord in the e4change of fee!ings "etween im and is eterna! associates. %he :ord e4changes transcendenta! re!ations in five ways$ as proprietor$ master$ friend$ son and !over$ and in each of these pastimes e p!ays fu!!y "y the potency of yogamaya$ the interna! potency. e p!ays e4act!y !ike an e)ua! friend with the cowherd "oys or even with friends !ike Ar(una. e p!ays e4act!y !ike a son in the presence of Easodamata$ e p!ays e4act!y !ike a !over in the presence of the cowherd damse!s$ and e p!ays e4act!y !ike a hus"and in the presence of the )ueens of 1varaka. Such devotees of the :ord never think of the :ord as the Supreme$ "ut think of im e4act!y as a common friend$ a pet son$ or a !over or hus"and very much dear to heart and sou!. %hat is the re!ation "etween the :ord and is transcendenta! devotees$ who act as is associates in the spiritua! sky$ where there are innumera"!e 'aikuntha p!anets. When the :ord descends$ e does so a!ong with is entourage to disp!ay a comp!ete picture of the transcendenta! wor!d$ where pure !ove and devotion for the :ord prevai! without any mundane tinge of !ording it over the creation of the :ord. Such devotees of the :ord are a!! !i"erated sou!s$ perfect representations of the margina! or interna! potency in comp!ete negation of the inf!uence of the e4terna! potency. %he wives of :ord 6rsna were made to forget the immeasura"!e g!ories of the :ord "y the interna! potency so that there might not "e any f!aw of e4change$ and they took it for granted that the :ord was a henpecked hus"and$ a!ways fo!!owing them in !one!y p!aces. &n other words$ even the persona! associates of the :ord do not know im perfect!y we!!$ so what do the thesis writers or menta! specu!ators know a"out the transcendenta! g!ories of the :ord? %he menta! specu!ators present different theses as to is "ecoming the causes of the creation$ the ingredients of the creation$ or the materia! and efficient cause of the creation$ etc.$ "ut a!! this is "ut partia! know!edge a"out the :ord. Factua!!y they are as ignorant as the common man. %he :ord can "e known "y the mercy of the :ord on!y$ and "y no other means. But since the dea!ings of the :ord with is wives are "ased on pure transcendenta! !ove and devotion$ the wives are a!! on the transcendenta! p!ane without materia! contamination. %hus end the Bhaktivedanta purports of the First Canto$ 5!eventh Chapter$ of the Srimad-Bhagavatam$ entit!ed ":ord 6rsna9s 5ntrance into 1varaka." Chapter %we!ve Birth of 5mperor +ariksit %5L% / %5L% saunaka uvaca asvatthamnopasrstena "rahma-sirsnoru-te(asa uttaraya hato gar"ha isena(ivitah punah

SE=3=E#S saunakah uvaca--the sage Saunaka saidD asvatthamna--of Asvatthama ,the son of 1rona0D upasrstena--"y re!ease ofD "rahma-sirsna--the invinci"!e weapon$ "rahmastraD uru-te(asa--"y high temperatureD uttarayah--of Bttara ,mother of +ariksit0D hatah--"eing spoi!edD gar"hah--wom"D isena--"y the Supreme :ordD a(ivitah--"rought to !ifeD punah--again. %CA=S:A%&3= %he sage Saunaka said8 %he wom" of Bttara$ mother of #ahara(a +ariksit$ was spoi!ed "y the dreadfu! and invinci"!e "rahmastra weapon re!eased "y Asvatthama. But #ahara(a +ariksit was saved "y the Supreme :ord. +BC+3C% %he sages assem"!ed in the forest of =aimisaranya in)uired from Suta 2osvami a"out the "irth of #ahara(a +ariksit$ "ut in the course of the narration other topics !ike the re!ease of the "rahmastra "y the son of 1rona$ his punishment "y Ar(una$ Kueen 6untidevi9s prayers$ the +andavas9 visit to the p!ace where Bhismadeva was !ying$ his prayers and thereafter the :ord9s departure for 1varaka were discussed. is arriva! at 1varaka and residing with the si4teen thousand )ueens$ etc.$ were narrated. %he sages were a"sor"ed in hearing such descriptions$ "ut now they wanted to turn to the origina! topic$ and thus the in)uiry was made "y Saunaka Csi. So the su"(ect of the re!ease of the "rahmastra weapon "y Asvatthama is renewed. %5L% < %5L% tasya (anma maha-"uddheh karmani ca mahatmanah nidhanam ca yathaivasit sa pretya gatavan yatha SE=3=E#S tasya--his ,of #ahara(a +ariksit0D (anma--"irthD maha-"uddheh--of great inte!!igenceD karmani--activitiesD ca--a!soD maha-atmanah--of the great devoteeD nidhanam--demiseD ca--a!soD yatha--as it wasD eva--of courseD asit--happenedD sah--heD pretya--destination after deathD gatavan--achievedD yatha--as it were. %CA=S:A%&3= ow was the great emperor +ariksit$ who was a high!y inte!!igent and great devotee$ "orn in that wom"? ow did his death take p!ace$ and what did he achieve after his death? +BC+3C% %he king of astinapura ,now 1e!hi0 used to "e the emperor of the wor!d$ at !east ti!! the time of the son of 5mperor +ariksit. #ahara(a +ariksit was saved "y the :ord in the wom" of his mother$ so he cou!d certain!y "e saved from an untime!y death due to the i!! wi!! of the son of a "rahmana. Because the age of 6a!i "egan to act (ust after the assumption of power "y #ahara(a +ariksit$ the first sign of misgivings was e4hi"ited in the cursing of such a great!y inte!!igent and devoted king as #ahara(a +ariksit. %he king is the protector of the he!p!ess citi*ens$ and their we!fare$ peace and prosperity depend on him. Bnfortunate!y$ "y the instigation of the fa!!en age of 6a!i$ an unfortunate "rahmana9s son was emp!oyed to condemn the innocent #ahara(a +ariksit$ and so the 6ing had to prepare himse!f for death within seven

days. #ahara(a +ariksit is especia!!y famous as one who is protected "y 'isnu$ and when he was undu!y cursed "y a "rahmana9s son$ he cou!d have invoked the mercy of the :ord to save him$ "ut he did not want to "ecause he was a pure devotee. A pure devotee never asks the :ord for any undue favor. #ahara(a +ariksit knew that the curse of the "rahmana9s son upon him was un(ustified$ as everyone e!se knew$ "ut he did not want to counteract it "ecause he knew a!so that the age of 6a!i had "egun and that the first symptom of the age$ name!y degradation of the high!y ta!ented "rahmana community$ had a!so "egun. e did not want to interfere with the current of the time$ "ut he prepared himse!f to meet death very cheerfu!!y and very proper!y. Being fortunate$ he got at !east seven days to prepare himse!f to meet death$ and so he proper!y uti!i*ed the time in the association of Sukadeva 2osvami$ the great saint and devotee of the :ord. %5L% I %5L% tad idam srotum icchamo gaditum yadi manyase "ruhi nah sraddadhananam yasya (nanam adac chukah SE=3=E#S tat--a!!D idam--thisD srotum--to hearD icchamah--a!! wi!!ingD gaditum--to narrateD yadi--ifD manyase--you thinkD "ruhi--p!ease speakD nah--weD sraddadhananam--who are very much respectfu!D yasya--whoseD (nanam--transcendenta! know!edgeD adat--de!iveredD sukah--Sri Sukadeva 2osvami. %CA=S:A%&3= We a!! respectfu!!y want to hear a"out him F#ahara(a +ariksitG to whom Sukadeva 2osvami imparted transcendenta! know!edge. +!ease speak on this matter. +BC+3C% Sukadeva 2osvami imparted transcendenta! know!edge to #ahara(a +ariksit during the remaining seven days of his !ife$ and #ahara(a +ariksit heard him proper!y$ (ust !ike an ardent student. %he effect of such a "ona fide hearing and chanting of Srimad-Bhagavatam was e)ua!!y shared "y "oth the hearer and the chanter. Both of them were "enefited. 3ut of the nine different transcendenta! means of devotiona! service to the :ord prescri"ed in the Bhagavatam$ either a!! of them$ or some of them or even one of them are e)ua!!y "eneficia! if proper!y discharged. #ahara(a +ariksit and Sukadeva 2osvami were serious performers of the first two important items$ name!y the process of chanting and the process of hearing$ and therefore "oth of them were successfu! in their !auda"!e attempt. %ranscendenta! rea!i*ation is attained "y such serious hearing and chanting and not otherwise. %here is a type of spiritua! master and discip!e much advertised in this age of 6a!i. &t is said that the master in(ects spiritua! force into the discip!e "y an e!ectrica! current generated "y the master$ and the discip!e "egins to fee! the shock. e "ecomes unconscious$ and the master weeps for his e4hausting his store of so-ca!!ed spiritua! assets. Such "ogus advertisement is going on in this age$ and the poor common man is "ecoming the victim of such advertisement. We do not find such fo!k ta!es in the dea!ings of Sukadeva 2osvami and his great discip!e #ahara(a +ariksit. %he sage recited Srimad-Bhagavatam in devotion$ and the great 6ing heard him proper!y. %he 6ing did not fee! any shock of e!ectrica! current from the master$ nor did he "ecome unconscious whi!e receiving know!edge from the master. 3ne shou!d not$ therefore$ "ecome a victim of these unauthori*ed advertisements made "y some "ogus representative of 'edic know!edge. %he sages of =aimisaranya were very respectfu! in hearing a"out #ahara(a +ariksit "ecause of his receiving know!edge from Sukadeva 2osvami "y means of ardent hearing. Ardent hearing from the "ona fide master is the on!y way to receive transcendenta! know!edge$ and there is no need for medica! performances or occu!t

mysticism for miracu!ous effects. %he process is simp!e$ "ut on!y the sincere party can achieve the desired resu!t. %5L% > %5L% suta uvaca apipa!ad dharma-ra(ah pitrvad ran(ayan pra(ah nihsprhah sarva-kame"hyah krsna-padanusevaya SE=3=E#S sutah uvaca--Sri Suta 2osvami saidD apipa!at--administered prosperityD dharma-ra(ah--6ing EudhisthiraD pitr-vat--e4act!y !ike his fatherD ran(ayan--p!easingD pra(ah--a!! those who took "irthD nihsprhah--without persona! am"itionD sarva--a!!D kame"hyah--from sense gratificationD krsna-pada--the !otus feet of :ord Sri 6rsnaD anusevaya--"y dint of rendering continuous service. %CA=S:A%&3= Sri Suta 2osvami said8 5mperor Eudhisthira administered generous!y to everyone during his reign. e was e4act!y !ike his father. e had no persona! am"ition and was freed from a!! sorts of sense gratification "ecause of his continuous service unto the !otus feet of the :ord Sri 6rsna. +BC+3C% As mentioned in our introduction$ "%here is a need for the science of 6rsna in human society for a!! the suffering humanity of the wor!d$ and we simp!y re)uest the !eading persona!ities of a!! nations to take to the science of 6rsna for their own good$ for the good of society$ and for the good of a!! the peop!e of the wor!d." So it is confirmed herein "y the e4amp!e of #ahara(a Eudhisthira$ the persona!ity of goodness. &n &ndia the peop!e hanker after Cama-ra(ya "ecause the +ersona!ity of 2odhead was the idea! king and a!! other kings or emperors in &ndia contro!!ed the destiny of the wor!d for the prosperity of every !iving "eing who took "irth on the earth. erein the word pra(ah is significant. %he etymo!ogica! import of the word is "that which is "orn." 3n the earth there are many species of !ife$ from the a)uatics up to the perfect human "eings$ and a!! are known as pra(as. :ord Brahma$ the creator of this particu!ar universe$ is known as the pra(apati "ecause he is the grandfather of a!! who have taken "irth. %hus pra(a is used in a "roader sense than it is now used. %he king represents a!! !iving "eings$ the a)uatics$ p!ants$ trees$ repti!es$ "irds$ anima!s and man. 5very one of them is a part and parce! of the Supreme :ord ,Bg. />.>0$ and the king$ "eing the representative of the Supreme :ord$ is duty-"ound to give proper protection to every one of them. %his is not the case with the presidents and dictators of this demora!i*ed system of administration$ where the !ower anima!s are given no protection whi!e the higher anima!s are given soca!!ed protection. But this is a great science which can "e !earned on!y "y one who knows the science of 6rsna. By knowing the science of 6rsna$ one can "ecome the most perfect man in the wor!d$ and un!ess one has know!edge in this science$ a!! )ua!ifications and doctorate dip!omas ac)uired "y academic education are spoi!ed and use!ess. #ahara(a Eudhisthira knew this science of 6rsna very we!!$ for it is stated here that "y continuous cu!tivation of this science$ or "y continuous devotiona! service to :ord 6rsna$ he ac)uired the )ua!ification of administering the state. %he father is sometimes seeming!y crue! to the son$ "ut that does not mean that the father has !ost the )ua!ification to "e a father. A father is a!ways a father "ecause he a!ways has the good of the son at heart. %he father wants every one of his sons to "ecome a "etter man than himse!f. %herefore$ a king !ike #ahara(a Eudhisthira$ who was the persona!ity of goodness$ wanted everyone under his administration$ especia!!y human "eings who have "etter deve!oped consciousness$ to "ecome devotees of :ord 6rsna so that everyone can "ecome free from the

trif!es of materia! e4istence. is motto of administration was a!! good for the citi*ens$ for as personified goodness he knew perfect!y we!! what is actua!!y good for them. e conducted the administration on that princip!e$ and not on the raksasi$ demonic$ princip!e of sense gratification. As an idea! king$ he had no persona! am"ition$ and there was no p!ace for sense gratification "ecause a!! his senses at a!! times were engaged in the !oving service of the Supreme :ord$ which inc!udes the partia! service to the !iving "eings$ who form the parts and parce!s of the comp!ete who!e. %hose who are "usy rendering service to the parts and parce!s$ !eaving aside the who!e$ on!y spoi! time and energy$ as one does when watering the !eaves of a tree without watering the root. &f water is poured on the root$ the !eaves are en!ivened perfect!y and automatica!!y$ "ut if water is poured on the !eaves on!y$ the who!e energy is spoi!ed. #ahara(a Eudhisthira$ therefore$ was constant!y engaged in the service of the :ord$ and thus the parts and parce!s of the :ord$ the !iving "eings under his carefu! administration$ were perfect!y attended with a!! comforts in this !ife and a!! progress in the ne4t. %hat is the way of perfect management of state administration. %5L% 7 %5L% sampadah kratavo !oka mahisi "hrataro mahi (am"udvipadhipatyam ca yasas ca tri-divam gatam SE=3=E#S sampadah--opu!enceD kratavah--sacrificesD !okah--future destinationD mahisi--the )ueensD "hratarah--the "rothersD mahi--the earthD (am"u-dvipa--the g!o"e or p!anet of our residenceD adhipatyam--sovereigntyD ca--a!soD yasah--fameD ca--andD tri-divam--ce!estia! p!anetsD gatam--spread over. %CA=S:A%&3= =ews even reached the ce!estia! p!anets a"out #ahara(a Eudhisthira9s wor!d!y possessions$ the sacrifices "y which he wou!d attain a "etter destination$ his )ueen$ his sta!wart "rothers$ his e4tensive !and$ his sovereignty over the p!anet earth$ and his fame$ etc. +BC+3C% 3n!y a rich and great man9s name and fame are known a!! over the wor!d$ and the name and fame of #ahara(a Eudhisthira reached the higher p!anets "ecause of his good administration$ wor!d!y possessions$ g!orious wife 1raupadi$ the strength of his "rothers Bhima and Ar(una$ and his so!id sovereign power over the wor!d$ known as Aam"udvipa. ere the word !okah is significant. %here are different !okas or higher p!anets scattered a!! over the sky$ "oth materia! and spiritua!. A person can reach them "y dint of his work in the present !ife$ as stated in Bhagavad-gita ,;.<70. =o forcefu! entrance is a!!owed there. %he tiny materia! scientists and engineers who have discovered vehic!es to trave! over a few thousand mi!es in outer space wi!! not "e a!!owed entrance. %hat is not the way to reach the "etter p!anets. 3ne must )ua!ify himse!f to enter into such happy p!anets "y sacrifice and service. %hose who are sinfu! in every step of !ife can e4pect on!y to "e degraded into anima! !ife to suffer more and more the pangs of materia! e4istence$ and this is a!so stated in Bhagavad-gita ,/../;0. #ahara(a Eudhisthira9s good sacrifices and )ua!ifications were so !ofty and virtuous that even the residents of the higher ce!estia! p!anets were a!ready prepared to receive him as one of them. %5L% . %5L%

kim te kamah sura-sparha mukunda-manaso dvi(ah adhi(ahrur mudam ra(nah ksudhitasya yathetare SE=3=E#S kim--what forD te--a!! thoseD kamah--o"(ects of sense en(oymentD sura--of the deni*ens of heavenD sparhah--aspirationsD mukunda-manasah--of one who is a!ready 2od consciousD dvi(ah--3 "rahmanasD adhi(ahruh--cou!d satisfyD mudam--p!easureD ra(nah--of the kingD ksudhitasya--of the hungryD yatha--as it isD itare--in other things. %CA=S:A%&3= 3 "rahmanas$ the opu!ence of the 6ing was so enchanting that the deni*ens of heaven aspired for it. But "ecause he was a"sor"ed in the service of the :ord$ nothing cou!d satisfy him e4cept the :ord9s service. +BC+3C% %here are two things in the wor!d which can satisfy !iving "eings. When one is materia!!y engrossed$ he is satisfied on!y "y sense gratification$ "ut when one is !i"erated from the conditions of the materia! modes$ he is satisfied on!y "y rendering !oving service for the satisfaction of the :ord.%his means that the !iving "eing is constitutiona!!y a servitor$ and not one who is served. Being i!!usioned "y the conditions of the e4terna! energy$ one fa!se!y thinks himse!f to "e the served$ "ut actua!!y he is not servedD he is servant of the senses !ike !ust$ desire$ anger$ avarice$ pride$ madness and into!erance. When one is in his proper senses "y attainment of spiritua! know!edge$ he rea!i*es that he is not the master of the materia! wor!d$ "ut is on!y a servant of the senses. At that time he "egs for the service of the :ord and thus "ecomes happy without "eing i!!usioned "y so-ca!!ed materia! happiness. #ahara(a Eudhisthira was one of the !i"erated sou!s$ and therefore for him there was no p!easure in a vast kingdom$ good wife$ o"edient "rothers$ happy su"(ects and prosperous wor!d. %hese "!essings automatica!!y fo!!ow for a pure devotee$ even though the devotee does not aspire for them. %he e4amp!e set herein is e4act!y suita"!e. &t is said that one who is hungry is never satisfied "y anything other than food. %he who!e materia! wor!d is fu!! of hungry !iving "eings. %he hunger is not for good food$ she!ter or sense gratification. %he hunger is for the spiritua! atmosphere. 1ue to ignorance on!y they think that the wor!d is dissatisfied "ecause there is not sufficient food$ she!ter$ defense and o"(ects of sense gratification. %his is ca!!ed i!!usion. When the !iving "eing is hungry for spiritua! satisfaction$ he is misrepresented "y materia! hunger. But the foo!ish !eaders cannot see that even the peop!e who are most sumptuous!y materia!!y satisfied are sti!! hungry. And what is their hunger and poverty? %his hunger is actua!!y for spiritua! food$ spiritua! she!ter$ spiritua! defense and spiritua! sense gratification. %hese can "e o"tained in the association of the Supreme Spirit$ :ord Sri 6rsna$ and therefore one who has them cannot "e attracted "y the so-ca!!ed food$ she!ter$ defense and sense gratification of the materia! wor!d$ even if they are re!ished "y the deni*ens of the heaven!y p!anets. %herefore$ in the Bhagavad-gita ,@./.0 it is said "y the :ord that even in the topmost p!anet of the universe$ name!y the Brahma!oka$ where the duration of !ife is mu!tip!ied "y mi!!ions of years "y earth ca!cu!ation$ one cannot satisfy his hunger. Such hunger can "e satisfied on!y when the !iving "eing is situated in immorta!ity$ which is attained in the spiritua! sky$ far$ far a"ove the Brahma!oka$ in the association of :ord #ukunda$ the :ord who awards is devotees the transcendenta! p!easure of !i"eration. %5L% %5L% matur gar"ha-gato virah sa tada "hrgu-nandana

dadarsa purusam kancid dahyamano 9stra-te(asa SE=3=E#S matuh--motherD gar"ha--wom"D gatah--"eing situated thereD virah--the great fighterD sah--chi!d +ariksitD tada--at that timeD "hrgu-nandana--3 son of BhrguD dadarsa--cou!d seeD purusam--the Supreme :ordD kancit--as someone e!seD dahyamanah--suffering from "eing "urnedD astra--the "rahmastraD te(asa-temperature. %CA=S:A%&3= 3 son of Bhrgu FSaunakaG$ when the chi!d +ariksit$ the great fighter$ was in the wom" of his mother$ Bttara$ and was suffering from the "urning heat of the "rahmastra Fthrown "y AsvatthamaG$ he cou!d o"serve the Supreme :ord coming to him. +BC+3C% 1eath genera!!y invo!ves remaining in trance for seven months. A !iving "eing$ according to his own action$ is a!!owed to enter into the wom" of a mother "y the vehic!e of a father9s semina$ and thus he deve!ops his desired "ody. %his is the !aw of "irth in specific "odies according to one9s past actions. When he is awake from trance$ he fee!s the inconvenience of "eing confined within the wom"$ and thus he wants to come out of it and sometimes fortunate!y prays to the :ord for such !i"eration. #ahara(a +ariksit$ whi!e in the wom" of his mother$ was struck "y the "rahmastra re!eased "y Asvatthama$ and he was fee!ing the "urning heat. But "ecause he was a devotee of the :ord$ the :ord at once appeared imse!f within the wom" "y is a!!-powerfu! energy$ and the chi!d cou!d see that someone e!se had come to save him. 5ven in that he!p!ess condition$ the chi!d +ariksit endured the un"eara"!e temperature due to his "eing a great fighter "y nature. And for this reason the word virah has "een used. %5L% @ %5L% angustha-matram ama!am sphurat-purata-mau!inam apivya-darsanam syamam tadid vasasam acyutam SE=3=E#S angustha--"y the measure of a thum"D matram--on!yD ama!am--transcendenta!D sphurat--"!a*ingD purata--go!dD mau!inam--he!metD apivya--very "eautifu!D darsanam--to !ook atD syamam--"!ackishD tadit-!ightningD vasasam--c!othingD acyutam--the &nfa!!i"!e ,the :ord0. %CA=S:A%&3= e Fthe :ordG was on!y thum" high$ "ut e was a!! transcendenta!. e had a very "eautifu!$ "!ackish$ infa!!i"!e "ody$ and e wore a dress of !ightning ye!!ow and a he!met of "!a*ing go!d. %hus e was seen "y the chi!d. %5L% ; %5L%

srimad-dirgha-catur-"ahum tapta-kancana-kunda!am ksata(aksam gada-panim atmanah sarvato disam pari"hramantam u!ka"ham "hramayantam gadam muhuh SE=3=E#S srimat--enrichedD dirgha--pro!ongedD catuh-"ahum--four-handedD tapta-kancana--mo!ten go!dD kunda!am--earringsD ksata(a-aksam--eyes with the redness of "!oodD gada-panim--hand with a c!u"D atmanah--ownD sarvatah--a!!D disam--aroundD pari"hramantam--!oiteringD u!ka"ham--!ike shooting starsD "hramayantam--encirc!ingD gadam--the c!u"D muhuh--constant!y. %CA=S:A%&3= %he :ord was enriched with four hands$ earrings of mo!ten go!d and eyes "!ood red with fury. As e !oitered a"out$ is c!u" constant!y encirc!ed im !ike a shooting star. +BC+3C% &t is said in the Brahma-samhita ,Ch. 70 that the Supreme :ord 2ovinda$ "y is one p!enary portion$ enters into the ha!o of the universe and distri"utes himse!f as +aramatma$ or the Supersou!$ not on!y within the heart of every !iving "eing$ "ut a!so within every atom of the materia! e!ements. %hus the :ord is a!!-pervading "y is inconceiva"!e potency$ and thus e entered the wom" of Bttara to save is "e!oved devotee #ahara(a +ariksit. &n the Bhagavad-gita ,;.I/0 the :ord assured everyone that is devotees are never to "e van)uished. =o one can ki!! a devotee of the :ord "ecause he is protected "y the :ord$ and no one can save a person whom the :ord desires to ki!!. %he :ord is a!!-powerfu!$ and therefore e can "oth save and ki!! as e !ikes. e "ecame visi"!e to is devotee #ahara(a +ariksit even in that awkward position ,in the wom" of his mother0 in a shape (ust suita"!e for his vision. %he :ord can "ecome "igger than thousands of universes and can "ecome sma!!er than an atom at the same time. #ercifu! as e is$ e "ecomes (ust suita"!e to the vision of the !imited !iving "eing. e is un!imited. e is not !imited "y any measurement of our ca!cu!ation. e can "ecome "igger than what we can think of$ and e can "ecome sma!!er than what we can conceive. But in a!! circumstances e is the same a!!-powerfu! :ord. %here is no difference "etween the thum"!ike 'isnu in the wom" of Bttara and the fu!!-f!edged =arayana in the 'aikuntha-dhama$ the kingdom of 2odhead. e accepts the form of arca-vigraha ,worshipa"!e 1eity0 (ust to accept service from is different incapa"!e devotees. By the mercy of the arcavigraha$ the form of the :ord in materia! e!ements$ the devotees who are in the materia! wor!d can easi!y approach the :ord$ a!though e is not conceiva"!e "y the materia! senses. %he arca-vigraha is therefore an a!!-spiritua! form of the :ord to "e perceived "y the materia! devoteesD such an arca-vigraha of the :ord is never to "e considered materia!. %here is no difference "etween matter and spirit for the :ord$ a!though there is a gu!f of difference "etween the two in the case of the conditioned !iving "eing. For the :ord there is nothing "ut spiritua! e4istence$ and simi!ar!y there is nothing e4cept spiritua! e4istence for the pure devotee of the :ord in his intimate re!ation with the :ord. %5L% /? %5L% astra-te(ah sva-gadaya niharam iva gopatih vidhamantam sannikarse paryaiksata ka ity asau

SE=3=E#S astra-te(ah--radiation of the "rahmastraD sva-gadaya--"y means of is own c!u"D niharam--drops of dewD iva--!ikeD gopatih--the sunD vidhamantam--the act of vanishingD sannikarse--near"yD paryaiksata-o"servingD kah--whoD iti asau--this "ody. %CA=S:A%&3= %he :ord was thus engaged in van)uishing the radiation of the "rahmastra$ (ust as the sun evaporates a drop of dew. e was o"served "y the chi!d$ who thought a"out who e was. %5L% // %5L% vidhuya tad ameyatma "hagavan dharma-gu" vi"huh misato dasamasasya tatraivantardadhe harih SE=3=E#S vidhuya--having comp!ete!y washed offD tat--thatD ameyatma--the a!!-pervading Supersou!D "hagavan-the +ersona!ity of 2odheadD dharma-gup--the protector of righteousnessD vi"huh--the SupremeD misatah-whi!e o"servingD dasamasasya--of one who is dressed "y a!! directionsD tatra eva--then and thereD antah-out of sightD dadhe--"ecameD harih--the :ord. %CA=S:A%&3= Whi!e thus "eing o"served "y the chi!d$ the Supreme :ord +ersona!ity of 2odhead$ the Supersou! of everyone and the protector of the righteous$ who stretches in a!! directions and who is un!imited "y time and space$ disappeared at once. +BC+3C% Chi!d +ariksit was not o"serving a !iving "eing who is !imited "y time and space. %here is a gu!f of difference "etween the :ord and the individua! !iving "eing. %he :ord is mentioned herein as the supreme !iving "eing un!imited "y time and space. 5very !iving "eing is !imited "y time and space. 5ven though a !iving "eing is )ua!itative!y one with the :ord$ )uantitative!y there is a great difference "etween the Supreme Sou! and the common individua! sou!. &n the Bhagavad-gita "oth the !iving "eings and the Supreme Being are said to "e a!!-pervading ,yena sarvam idam tatam0$ yet there is a difference "etween these two kinds of a!!-pervasiveness. A common !iving "eing or sou! can "e a!!-pervading within his own !imited "ody$ "ut the supreme !iving "eing is a!!-pervading in a!! space and a!! time. A common !iving "eing cannot e4tend its inf!uence over another common !iving "eing "y its a!!-pervasiveness$ "ut the Supreme Supersou!$ the +ersona!ity of 2odhead$ is un!imited!y a"!e to e4ert is inf!uence over a!! p!aces and a!! times and over a!! !iving "eings. And "ecause e is a!!-pervasive$ un!imited "y time and space$ e can appear even within the wom" of the mother of chi!d +ariksit. e is mentioned herein as the protector of the righteous. Anyone who is a surrendered sou! unto the Supreme is righteous$ and he is specifica!!y protected "y the :ord in a!! circumstances. %he :ord is the indirect protector of the unrighteous a!so$ for e rectifies their sins through is e4terna! potency. %he :ord is mentioned herein as one who is dressed in the ten directions. %his means dressed with garments on ten sides$ up and down. e is present everywhere and can appear and disappear at is wi!! from everywhere and anywhere. is disappearance from the sight of the chi!d +ariksit does not mean that e appeared on the spot from any other p!ace. e was present there$ and even after is disappearance e was there$ a!though invisi"!e to the eyes of the

chi!d. %his materia! covering of the effu!gent firmament is a!so something !ike a wom" of the mother nature$ and we are a!! put into the wom" "y the :ord$ the father of a!! !iving "eings. e is present everywhere$ even in this materia! wom" of mother 1urga$ and those who are deserving can see the :ord. %5L% /< %5L% tatah sarva-gunodarke sanuku!a-grahodaye (a(ne vamsa-dharah pandor "huyah pandur ivau(asa SE=3=E#S tatah--thereuponD sarva--a!!D guna--good signsD udarke--having gradua!!y evo!vedD sa-anuku!a--a!! favora"!eD grahodaye--conste!!ation of ste!!ar inf!uenceD (a(ne--took "irthD vamsa-dharah--heir apparentD pandoh--of +anduD "huyah--"eingD panduh iva--e4act!y !ike +anduD o(asa--"y prowess. %CA=S:A%&3= %hereupon$ when a!! the good signs of the *odiac gradua!!y evo!ved$ the heir apparent of +andu$ who wou!d "e e4act!y !ike him in prowess$ took "irth. +BC+3C% Astronomica! ca!cu!ations of ste!!ar inf!uences upon a !iving "eing are not suppositions$ "ut are factua!$ as confirmed in Srimad-Bhagavatam. 5very !iving "eing is contro!!ed "y the !aws of nature at every minute$ (ust as a citi*en is contro!!ed "y the inf!uence of the state. %he state !aws are gross!y o"served$ "ut the !aws of materia! nature$ "eing su"t!e to our gross understanding$ cannot "e e4perienced gross!y. As stated in the Bhagavad-gita ,I.;0$ every action of !ife produces another reaction$ which is "inding upon us$ and on!y those who are acting on "eha!f of Ea(na ,'isnu0 are not "ound "y reactions. 3ur actions are (udged "y the higher authorities$ the agents of the :ord$ and thus we are awarded "odies according to our activities. %he !aw of nature is so su"t!e that every part of our "ody is inf!uenced "y the respective stars$ and a !iving "eing o"tains his working "ody to fu!fi!! his terms of imprisonment "y the manipu!ation of such astronomica! inf!uence. A man9s destiny is therefore ascertained "y the "irthtime conste!!ation of stars$ and a factua! horoscope is made "y a !earned astro!oger. &t is a great science$ and misuse of a science does not make it use!ess. #ahara(a +ariksit or even the +ersona!ity of 2odhead appear in certain conste!!ations of good stars$ and thus the inf!uence is e4erted upon the "ody thus "orn at an auspicious moment. %he most auspicious conste!!ation of stars takes p!ace during the appearance of the :ord in this materia! wor!d$ and it is specifica!!y ca!!ed (ayanti$ a word not to "e a"used for any other purposes. #ahara(a +ariksit was not on!y a great ksatriya emperor$ "ut a!so a great devotee of the :ord. %hus he cannot take his "irth at any inauspicious moment. As a proper p!ace and time is se!ected to receive a respecta"!e personage$ so a!so to receive such a persona!ity as #ahara(a +ariksit$ who was especia!!y cared for "y the Supreme :ord$ a suita"!e moment is chosen when a!! good stars assem"!ed together to e4ert their inf!uence upon the 6ing. %hus he took his "irth (ust to "e known as the great hero of SrimadBhagavatam. %his suita"!e arrangement of astra! inf!uences is never a creation of man9s wi!!$ "ut is the arrangement of the superior management of the agency of the Supreme :ord. 3f course$ the arrangement is made according to the good or "ad deeds of the !iving "eing. erein !ies the importance of pious acts performed "y the !iving "eing. 3n!y "y pious acts can one "e a!!owed to get good wea!th$ good education and "eautifu! features. %he samskaras of the schoo! of sanatana-dharma ,man9s eterna! engagement0 are high!y suita"!e for creating an atmosphere for taking advantage of good ste!!ar inf!uences$ and therefore gar"hadhana-samskara$ or the first seed!ing purificatory process prescri"ed for the higher castes$ is the "eginning of a!! pious acts to receive a good pious and inte!!igent c!ass of men in human society. %here

wi!! "e peace and prosperity in the wor!d due to good and sane popu!ation on!yD there is he!! and distur"ance on!y "ecause of the unwanted$ insane popu!ace addicted to se4 indu!gence. %5L% /I %5L% tasya prita-mana ra(a viprair dhaumya-krpadi"hih (atakam karayam asa vacayitva ca manga!am SE=3=E#S tasya--hisD prita-manah--satisfiedD ra(a--6ing EudhisthiraD vipraih--"y the !earned "rahmanasD dhaumya-1haumyaD krpa--6rpaD adi"hih--and others a!soD (atakam--one of the purificatory processes performed (ust after the "irth of a chi!dD karayam asa--had them performedD vacayitva--"y recitationD ca--a!soD manga!am-auspicious. %CA=S:A%&3= 6ing Eudhisthira$ who was very satisfied with the "irth of #ahara(a +ariksit$ had the purificatory process of "irth performed. :earned "rahmanas$ headed "y 1haumya and 6rpa$ recited auspicious hymns. +BC+3C% %here is a need for a good and inte!!igent c!ass of "rahmanas who are e4pert in performing the purificatory processes prescri"ed in the system of varnasrama-dharma. Bn!ess such purificatory processes are performed$ there is no possi"i!ity of good popu!ation$ and in the age of 6a!i the popu!ation a!! over the wor!d is of sudra )ua!ity or !ower for want of this purificatory process. &t is not possi"!e$ however$ to revive the 'edic process of purification in this age$ for want of proper faci!ities and good "rahmanas$ "ut there is the +ancaratrika system a!so recommended for this age. %he +ancaratrika system acts on the sudra c!ass of men$ supposed!y the popu!ation of the 6a!i-yuga$ and it is the prescri"ed purificatory process suita"!e to the age and time. Such a purificatory process is a!!owed on!y for spiritua! up!iftment and not for any other purpose. Spiritua! up!iftment is never conditioned "y higher or !ower parentage. After the gar"hadhana purificatory process$ there are certain other samskaras !ike simantonnayana$ sadha"haksanam$ etc.$ during the period of pregnancy$ and when the chi!d is "orn the first purificatory process is (atakarman. %his was performed du!y "y #ahara(a Eudhisthira with the he!p of good and !earned "rahmanas !ike 1haumya$ the roya! priest$ and 6rpacarya$ who was not on!y a priest "ut a!so a great genera!. Both these !earned and perfect priests$ assisted "y other good "rahmanas$ were emp!oyed "y #ahara(a Eudhisthira to perform the ceremony. %herefore a!! the samskaras$ purificatory processes$ are not mere forma!ities or socia! functions on!y$ "ut they are a!! for practica! purposes and can "e successfu!!y performed "y e4pert "rahmanas !ike 1haumya and 6rpa. Such "rahmanas are not on!y rare$ "ut a!so not avai!a"!e in this age$ and therefore$ for the purpose of spiritua! up!iftment in this fa!!en age$ the 2osvamis prefer the purificatory processes under +ancaratrika formu!as to the 'edic rites. 6rpacarya is the son of the great Csi Sard"an and was "orn in the fami!y of 2autama. %he "irth is said to "e accidenta!. By chance$ the great Csi Sard"an met Aanapadi$ a famous society gir! of heaven$ and the Csi Sard"an discharged semina in two parts. By one part immediate!y a ma!e chi!d and "y the other part a fema!e chi!d were "orn as twins. %he ma!e chi!d was !ater on known as 6rpa$ and the fema!e chi!d was known as 6rpi. #ahara(a Santanu$ whi!e engaged in chase in the (ung!e$ picked up the chi!dren and "rought them up to the "rahminica! status "y the proper purificatory process. 6rpacarya !ater "ecame a great genera! !ike 1ronacarya$ and his sister was married to 1ronacarya. 6rpacarya !ater on took part in the Batt!e of 6uruksetra and (oined the party of 1uryodhana. 6rpacarya he!ped ki!! A"himanyu$ the father of #ahara(a +ariksit$ "ut he was sti!! he!d in esteem "y the fami!y of the +andavas due to his "eing as great

a "rahmana as 1ronacarya. When the +andavas were sent to the forest after "eing defeated in the gam"!ing game with 1uryodhana$ 1hrtarastra entrusted the +andavas to 6rpacarya for guidance. After the end of the "att!e$ 6rpacarya again "ecame a mem"er of the roya! assem"!y$ and he was ca!!ed during the "irth of #ahara(a +ariksit for recitation of auspicious 'edic hymns to make the ceremony successfu!. #ahara(a Eudhisthira$ whi!e )uitting the pa!ace for his great departure to the ima!ayas$ entrusted 6rpacarya with #ahara(a +ariksit as his discip!e$ and he !eft home satisfied "ecause of 6rpacarya9s taking charge of #ahara(a +ariksit. %he great administrators$ kings and emperors were a!ways under the guidance of !earned "rahmanas !ike 6rpacarya and thus were a"!e to act proper!y in the discharge of po!itica! responsi"i!ities. %5L% /> %5L% hiranyam gam mahim graman hasty-asvan nrpatir varan pradat svannam ca vipre"hyah pra(a-tirthe sa tirthavit SE=3=E#S hiranyam--go!dD gam--cowsD mahim--!andD graman--vi!!agesD hasti--e!ephantsD asvan--horsesD nrpatih-the 6ingD varan--rewardsD pradat--gave in charityD su-annam--good food grainsD ca--andD vipre"hyah--unto the "rahmanasD pra(a-tirthe--on the occasion of giving in charity on the "irthday of a sonD sah--heD tirthavit--one who knows how$ when and where charity is to "e given. %CA=S:A%&3= Bpon the "irth of a son$ the 6ing$ who knew how$ where and when charity shou!d "e given$ gave go!d$ !and$ vi!!ages$ e!ephants$ horses and good food grains to the "rahmanas. +BC+3C% 3n!y the "rahmanas and sannyasis are authori*ed to accept charity from the househo!ders. &n a!! the different occasions of samskaras$ especia!!y during the time of "irth$ marriage and death$ wea!th is distri"uted to the "rahmanas "ecause the "rahmanas give the highest )ua!ity of service in regard to the prime necessity of humankind. %he charity was su"stantia! in the shape of go!d$ !and$ vi!!ages$ horses$ e!ephants and food grains$ with other materia!s for cooking comp!ete foodstuff. %he "rahmanas were not$ therefore$ poor in the actua! sense of the term. 3n the contrary$ "ecause they possessed go!d$ !and$ vi!!ages$ horses$ e!ephants and sufficient grains$ they had nothing to earn for themse!ves. %hey wou!d simp!y devote themse!ves to the we!!-"eing of the entire society. %he word tirthavit is significant "ecause the 6ing knew we!! where and when charity has to "e given. Charity is never unproductive or "!ind. &n the sastras charity was offered to persons who deserve to accept charity "y dint of spiritua! en!ightenment. %he so-ca!!ed daridra-narayana$ a misconception of the Supreme :ord "y unauthori*ed persons$ is never to "e found in the sastras as the o"(ect of charity. =or can a wretched poor man receive much munificent charity in the way of horses$ e!ephants$ !and and vi!!ages. %he conc!usion is that the inte!!igent men$ or the "rahmanas specifica!!y engaged in the service of the :ord$ were proper!y maintained without an4iety for the needs of the "ody$ and the 6ing and other househo!ders g!ad!y !ooked after a!! their comforts. &t is en(oined in the sastras that as !ong as a chi!d is (oined with the mother "y the nave! pipe$ the chi!d is considered to "e of one "ody with the mother$ "ut as soon as the pipe is cut and the chi!d is separated from the mother$ the purificatory process of (atakarman is performed. %he administrative demigods and past forefathers of the fami!y come to see a new!y "orn chi!d$ and such an occasion is specifica!!y accepted

as the proper time for distri"uting wea!th to the right persons productive!y for the spiritua! advancement of society. %5L% /7 %5L% tam ucur "rahmanas tusta ra(anam prasrayanvitam esa hy asmin pra(a-tantau purunam pauravarsa"ha SE=3=E#S tam--unto himD ucuh--addressedD "rahmanah--the !earned "rahmanasD tustah--very much satisfiedD ra(anam--unto the 6ingD prasraya-anvitam--very much o"!igingD esah--thisD hi--certain!yD asmin--in the chain ofD pra(a-tantau--descending !ineD purunam--of the +urusD paurava-rsa"ha--the chief among the +urus. %CA=S:A%&3= %he !earned "rahmanas$ who were very satisfied with the charities of the 6ing$ addressed him as the chief amongst the +urus and informed him that his son was certain!y in the !ine of descent from the +urus. %5L% /. %5L% daivenapratighatena suk!e samstham upeyusi rato vo 9nugraharthaya visnuna pra"havisnuna SE=3=E#S daivena--"y supernatura! powerD apratighatena--"y what is irresisti"!eD suk!e--unto the pureD samstham-destructionD upeyusi--having "een enforcedD ratah--restoredD vah--for youD anugraha-arthaya--for the sake of o"!igingD visnuna--"y the a!!-pervasive :ordD pra"havisnuna--"y the a!!-powerfu!. %CA=S:A%&3= %he "rahmanas said8 %his spot!ess son has "een restored "y the a!!-powerfu! and a!!-pervasive :ord 'isnu$ the +ersona!ity of 2odhead$ in order to o"!ige you. e was saved when he was doomed to "e destroyed "y an irresisti"!e supernatura! weapon. +BC+3C% %he chi!d +ariksit was saved "y the a!!-powerfu! and a!!-pervasive 'isnu ,:ord 6rsna0 for two reasons. %he first reason is that the chi!d in the wom" of his mother was spot!ess due to his "eing a pure devotee of the :ord. %he second reason is that the chi!d was the on!y surviving ma!e descendant of +uru$ the pious forefather of the virtuous 6ing Eudhisthira. %he :ord wants to continue the !ine of pious kings to ru!e over the earth as is representatives for the actua! progress of a peacefu! and prosperous !ife. After the Batt!e of 6uruksetra$ even up to the ne4t generation of #ahara(a Eudhisthira was annihi!ated$ and there

were none who cou!d generate another son in the great roya! fami!y. #ahara(a +ariksit$ the son of A"himanyu$ was the on!y surviving heir apparent in the fami!y$ and "y the irresisti"!e supernatura! "rahmastra weapon of Asvatthama$ he was forced to "e annihi!ated. :ord 6rsna is descri"ed herein as 'isnu$ and this is a!so significant. :ord 6rsna$ the origina! +ersona!ity of 2odhead$ does the work of protection and annihi!ation in is capacity of 'isnu. :ord 'isnu is the p!enary e4pansion of :ord 6rsna. %he a!!-pervasive activities of the :ord are e4ecuted "y im in is 'isnu feature. Chi!d +ariksit is descri"ed here as spot!ess!y white "ecause he is an una!!oyed devotee of the :ord. Such una!!oyed devotees of the :ord appear on the earth (ust to e4ecute the mission of the :ord. %he :ord desires the conditioned sou!s hovering in the materia! creation to "e rec!aimed to go "ack home$ "ack to 2odhead$ and thus e he!ps them "y preparing the transcendenta! !iteratures !ike the 'edas$ "y sending missionaries of saints and sages and "y deputing is representative$ the spiritua! master. Such transcendenta! !iteratures$ missionaries and representatives of the :ord are spot!ess!y white "ecause the contamination of the materia! )ua!ities cannot even touch them. %hey are a!ways protected "y the :ord when they are threatened with annihi!ation. Such foo!ish threats are made "y the gross materia!ists. %he "rahmastra$ which was thrown "y Asvatthama at the chi!d +ariksit$ was certain!y supernatura!!y powerfu!$ and nothing of the materia! wor!d cou!d resist its force of penetration. But the a!!-powerfu! :ord$ who is present everywhere$ within and without$ cou!d counteract it "y is a!!-powerfu! potency (ust to save a "ona fide servant of the :ord and descendant of another devotee$ #ahara(a Eudhisthira$ who was a!ways o"!iged "y the :ord "y is cause!ess mercy. %5L% /%5L% tasman namna visnu-rata iti !oke "havisyati na sandeho maha-"haga maha-"hagavato mahan SE=3=E#S tasmat--thereforeD namna--"y the nameD visnu-ratah--protected "y 'isnu$ the +ersona!ity of 2odheadD iti--thusD !oke--in a!! the p!anetsD "havisyati--sha!! "ecome we!! knownD na--noD sandehah--dou"tsD maha"haga--most fortunateD maha-"hagavatah--the first-c!ass devotee of the :ordD mahan--)ua!ified "y a!! good )ua!ities. %CA=S:A%&3= For this reason this chi!d wi!! "e we!! known in the wor!d as one who is protected "y the +ersona!ity of 2odhead. 3 most fortunate one$ there is no dou"t that this chi!d wi!! "ecome a first-c!ass devotee and wi!! "e )ua!ified with a!! good )ua!ities. +BC+3C% %he :ord gives protection to a!! !iving "eings "ecause e is their supreme !eader. %he 'edic hymns confirm that the :ord is the Supreme +erson amongst a!! persona!ities. %he difference "etween the two !iving "eings is that the one$ the +ersona!ity of 2odhead$ provides for a!! other !iving "eings$ and "y knowing im one can achieve eterna! peace ,6atha Bpanisad0. Such protection is given "y is different potencies to different grades of !iving "eings. But as far as is una!!oyed devotees are concerned$ e gives the protection persona!!y. %herefore$ #ahara(a +ariksit is protected from the very "eginning of his appearance in the wom" of his mother. And "ecause he is especia!!y given protection "y the :ord$ the indication must "e conc!uded that the chi!d wou!d "e a first-grade devotee of the :ord with a!! good )ua!ities. %here are three grades of devotees$ name!y the maha-"hagavata$ madhyam-adhikari and the kanistha-adhikari. %hose who go to the temp!es of the :ord and offer worshipfu! respect to the 1eity

without sufficient know!edge in the theo!ogica! science and therefore without any respect for the devotees of the :ord are ca!!ed materia!istic devotees$ or kanistha-adhikari$ the third-grade devotees. Second!y$ the devotees who have deve!oped a menta!ity of genuine service to the :ord and who thus make friendships on!y with simi!ar devotees$ show favor to the neophytes and avoid the atheists are ca!!ed the second-grade devotees. But those who see everything in the :ord or everything of the :ord and a!so see in everything an eterna! re!ation of the :ord$ so that there is nothing within their purview of sight e4cept the :ord$ are ca!!ed the maha-"hagavatas$ or the first-grade devotees of the :ord. Such first-grade devotees of the :ord are perfect in a!! respects. A devotee who may "e in any of these categories is automatica!!y )ua!ified "y a!! good )ua!ities$ and thus a maha-"hagavata devotee !ike #ahara(a +ariksit is certain!y perfect in a!! respects. And "ecause #ahara(a +ariksit took his "irth in the fami!y of #ahara(a Eudhisthira$ he is addressed herein as the maha-"hagavata$ or the greatest of the fortunates. %he fami!y in which a maha"hagavata takes his "irth is fortunate "ecause due to the "irth of a first-grade devotee the mem"ers of the fami!y$ past$ present and future up to one hundred generations$ "ecome !i"erated "y the grace of the :ord$ out of respect for is "e!oved devotee. %herefore$ the highest "enefit is done to one9s fami!y simp!y "y "ecoming an una!!oyed devotee of the :ord. %5L% /@ %5L% sri-ra(ovaca apy esa vamsyan ra(arsin punya-s!okan mahatmanah anuvartita svid yasasa sadhu-vadena sattamah SE=3=E#S sri-ra(a--the a!!-good king ,#ahara(a Eudhisthira0D uvaca--saidD api--whetherD esah--thisD vamsyan-fami!yD ra(a-rsin--of saint!y kingsD punya-s!okan--pious "y the very nameD maha-atmanah--a!! great sou!sD anuvartita--fo!!owerD svit--wi!! it "eD yasasa--"y achievementsD sadhu-vadena--"y g!orificationD sat-tamah-3 great sou!s. %CA=S:A%&3= %he good 6ing FEudhisthiraG in)uired8 3 great sou!s$ wi!! he "ecome as saint!y a king$ as pious in his very name and as famous and g!orified in his achievements$ as others who appeared in this great roya! fami!y? +BC+3C% %he forefathers of 6ing Eudhisthira were a!! great saint!y kings$ pious and g!orified "y their great achievements. %hey were a!! saints on the roya! throne. And therefore a!! the mem"ers of the state were happy$ pious$ we!! "ehaved$ prosperous and spiritua!!y en!ightened. Bnder strict guidance of the great sou!s and spiritua! in(unctions$ such great saint!y kings were trained up$ and as a resu!t the kingdom was fu!! of saint!y persons and was a happy !and of spiritua! !ife. #ahara(a Eudhisthira was himse!f a rep!ica of his ancestors$ and he desired that the ne4t king after him "ecome e4act!y !ike his great forefathers. e was happy to !earn from the !earned "rahmanas that "y astro!ogica! ca!cu!ations the chi!d wou!d "e "orn a first-grade devotee of the :ord$ and more confidentia!!y he wanted to know whether the chi!d was going to fo!!ow in the footsteps of his great forefathers. %hat is the way of the monarchica! state. %he reigning king shou!d "e a pious$ chiva!rous devotee of the :ord and fear personified for the upstarts. e must a!so !eave an heir apparent e)ua!!y )ua!ified to ru!e over the innocent citi*ens. &n the modern setup of the democratic states$ the peop!e themse!ves are fa!!en to the )ua!ities of the sudras or !ess$ and the government is run "y their representative$ who is ignorant of the scriptura! mode of administrative

education. %hus the who!e atmosphere is surcharged with sudra )ua!ities$ manifested "y !ust and avarice. Such administrators )uarre! every day among themse!ves. %he ca"inet of ministers changes often due to party and group se!fishness. 5veryone wants to e4p!oit the state resources ti!! he dies. =o one retires from po!itica! !ife un!ess forced to do so. ow can such !ow-grade men do good to the peop!e? %he resu!t is corruption$ intrigue and hypocrisy. %hey shou!d !earn from the Srimad-Bhagavatam how idea! the administrators must "e "efore they can "e given charge of different posts. %5L% /; %5L% "rahmana ucuh partha pra(avita saksad iksvakur iva manavah "rahmanyah satya-sandhas ca ramo dasarathir yatha SE=3=E#S "rahmanah--the good "rahmanasD ucuh--saidD partha--3 son of +rtha ,6unti0D pra(a--those who are "ornD avita--maintainerD saksat--direct!yD iksvakuh iva--e4act!y !ike 6ing &ksvakuD manavah--son of #anuD "rahmanyah--fo!!owers and respectfu! to the "rahmanasD satya-sandhah--truthfu! "y promiseD ca--a!soD ramah--the +ersona!ity of 2odhead CamaD dasarathih--the son of #ahara(a 1asarathaD yatha--!ike im. %CA=S:A%&3= %he !earned "rahmanas said8 3 son of +rtha$ this chi!d sha!! "e e4act!y !ike 6ing &ksvaku$ son of #anu$ in maintaining a!! those who are "orn. And as for fo!!owing the "rahminica! princip!es$ especia!!y in "eing true to his promise$ he sha!! "e e4act!y !ike Cama$ the +ersona!ity of 2odhead$ the son of #ahara(a 1asaratha. +BC+3C% +ra(a means the !iving "eing who has taken his "irth in the materia! wor!d. Actua!!y the !iving "eing has no "irth and no death$ "ut "ecause of his separation from the service of the :ord and due to his desire to !ord it over materia! nature$ he is offered a suita"!e "ody to satisfy his materia! desires. &n doing so$ one "ecomes conditioned "y the !aws of materia! nature$ and the materia! "ody is changed in terms of his own work. %he !iving entity thus transmigrates from one "ody to another in @$>??$??? species of !ife. But due to his "eing the part and parce! of the :ord$ he not on!y is maintained with a!! necessaries of !ife "y the :ord$ "ut a!so is protected "y the :ord and is representatives$ the saint!y kings. %hese saint!y kings give protection to a!! the pra(as$ or !iving "eings$ to !ive and to fu!fi!! their terms of imprisonment. #ahara(a +ariksit was actua!!y an idea! saint!y king "ecause whi!e touring his kingdom he happened to see that a poor cow was a"out to "e ki!!ed "y the personified 6a!i$ whom he at once took to task as a murderer. %his means that even the anima!s were given protection "y the saint!y administrators$ not from any sentimenta! point of view$ "ut "ecause those who have taken their "irth in the materia! wor!d have the right to !ive. A!! the saint!y kings$ "eginning from the 6ing of the sun g!o"e down to the 6ing of the earth$ are so inc!ined "y the inf!uence of the 'edic !iteratures. %he 'edic !iteratures are taught in higher p!anets a!so$ as there is reference in the Bhagavad-gita ,>./0 a"out the teachings to the sun-god ,'ivasvan0 "y the :ord$ and such !essons are transferred "y discip!ic succession$ as it was done "y the sun-god to his son #anu$ and from #anu to #ahara(a &ksvaku. %here are fourteen #anus in one day of Brahma$ and the #anu referred to herein is the seventh #anu$ who is one of the pra(apatis ,those who create progeny0$ and he is the son of the sun-god. e is known as the 'aivasvata #anu. e had ten sons$ and #ahara(a &ksvaku is one of them. #ahara(a &ksvaku a!so !earned "hakti-yoga as taught in the Bhagavad-gita from his father$ #anu$ who got it from his father$ the sun-god. :ater on the teaching of the Bhagavad-gita came down "y

discip!ic succession from #ahara(a &ksvaku$ "ut in course of time the chain was "roken "y unscrupu!ous persons$ and therefore it again had to "e taught to Ar(una on the Batt!efie!d of 6uruksetra. So a!! the 'edic !iteratures are current from the very "eginning of creation of the materia! wor!d$ and thus the 'edic !iteratures are known as apauruseya ,not made "y man0. %he 'edic know!edge was spoken "y the :ord and first heard "y Brahma$ the first created !iving "eing within the universe. #ahara(a &ksvaku8 3ne of the sons of 'aivasvata #anu. e had one hundred sons. e prohi"ited meat eating. is son Sasada "ecame the ne4t king after his death. #anu8 %he #anu mentioned in this verse as the father of &ksvaku is the seventh #anu$ of the name 'aivasvata #anu$ the son of sun-god 'ivasvan$ to whom :ord 6rsna instructed the teachings of Bhagavad-gita prior to is teaching them to Ar(una. #ankind is the descendant of #anu. %his 'aivasvata #anu had ten sons$ named &ksvaku$ =a"haga$ 1hrsta$ Saryati$ =arisyanta$ =a"haga$ 1ista$ 6arusa$ +rsadhra and 'asuman. %he :ord9s incarnation #atsya ,the gigantic fish0 was advented during the "eginning of 'aivasvata #anu9s reign. e !earned the princip!es of Bhagavad-gita from his father$ 'ivasvan$ the sun-god$ and he reinstructed the same to his son #ahara(a &ksvaku. &n the "eginning of the %reta-yuga the sun-god instructed devotiona! service to #anu$ and #anu in his turn instructed it to &ksvaku for the we!fare of the who!e human society. :ord Cama8 %he Supreme +ersona!ity of 2odhead incarnated imse!f as Sri Cama$ accepting the sonhood of is pure devotee #ahara(a 1asaratha$ the 6ing of Ayodhya. :ord Cama descended a!ong with is p!enary portions$ and a!! of them appeared as is younger "rothers. &n the month of Caitra on the ninth day of the growing moon in the %reta-yuga$ the :ord appeared$ as usua!$ to esta"!ish the princip!es of re!igion and to annihi!ate the distur"ing e!ements. When e was (ust a young "oy$ e he!ped the great sage 'isvamitra "y ki!!ing Su"ahu and striking #arica$ the she-demon$ who was distur"ing the sages in their dai!y discharge of duties. %he "rahmanas and ksatriyas are meant to cooperate for the we!fare of the mass of peop!e. %he "rahmana sages endeavor to en!ighten the peop!e "y perfect know!edge$ and the ksatriyas are meant for their protection. :ord Camacandra is the idea! king for maintaining and protecting the highest cu!ture of humanity$ known as "rahmanya-dharma. %he :ord is specifica!!y the protector of the cows and the "rahmanas$ and hence e enhances the prosperity of the wor!d. e rewarded the administrative demigods "y effective weapons to con)uer the demons through the agency of 'isvamitra. e was present in the "ow sacrifice of 6ing Aanaka$ and "y "reaking the invinci"!e "ow of Siva$ e married Sitadevi$ daughter of #ahara(a Aanaka. After is marriage e accepted e4i!e in the forest for fourteen years "y the order of is father$ #ahara(a 1asaratha. %o he!p the administration of the demigods$ e ki!!ed fourteen thousand demons$ and "y the intrigues of the demons$ is wife$ Sitadevi$ was kidnapped "y Cavana. e made friendship with Sugriva$ who was he!ped "y the :ord to ki!! 'a!i$ "rother of Sugriva. By the he!p of :ord Cama$ Sugriva "ecame the king of the 'anaras ,a race of gori!!as0. %he :ord "ui!t a f!oating "ridge of stones on the &ndian 3cean and reached :anka$ the kingdom of Cavana$ who had kidnapped Sita. :ater on Cavana was ki!!ed "y im$ and Cavana9s "rother 'i"hisana was insta!!ed on the throne of :anka. 'i"hisana was one of the "rothers of Cavana$ a demon$ "ut :ord Cama made him immorta! "y is "!essings. 3n the e4piry of fourteen years$ after sett!ing the affairs at :anka$ the :ord came "ack to is kingdom$ Ayodhya$ "y f!ower p!ane. e instructed is "rother Satrughna to attack :avnasura$ who reigned at #athura$ and the demon was ki!!ed. e performed ten Asvamedha sacrifices$ and !ater on e disappeared whi!e taking a "ath in the Sarayu Civer. %he great epic Camayana is the history of :ord Cama9s activities in the wor!d$ and the authoritative Camayana was written "y the great poet 'a!miki. %5L% <? %5L% esa data saranyas ca yatha hy ausinarah si"ih yaso vitanita svanam dausyantir iva ya(vanam SE=3=E#S

esah--this chi!dD data--donor in charityD saranyah--protector of the surrenderedD ca--andD yatha--asD hi-certain!yD ausinarah--the country named BsinaraD si"ih--Si"iD yasah--fameD vitanita--disseminatorD svanam--of the kinsmenD dausyantih iva--!ike Bharata$ the son of 1usyantaD ya(vanam--of those who have performed many sacrifices. %CA=S:A%&3= %his chi!d wi!! "e a munificent donor of charity and protector of the surrendered$ !ike the famous 6ing Si"i of the Bsinara country. And he wi!! e4pand the name and fame of his fami!y !ike Bharata$ the son of #ahara(a 1usyanta. +BC+3C% A king "ecomes famous "y his acts of charity$ performances of ya(nas$ protection of the surrendered$ etc. A ksatriya king is proud to give protection to the surrendered sou!s. %his attitude of a king is ca!!ed isvara-"hava$ or factua! power to give protection in a righteous cause. &n the Bhagavad-gita the :ord instructs !iving "eings to surrender unto im$ and e promises a!! protection. %he :ord is a!!-powerfu! and true to is word$ and therefore e never fai!s to give protection to is different devotees. %he king$ "eing the representative of the :ord$ must possess this attitude of giving protection to the surrendered sou!s at a!! risk. #ahara(a Si"i$ the 6ing of Bsinara$ was an intimate friend of #ahara(a Eayati$ who was a"!e to reach the heaven!y p!anets a!ong with #ahara(a Si"i. #ahara(a Si"i was aware of the heaven!y p!anet where he was to "e transferred after his death$ and the description of this heaven!y p!anet is given in the #aha"harata ,Adi-parva ;...-;0. #ahara(a Si"i was so charita"!y disposed that he wanted to give over his ac)uired position in the heaven!y kingdom to Eayati$ "ut he did not accept it. Eayati went to the heaven!y p!anet a!ong with great rsis !ike Astaka and others. 3n in)uiry from the rsis$ Eayati gave an account of Si"i9s pious acts when a!! of them were on the path to heaven. e has "ecome a mem"er of the assem"!y of Eamara(a$ who has "ecome his worshipfu! deity. As confirmed in the Bhagavad-gita$ the worshiper of the demigods goes to the p!anets of the demigods ,yanti deva-vrata devan0D so #ahara(a Si"i has "ecome an associate of the great 'aisnava authority Eamara(a on that particu!ar p!anet. Whi!e he was on the earth he "ecame very famous as a protector of surrendered sou!s and a donor of charities. %he 6ing of heaven once took the shape of a pigeon-hunter "ird ,eag!e0$ and Agni$ the fire-god$ took the shape of a pigeon. %he pigeon$ whi!e "eing chased "y the eag!e$ took she!ter on the !ap of #ahara(a Si"i$ and the hunter eag!e wanted the pigeon "ack from the 6ing. %he 6ing wanted to give it some other meat to eat and re)uested the "ird not to ki!! the pigeon. %he hunter "ird refused to accept the 6ing9s offer$ "ut it was sett!ed !ater on that the eag!e wou!d accept f!esh from the "ody of the 6ing of the pigeon9s e)uiva!ent weight. %he 6ing "egan to cut f!esh from his "ody to weigh in the "a!ance e)uiva!ent to the weight of the pigeon$ "ut the mystic pigeon a!ways remained heavier. %he 6ing then put himse!f on the "a!ance to e)uate with the pigeon$ and the demigods were p!eased with him. %he 6ing of heaven and the fire-god disc!osed their identity$ and the 6ing was "!essed "y them. 1evarsi =arada a!so g!orified #ahara(a Si"i for his great achievements$ specifica!!y in charity and protection. #ahara(a Si"i sacrificed his own son for the satisfaction of human "eings in his kingdom. And thus chi!d +ariksit was to "ecome a second Si"i in charity and protection. 1ausyanti Bharata8 %here are many Bharatas in history$ of which Bharata the "rother of :ord Cama$ Bharata the son of 6ing Csa"ha$ and Bharata the son of #ahara(a 1usyanta are very famous. And a!! these Bharatas are historica!!y known to the universe. %his earth p!anet is known as Bharata$ or Bharata-varsa$ due to 6ing Bharata the son of Csa"ha$ "ut according to some this !and is known as Bharata due to the reign of the son of 1usyanta. So far as we are convinced$ this !and9s name Bharata-varsa was esta"!ished from the reign of Bharata the son of 6ing Csa"ha. Before him the !and was known as &!avati-varsa$ "ut (ust after the coronation of Bharata$ the son of Csa"ha$ this !and "ecame famous as Bharata-varsa. But despite a!! this$ Bharata$ the son of #ahara(a 1usyanta was not !ess important. e is the son of the famous "eauty Sakunta!a. #ahara(a 1usyanta fe!! in !ove with Sakunta!a in the forest$ and Bharata was conceived. After that$ #ahara(a forgot his wife Sakunta!a "y the curse of 6anva #uni$ and the chi!d Bharata was "rought up in the forest "y his mother. 5ven in his chi!dhood he was so powerfu! that he

cha!!enged the !ions and e!ephants in the forest and wou!d fight with them as !itt!e chi!dren p!ay with cats and dogs. Because of the "oy9s "ecoming so strong$ more than the so-ca!!ed modern %ar*an$ the rsis in the forest ca!!ed him Sarvadaman$ or one who is a"!e to contro! everyone. A fu!! description of #ahara(a Bharata is given in the #aha"harata$ Adi-parva. %he +andavas$ or the 6urus$ are sometimes addressed as Bharata due to "eing "orn in the dynasty of the famous #ahara(a Bharata$ the son of 6ing 1usyanta. %5L% </ %5L% dhanvinam agranir esa tu!yas car(unayor dvayoh hutasa iva durdharsah samudra iva dustarah SE=3=E#S dhanvinam--of the great "owmenD agranih--the foremanD esah--this chi!dD tu!yah--e)ua!!y goodD ca--andD ar(unayoh--of the Ar(unasD dvayoh--of the twoD hutasah--fireD iva--!ikeD durdharsah--irresisti"!eD samudrah--oceanD iva--!ikeD dustarah--unsurpassa"!e. %CA=S:A%&3= Amongst great "owmen$ this chi!d wi!! "e as good as Ar(una. e wi!! "e as irresisti"!e as fire and as unsurpassa"!e as the ocean. +BC+3C% &n history there are two Ar(unas. 3ne is 6arttavirya Ar(una$ the 6ing of aihaya$ and the other is the grandfather of the chi!d. Both the Ar(unas are famous for their "owmanship$ and the chi!d +ariksit is foreto!d to "e e)ua! to "oth of them$ particu!ar!y in fighting. A short description of the +andava Ar(una is given "e!ow8 +andava Ar(una8 %he great hero of the Bhagavad-gita. e is the ksatriya son of #ahara(a +andu. Kueen 6untidevi cou!d ca!! for any one of the demigods$ and thus she ca!!ed &ndra$ and Ar(una was "orn "y him. Ar(una is therefore a p!enary part of the heaven!y 6ing &ndra. e was "orn in the month of +ha!guna ,Fe"ruary-#arch0$ and therefore he is a!so ca!!ed +ha!guni. When he appeared as the son of 6unti$ his future greatness was proc!aimed "y air messages$ and a!! the important persona!ities from different parts of the universe$ such as the demigods$ the 2andharvas$ the Adityas ,from the sun g!o"e0$ the Cudras$ the 'asus$ the =agas$ the different rsis ,sages0 of importance$ and the Apsaras ,the society gir!s of heaven0$ a!! attended the ceremony. %he Apsaras p!eased everyone "y their heaven!y dances and songs. 'asudeva$ the father of :ord 6rsna and the materna! unc!e of Ar(una$ sent his priest representative 6asyapa to purify Ar(una "y a!! the prescri"ed samskaras$ or reformatory processes. is samskara of "eing given a name was performed in the presence of the rsis$ residents of Satasrnga. e married four wives$ 1raupadi$ Su"hadra$ Citrangada and B!upi$ from whom he got four sons of the names Srutakirti$ A"himanyu$ Ba"hruvahana and &ravan respective!y. 1uring his student !ife he was entrusted to study under the great professor 1ronacarya$ a!ong with other +andavas and the 6urus. But he e4ce!!ed everyone "y his studious intensity$ and 1ronacarya was especia!!y attracted "y his discip!inary affection. 1ronacarya accepted him as a first-grade scho!ar and !oved hearti!y to "estow upon him a!! the "!essings of mi!itary science. e was so ardent a student that he used to practice "owmanship even at night$ and for a!! these reasons +rofessor 1ronacarya was determined to make him the topmost "owman of the wor!d. e passed very "ri!!iant!y the e4amination in piercing the target$ and 1ronacarya was very p!eased. Coya! fami!ies at #anipur and %ripura are descendants of Ar(una9s son Ba"hruvahana. Ar(una saved 1ronacarya from the attack of a crocodi!e$ and the Acarya$ "eing p!eased with him$ rewarded him with a weapon of the name "rahmasira. #ahara(a

1rupada was inimica! toward 1ronacarya$ and thus when he attacked the Acarya$ Ar(una got him arrested and "rought him "efore 1ronacarya. e "esieged a city of the name Ahichhatra$ "e!onging to #ahara(a 1rupada$ and after taking it over he gave it to 1ronacarya. %he confidentia! treatment of the weapon "rahmasira was e4p!ained to Ar(una$ and 1ronacarya was promised "y Ar(una that he wou!d use the weapon if necessary when he ,1ronacarya0 persona!!y "ecame an enemy of Ar(una. By this$ the Acarya forecasted the future "att!e of 6uruksetra$ in which 1ronacarya was on the opposite side. #ahara(a 1rupada$ a!though defeated "y Ar(una on "eha!f of his professor 1ronacarya$ decided to hand over his daughter 1raupadi to his young com"atant$ "ut he was disappointed when he heard the fa!se news of Ar(una9s death in the fire of a she!!ac house intrigued "y 1uryodhana. e therefore arranged for 1raupadi9s persona! se!ection of a groom who cou!d pierce the eye of a fish hanging on the cei!ing. %his trick was especia!!y made "ecause on!y Ar(una cou!d do it$ and he was successfu! in his desire to hand over his e)ua!!y worthy daughter to Ar(una. Ar(una9s "rothers were at that time !iving incognito under agreement with 1uryodhana$ and Ar(una and his "rothers attended the meeting of 1raupadi9s se!ection in the dress of "rahmanas. When a!! the ksatriya kings assem"!ed saw that a poor "rahmana had "een gar!anded "y 1raupadi for her !ord$ Sri 6rsna disc!osed his identity to Ba!arama. e met B!upi at aridvara , ardwar0$ and he was attracted "y a gir! "e!onging to =aga!oka$ and thus &ravan was "orn. Simi!ar!y$ he met Citrangada$ a daughter of the 6ing of #anipura$ and thus Ba"hruvahana was "orn. :ord Sri 6rsna made a p!an to he!p Ar(una to kidnap Su"hadra$ sister of Sri 6rsna$ "ecause Ba!adeva was inc!ined to hand her over to 1uryodhana. Eudhisthira a!so agreed with Sri 6rsna$ and thus Su"hadra was taken "y force "y Ar(una and then married to him. Su"hadra9s son is A"himanyu$ the father of +ariksit #ahara(a$ the posthumous chi!d. Ar(una satisfied the fire-god "y setting fire to the 6handava Forest$ and thus the fire-god gave him one weapon. &ndra was angry when the fire was set in the 6handava Forest$ and thus &ndra$ assisted "y a!! other demigods$ "egan fighting with Ar(una for his great cha!!enge. %hey were defeated "y Ar(una$ and &ndradeva returned to his heaven!y kingdom. Ar(una a!so promised a!! protection to one #ayasura$ and the !atter presented him one va!ua"!e conchshe!! ce!e"rated as the 1evadatta. Simi!ar!y$ he received many other va!ua"!e weapons from &ndradeva when he was satisfied to see his chiva!ry. When #ahara(a Eudhisthira was disappointed in defeating the 6ing of #agadha$ Aarasandha$ it was Ar(una on!y who gave 6ing Eudhisthira a!! kinds of assurances$ and thus Ar(una$ Bhima and :ord 6rsna started for #agadha to ki!! Aarasandha. When he went out to "ring a!! other kings of the wor!d under the su"(ection of the +andavas$ as was usua! after the coronation of every emperor$ he con)uered the country named 6e!inda and "rought in su"(ugation 6ing Bhagdutt. %hen he trave!ed through countries !ike Antagiri$ B!ukpur and #odapur and "rought under su"(ugation a!! the ru!ers. Sometimes he underwent severe types of penances$ and !ater on he was rewarded "y &ndradeva. :ord Siva a!so wanted to try the strength of Ar(una$ and in the form of an a"origine$ :ord Siva met him. %here was a great fight "etween the two$ and at !ast :ord Siva was satisfied with him and disc!osed his identity. Ar(una prayed to the !ord in a!! hum"!eness$ and the !ord$ "eing p!eased with him$ presented him the pasupata weapon. e ac)uired many other important weapons from different demigods. e received dandastra from Eamara(a$ pasastra from 'aruna$ and antardhana-astra from 6uvera$ the treasurer of the heaven!y kingdom. &ndra wanted him to come to the heaven!y kingdom$ the &ndra!oka p!anet "eyond the moon p!anet. &n that p!anet he was cordia!!y received "y the !oca! residents$ and he was awarded reception in the heaven!y par!iament of &ndradeva. %hen he met &ndradeva$ who not on!y presented him with his va(ra weapon$ "ut a!so taught him the mi!itary and musica! science as used in the heaven!y p!anet. &n one sense$ &ndra is the rea! father of Ar(una$ and therefore indirect!y he wanted to entertain Ar(una with the famous society gir! of heaven$ Brvasi$ the ce!e"rated "eauty. %he society gir!s of heaven are !usty$ and Brvasi was very eager to contact Ar(una$ the strongest human "eing. She met him in his room and e4pressed her desires "ut Ar(una sustained his unimpeacha"!e character "y c!osing his eyes "efore Brvasi$ addressing her as mother of the 6uru dynasty and p!acing her in the category of his mothers 6unti$ #adri and Sacidevi$ wife of &ndradeva. 1isappointed$ Brvasi cursed Ar(una and !eft. &n the heaven!y p!anet he a!so met the great ce!e"rated ascetic :omasa and prayed to him for the protection of #ahara(a Eudhisthira. When his inimica! cousin 1uryodhana was under the c!utches of the 2andharvas$ he wanted to save him and re)uested the 2andharvas to re!ease 1uryodhana$ "ut the 2andharvas refused$ and thus he fought with them and got 1uryodhana re!eased. When a!! the +andavas !ived incognito$ he presented

himse!f in the court of 6ing 'irata as a eunuch and was emp!oyed as the musica! teacher of Bttara$ his future daughter-in-!aw$ and was known in the 'irata court as the Brhanna!a. As Brhanna!a$ he fought on "eha!f of Bttara$ the son of 6ing 'irata$ and thus defeated the 6urus in the fight incognito. is secret weapons were safe!y kept in the custody of a somi tree$ and he ordered Bttara to get them "ack. is identity and his "rothers9 identity were !ater on disc!osed to Bttara. 1ronacarya was informed of Ar(una9s presence in the fight of the 6urus and the 'iratas. :ater$ on the Batt!efie!d of 6uruksetra$ Ar(una ki!!ed many great genera!s !ike 6arna and others. After the Batt!e of 6uruksetra$ he punished Asvatthama$ who had ki!!ed a!! the five sons of 1raupadi. %hen a!! the "rothers went to Bhismadeva. &t is due to Ar(una on!y that the great phi!osophica! discourses of the Bhagavad-gita were again spoken "y the :ord on the Batt!efie!d of 6uruksetra. is wonderfu! acts on the Batt!efie!d of 6uruksetra are vivid!y descri"ed in the #aha"harata. Ar(una was defeated$ however$ "y his son Ba"hruvahana at #anipura and fe!! unconscious when B!upi saved him. After the disappearance of :ord 6rsna$ the message was "rought "y Ar(una to #ahara(a Eudhisthira. Again$ Ar(una visited 1varaka$ and a!! the widow wives of :ord 6rsna !amented "efore him. e took them a!! in the presence of 'asudeva and pacified a!! of them. :ater on$ when 'asudeva passed away$ he performed his funera! ceremony in the a"sence of 6rsna. Whi!e Ar(una was taking a!! the wives of 6rsna to &ndraprastha$ he was attacked on the way$ and he cou!d not protect the !adies in his custody. At !ast$ advised "y 'yasadeva$ a!! the "rothers headed for #ahaprasthan. 3n the way$ at the re)uest of his "rother$ he gave up a!! important weapons as use!ess$ and he dropped them a!! in the water. %5L% << %5L% mrgendra iva vikranto nisevyo himavan iva titiksur vasudhevasau sahisnuh pitarav iva SE=3=E#S mrgendrah--the !ionD iva--!ikeD vikrantah--powerfu!D nisevyah--worthy of taking she!terD himavan--the ima!aya #ountainsD iva--!ikeD titiksuh--for"earanceD vasudha iva--!ike the earthD asau--the chi!dD sahisnuh--to!erantD pitarau--parentsD iva--!ike. %CA=S:A%&3= %his chi!d wi!! "e as strong as a !ion$ and as worthy a she!ter as the ima!aya #ountains. e wi!! "e for"earing !ike the earth$ and as to!erant as his parents. +BC+3C% 3ne is compared to the !ion when one is very strong in chasing an enemy. 3ne shou!d "e a !am" at home and a !ion in the chase. %he !ion never fai!s in the chase of an anima!D simi!ar!y$ the head of the state shou!d never fai! in chasing an enemy. %he ima!aya #ountains are famous for a!! richness. %here are innumera"!e caves to !ive in$ num"er!ess trees of good fruits to eat$ good springs to drink water from and profuse drugs and minera!s to cure diseases. Any man who is not materia!!y prosperous can take she!ter of these great mountains$ and he wi!! "e provided with everything re)uired. Both the materia!ist and the spiritua!ist can take advantage of the great she!ter of the ima!ayas. 3n the surface of the earth there are so many distur"ances caused "y the inha"itants. &n the modern age the peop!e have "egun to detonate atomic weapons on the surface of the earth$ and sti!! the earth is for"earing to the inha"itants$ !ike a mother who e4cuses a !itt!e chi!d. +arents are a!ways to!erant to chi!dren for a!! sorts of mischievous acts. An idea! king may "e possessed of a!! these good )ua!ities$ and the chi!d +ariksit is foreto!d to have a!! these )ua!ities in perfection.

%5L% <I %5L% pitamaha-samah samye prasade girisopamah asrayah sarva-"hutanam yatha devo ramasrayah SE=3=E#S pitamaha--the grandfather$ or BrahmaD samah--e)ua!!y goodD samye--in the matterD prasade--in charity or in munificenceD girisa--:ord SivaD upamah--comparison of e)ui!i"riumD asrayah--resortD sarva--a!!D "hutanam--of the !iving "eingsD yatha--asD devah--the Supreme :ordD rama-asrayah--the +ersona!ity of 2odhead. %CA=S:A%&3= %his chi!d wi!! "e !ike his grandfather Eudhisthira or Brahma in e)uanimity of mind. e wi!! "e munificent !ike the !ord of the 6ai!asa i!!$ Siva. And he wi!! "e the resort of everyone$ !ike the Supreme +ersona!ity of 2odhead =arayana$ who is even the she!ter of the goddess of fortune. +BC+3C% #enta! e)uanimity refers "oth to #ahara(a Eudhisthira and to Brahma$ the grandfather of a!! !iving "eings. According to Sridhara Svami$ the grandfather referred to is Brahma$ "ut according to 'isvanatha Cakravarti$ the grandfather is #ahara(a Eudhisthira himse!f. But in "oth cases the comparison is e)ua!!y good "ecause "oth of them are recogni*ed representatives of the Supreme :ord$ and thus "oth of them have to maintain menta! e)uanimity$ "eing engaged in we!fare work for the !iving "eing. Any responsi"!e e4ecutive agent at the top of administration has to to!erate different types of ons!aughts from the very persons for whom he works. Brahma(i was critici*ed even "y the gopis$ the highest perfectiona! devotees of the :ord. %he gopis were dissatisfied with the work of Brahma(i "ecause :ord Brahma$ as creator of this particu!ar universe$ created eye!ids which o"structed their seeing :ord 6rsna. %hey cou!d not to!erate a moment9s "!inking of the eyes$ for it kept them from seeing their "e!oved :ord 6rsna. So what to speak of others$ who are natura!!y very critica! of every action of a responsi"!e man? Simi!ar!y$ #ahara(a Eudhisthira had to cross over many difficu!t situations created "y his enemies$ and he proved to "e the most perfect maintainer of menta! e)uanimity in a!! critica! circumstances. %herefore the e4amp!e of "oth grandfathers for maintaining e)uanimity of mind is )uite fitting. :ord Siva is a ce!e"rated demigod who awards gifts to "eggars. is name is therefore Asutosa$ or one who is p!eased very easi!y. e is a!so ca!!ed the Bhutanatha$ or the !ord of the common fo!k$ who are main!y attached to him "ecause of his munificent gifts$ even without consideration of the aftereffects. Cavana was very attached to :ord Siva$ and "y easi!y p!easing him$ Cavana "ecame so powerfu! that he wanted to cha!!enge the authority of :ord Cama. 3f course$ Cavana was never he!ped "y :ord Siva when he fought with Cama$ the Supreme +ersona!ity of 2odhead and the :ord of :ord Siva. %o 'rkasura$ :ord Siva awarded a "enediction which was not on!y awkward$ "ut a!so distur"ing. 'rkasura "ecame empowered$ "y the grace of :ord Siva$ to vanish anyone9s head simp!y "y touching it. A!though this was awarded "y :ord Siva$ the cunning fe!!ow wanted to make an e4periment of the power "y touching the head of :ord Siva. %hus the !ord had to take she!ter of 'isnu to save himse!f from trou"!e$ and the :ord 'isnu$ "y is i!!usory potency$ asked 'rkasura to make an e4periment with his own head. %he fe!!ow did it and was finished himse!f$ and so the wor!d was saved from a!! sorts of trou"!e "y such a cunning "eggar of the demigods. %he e4ce!!ent point is that :ord Siva never denies anyone any sort of gift. e is therefore the most generous$ a!though sometimes some kind of a mistake is made.

Cama means the goddess of fortune. And her she!ter is :ord 'isnu. :ord 'isnu is the maintainer of a!! !iving "eings. %here are innumera"!e !iving "eings$ not on!y on the surface of this p!anet "ut a!so in a!! other hundreds of thousands of p!anets. A!! of them are provided with a!! necessities of !ife for the progressive march towards the end of se!f-rea!i*ation$ "ut on the path of sense gratification they are put into difficu!ty "y the agency of maya$ the i!!usory energy$ and so trave! the path of a fa!se p!an of economic deve!opment. Such economic deve!opment is never successfu! "ecause it is i!!usory. %hese men are a!ways after the mercy of the i!!usory goddess of fortune$ "ut they do not know that the goddess of fortune can !ive on!y under the protection of 'isnu. Without 'isnu$ the goddess of fortune is an i!!usion. We shou!d therefore seek the protection of 'isnu instead of direct!y seeking the protection of the goddess of fortune. 3n!y 'isnu and the devotees of 'isnu can give protection to a!!$ and "ecause #ahara(a +ariksit was himse!f protected "y 'isnu$ it was )uite possi"!e for him to give comp!ete protection to a!! who wanted to !ive under his ru!e. %5L% <> %5L% sarva-sad-guna-mahatmye esa krsnam anuvratah rantideva ivodaro yayatir iva dharmikah SE=3=E#S sarva-sat-guna-mahatmye--g!orified "y a!! god!y attri"utesD esah--this chi!dD krsnam--!ike :ord 6rsnaD anuvratah--a fo!!ower in is footstepsD rantidevah--CantidevaD iva--!ikeD udarah--in the matter of magnanimityD yayatih--EayatiD iva--!ikeD dharmikah--concerning re!igion. %CA=S:A%&3= %his chi!d wi!! "e a!most as good as :ord Sri 6rsna "y fo!!owing in is footsteps. &n magnanimity he wi!! "ecome as great as 6ing Cantideva. And in re!igion he wi!! "e !ike #ahara(a Eayati. +BC+3C% %he !ast instruction of :ord Sri 6rsna in the Bhagavad-gita is that one shou!d give up everything and shou!d fo!!ow in the footsteps of the :ord a!one. :ess inte!!igent persons do not agree to this great instruction of the :ord$ as i!! !uck wou!d have it$ "ut one who is actua!!y inte!!igent catches up this su"!ime instruction and is immense!y "enefited. Foo!ish peop!e do not know that association is the cause of ac)uiring )ua!ities. Association with fire makes an o"(ect hot$ even in the materia! sense. %herefore$ association with the Supreme +ersona!ity of 2odhead makes one )ua!ified !ike the :ord. As we have discussed previous!y$ one can achieve seventy-eight percent of the god!y )ua!ities "y the :ord9s intimate association. %o fo!!ow the instructions of the :ord is to associate with the :ord. %he :ord is not a materia! o"(ect whose presence one has to fee! for such association. %he :ord is present everywhere and at a!! times. &t is )uite possi"!e to have is association simp!y "y fo!!owing is instruction "ecause the :ord and is instruction and the :ord and is name$ fame$ attri"utes and parapherna!ia are a!! identica! with im$ "eing a"so!ute know!edge. #ahara(a +ariksit associated with the :ord even from the wom" of his mother up to the !ast day of his va!ua"!e !ife$ and thus he ac)uired a!! the essentia! good )ua!ities of the :ord in a!! perfection. Cantideva8 An ancient king prior to the #aha"harata period$ referred to "y =arada #uni whi!e instructing San(aya$ as mentioned in #aha"harata ,1rona-parva .-0. e was a great king$ !i"era! for hospita!ity and distri"ution of foodstuff. 5ven :ord Sri 6rsna praised his acts of charity and hospita!ity. e was "!essed "y the great 'asistha #uni for supp!ying him co!d water$ and thus he achieved the heaven!y p!anet. e used to supp!y fruits$ roots and !eaves to the rsis$ and thus he was "!essed "y them

with fu!fi!!ment of his desires. A!though a ksatriya "y "irth$ he never ate f!esh in his !ife. e was especia!!y hospita"!e to 'asistha #uni$ and "y his "!essings on!y he attained the higher p!anetary residence. e is one of those pious kings whose names are remem"ered in the morning and evening. Eayati8 %he great emperor of the wor!d and the origina! forefather of a!! great nations of the wor!d who "e!ong to the Aryan and &ndo-5uropean stock. e is the son of #ahara(a =a"usa$ and he "ecame the emperor of the wor!d due to his e!der "rother9s "ecoming a great and !i"erated saint!y mystic. e ru!ed over the wor!d for severa! thousands of years and performed many sacrifices and pious activities recorded in history$ a!though his ear!y youth was very !ustfu! and fu!! of romantic stories. e fe!! in !ove with 1evayani$ the most "e!oved daughter of Sukracarya. 1evayani wished to marry him$ "ut at first he refused to accept her "ecause of her "eing a daughter of a "rahmana. According to sastras$ a "rahmana cou!d marry the daughter of a ksatriya "ut a ksatriya cou!d not marry the daughter of a "rahmana. %hey were very much cautious a"out varna-sankara popu!ation in the wor!d. Sukracarya amended this !aw of for"idden marriage and induced 5mperor Eayati to accept 1evayani. 1evayani had a gir! friend named Sarmistha$ who a!so fe!! in !ove with the emperor and thus went with her friend 1evayani. Sukracarya for"ade 5mperor Eayati to ca!! Sarmistha into his "edroom$ "ut Eayati cou!d not strict!y fo!!ow his instruction. e secret!y married Sarmistha a!so and "egot sons "y her. When this was known "y 1evayani$ she went to her father and !odged a comp!aint. Eayati was much attached to 1evayani$ and when he went to his father-in-!aw9s p!ace to ca!! her$ Sukracarya was angry with him and cursed him to "ecome impotent. Eayati "egged his father-in-!aw to withdraw his curse$ "ut the sage asked Eayati to ask youthfu!ness from his sons and !et them "ecome o!d as the condition of his "ecoming potent. e had five sons$ two from 1evayani and three from Sarmistha. From his five sons$ name!y ,/0 Eadu$ ,<0 %urvasu$ ,I0 1ruhyu$ ,>0 Anu and ,70 +uru$ five famous dynasties$ name!y ,/0 the Eadu dynasty$ ,<0 the Eavana ,%urk0 dynasty$ ,I0 the Bho(a dynasty$ ,>0 the #!eccha dynasty ,2reek0 and ,70 the +aurava dynasty$ a!! emanated to spread a!! over the wor!d. e reached the heaven!y p!anets "y dint of his pious acts$ "ut he fe!! down from there "ecause of his se!f-advertisement and critici*ing other great sou!s. After his fa!!$ his daughter and grandson "estowed upon him their accumu!ated virtues$ and "y the he!p of his grandson and friend Si"i$ he was again promoted to the heaven!y kingdom$ "ecoming one of the assem"!y mem"ers of Eamara(a$ with whom he is staying as a devotee. e performed more than one thousand different sacrifices$ gave in charity very !i"era!!y and was a very inf!uentia! king. is ma(estic power was fe!t a!! over the wor!d. is youngest son agreed to award him his youthfu!ness when he was trou"!ed with !ustfu! desires$ even for one thousand years. Fina!!y he "ecame detached from wor!d!y !ife and returned the youthfu!ness again to his son +uru. e wanted to hand over the kingdom to +uru$ "ut his no"!emen and the su"(ects did not agree. But when he e4p!ained to his su"(ects the greatness of +uru$ they agreed to accept +uru as the 6ing$ and thus 5mperor Eayati retired from fami!y !ife and !eft home for the forest. %5L% <7 %5L% dhrtya "a!i-samah krsne prahrada iva sad-grahah ahartaiso 9svamedhanam vrddhanam paryupasakah SE=3=E#S dhrtya--"y patienceD "a!i-samah--!ike Ba!i #ahara(aD krsne--unto :ord Sri 6rsnaD prahrada--+rah!ada #ahara(aD iva--!ikeD sat-grahah--devotee ofD aharta--performerD esah--this chi!dD asvamedhanam--of Asvamedha sacrificesD vrddhanam--of the o!d and e4perienced menD paryupasakah--fo!!ower. %CA=S:A%&3=

%his chi!d wi!! "e !ike Ba!i #ahara(a in patience$ a staunch devotee of :ord 6rsna !ike +rah!ada #ahara(a$ a performer of many Asvamedha FhorseG sacrifices and a fo!!ower of the o!d and e4perienced men. +BC+3C% Ba!i #ahara(a8 3ne of the twe!ve authorities in the devotiona! service of the :ord. Ba!i #ahara(a is a great authority in devotiona! service "ecause he sacrificed everything to p!ease the :ord and re!in)uished the connection of his so-ca!!ed spiritua! master who o"structed him on the path of risking everything for the service of the :ord. %he highest perfection of re!igious !ife is to attain to the stage of un)ua!ified devotiona! service of the :ord without any cause or without "eing o"structed "y any kind of wor!d!y o"!igation. Ba!i #ahara(a was determined to give up everything for the satisfaction of the :ord$ and he did not care for any o"struction whatsoever. e is the grandson of +rah!ada #ahara(a$ another authority in the devotiona! service of the :ord. Ba!i #ahara(a and the history of his dea!ings with 'isnu 'amanadeva are descri"ed in the 5ighth Canto of Srimad-Bhagavatam ,Chapter //-<>0. +rah!ada #ahara(a8 A perfect devotee of :ord 6rsna ,'isnu0. is father$ iranyakasipu$ chastised him severe!y when he was on!y five years o!d for his "ecoming an una!!oyed devotee of the :ord. e was the first son of iranyakasipu$ and his mother9s name was 6ayadhu. +rah!ada #ahara(a was an authority in the devotiona! service of the :ord "ecause he had his father ki!!ed "y :ord =rsimhadeva$ setting the e4amp!e that even a father shou!d "e removed from the path of devotiona! service if such a father happens to "e an o"stac!e. e had four sons$ and the e!dest son$ 'irocana$ is the father of Ba!i #ahara(a$ mentioned a"ove. %he history of +rah!ada #ahara(a9s activities is descri"ed in the Seventh Canto of SrimadBhagavatam. %5L% <. %5L% ra(arsinam (anayita sasta cotpatha-gaminam nigrahita ka!er esa "huvo dharmasya karanat SE=3=E#S ra(a-rsinam--of kings as good as sagesD (anayita--producerD sasta--chastiserD ca--andD utpatha-gaminam-of the upstartsD nigrahita--mo!esterD ka!eh--of the )uarre!someD esah--thisD "huvah--of the wor!dD dharmasya--of re!igionD karanat--on account of. %CA=S:A%&3= %his chi!d wi!! "e the father of kings who wi!! "e !ike sages. For wor!d peace and for the sake of re!igion$ he wi!! "e the chastiser of the upstarts and the )uarre!some. +BC+3C% %he wisest man in the wor!d is a devotee of the :ord. %he sages are ca!!ed wise men$ and there are different types of wise men for different "ranches of know!edge. Bn!ess$ therefore$ the king or the head of the state is the wisest man$ he cannot contro! a!! types of wise men in the state. &n the !ine of roya! succession in the fami!y of #ahara(a Eudhisthira$ a!! the kings$ without e4ception$ were the wisest men of their times$ and so a!so it is foreto!d a"out #ahara(a +ariksit and his son #ahara(a Aaname(aya$ who was yet to "e "orn. Such wise kings can "ecome chastisers of upstarts and uprooters of 6a!i$ or )uarre!some e!ements. As wi!! "e c!ear in the chapters ahead$ #ahara(a +ariksit wanted to ki!! the personified 6a!i$ who was attempting to ki!! a cow$ the em"!em of peace and re!igion. %he symptoms of 6a!i are ,/0 wine$ ,<0

women$ ,I0 gam"!ing and ,>0 s!aughterhouses. Wise ru!ers of a!! states shou!d take !essons from #ahara(a +ariksit in how to maintain peace and mora!ity "y su"duing the upstarts and )uarre!some peop!e who indu!ge in wine$ i!!icit connection with women$ gam"!ing and meat-eating supp!ied "y regu!ar!y maintained s!aughterhouses. &n this age of 6a!i$ regu!ar !icense is issued for maintaining a!! of these different departments of )uarre!. So how can they e4pect peace and mora!ity in the state? %he state fathers$ therefore$ must fo!!ow the princip!es of "ecoming wiser "y devotion to the :ord$ "y chastising the "reaker of discip!ine and "y uprooting the symptoms of )uarre!$ as mentioned a"ove. &f we want "!a*ing fire$ we must use dry fue!. B!a*ing fire and moist fue! go i!! together. +eace and mora!ity can prosper on!y "y the princip!es of #ahara(a +ariksit and his fo!!owers. %5L% <%5L% taksakad atmano mrtyum dvi(a-putropasar(itat prapatsyata upasrutya mukta-sangah padam hareh SE=3=E#S taksakat--"y the snake-"irdD atmanah--of his persona! se!fD mrtyum--deathD dvi(a-putra--the son of a "rahmanaD upasar(itat--"eing sent "yD prapatsyate--having taken she!ter ofD upasrutya--after hearingD mukta-sangah--freed from a!! attachmentD padam--positionD hareh--of the :ord. %CA=S:A%&3= After hearing a"out his death$ which wi!! "e caused "y the "ite of a snake-"ird sent "y a son of a "rahmana$ he wi!! get himse!f freed from a!! materia! attachment and surrender unto the +ersona!ity of 2odhead$ taking she!ter of im. +BC+3C% #ateria! attachment and taking she!ter of the !otus feet of the :ord go i!! together. #ateria! attachment means ignorance of transcendenta! happiness under the she!ter of the :ord. 1evotiona! service to the :ord$ whi!e e4isting in the materia! wor!d$ is a way to practice one9s transcendenta! re!ation with the :ord$ and when it is matured$ one gets comp!ete!y free from a!! materia! attachment and "ecomes competent to go "ack home$ "ack to 2odhead. #ahara(a +ariksit$ "eing especia!!y attached to the :ord from the "eginning of his "ody in the wom" of his mother$ was continuous!y under the she!ter of the :ord$ and the so-ca!!ed warning of his death within seven days from the date of the curse "y the "rahmana9s son was a "oon to him to ena"!e him to prepare himse!f to go "ack home$ "ack to 2odhead. Since he was a!ways protected "y the :ord$ he cou!d have avoided the effect of such a curse "y the grace of the :ord$ "ut he did not take such undue advantage for nothing. Cather$ he made the "est use of a "ad "argain. For seven days continuous!y he heard Srimad-Bhagavatam from the right source$ and thus he got she!ter at the !otus feet of the :ord "y that opportunity. %5L% <@ %5L% (i(nasitatma-yatharthyo muner vyasa-sutad asau hitvedam nrpa gangayam yasyaty addhakuto"hayam

SE=3=E#S (i(nasita--having in)uired ofD atma-yatharthyah--right know!edge of one9s own se!fD muneh--from the !earned phi!osopherD vyasa-sutat--the son of 'yasaD asau--heD hitva--)uittingD idam--this materia! attachmentD nrpa--3 6ingD gangayam--on the "ank of the 2angesD yasyati--wi!! goD addha--direct!yD akutah-"hayam--the !ife of fear!essness. %CA=S:A%&3= After in)uiring a"out proper se!f-know!edge from the son of 'yasadeva$ who wi!! "e a great phi!osopher$ he wi!! renounce a!! materia! attachment and achieve a !ife of fear!essness. +BC+3C% #ateria! know!edge means ignorance of the know!edge of one9s own se!f. +hi!osophy means to seek after the right know!edge of one9s own se!f$ or the know!edge of se!f-rea!i*ation. Without se!f-rea!i*ation$ phi!osophy is dry specu!ation or a waste of time and energy. Srimad-Bhagavatam gives the right know!edge of one9s own se!f$ and "y hearing Srimad-Bhagavatam one can get free from materia! attachment and enter into the kingdom of fear!essness. %his materia! wor!d is fearfu!ness. &ts prisoners are a!ways fearfu! as within a prison house. &n the prison house no one can vio!ate the (ai! ru!es and regu!ations$ and vio!ating the ru!es means another term for e4tension of prison !ife. Simi!ar!y$ we in this materia! e4istence are a!ways fearfu!. %his fearfu!ness is ca!!ed an4iety. 5veryone in the materia! !ife$ in a!! species and varieties of !ife$ is fu!! of an4ieties$ either "y "reaking or without "reaking the !aws of nature. :i"eration$ or mukti$ means getting re!ief from these constant an4ieties. %his is possi"!e on!y when the an4iety is changed to the devotiona! service of the :ord. Srimad-Bhagavatam gives us the chance to change the )ua!ity of an4iety from matter to spirit. %his is done in the association of a !earned phi!osopher !ike the se!f-rea!i*ed Sukadeva 2osvami$ the great son of Sri 'yasadeva. #ahara(a +ariksit$ after receiving warning of his death$ took advantage of this opportunity "y association with Sukadeva 2osvami and achieved the desired resu!t. %here is a sort of imitation of this reciting and hearing of Srimad-Bhagavatam "y professiona! men$ and their foo!ish audience thinks that they wi!! get free from the c!utches of materia! attachment and attain the !ife of fear!essness. Such imitative hearing of Srimad-Bhagavatam is a caricature on!y$ and one shou!d not "e mis!ed "y such a performance of "hagavatam saptaha undertaken "y ridicu!ous greedy fe!!ows to maintain an esta"!ishment of materia! en(oyment. %5L% <; %5L% iti ra(na upadisya vipra (ataka-kovidah !a"dhapacitayah sarve prati(agmuh svakan grhan SE=3=E#S iti--thusD ra(ne--unto the 6ingD upadisya--having advisedD viprah--persons we!! versed in the 'edasD (ataka-kovidah--persons e4pert in astro!ogy and in the performance of "irth ceremoniesD !a"dhaapacitayah--those who had received sumptuous!y as remunerationD sarve--a!! of themD prati(agmuh--went "ackD svakan--their ownD grhan--houses. %CA=S:A%&3=

%hus those who were e4pert in astro!ogica! know!edge and in performance of the "irth ceremony instructed 6ing Eudhisthira a"out the future history of his chi!d. %hen$ "eing sumptuous!y remunerated$ they a!! returned to their respective homes. +BC+3C% %he 'edas are the storehouse of know!edge$ "oth materia! and spiritua!. But such know!edge aims at perfection of se!f-rea!i*ation. &n other words$ the 'edas are the guides for the civi!i*ed man in every respect. Since human !ife is the opportunity to get free from a!! materia! miseries$ it is proper!y guided "y the know!edge of the 'edas$ in the matters of "oth materia! needs and spiritua! sa!vation. %he specific inte!!igent c!ass of men who were devoted particu!ar!y to the know!edge of the 'edas were ca!!ed the vipras$ or the graduates of the 'edic know!edge. %here are different "ranches of know!edge in the 'edas$ of which astro!ogy and patho!ogy are two important "ranches necessary for the common man. So the inte!!igent men$ genera!!y known as the "rahmanas$ took up a!! the different "ranches of 'edic know!edge to guide society. 5ven the department of mi!itary education ,1hanur-veda0 was a!so taken up "y such inte!!igent men$ and the vipras were a!so teachers of this section of know!edge$ as were 1ronacarya$ 6rpacarya$ etc. %he word vipra mentioned herein is significant. %here is a !itt!e difference "etween the vipras and the "rahmanas. %he vipras are those who are e4pert in karma-kanda$ or fruitive activities$ guiding the society towards fu!fi!!ing the materia! necessities of !ife$ whereas the "rahmanas are e4pert in spiritua! know!edge of transcendence. %his department of know!edge is ca!!ed (nana-kanda$ and a"ove this there is the upasana-kanda. %he cu!mination of upasana-kanda is the devotiona! service of the :ord 'isnu$ and when the "rahmanas achieve perfection$ they are ca!!ed 'aisnavas. 'isnu worship is the highest of the modes of worship. 5!evated "rahmanas are 'aisnavas engaged in the transcendenta! !oving service of the :ord$ and thus Srimad-Bhagavatam$ which is the science of devotiona! service$ is very dear to the 'aisnavas. And as e4p!ained in the "eginning of the Srimad-Bhagavatam$ it is the mature fruit of 'edic know!edge and is superior su"(ect matter$ a"ove the three kandas$ name!y karma$ (nana and upasana. Amongst the karma-kanda e4perts$ the (ataka e4pert vipras were good astro!ogers who cou!d te!! a!! the future history of a "orn chi!d simp!y "y the astra! ca!cu!ations of the time ,!agna0. Such e4pert (atakavipras were present during the "irth of #ahara(a +ariksit$ and his grandfather$ #ahara(a Eudhisthira$ awarded the vipras sufficient!y with go!d$ !and$ vi!!ages$ grains and other va!ua"!e necessaries of !ife$ which a!so inc!ude cows. %here is a need of such vipras in the socia! structure$ and it is the duty of the state to maintain them comforta"!y$ as designed in the 'edic procedure. Such e4pert vipras$ "eing sufficient!y paid "y the state$ cou!d give free service to the peop!e in genera!$ and thus this department of 'edic know!edge cou!d "e avai!a"!e for a!!. %5L% I? %5L% sa esa !oke vikhyatah pariksid iti yat pra"huh purvam drstam anudhyayan parikseta naresv iha SE=3=E#S sah--heD esah--in thisD !oke--wor!dD vikhyatah--famousD pariksit--one who e4aminesD iti--thusD yat--whatD pra"huh--3 my 6ingD purvam--"eforeD drstam--seenD anudhyayan--constant!y contemp!atingD parikseta-sha!! e4amineD naresu--unto every manD iha--here. %CA=S:A%&3=

So his son wou!d "ecome famous in the wor!d as +ariksit Fe4aminerG "ecause he wou!d come to e4amine a!! human "eings in his search after that persona!ity whom he saw "efore his "irth. %hus he wou!d come to constant!y contemp!ate im. +BC+3C% #ahara(a +ariksit$ fortunate as he was$ got the impression of the :ord even in the wom" of his mother$ and thus his contemp!ation on the :ord was constant!y with him. 3nce the impression of the transcendenta! form of the :ord is fi4ed in one9s mind$ one can never forget im in any circumstance. Chi!d +ariksit$ after coming out of the wom"$ was in the ha"it of e4amining everyone to see whether he was the same persona!ity whom he first saw in the wom". But no one cou!d "e e)ua! to or more attractive than the :ord$ and therefore he never accepted anyone. But the :ord was constant!y with him "y such e4amination$ and thus #ahara(a +ariksit was a!ways engaged in the devotiona! service of the :ord "y remem"rance. Sri!a Aiva 2osvami remarks in this connection that every chi!d$ if given an impression of the :ord from his very chi!dhood$ certain!y "ecomes a great devotee of the :ord !ike #ahara(a +ariksit. 3ne may not "e as fortunate as #ahara(a +ariksit to have the opportunity to see the :ord in the wom" of his mother$ "ut even if he is not so fortunate$ he can "e made so if the parents of the chi!d desire him to "e so. %here is a practica! e4amp!e in my persona! !ife in this connection. #y father was a pure devotee of the :ord$ and when & was on!y four or five years o!d$ my father gave me a coup!e of forms of Cadha and 6rsna. &n a p!ayfu! manner$ & used to worship these 1eities a!ong with my sister$ and & used to imitate the performances of a neigh"oring temp!e of Cadha-2ovinda. By constant!y visiting this neigh"oring temp!e and copying the ceremonies in connection with my own 1eities of p!ay$ & deve!oped a natura! affinity for the :ord. #y father used to o"serve a!! the ceremonies "efitting my position. :ater on$ these activities were suspended due to my association in the schoo!s and co!!eges$ and & "ecame comp!ete!y out of practice. But in my youthfu! days$ when & met my spiritua! master$ Sri Srimad Bhaktisiddhanta Sarasvati 2osvami #ahara(a$ again & revived my o!d ha"it$ and the same p!ayfu! 1eities "ecame my worshipfu! 1eities in proper regu!ation. %his was fo!!owed up unti! & !eft the fami!y connection$ and & am p!eased that my generous father gave the first impression which was deve!oped !ater into regu!ative devotiona! service "y is 1ivine 2race. #ahara(a +rah!ada a!so advised that such impressions of a god!y re!ation must "e impregnated from the "eginning of chi!dhood$ otherwise one may miss the opportunity of the human form of !ife$ which is very va!ua"!e a!though it is temporary !ike others. %5L% I/ %5L% sa ra(a-putro vavrdhe asu suk!a ivodupah apuryamanah pitr"hih kastha"hir iva so 9nvaham SE=3=E#S sah--thatD ra(a-putrah--the roya! princeD vavrdhe--grew upD asu--very soonD suk!e--wa4ing moonD iva-!ikeD udupah--the moonD apuryamanah--!u4uriant!yD pitr"hih--"y the parenta! guardiansD kastha"hih-p!enary deve!opmentD iva--!ikeD sah--heD anvaham--day after day. %CA=S:A%&3= As the moon$ in its wa4ing fortnight$ deve!ops day after day$ so the roya! prince F+ariksitG very soon deve!oped !u4uriant!y under the care and fu!! faci!ities of his guardian grandfathers. %5L% I<

%5L% yaksyamano 9svamedhena (nati-droha-(ihasaya ra(a !a"dha-dhano dadhyau nanyatra kara-dandayoh SE=3=E#S yaksyamanah--desiring to performD asvamedhena--"y the horse sacrifice ceremonyD (nati-droha--fighting with kinsmenD (ihasaya--for getting freeD ra(a--6ing EudhisthiraD !a"dha-dhanah--for getting some wea!thD dadhyau--thought a"out itD na anyatra--not otherwiseD kara-dandayoh--ta4es and fines. %CA=S:A%&3= Aust at this time$ 6ing Eudhisthira was considering performing a horse sacrifice to get freed from sins incurred from fighting with kinsmen. But he "ecame an4ious to get some wea!th$ for there were no surp!us funds outside of fines and ta4 co!!ection. +BC+3C% As the "rahmanas and vipras had a right to "e su"sidi*ed "y the state$ the state e4ecutive head had the right to co!!ect ta4es and fines from the citi*ens. After the Batt!e of 6uruksetra the state treasury was e4hausted$ and therefore there was no surp!us fund e4cept the fund from ta4 co!!ection and fines. Such funds were sufficient on!y for the state "udget$ and having no e4cess fund$ the 6ing was an4ious to get more wea!th in some other way in order to perform the horse sacrifice. #ahara(a Eudhisthira wanted to perform this sacrifice under the instruction of Bhismadeva. %5L% II %5L% tad a"hipretam a!aksya "hrataro 9cyuta-coditah dhanam prahinam a(ahrur udicyam disi "hurisah SE=3=E#S tat--hisD a"hipretam--wishes of the mindD a!aksya--o"servingD "hratarah--his "rothersD acyuta--the infa!!i"!e ,:ord Sri 6rsna0D coditah--"eing advised "yD dhanam--richesD prahinam--to co!!ectD a(ahruh-"rought a"outD udicyam--northernD disi--directionD "hurisah--sufficient. %CA=S:A%&3= Bnderstanding the hearty wishes of the 6ing$ his "rothers$ as advised "y the infa!!i"!e :ord 6rsna$ co!!ected sufficient riches from the =orth F!eft "y 6ing #aruttaG. +BC+3C% #ahara(a #arutta8 one of the great emperors of the wor!d. e reigned over the wor!d !ong "efore the reign of #ahara(a Eudhisthira. e was the son of #ahara(a Aviksit and was a great devotee of the son of the sun-god$ known as Eamara(a. is "rother Samvarta was a riva! priest of the great Brhaspati$ the

!earned priest of the demigods. e conducted one sacrifice ca!!ed Sankara-ya(na "y which the :ord was so satisfied that e was p!eased to hand over to him the charge of a mountain peak of go!d. %his peak of go!d is somewhere in the ima!aya #ountains$ and modern adventurers may try to find it there. e was so powerfu! an emperor that at the day9s end of sacrifice$ the demigods from the other p!anets !ike &ndra$ Candra and Brhaspati used to visit his pa!ace. And "ecause he had the go!d peak at his disposa!$ he had sufficient go!d in his possession. %he canopy of the sacrificia! a!tar was comp!ete!y made of go!d. in his dai!y performances of the sacrificia! ceremonies$ some of the inha"itants of the 'ayu!oka ,airy p!anets0 were invited to e4pedite the cooking work of the ceremony. And the assem"!y of the demigods in the ceremony was !ed "y 'isvadeva. By his constant pious work he was a"!e to drive out a!! kinds of diseases from the (urisdiction of his kingdom. A!! the inha"itants of higher p!anets !ike 1eva!oka and +itr!oka were p!eased with him for his great sacrificia! ceremonies. 5very day he used to give in charity to the !earned "rahmanas such things as "eddings$ seats$ conveyances and sufficient )uantities of go!d. Because of munificent charities and performances of innumera"!e sacrifices$ the 6ing of heaven$ &ndradeva$ was fu!!y satisfied with him and a!ways wished for his we!fare. 1ue to his pious activities$ he remained a young man throughout his !ife and reigned over the wor!d for one thousand years$ surrounded "y his satisfied su"(ects$ ministers$ !egitimate wife$ sons and "rothers. 5ven :ord Sri 6rsna praised his spirit of pious activities. e handed over his on!y daughter to #aharsi Angira$ and "y his good "!essings$ he was e!evated to the kingdom of heaven. First of a!!$ he wanted to offer the priesthood of his sacrifices to !earned Brhaspati$ "ut the demigod refused to accept the post "ecause of the 6ing9s "eing a human "eing$ a man of this earth. e was very sorry for this$ "ut on the advice of =arada #uni he appointed Samvarta to the post$ and he was successfu! in his mission. %he success of a particu!ar type of sacrifice comp!ete!y depends on the priest in charge. &n this age$ a!! kinds of sacrifice are for"idden "ecause there is no !earned priest amongst the so-ca!!ed "rahmanas$ who go "y the fa!se notion of "ecoming sons of "rahmanas without "rahminica! )ua!ifications. &n this age of 6a!i$ therefore$ on!y one kind of sacrifice is recommended$ sankirtana-ya(na$ as inaugurated "y :ord Sri Caitanya #ahapra"hu. %5L% I> %5L% tena sam"hrta-sam"haro dharma-putro yudhisthirah va(imedhais tri"hir "hito ya(naih samaya(ad dharim SE=3=E#S tena--with that wea!thD sam"hrta--co!!ectedD sam"harah--ingredientsD dharma-putrah--the pious kingD yudhisthirah--EudhisthiraD va(imedhaih--"y horse sacrificesD tri"hih--three timesD "hitah--"eing great!y afraid after the Batt!e of 6uruksetraD ya(naih--sacrificesD samaya(at--perfect!y worshipedD harim--the +ersona!ity of 2odhead. %CA=S:A%&3= By those riches$ the 6ing cou!d procure the ingredients for three horse sacrifices. %hus the pious 6ing Eudhisthira$ who was very fearfu! after the Batt!e of 6uruksetra$ p!eased :ord ari$ the +ersona!ity of 2odhead. +BC+3C% #ahara(a Eudhisthira was the idea! and ce!e"rated pious 6ing of the wor!d$ and sti!! he was great!y afraid after the e4ecution of the Batt!e of 6uruksetra "ecause of the mass ki!!ing in the fight$ a!! of which

was done on!y to insta!! him on the throne. e therefore took a!! the responsi"i!ity for sins committed in the warfare$ and to get rid of a!! these sins$ he wanted to perform three sacrifices in which horses are offered at the a!tar. Such a sacrifice is very cost!y. 5ven #ahara(a Eudhisthira had to co!!ect the necessary heaps of go!d !eft "y #ahara(a #arutta and the "rahmanas who were given go!d in charity "y 6ing #arutta. %he !earned "rahmanas cou!d not take away a!! the !oads of go!d given "y #ahara(a #arutta$ and therefore they !eft "ehind the ma(or portion of the gift. And #ahara(a #arutta a!so did not again co!!ect such heaps of go!d given away in charity. Besides that$ a!! the go!den p!ates and utensi!s which were used in the sacrifice were a!so thrown in the dust"ins$ and a!! such heaps of go!d remained unc!aimed property for a !ong time$ ti!! #ahara(a Eudhisthira co!!ected them for his own purposes. :ord Sri 6rsna advised the "rothers of #ahara(a Eudhisthira to co!!ect the unc!aimed property "ecause it "e!onged to the 6ing. %he more astonishing thing is that no su"(ect of the state a!so co!!ected such unc!aimed go!d for industria! enterprise or anything !ike that. %his means that the state citi*ens were comp!ete!y satisfied with a!! necessities of !ife and therefore not inc!ined to accept unnecessary productive enterprises for sense gratification. #ahara(a Eudhisthira a!so re)uisitioned the heaps of go!d for performing sacrifices and for p!easing the Supreme ari +ersona!ity of 2odhead. 3therwise he had no desire to co!!ect them for the state treasury. 3ne shou!d take !essons from the acts of #ahara(a Eudhisthira. e was afraid of sins committed on the "att!efie!d$ and therefore he wanted to satisfy the supreme authority. %his indicates that unintentiona! sins are a!so committed in our dai!y occupationa! discharge of duties$ and to counteract even such unintentiona! crimes$ one must perform sacrifices as they are recommended in the revea!ed scriptures. %he :ord says in Bhagavad-gita ,ya(narthat karmano 9nyatra !oko 9yam karma-"andhanah0 that one must perform sacrifices recommended in the scriptures in order to get rid of commitments of a!! unauthori*ed work$ or even unintentiona! crimes which we are apt to commit. By doing so$ one sha!! "e freed from a!! kinds of sins. And those who do not do so "ut work for se!f-interest or sense gratification have to undergo a!! tri"u!ations accrued from committed sins. %herefore$ the main purpose of performing sacrifices is to satisfy the Supreme +ersona!ity ari. %he process of performing sacrifices may "e different in terms of different times$ p!aces and persons$ "ut the aim of such sacrifices is one and the same at a!! times and in a!! circumstances$ vi*. $ satisfaction of the Supreme :ord ari. %hat is the way of pious !ife$ and that is the way of peace and prosperity in the wor!d at !arge. #ahara(a Eudhisthira did a!! these as the idea! pious king in the wor!d. &f #ahara(a Eudhisthira is a sinner in his dai!y discharge of duties$ in roya! administration of state affairs$ wherein ki!!ing of man and anima!s is a recogni*ed art$ then we can (ust imagine the amount of sins committed conscious!y or unconscious!y "y the untrained popu!ation of the 6a!i-yuga who have no way to perform sacrifice to p!ease the Supreme :ord. %he Bhagavatam says$ therefore$ that the prime duty of the human "eing is to satisfy the Supreme :ord "y the performance of one9s occupationa! duty ,Bhag. /.<./I0. :et any man of any p!ace or community$ caste or creed "e engaged in any sort of occupationa! duty$ "ut he must agree to perform sacrifices as it is recommended in the scriptures for the particu!ar p!ace$ time and person. &n the 'edic !iteratures it is recommended that in 6a!i-yuga peop!e engage in g!orifying the :ord "y chanting the ho!y name of 6rsna ,kirtanad eva krsnasya mukta-sangah param vra(et0 without offense. By doing so one can "e freed from a!! sins and thus can attain the highest perfection of !ife "y returning home$ "ack to 2odhead. We have a!ready discussed this more than once in this great !iterature in different p!aces$ especia!!y in the introductory portion "y sketching the !ife of :ord Sri Caitanya #ahapra"hu$ and sti!! we are repeating the same with a view to "ring a"out peace and prosperity in society. %he :ord has dec!ared open!y in Bhagavad-gita how e "ecomes p!eased with us$ and the same process is practica!!y demonstrated in the !ife and preaching work of :ord Sri Caitanya #ahapra"hu. %he perfect process of performing ya(nas$ or sacrifice$ to p!ease the Supreme :ord ari ,the +ersona!ity of 2odhead$ who gets us free from a!! miseries of e4istence0 is to fo!!ow the ways of :ord Sri Caitanya #ahapra"hu in this dark age of )uarre! and dissension. #ahara(a Eudhisthira had to co!!ect heaps of go!d to secure the parapherna!ia for the horse sacrifice ya(nas in days of sufficiency$ so we can hard!y think of such performance of ya(nas in these days of insufficiency and comp!ete scarcity of go!d. At the present moment we have heaps of papers and promises of their "eing converted into go!d "y economic deve!opment of modern civi!i*ation$ and sti!! there is no

possi"i!ity of spending riches !ike #ahara(a Eudhisthira$ either individua!!y or co!!ective!y or "y state patroni*ation. Aust suita"!e$ therefore$ for the age$ is the method recommended "y :ord Sri Caitanya #ahapra"hu in terms of the sastra. Such a method re)uires no e4penditure at a!! and yet can award more "enefit than other e4pensive methods of ya(na performances. %he horse sacrifice ya(na or cow sacrifice ya(na performed "y the 'edic regu!ations shou!dn9t "e misunderstood as a process of ki!!ing anima!s. 3n the contrary$ anima!s offered for the ya(na were re(uvenated to a new span of !ife "y the transcendenta! power of chanting the 'edic hymns$ which$ if proper!y chanted$ are different from what is understood "y the common !ayman. %he 'eda-mantras are a!! practica!$ and the proof is re(uvenation of the sacrificed anima!. %here is no possi"i!ity of such methodica! chanting of the 'edic hymns "y the so-ca!!ed "rahmanas or priests of the present age. %he untrained descendants of the twice-"orn fami!ies are no more !ike their forefathers$ and thus they are counted amongst the sudras$ or once-"orn men. %he once-"orn man is unfit to chant the 'edic hymns$ and therefore there is no practica! uti!ity of chanting the origina! hymns. And to save them a!!$ :ord Sri Caitanya #ahapra"hu propounded the sankirtana movement or ya(na for a!! practica! purposes$ and the peop!e of the present age are strong!y recommended to fo!!ow this sure and recogni*ed path. %5L% I7 %5L% ahuto "hagavan ra(na ya(ayitva dvi(air nrpam uvasa katicin masan suhrdam priya-kamyaya SE=3=E#S ahutah--"eing ca!!ed "yD "hagavan--:ord 6rsna$ the +ersona!ity of 2odheadD ra(na--"y the 6ingD ya(ayitva--causing to "e performedD dvi(aih--"y the !earned "rahmanasD nrpam--on "eha!f of the 6ingD uvasa--residedD katicit--a fewD masan--monthsD suhrdam--for the sake of the re!ativesD priya-kamyaya--for the p!easure. %CA=S:A%&3= :ord Sri 6rsna$ the +ersona!ity of 2odhead$ "eing invited to the sacrifices "y #ahara(a Eudhisthira$ saw to it that they were performed "y )ua!ified Ftwice-"ornG "rahmanas. After that$ for the p!easure of the re!atives$ the :ord remained a few months. +BC+3C% :ord Sri 6rsna was invited "y #ahara(a Eudhisthira to !ook into the supervision of the performances of ya(na$ and the :ord$ to a"ide "y the orders of is e!der!y cousin$ caused the performance of ya(nas "y !earned twice-"orn "rahmanas. Simp!y taking "irth in the fami!y of a "rahmana does not make one )ua!ified to perform ya(nas. 3ne must "e twice-"orn "y proper training and initiation from the "ona fide acarya. %he once-"orn scions of "rahmana fami!ies are e)ua! with the once-"orn sudras$ and such "rahma-"andhus$ or un)ua!ified once-"orn scions$ must "e re(ected for any purpose of re!igious or 'edic function. :ord Sri 6rsna was entrusted to !ook after this arrangement$ and perfect as e is$ e caused the ya(nas to "e performed "y the "ona fide twice-"orn "rahmanas for successfu! e4ecution. %5L% I. %5L%

tato ra(na"hyanu(natah krsnaya saha-"andhu"hih yayau dvaravatim "rahman sar(uno yadu"hir vrtah SE=3=E#S tatah--thereafterD ra(na--"y the 6ingD a"hyanu(natah--"eing permittedD krsnaya--as we!! as "y 1raupadiD saha--a!ong withD "andhu"hih--other re!ativesD yayau--went toD dvaravatim--1varakadhamaD "rahman--3 "rahmanasD sa-ar(unah--a!ong with Ar(unaD yadu"hih--"y the mem"ers of the Eadu dynastyD vrtah-surrounded. %CA=S:A%&3= 3 Saunaka$ thereafter the :ord$ having "ade farewe!! to 6ing Eudhisthira$ 1raupadi and other re!atives$ started for the city of 1varaka$ accompanied "y Ar(una and other mem"ers of the Eadu dynasty. %hus end the Bhaktivedanta purports of the First Canto$ %we!fth Chapter$ of the Srimad-Bhagavatam$ entit!ed "Birth of 5mperor +ariksit." Chapter %hirteen 1hrtarastra Kuits ome %5L% / %5L% suta uvaca viduras tirtha-yatrayam maitreyad atmano gatim (natvagad dhastinapuram tayavapta-vivitsitah SE=3=E#S sutah uvaca--Sri Suta 2osvami saidD vidurah--'iduraD tirtha-yatrayam--whi!e trave!ing to different p!aces of pi!grimageD maitreyat--from the great sage #aitreyaD atmanah--of the se!fD gatim--destinationD (natva--"y knowing itD agat--went "ackD hastinapuram--the city of astinapuraD taya--"y that know!edgeD avapta-sufficient!y a gainerD vivitsitah--"eing we!! versed in everything knowa"!e. %CA=S:A%&3= Sri Suta 2osvami said8 Whi!e trave!ing on a pi!grimage$ 'idura received know!edge of the destination of the se!f from the great sage #aitreya and then returned to astinapura. e "ecame as we!! versed in the su"(ect as he desired. +BC+3C% 'idura8 3ne of the prominent figures in the history of the #aha"harata. e was conceived "y 'yasadeva in the wom" of the maidservant of Am"ika$ mother of #ahara(a +andu. e is the incarnation of Eamara(a. Being cursed "y #anduka #uni$ he was to "ecome a sudra. %he story is narrated as fo!!ows. 3nce upon a time the state po!ice caught some thieves who had concea!ed themse!ves in the hermitage of #anduka #uni. %he po!ice consta"!es$ as usua!$ arrested a!! the thieves and #anduka #uni a!ong with them. %he magistrate specifica!!y punished the muni to death "y "eing pierced with a !ance. When he was (ust to "e pierced$ the news reached the king$ and he at once stopped the act on consideration of his "eing a great muni. %he king persona!!y "egged the muni9s pardon for the mistake of his men$ and the saint at once

went to Eamara(a$ who prescri"es the destiny of the !iving "eings. Eamara(a$ "eing )uestioned "y the muni$ rep!ied that the muni in his chi!dhood pierced an ant with a sharpened straw$ and for that reason he was put into difficu!ty. %he muni thought it unwise on the part of Eamara(a that he was punished for his chi!dish innocence$ and thus the muni cursed Eamara(a to "ecome a sudra$ and this sudra incarnation of Eamara(a was known as 'idura$ the sudra "rother of 1hrtarastra and #ahara(a +andu. But this sudra son of the 6uru dynasty was e)ua!!y treated "y Bhismadeva$ a!ong with his other nephews$ and in due course 'idura was married with a gir! who was a!so "orn in the wom" of a sudrani "y a "rahmana. A!though 'idura did not inherit the property of his father ,the "rother of Bhismadeva0$ sti!! he was given sufficient state property "y 1hrtarastra$ the e!der "rother of 'idura. 'idura was very much attached to his e!der "rother$ and a!! a!ong he tried to guide him on the right path. 1uring the fratricida! war of 6uruksetra$ 'idura repeated!y imp!ored his e!der "rother to do (ustice to the sons of +andu$ "ut 1uryodhana did not !ike such interference "y his unc!e$ and thus he practica!!y insu!ted 'idura. %his resu!ted in 'idura9s !eaving home for pi!grimage and taking instructions from #aitreya. %5L% < %5L% yavatah krtavan prasnan ksatta kausaravagratah (ataika-"haktir govinde te"hyas copararama ha SE=3=E#S yavatah--a!! thatD krtavan--did he putD prasnan--)uestionsD ksatta--a name of 'iduraD kausarava--a name of #aitreyaD agratah--in the presence ofD (ata--having grown upD eka--oneD "haktih--transcendenta! !oving serviceD govinde--unto :ord 6rsnaD te"hyah--regarding further )uestionsD ca--andD upararama--retired fromD ha--in the past. %CA=S:A%&3= After asking various )uestions and "ecoming esta"!ished in the transcendenta! !oving service of :ord 6rsna$ 'idura retired from putting )uestions to #aitreya #uni. +BC+3C% 'idura retired from putting )uestions "efore #aitreya #uni when he was convinced "y #aitreya Csi that the summum "onum of !ife is to "e fina!!y situated in the transcendenta! !oving service of :ord Sri 6rsna$ who is 2ovinda$ or one who satisfies is devotees in a!! respects. %he conditioned sou!$ the !iving "eing in materia! e4istence$ seeks happiness "y emp!oying his senses in the modes of materia!ism$ "ut that cannot give him satisfaction. e then searches after the Supreme %ruth "y the empiric phi!osophic specu!ative method and inte!!ectua! feats. But if he does not find the u!timate goa!$ he again goes down to materia! activities and engages himse!f in various phi!anthropic and a!truistic works$ which a!! fai! to give him satisfaction. So neither fruitive activities nor dry phi!osophica! specu!ation can give one satisfaction "ecause "y nature a !iving "eing is the eterna! servitor of the Supreme :ord Sri 6rsna$ and a!! the 'edic !iteratures give him direction towards that u!timate end. %he Bhagavad-gita ,/7./70 confirms this statement. :ike 'idura$ an in)uisitive conditioned sou! must approach a "ona fide spiritua! master !ike #aitreya and "y inte!!igent in)uiries must try to know everything a"out karma ,fruitive activities0$ (nana ,phi!osophica! research for the Supreme %ruth0 and yoga ,the !inking process of spiritua! rea!i*ation0. 3ne who is not serious!y inc!ined to put )uestions "efore a spiritua! master need not accommodate a show-"ott!e spiritua! master$ nor shou!d a person who may "e a spiritua! master for others pose to "e so if he is una"!e to engage his discip!e u!timate!y in the transcendenta! !oving service of :ord Sri 6rsna.

'idura was successfu! in approaching such a spiritua! master !ike #aitreya$ and he got the u!timate goa! of !ife8 "hakti unto 2ovinda. %hus there was nothing to "e known further a"out spiritua! progress. %5L%S I-> %5L% tam "andhum agatam drstva dharma-putrah sahanu(ah dhrtarastro yuyutsus ca sutah saradvatah prtha gandhari draupadi "rahman su"hadra cottara krpi anyas ca (amayah pandor (natayah sasutah striyah SE=3=E#S tam--himD "andhum--re!ativeD agatam--having arrived thereD drstva--"y seeing itD dharma-putrah-EudhisthiraD saha-anu(ah--a!ong with his younger "rothersD dhrtarastrah--1hrtarastraD yuyutsuh--SatyakiD ca--andD sutah--San(ayaD saradvatah--6rpacaryaD prtha--6untiD gandhari--2andhariD draupadi--1raupadiD "rahman--3 "rahmanasD su"hadra--Su"hadraD ca--andD uttara--BttaraD krpi--6rpiD anyah--othersD ca--andD (amayah--wives of other fami!y mem"ersD pandoh--of the +andavasD (natayah--fami!y mem"ersD sa-sutah-a!ong with their sonsD striyah--the !adies. %CA=S:A%&3= When they saw 'idura return to the pa!ace$ a!! the inha"itants--#ahara(a Eudhisthira$ his younger "rothers$ 1hrtarastra$ Satyaki$ San(aya$ 6rpacarya$ 6unti$ 2andhari$ 1raupadi$ Su"hadra$ Bttara$ 6rpi$ many other wives of the 6auravas$ and other !adies with chi!dren--a!! hurried to him in great de!ight. &t so appeared that they had regained their consciousness after a !ong period. +BC+3C% 2andhari8 %he idea! chaste !ady in the history of the wor!d. She was the daughter of #ahara(a Su"a!a$ the 6ing of 2andhara ,now 6andahar in 6a"u!0$ and in her maiden state she worshiped :ord Siva. :ord Siva is genera!!y worshiped "y indu maidens to get a good hus"and. 2andhari satisfied :ord Siva$ and "y his "enediction to o"tain one hundred sons$ she was "etrothed to 1hrtarastra$ despite his "eing "!ind forever. When 2andhari came to know that her wou!d-"e hus"and was a "!ind man$ to fo!!ow her !ife companion she decided to "ecome vo!untari!y "!ind. So she wrapped up her eyes with many si!k !inens$ and she was married to 1hrtarastra under the guidance of her e!der "rother Sakuni. She was the most "eautifu! gir! of her time$ and she was e)ua!!y )ua!ified "y her woman!y )ua!ities$ which endeared every mem"er of the 6aurava court. But despite a!! her good )ua!ities$ she had the natura! frai!ties of a woman$ and she was envious of 6unti when the !atter gave "irth to a ma!e chi!d. Both the )ueens were pregnant$ "ut 6unti first gave "irth to a ma!e chi!d. %hus 2andhari "ecame angry and gave a "!ow to her own a"domen. As a resu!t$ she gave "irth to a !ump of f!esh on!y$ "ut since she was a devotee of 'yasadeva$ "y the instruction of 'yasadeva the !ump was divided into one hundred parts$ and each part gradua!!y deve!oped to "ecome a ma!e chi!d. %hus her am"ition to "ecome the mother of one hundred sons was fu!fi!!ed$ and she "egan to nourish a!! the chi!dren according to her e4a!ted position. When the intrigue of the Batt!e of 6uruksetra was going on$ she was not in favor of fighting with the +andavasD rather$ she "!amed 1hrtarastra$ her hus"and$ for such a fratricida! war. She desired that the state "e divided into two parts$ for the sons of +andu and her own. She was very affected when a!! her sons died in the Batt!e of 6uruksetra$ and she wanted to curse Bhimasena and Eudhisthira$ "ut she was checked "y 'yasadeva. er

mourning over the death of 1uryodhana and 1uhsasana "efore :ord 6rsna was very pitifu!$ and :ord 6rsna pacified her "y transcendenta! messages. She was e)ua!!y aggrieved on the death of 6arna$ and she descri"ed to :ord 6rsna the !amentation of 6arna9s wife. She was pacified "y Sri!a 'yasadeva when he showed her dead sons$ then promoted to the heaven!y kingdoms. She died a!ong with her hus"and in the (ung!es of the ima!ayas near the mouth of the 2angesD she "urned in a forest fire. #ahara(a Eudhisthira performed the death ceremony of his unc!e and aunt. +rtha8 1aughter of #ahara(a Surasena and sister of 'asudeva$ :ord 6rsna9s father. :ater she was adopted "y #ahara(a 6unti"ho(a$ and hence she is known as 6unti. She is the incarnation of the success potency of the +ersona!ity of 2odhead. %he heaven!y deni*ens from the upper p!anets used to visit the pa!ace of 6ing 6unti"ho(a$ and 6unti was engaged for their reception. She a!so served the great mystic sage 1urvasa$ and "eing satisfied "y her faithfu! service$ 1urvasa #uni gave her a mantra "y which it was possi"!e for her to ca!! for any demigod she p!eased. As a matter of in)uisitiveness$ she at once ca!!ed for the sun-god$ who desired coup!ement with her$ "ut she dec!ined. But the sun-god assured her immunity from virgin adu!teration$ and so she agreed to his proposa!. As a resu!t of this coup!ement$ she "ecame pregnant$ and 6arna was "orn "y her. By the grace of the sun$ she again turned into a virgin gir!$ "ut "eing afraid of her parents$ she )uitted the new!y "orn chi!d$ 6arna. After that$ when she actua!!y se!ected her own hus"and$ she preferred +andu to "e her hus"and. #ahara(a +andu !ater wanted to retire from fami!y !ife and adopt the renounced order of !ife. 6unti refused to a!!ow her hus"and to adopt such !ife$ "ut at !ast #ahara(a +andu gave her permission to "ecome a mother of sons "y ca!!ing some other suita"!e persona!ities. 6unti did not accept this proposa! at first$ "ut when vivid e4amp!es were set "y +andu she agreed. %hus "y dint of the mantra awarded "y 1urvasa #uni she ca!!ed for 1harmara(a$ and thus Eudhisthira was "orn. She ca!!ed for the demigod 'ayu ,air0$ and thus Bhima was "orn. She ca!!ed for &ndra$ the 6ing of heaven$ and thus Ar(una was "orn. %he other two sons$ name!y =aku!a and Sahadeva$ were "egotten "y +andu himse!f in the wom" of #adri. :ater on$ #ahara(a +andu died at an ear!y age$ for which 6unti was so aggrieved that she fainted. %wo co-wives$ name!y 6unti and #adri$ decided that 6unti shou!d !ive for the maintenance of the five minor chi!dren$ the +andavas$ and #adri shou!d accept the sati ritua!s "y meeting vo!untary death a!ong with her hus"and. %his agreement was endorsed "y great sages !ike Satasrnga and others present on the occasion. :ater on$ when the +andavas were "anished from the kingdom "y the intrigues of 1uryodhana$ 6unti fo!!owed her sons$ and she e)ua!!y faced a!! sorts of difficu!ties during those days. 1uring the forest !ife one demon gir!$ idim"a$ wanted Bhima as her hus"and. Bhima refused$ "ut when the gir! approached 6unti and Eudhisthira$ they ordered Bhima to accept her proposa! and give her a son. As a resu!t of this com"ination$ 2hatotkaca was "orn$ and he fought very va!iant!y with his father against the 6auravas. &n their forest !ife they !ived with a "rahmana fami!y that was in trou"!e "ecause of one Bakasura demon$ and 6unti ordered Bhima to ki!! the Bakasura to protect the "rahmana fami!y against trou"!es created "y the demon. She advised Eudhisthira to start for the +anca!adesa. 1raupadi was gained in this +anca!adesa "y Ar(una$ "ut "y order of 6unti a!! five of the +andava "rothers "ecame e)ua!!y the hus"ands of +anca!i$ or 1raupadi. She was married with five +andavas in the presence of 'yasadeva. 6untidevi never forgot her first chi!d$ 6arna$ and after 6arna9s death in the Batt!e of 6uruksetra she !amented and admitted "efore her other sons that 6arna was her e!dest son prior to her marriage with #ahara(a +andu. er prayers for the :ord after the Batt!e of 6uruksetra$ when :ord 6rsna was going "ack home$ are e4ce!!ent!y e4p!ained. :ater she went to the forest with 2andhari for severe penance. She used to take mea!s after each thirty days. She fina!!y sat down in profound meditation and !ater "urned to ashes in a forest fire. 1raupadi8 %he most chaste daughter of #ahara(a 1rupada and part!y an incarnation of goddess Saci$ the wife of &ndra. #ahara(a 1rupada performed a great sacrifice under the superintendence of the sage Ea(a. By his first offering$ 1hrstadyumna was "orn$ and "y the second offering$ 1raupadi was "orn. She is therefore the sister of 1hrstadyumna$ and she is a!so named +anca!i. %he five +andavas married her as a common wife$ and each of them "egot a son in her. #ahara(a Eudhisthira "egot a son named +rati"hit$ Bhimasena "egot a son named Sutasoma$ Ar(una "egot Srutakirti$ =aku!a "egot Satanika$ and Sahadeva "egot Srutakarma. She is descri"ed as a most "eautifu! !ady$ e)ua! to her mother-in-!aw$ 6unti. 1uring her "irth there was an aeromessage that she shou!d "e ca!!ed 6rsna. %he same message a!so dec!ared that she was "orn to ki!! many a ksatriya. By dint of her "!essings from Sankara$ she was awarded five hus"ands$ e)ua!!y )ua!ified. When she preferred to se!ect her own hus"and$ princes and kings were invited from a!! the countries of the wor!d. She was married with the +andavas during their e4i!e in the forest$ "ut when

they went "ack home #ahara(a 1rupada gave them immense wea!th as a dowry. She was we!! received "y a!! the daughters-in-!aw of 1hrtarastra. When she was !ost in a gam"!ing game$ she was forci"!y dragged into the assem"!y ha!!$ and an attempt was made "y 1uhsasana to see her naked "eauty$ even though there were e!der!y persons !ike Bhisma and 1rona present. She was a great devotee of :ord 6rsna$ and "y her praying$ the :ord imse!f "ecame an un!imited garment to save her from the insu!t. A demon of the name Aatasura kidnapped her$ "ut her second hus"and$ Bhimasena$ ki!!ed the demon and saved her. She saved the +andavas from the curse of #aharsi 1urvasa "y the grace of :ord 6rsna. When the +andavas !ived incognito in the pa!ace of 'irata$ 6icaka was attracted "y her e4)uisite "eauty$ and "y arrangement with Bhima the devi! was ki!!ed and she was saved. She was very much aggrieved when her five sons were ki!!ed "y Asvatthama. At the !ast stage$ she accompanied her hus"and Eudhisthira and others and fe!! on the way. %he cause of her fa!!ing was e4p!ained "y Eudhisthira$ "ut when Eudhisthira entered the heaven!y p!anet he saw 1raupadi g!orious!y present there as the goddess of fortune in the heaven!y p!anet. Su"hadra8 1aughter of 'asudeva and sister of :ord Sri 6rsna. She was not on!y a very dear daughter of 'asudeva$ "ut a!so a very dear sister to "oth 6rsna and Ba!adeva. %he two "rothers and sister are represented in the famous Aagannatha temp!e of +uri$ and the temp!e is sti!! visited "y thousands of pi!grims dai!y. %his temp!e is in remem"rance of the :ord9s visit at 6uruksetra during an occasion of so!ar ec!ipse and is su"se)uent meeting with the residents of 'rndavana. %he meeting of Cadha and 6rsna during this occasion is a very pathetic story$ and :ord Sri Caitanya$ in the ecstasy of Cadharani$ a!ways pined for :ord Sri 6rsna at Aagannatha +uri. Whi!e Ar(una was at 1varaka$ he wanted to have Su"hadra as his )ueen$ and he e4pressed his desire to :ord 6rsna. Sri 6rsna knew that is e!der "rother$ :ord Ba!adeva$ was arranging her marriage e!sewhere$ and since e did not dare to go against the arrangement of Ba!adeva$ e advised Ar(una to kidnap Su"hadra. So when a!! of them were on a p!easure trip on the Caivata i!!$ Ar(una managed to kidnap Su"hadra according to the p!an of Sri 6rsna. Sri Ba!adeva was very angry at Ar(una$ and e wanted to ki!! him$ "ut :ord 6rsna imp!ored is "rother to e4cuse Ar(una. %hen Su"hadra was du!y married with Ar(una$ and A"himanyu was "orn of Su"hadra. At the premature death of A"himanyu$ Su"hadra was very mortified$ "ut on the "irth of +ariksit she was happy and so!aced. %5L% 7 %5L% pratyu((agmuh praharsena pranam tanva ivagatam a"hisangamya vidhivat parisvanga"hivadanaih SE=3=E#S prati--towardsD u((agmuh--wentD praharsena--with great de!ightD pranam--!ifeD tanvah--of the "odyD iva-!ikeD agatam--returnedD a"hisangamya--approachingD vidhi-vat--in due formD parisvanga--em"racingD a"hivadanaih--"y o"eisances. %CA=S:A%&3= With great de!ight they a!! approached him$ as if !ife had returned to their "odies. %hey e4changed o"eisances and we!comed each other with em"races. +BC+3C% &n the a"sence of consciousness$ the !im"s of the "ody remain inactive. But when consciousness returns$ the !im"s and senses "ecome active$ and e4istence itse!f "ecomes de!ightfu!. 'idura was so dear to the mem"ers of the 6aurava fami!y that his !ong a"sence from the pa!ace was compara"!e to inactivity. A!! of them were fee!ing acute separation from 'idura$ and therefore his return to the pa!ace was (oyfu! for a!!.

%5L% . %5L% mumucuh prema-"aspaugham virahautkanthya-katarah ra(a tam arhayam cakre krtasana-parigraham SE=3=E#S mumucuh--emanatedD prema--affectionateD "aspa-ogham--emotiona! tearsD viraha--separationD autkanthya--an4iousnessD katarah--"eing aggrievedD ra(a--6ing EudhisthiraD tam--unto him ,'idura0D arhayam cakre--offeredD krta--performance ofD asana--sitting accommodationsD parigraham--arrangement of. %CA=S:A%&3= 1ue to an4ieties and !ong separation$ they a!! cried out of affection. 6ing Eudhisthira then arranged to offer sitting accommodations and a reception. %5L% %5L% tam "huktavantam visrantam asinam sukham asane prasrayavanato ra(a praha tesam ca srnvatam SE=3=E#S tam--him ,'idura0D "huktavantam--after feeding him sumptuous!yD visrantam--and having taken restD asinam--"eing seatedD sukham asane--on a comforta"!e seatD prasraya-avanatah--natura!!y very gent!e and meekD ra(a--6ing EudhisthiraD praha--"egan to speakD tesam ca--and "y themD srnvatam--"eing heard. %CA=S:A%&3= After 'idura ate sumptuous!y and took sufficient rest$ he was comforta"!y seated. %hen the 6ing "egan to speak to him$ and a!! who were present there !istened. +BC+3C% 6ing Eudhisthira was e4pert in reception a!so$ even in the case of his fami!y mem"ers. 'idura was we!! received "y a!! the fami!y mem"ers "y e4change of em"races and o"eisances. After that$ "athing and arrangements for a sumptuous dinner were made$ and then he was given sufficient rest. After finishing his rest$ he was offered a comforta"!e p!ace to sit$ and then the 6ing "egan to ta!k a"out a!! happenings$ "oth fami!y and otherwise. %hat is the proper way to receive a "e!oved friend$ or even an enemy. According to &ndian mora! codes$ even an enemy received at home shou!d "e so we!! received that he wi!! not fee! any fearfu! situation. An enemy is a!ways afraid of his enemy$ "ut this shou!d not "e so when he is received at home "y his enemy. %his means that a person$ when received at home$ shou!d "e treated as a re!ative$ so what to speak of a fami!y mem"er !ike 'idura$ who was a we!!-wisher for a!! the mem"ers of the fami!y. %hus Eudhisthira #ahara(a "egan to speak in the presence of a!! the other mem"ers.

%5L% @ %5L% yudhisthira uvaca api smaratha no yusmatpaksa-cchaya-samedhitan vipad-ganad visagnyader mocita yat samatrkah SE=3=E#S yudhisthirah uvaca--#ahara(a Eudhisthira saidD api--whetherD smaratha--you remem"erD nah--usD yusmat--from youD paksa--partia!ity towards us !ike the wings of a "irdD chaya--protectionD samedhitan-we who were "rought up "y youD vipat-ganat--from various types of ca!amitiesD visa--"y administration of poisonD agni-adeh--"y setting on fireD mocitah--re!eased fromD yat--what you have doneD sa--a!ong withD matrkah--our mother. %CA=S:A%&3= #ahara(a Eudhisthira said8 #y unc!e$ do you remem"er how you a!ways protected us$ a!ong with our mother$ from a!! sorts of ca!amities? Eour partia!ity$ !ike the wings of a "ird$ saved us from poisoning and arson. +BC+3C% 1ue to +andu9s death at an ear!y age$ his minor chi!dren and widow were the o"(ect of specia! care "y a!! the e!der!y mem"ers of the fami!y$ especia!!y Bhismadeva and #ahatma 'idura. 'idura was more or !ess partia! to the +andavas due to their po!itica! position. A!though 1hrtarastra was e)ua!!y carefu! for the minor chi!dren of #ahara(a +andu$ he was one of the intriguing parties who wanted to wash away the descendants of +andu and rep!ace them "y raising his own sons to "ecome the ru!ers of the kingdom. #ahatma 'idura cou!d fo!!ow this intrigue of 1hrtarastra and company$ and therefore$ even though he was a faithfu! servitor of his e!dest "rother$ 1hrtarastra$ he did not !ike his po!itica! am"ition for the sake of his own sons. e was therefore very carefu! a"out the protection of the +andavas and their widow mother. %hus he was$ so to speak$ partia! to the +andavas$ preferring them to the sons of 1hrtarastra$ a!though "oth of them were e)ua!!y affectionate in his ordinary eyes. e was e)ua!!y affectionate to "oth the camps of nephews in the sense that he a!ways chastised 1uryodhana for his intriguing po!icy against his cousins. e a!ways critici*ed his e!der "rother for his po!icy of encouragement to his sons$ and at the same time he was a!ways a!ert in giving specia! protection to the +andavas. A!! these different activities of 'idura within the pa!ace po!itics made him we!!-known as partia! to the +andavas. #ahara(a Eudhisthira has referred to the past history of 'idura "efore his going away from home for a pro!onged pi!grim9s (ourney. #ahara(a Eudhisthira reminded him that he was e)ua!!y kind and partia! to his grown-up nephews$ even after the Batt!e of 6uruksetra$ a great fami!y disaster. Before the Batt!e of 6uruksetra$ 1hrtarastra9s po!icy was peacefu! annihi!ation of his nephews$ and therefore he ordered +urocana to "ui!d a house at 'aranavata$ and when the "ui!ding was finished 1hrtarastra desired that his "rother9s fami!y !ive there for some time. When the +andavas were going there in the presence of a!! the mem"ers of the roya! fami!y$ 'idura tactfu!!y gave instructions to the +andavas a"out the future p!an of 1hrtarastra. %his is specifica!!y descri"ed in the #aha"harata ,Adi-parva //>0. e indirect!y hinted$ "A weapon not made of stee! or any other materia! e!ement can "e more than sharp to ki!! an enemy$ and he who knows this is never ki!!ed." %hat is to say$ he hinted that the party of the +andavas was "eing sent to 'aranavata to "e ki!!ed$ and thus he warned Eudhisthira to "e very carefu! in their new residentia! pa!ace. e a!so gave indications of fire and said that fire cannot e4tinguish the sou! "ut can annihi!ate the materia! "ody. But one who protects the sou! can !ive. 6unti cou!d not fo!!ow such indirect conversations "etween #ahara(a Eudhisthira and 'idura$ and thus when she in)uired from her

son a"out the purport of the conversation$ Eudhisthira rep!ied that from the ta!ks of 'idura it was understood that there was a hint of fire in the house where they were proceeding. :ater on$ 'idura came in disguise to the +andavas and informed them that the housekeeper was going to set fire to the house on the fourteenth night of the waning moon. &t was an intrigue of 1hrtarastra that the +andavas might die a!! together with their mother. And "y his warning the +andavas escaped through a tunne! underneath the earth so that their escape was a!so unknown to 1hrtarastra$ so much so that after setting the fire$ the 6auravas were so certain of the death of the +andavas that 1hrtarastra performed the !ast rites of death with great cheerfu!ness. And during the mourning period a!! the mem"ers of the pa!ace "ecame overwhe!med with !amentation$ "ut 'idura did not "ecome so$ "ecause of his know!edge that the +andavas were a!ive somewhere. %here are many such instances of ca!amities$ and in each of them 'idura gave protection to the +andavas on one hand$ and on the other he tried to restrain his "rother 1hrtarastra from such intriguing po!icies. %herefore$ he was a!ways partia! to the +andavas$ (ust as a "ird protects its eggs "y its wing. %5L% ; %5L% kaya vrttya vartitam vas carad"hih ksiti-manda!am tirthani ksetra-mukhyani sevitaniha "huta!e SE=3=E#S kaya--"y whichD vrttya--meansD vartitam--maintained your !ive!ihoodD vah--your good se!fD carad"hih-whi!e trave!ingD ksiti-manda!am--on the surface of the earthD tirthani--p!aces of pi!grimageD ksetramukhyani--the principa! ho!y p!acesD sevitani--served "y youD iha--in this wor!dD "huta!e--on this p!anet. %CA=S:A%&3= Whi!e trave!ing on the surface of the earth$ how did you maintain your !ive!ihood? At which ho!y p!aces and pi!grimage sites did you render service? +BC+3C% 'idura went out from the pa!ace to detach himse!f from househo!d affairs$ especia!!y po!itica! intrigues. As referred to herein"efore$ he was practica!!y insu!ted "y 1uryodhana9s ca!!ing him a son of a sudrani$ a!though it was not out of p!ace to ta!k !oose!y in the case of one9s grandmother. 'idura9s mother$ a!though a sudrani$ was the grandmother of 1uryodhana$ and funny ta!ks are sometimes a!!owed "etween grandmother and grandchi!dren. But "ecause the remark was an actua! fact$ it was unpa!ata"!e ta!k to 'idura$ and it was accepted as a direct insu!t. e therefore decided to )uit his paterna! house and prepare for the renounced order of !ife. %his preparatory stage is ca!!ed vanaprastha-asrama$ or retired !ife for trave!ing and visiting the ho!y p!aces on the surface of the earth. &n the ho!y p!aces of &ndia$ !ike 'rndavana$ ardwar$ Aagannatha +uri$ and +rayaga$ there are many great devotees$ and there are sti!! free kitchen houses for persons who desire to advance spiritua!!y. #ahara(a Eudhisthira was in)uisitive to !earn whether 'idura maintained himse!f "y the mercy of the free kitchen houses ,chatras0. %5L% /? %5L% "havad-vidha "hagavatas tirtha-"hutah svayam vi"ho

tirthi-kurvanti tirthani svantah-sthena gada"hrta SE=3=E#S "havat--your good se!fD vidhah--!ikeD "hagavatah--devoteesD tirtha--the ho!y p!aces of pi!grimageD "hutah--converted intoD svayam--persona!!yD vi"ho--3 powerfu! oneD tirthi-kurvanti--make into a ho!y p!ace of pi!grimageD tirthani--the ho!y p!acesD sva-antah-sthena--having "een situated in the heartD gada"hrta--the +ersona!ity of 2odhead. %CA=S:A%&3= #y :ord$ devotees !ike your good se!f are veri!y ho!y p!aces personified. Because you carry the +ersona!ity of 2odhead within your heart$ you turn a!! p!aces into p!aces of pi!grimage. +BC+3C% %he +ersona!ity of 2odhead is omnipresent "y is diverse potencies everywhere$ (ust as the power of e!ectricity is distri"uted everywhere within space. Simi!ar!y$ the :ord9s omnipresence is perceived and manifested "y is una!!oyed devotees !ike 'idura$ (ust as e!ectricity is manifested in an e!ectric "u!". A pure devotee !ike 'idura a!ways fee!s the presence of the :ord everywhere. e sees everything in the potency of the :ord and the :ord in everything. %he ho!y p!aces a!! over the earth are meant for purifying the po!!uted consciousness of the human "eing "y an atmosphere surcharged with the presence of the :ord9s una!!oyed devotees. &f anyone visits a ho!y p!ace$ he must search out the pure devotees residing in such ho!y p!aces$ take !essons from them$ try to app!y such instructions in practica! !ife and thus gradua!!y prepare onese!f for the u!timate sa!vation$ going "ack to 2odhead. %o go to some ho!y p!ace of pi!grimage does not mean on!y to take a "ath in the 2anges or Eamuna or to visit the temp!es situated in those p!aces. 3ne shou!d a!so find representatives of 'idura who have no desire in !ife save and e4cept to serve the +ersona!ity of 2odhead. %he +ersona!ity of 2odhead is a!ways with such pure devotees "ecause of their una!!oyed service$ which is without any tinge of fruitive action or utopian specu!ation. %hey are in the actua! service of the :ord$ specifica!!y "y the process of hearing and chanting. %he pure devotees hear from the authorities and chant$ sing and write of the g!ories of the :ord. #ahamuni 'yasadeva heard from =arada$ and then he chanted in writingD Sukadeva 2osvami studied from his father$ and he descri"ed it to +ariksitD that is the way of Srimad-Bhagavatam. So "y their actions the pure devotees of the :ord can render any p!ace into a p!ace of pi!grimage$ and the ho!y p!aces are worth the name on!y on their account. Such pure devotees are a"!e to rectify the po!!uted atmosphere of any p!ace$ and what to speak of a ho!y p!ace rendered unho!y "y the )uestiona"!e actions of interested persons who try to adopt a professiona! !ife at the cost of the reputation of a ho!y p!ace. %5L% // %5L% api nah suhrdas tata "andhavah krsna-devatah drstah sruta va yadavah sva-puryam sukham asate SE=3=E#S api--whetherD nah--ourD suhrdah--we!!-wishersD tata--3 my unc!eD "andhavah--friendsD krsna-devatah-those who are a!ways rapt in the service of :ord Sri 6rsnaD drstah--"y seeing themD srutah--or "y hearing a"out themD va--eitherD yadavah--the descendants of EaduD sva-puryam--a!ong with their residentia! p!aceD sukham asate--if they are a!! happy.

%CA=S:A%&3= #y unc!e$ you must have visited 1varaka. &n that ho!y p!ace are our friends and we!!-wishers$ the descendants of Eadu$ who are a!ways rapt in the service of the :ord Sri 6rsna. Eou might have seen them or heard a"out them. Are they a!! !iving happi!y in their a"odes? +BC+3C% %he particu!ar word krsna-devatah$ i.e.$ those who are a!ways rapt in the service of :ord 6rsna$ is significant. %he Eadavas and the +andavas$ who were a!ways rapt in the thought of the :ord 6rsna and is different transcendenta! activities$ were a!! pure devotees of the :ord !ike 'idura. 'idura !eft home in order to devote himse!f comp!ete!y to the service of the :ord$ "ut the +andavas and the Eadavas were a!ways rapt in the thought of :ord 6rsna. %hus there is no difference in their pure devotiona! )ua!ities. 5ither remaining at home or !eaving home$ the rea! )ua!ification of a pure devotee is to "ecome rapt in the thought of 6rsna favora"!y$ i.e.$ knowing we!! that :ord 6rsna is the A"so!ute +ersona!ity of 2odhead. 6amsa$ Aarasandha$ Sisupa!a and other demons !ike them were a!so a!ways rapt in the thought of :ord 6rsna$ "ut they were a"sor"ed in a different way$ name!y unfavora"!y$ or thinking im to "e a powerfu! man on!y. %herefore$ 6amsa and Sisupa!a are not on the same !eve! as pure devotees !ike 'idura$ the +andavas and the Eadavas. #ahara(a Eudhisthira was a!so a!ways rapt in the thought of :ord 6rsna and is associates at 1varaka. 3therwise he cou!d not have asked a!! a"out them from 'idura. #ahara(a Eudhisthira was therefore on the same !eve! of devotion as 'idura$ a!though engaged in the state affairs of the kingdom of the wor!d. %5L% /< %5L% ity ukto dharma-ra(ena sarvam tat samavarnayat yathanu"hutam kramaso vina yadu-ku!a-ksayam SE=3=E#S iti--thusD uktah--"eing askedD dharma-ra(ena--"y 6ing EudhisthiraD sarvam--a!!D tat--thatD samavarnayat-proper!y descri"edD yatha-anu"hutam--as he e4periencedD kramasah--one after anotherD vina--withoutD yadu-ku!a-ksayam--annihi!ation of the Eadu dynasty. %CA=S:A%&3= %hus "eing )uestioned "y #ahara(a Eudhisthira$ #ahatma 'idura gradua!!y descri"ed everything he had persona!!y e4perienced$ e4cept news of the annihi!ation of the Eadu dynasty. %5L% /I %5L% nanv apriyam durvisaham nrnam svayam upasthitam navedayat sakaruno duhkhitan drastum aksamah SE=3=E#S

nanu--as a matter of factD apriyam--unpa!ata"!eD durvisaham--un"eara"!eD nrnam--of humankindD svayam--in its own wayD upasthitam--appearanceD na--did notD avedayat--e4pressedD sakarunah-compassionateD duhkhitan--distressedD drastum--to seeD aksamah--una"!e. %CA=S:A%&3= Compassionate #ahatma 'idura cou!d not stand to see the +andavas distressed at any time. %herefore he did not disc!ose this unpa!ata"!e and un"eara"!e incident "ecause ca!amities come of their own accord. +BC+3C% According to =iti-sastra ,civic !aws0 one shou!d not speak an unpa!ata"!e truth to cause distress to others. 1istress comes upon us in its own way "y the !aws of nature$ so one shou!d not aggravate it "y propaganda. For a compassionate sou! !ike 'idura$ especia!!y in his dea!ings with the "e!oved +andavas$ it was a!most impossi"!e to disc!ose an unpa!ata"!e piece of news !ike the annihi!ation of the Eadu dynasty. %herefore he purpose!y refrained from it. %5L% /> %5L% kancit ka!am athavatsit sat-krto devavat sukham "hratur (yesthasya sreyas-krt sarvesam sukham avahan SE=3=E#S kancit--for a few daysD ka!am--timeD atha--thusD avatsit--residedD sat-krtah--"eing we!! treatedD deva-vat-(ust !ike a god!y persona!ityD sukham--amenitiesD "hratuh--of the "rotherD (yesthasya--of the e!derD sreyahkrt--for doing good to himD sarvesam--a!! othersD sukham--happinessD avahan--made it possi"!e. %CA=S:A%&3= %hus #ahatma 'idura$ "eing treated (ust !ike a god!y person "y his kinsmen$ remained there for a certain period (ust to rectify the menta!ity of his e!dest "rother and in this way "ring happiness to a!! the others. +BC+3C% Saint!y persons !ike 'idura must "e treated as we!! as a deni*en from heaven. &n those days deni*ens of heaven!y p!anets used to visit homes !ike that of #ahara(a Eudhisthira$ and sometimes persons !ike Ar(una and others used to visit higher p!anets. =arada is a spaceman who can trave! unrestricted!y$ not on!y within the materia! universes "ut a!so in the spiritua! universes. 5ven =arada used to visit the pa!ace of #ahara(a Eudhisthira and what to speak of other ce!estia! demigods. &t is on!y the spiritua! cu!ture of the peop!e concerned that makes interp!anetary trave! possi"!e$ even in the present "ody. #ahara(a Eudhisthira therefore received 'idura in the manner of reception offered to the demigods. #ahatma 'idura had a!ready adopted the renounced order of !ife$ and therefore he did not return to his paterna! pa!ace to en(oy some materia! comforts. e accepted out of his own mercy what was offered to him "y #ahara(a Eudhisthira$ "ut the purpose of !iving in the pa!ace was to de!iver his e!der "rother$ 1hrtarastra$ who was too much materia!!y attached. 1hrtarastra !ost a!! his state and descendants in the fight with #ahara(a Eudhisthira$ and sti!!$ due to his sense of he!p!essness$ he did not fee! ashamed to accept the charity and hospita!ity of #ahara(a Eudhisthira. 3n the part of #ahara(a Eudhisthira$ it was

)uite in order to maintain his unc!e in a "efitting manner$ "ut acceptance of such magnanimous hospita!ity "y 1hrtarastra was not at a!! desira"!e. e accepted it "ecause he thought that there was no a!ternative. 'idura particu!ar!y came to en!ighten 1hrtarastra and to give him a !ift to the higher status of spiritua! cognition. &t is the duty of en!ightened sou!s to de!iver the fa!!en ones$ and 'idura came for that reason. But ta!ks of spiritua! en!ightenment are so refreshing that whi!e instructing 1hrtarastra$ 'idura attracted the attention of a!! the mem"ers of the fami!y$ and a!! of them took p!easure in hearing him patient!y. %his is the way of spiritua! rea!i*ation. %he message shou!d "e heard attentive!y$ and if spoken "y a rea!i*ed sou!$ it wi!! act on the dormant heart of the conditioned sou!. And "y continuous!y hearing$ one can attain the perfect stage of se!f-rea!i*ation. %5L% /7 %5L% a"i"hrad aryama dandam yathavad agha-karisu yavad dadhara sudratvam sapad varsa-satam yamah SE=3=E#S a"i"hrat--administeredD aryama--AryamaD dandam--punishmentD yathavat--as it was suita"!eD aghakarisu--unto persons who had committed sinsD yavat--as !ong asD dadhara--acceptedD sudratvam--the ta"ernac!e of a sudraD sapat--as the resu!t of a curseD varsa-satam--for one hundred yearsD yamah-Eamara(a. %CA=S:A%&3= As !ong as 'idura p!ayed the part of a sudra$ "eing cursed "y #anduka #uni$ Aryama officiated at the post of Eamara(a to punish those who committed sinfu! acts. +BC+3C% 'idura$ "orn in the wom" of a sudra woman$ was for"idden even to "e a party of roya! heritage a!ong with his "rothers 1hrtarastra and +andu. %hen how cou!d he occupy the post of a preacher to instruct such !earned kings and ksatriyas as 1hrtarastra and #ahara(a Eudhisthira? %he first answer is that even though it is accepted that he was a sudra "y "irth$ "ecause he renounced the wor!d for spiritua! en!ightenment "y the authority of Csi #aitreya and was thorough!y educated "y him in transcendenta! know!edge$ he was )uite competent to occupy the post of an acarya$ or spiritua! preceptor. According to Sri Caitanya #ahapra"hu$ anyone who is conversant in the transcendenta! know!edge$ or the science of 2odhead$ "e he a "rahmana or a sudra$ a househo!der or a sannyasi$ is e!igi"!e to "ecome a spiritua! master. 5ven in the ordinary mora! codes ,maintained "y Canakya +andita$ the great po!itician and mora!ist0 there is no harm in taking !essons from a person who may "e "y "irth !ess than a sudra. %his is one part of the answer. %he other is that 'idura was not actua!!y a sudra. e was to p!ay the part of a soca!!ed sudra for one hundred years$ "eing cursed "y #anduka #uni. e was the incarnation of Eamara(a$ one of the twe!ve maha(anas$ on the !eve! with such e4a!ted persona!ities as Brahma$ =arada$ Siva$ 6api!a$ Bhisma$ +rah!ada$ etc. Being a maha(ana$ it is the duty of Eamara(a to preach the cu!t of devotion to the peop!e of the wor!d$ as =arada$ Brahma$ and other maha(anas do. But Eamara(a is a!ways "usy in his p!utonic kingdom punishing the doers of sinfu! acts. Eamara(a is deputed "y the :ord to a particu!ar p!anet$ some hundreds of thousands of mi!es away from the p!anet of earth$ to take away the corrupt sou!s after death and convict them in accordance with their respective sinfu! activities. %hus Eamara(a has very !itt!e time to take !eave from his responsi"!e office of punishing the wrongdoers. %here are more wrongdoers than righteous men. %herefore Eamara(a has to do more work than other demigods who are a!so authori*ed agents of the Supreme :ord. But he wanted to preach the g!ories of the :ord$ and

therefore "y the wi!! of the :ord he was cursed "y #anduka #uni to come into the wor!d in the incarnation of 'idura and work very hard as a great devotee. Such a devotee is neither a sudra nor a "rahmana. e is transcendenta! to such divisions of mundane society$ (ust as the +ersona!ity of 2odhead assumes is incarnation as a hog$ "ut e is neither a hog nor a Brahma. e is a"ove a!! mundane creatures. %he :ord and is different authori*ed devotees sometimes have to p!ay the ro!e of many !ower creatures to c!aim the conditioned sou!s$ "ut "oth the :ord and is pure devotees are a!ways in the transcendenta! position. When Eamara(a thus incarnated himse!f as 'idura$ his post was officiated "y Aryama$ one of the many sons of 6asyapa and Aditi. %he Adityas are sons of Aditi$ and there are twe!ve Adityas. Aryama is one of the twe!ve Adityas$ and therefore it was )uite possi"!e for him to take charge of the office of Eamara(a during his one hundred years9 a"sence in the form of 'idura. %he conc!usion is that 'idura was never a sudra$ "ut was greater than the purest type of "rahmana. %5L% /. %5L% yudhisthiro !a"dha-ra(yo drstva pautram ku!an-dharam "hratr"hir !oka-pa!a"hair mumude paraya sriya SE=3=E#S yudhisthirah--EudhisthiraD !a"dha-ra(yah--possessing his paterna! kingdomD drstva--"y seeingD pautram--the grandsonD ku!am-dharam--(ust suita"!e for the dynastyD "hratr"hih--"y the "rothersD !okapa!a"haih--who were a!! e4pert administratorsD mumude--en(oyed !ifeD paraya--uncommonD sriya-opu!ence. %CA=S:A%&3= aving won his kingdom and o"served the "irth of one grandson competent to continue the no"!e tradition of his fami!y$ #ahara(a Eudhisthira reigned peacefu!!y and en(oyed uncommon opu!ence in cooperation with his younger "rothers$ who were a!! e4pert administrators to the common peop!e. +BC+3C% Both #ahara(a Eudhisthira and Ar(una were unhappy from the "eginning of the Batt!e of 6uruksetra$ "ut even though they were unwi!!ing to ki!! their own men in the fight$ it had to "e done as a matter of duty$ for it was p!anned "y the supreme wi!! of :ord Sri 6rsna. After the "att!e$ #ahara(a Eudhisthira was unhappy over such mass ki!!ings. +ractica!!y there was none to continue the 6uru dynasty after them$ the +andavas. %he on!y remaining hope was the chi!d in the wom" of his daughter-in-!aw$ Bttara$ and he was a!so attacked "y Asvatthama$ "ut "y the grace of the :ord the chi!d was saved. So after the sett!ement of a!! distur"ing conditions and reesta"!ishment of the peacefu! order of the state$ and after seeing the surviving chi!d$ +ariksit$ we!! satisfied$ #ahara(a Eudhisthira fe!t some re!ief as a human "eing$ a!though he had very !itt!e attraction for materia! happiness$ which is a!ways i!!usory and temporary. %5L% /%5L% evam grhesu saktanam pramattanam tad-ihaya atyakramad avi(natah ka!ah parama-dustarah

SE=3=E#S evam--thusD grhesu--in the fami!y affairsD saktanam--of persons who are too attachedD pramattanam-insane!y attachedD tat-ihaya--engrossed in such thoughtsD atyakramat--surpassedD avi(natah--impercepti"!yD ka!ah--eterna! timeD parama--supreme!yD dustarah--insurmounta"!e. %CA=S:A%&3= &nsurmounta"!e$ eterna! time impercepti"!y overcomes those who are too much attached to fami!y affairs and are a!ways engrossed in their thought. +BC+3C% "& am now happyD & have everything in orderD my "ank "a!ance is )uite enoughD & can now give my chi!dren enough estateD & am now successfu!D the poor "eggar sannyasis depend on 2od$ "ut they come to "eg from meD therefore & am more than the Supreme 2od." %hese are some of the thoughts which engross the insane!y attached househo!der who is "!ind to the passing of eterna! time. 3ur duration of !ife is measured$ and no one is a"!e to enhance it even "y a second against the schedu!ed time ordained "y the supreme wi!!. Such va!ua"!e time$ especia!!y for the human "eing$ shou!d "e cautious!y spent "ecause even a second passed away impercepti"!y cannot "e rep!aced$ even in e4change for thousands of go!den coins amassed "y hard !a"or. 5very second of human !ife is meant for making an u!timate so!ution to the pro"!ems of !ife$ i.e. repetition of "irth and death and revo!ving in the cyc!e of @$>??$??? different species of !ife. %he materia! "ody$ which is su"(ect to "irth and death$ diseases and o!d age$ is the cause of a!! sufferings of the !iving "eing$ otherwise the !iving "eing is eterna!D he is never "orn$ nor does he ever die. Foo!ish persons forget this pro"!em. %hey do not know at a!! how to so!ve the pro"!ems of !ife$ "ut "ecome engrossed in temporary fami!y affairs not knowing that eterna! time is passing away impercepti"!y and that their measured duration of !ife is diminishing every second$ without any so!ution to the "ig pro"!em$ name!y repetition of "irth and death$ disease and o!d age. %his is ca!!ed i!!usion. But such i!!usion cannot work on one who is awake in the devotiona! service of the :ord. Eudhisthira #ahara(a and his "rothers the +andavas were a!! engaged in the service of the :ord Sri 6rsna$ and they had very !itt!e attraction for the i!!usory happiness of this materia! wor!d. As we have discussed previous!y$ #ahara(a Eudhisthira was fi4ed in the service of the :ord #ukunda ,the :ord$ who can award sa!vation0$ and therefore he had no attraction even for such comforts of !ife as are avai!a"!e in the kingdom of heaven$ "ecause even the happiness o"tained on the p!anet Brahma!oka is a!so temporary and i!!usory. Because the !iving "eing is eterna!$ he can "e happy on!y in the eterna! a"ode of the kingdom of 2od ,paravyoma0$ from which no one returns to this region of repeated "irth and death$ disease and o!d age. %herefore$ any comfort of !ife or any materia! happiness which does not warrant an eterna! !ife is "ut i!!usion for the eterna! !iving "eing. 3ne who understands this factua!!y is !earned$ and such a !earned person can sacrifice any amount of materia! happiness to achieve the desired goa! known as "rahmasukham$ or a"so!ute happiness. Cea! transcendenta!ists are hungry for this happiness$ and as a hungry man cannot "e made happy "y a!! comforts of !ife minus foodstuff$ so the man hungry for eterna! a"so!ute happiness cannot "e satisfied "y any amount of materia! happiness. %herefore$ the instruction descri"ed in this verse cannot "e app!ied to #ahara(a Eudhisthira or his "rothers and mother. &t was meant for persons !ike 1hrtarastra$ for whom 'idura came especia!!y to impart !essons. %5L% /@ %5L% viduras tad a"hipretya dhrtarastram a"hasata ra(an nirgamyatam sighram pasyedam "hayam agatam

SE=3=E#S vidurah--#ahatma 'iduraD tat--thatD a"hipretya--knowing it we!!D dhrtarastram--unto 1hrtarastraD a"hasata--saidD ra(an--3 6ingD nirgamyatam--p!ease get out immediate!yD sighram--without the !east de!ayD pasya--(ust seeD idam--thisD "hayam--fearD agatam--a!ready arrived. %CA=S:A%&3= #ahatma 'idura knew a!! this$ and therefore he addressed 1hrtarastra$ saying8 #y dear 6ing$ p!ease get out of here immediate!y. 1o not de!ay. Aust see how fear has overtaken you. +BC+3C% Crue! death cares for no one$ "e he 1hrtarastra or even #ahara(a EudhisthiraD therefore spiritua! instruction$ as was given to o!d 1hrtarastra$ was e)ua!!y app!ica"!e to younger #ahara(a Eudhisthira. As a matter of fact$ everyone in the roya! pa!ace$ inc!uding the 6ing and his "rothers and mother$ was rapt!y attending the !ectures. But it was known to 'idura that his instructions were especia!!y meant for 1hrtarastra$ who was too materia!istic. %he word ra(an is especia!!y addressed to 1hrtarastra significant!y. 1hrtarastra was the e!dest son of his father$ and therefore according to !aw he was to "e insta!!ed on the throne of astinapura. But "ecause he was "!ind from "irth$ he was dis)ua!ified from his rightfu! c!aim. But he cou!d not forget the "ereavement$ and his disappointment was somewhat compensated after the death of +andu$ his younger "rother. is younger "rother !eft "ehind him some minor chi!dren$ and 1hrtarastra "ecame the natura! guardian of them$ "ut at heart he wanted to "ecome the factua! king and hand the kingdom over to his own sons$ headed "y 1uryodhana. With a!! these imperia! am"itions$ 1hrtarastra wanted to "ecome a king$ and he contrived a!! sorts of intrigues in consu!tation with his "rother-in-!aw Sakuni. But everything fai!ed "y the wi!! of the :ord$ and at the !ast stage$ even after !osing everything$ men and money$ he wanted to remain as king$ "eing the e!dest unc!e of #ahara(a Eudhisthira. #ahara(a Eudhisthira$ as a matter of duty$ maintained 1hrtarastra in roya! honor$ and 1hrtarastra was happi!y passing away his num"ered days in the i!!usion of "eing a king or the roya! unc!e of 6ing Eudhisthira. 'idura$ as a saint and as the duty-"ound affectionate youngest "rother of 1hrtarastra$ wanted to awaken 1hrtarastra from his s!um"er of disease and o!d age. 'idura therefore sarcastica!!y addressed 1hrtarastra as the "6ing$" which he was actua!!y not. 5veryone is the servant of eterna! time$ and therefore no one can "e king in this materia! wor!d. 6ing means the person who can order. %he ce!e"rated 5ng!ish king wanted to order time and tide$ "ut the time and tide refused to o"ey his order. %herefore one is a fa!se king in the materia! wor!d$ and 1hrtarastra was particu!ar!y reminded of this fa!se position and of the factua! fearfu! happenings which had a!ready approached him at that time. 'idura asked him to get out immediate!y$ if he wanted to "e saved from the fearfu! situation which was approaching him fast. e did not ask #ahara(a Eudhisthira in that way "ecause he knew that a king !ike #ahara(a Eudhisthira is aware of a!! the fearfu! situations of this f!imsy wor!d and wou!d take care of himse!f$ in due course$ even though 'idura might not "e present at that time. %5L% /; %5L% pratikriya na yasyeha kutascit karhicit pra"ho sa esa "hagavan ka!ah sarvesam nah samagatah SE=3=E#S

pratikriya--remedia! measureD na--there is noneD yasya--of whichD iha--in this materia! wor!dD kutascit-"y any meansD karhicit--or "y anyoneD pra"ho--3 my !ordD sah--thatD esah--positive!yD "hagavan--the +ersona!ity of 2odheadD ka!ah--eterna! timeD sarvesam--of a!!D nah--of usD samagatah--arrived. %CA=S:A%&3= %his frightfu! situation cannot "e remedied "y any person in this materia! wor!d. #y !ord$ it is the Supreme +ersona!ity of 2odhead as eterna! time Fka!aG that has approached us a!!. +BC+3C% %here is no superior power which can check the crue! hands of death. =o one wants to die$ however acute the source of "odi!y sufferings may "e. 5ven in the days of so-ca!!ed scientific advancement of know!edge$ there is no remedia! measure either for o!d age or for death. 3!d age is the notice of the arriva! of death served "y crue! time$ and no one can refuse to accept either summon ca!!s or the supreme (udgment of eterna! time. %his is e4p!ained "efore 1hrtarastra "ecause he might ask 'idura to find out some remedia! measure for the imminent fearfu! situation$ as he had ordered many times "efore. Before ordering$ however$ 'idura informed 1hrtarastra that there was no remedia! measure "y anyone or from any source in this materia! wor!d. And "ecause there is no such thing in the materia! wor!d$ death is identica! with the Supreme +ersona!ity of 2odhead$ as it is said "y the :ord imse!f in the Bhagavad-gita ,/?.I>0. 1eath cannot "e checked "y anyone or from any source within this materia! wor!d. iranyakasipu wanted to "e immorta! and underwent a severe type of penance "y which the who!e universe trem"!ed$ and Brahma himse!f approached him to dissuade iranyakasipu from such a severe type of penance. iranyakasipu asked Brahma to award him the "!essings of immorta!ity$ "ut Brahma said that he himse!f was su"(ect to death$ even in the topmost p!anet$ so how cou!d he award him the "enediction of immorta!ity? So there is death even in the topmost p!anet of this universe$ and what to speak of other p!anets$ which are far$ far inferior in )ua!ity to Brahma!oka$ the residing p!anet of Brahma. Wherever there is the inf!uence of eterna! time$ there is this set of tri"u!ations$ name!y "irth$ disease$ o!d age and death$ and a!! of them are invinci"!e. %5L% <? %5L% yena caiva"hipanno 9yam pranaih priyatamair api (anah sadyo viyu(yeta kim utanyair dhanadi"hih SE=3=E#S yena--pu!!ed "y such timeD ca--andD eva--certain!yD a"hipannah--overtakenD ayam--thisD pranaih--with !ifeD priya-tamaih--which is most dear to everyoneD api--even thoughD (anah--personD sadyah--forthwithD viyu(yeta--do give upD kim uta anyaih--what to speak of any other thingD dhana-adi"hih--such as wea!th$ honor$ chi!dren$ !and and house. %CA=S:A%&3= Whoever is under the inf!uence of supreme ka!a Feterna! timeG must surrender his most dear !ife$ and what to speak of other things$ such as wea!th$ honor$ chi!dren$ !and and home. +BC+3C%

A great &ndian scientist$ "usy in the p!anmaking "usiness$ was sudden!y ca!!ed "y invinci"!e eterna! time whi!e going to attend a very important meeting of the p!anning commission$ and he had to surrender his !ife$ wife$ chi!dren$ house$ !and$ wea!th$ etc. 1uring the po!itica! upsurge in &ndia and its division into +akistan and industan$ so many rich and inf!uentia! &ndians had to surrender !ife$ property and honor due to the inf!uence of time$ and there are hundreds and thousands of e4amp!es !ike that a!! over the wor!d$ a!! over the universe$ which are a!! effects of the inf!uence of time. %herefore$ the conc!usion is that there is no powerfu! !iving "eing within the universe who can overcome the inf!uence of time. #any poets have written verses !amenting the inf!uence of time. #any devastations have taken p!ace over the universes due to the inf!uence of time$ and no one cou!d check them "y any means. 5ven in our dai!y !ife$ so many things come and go in which we have no hand$ "ut we have to suffer or to!erate them without remedia! measure. %hat is the resu!t of time. %5L% </ %5L% pitr-"hratr-suhrt-putra hatas te vigatam vayam atma ca (araya grastah para-geham upasase SE=3=E#S pitr--fatherD "hratr--"rotherD suhrt--we!!-wishersD putrah--sonsD hatah--a!! deadD te--yoursD vigatam-e4pendedD vayam--ageD atma--the "odyD ca--a!soD (araya--"y inva!idityD grastah--overcomeD para-geham-another9s homeD upasase--you do !ive. %CA=S:A%&3= Eour father$ "rother$ we!!-wishers and sons are a!! dead and passed away. Eou yourse!f have e4pended the ma(or portion of your !ife$ your "ody is now overtaken "y inva!idity$ and you are !iving in the home of another. +BC+3C% %he 6ing is reminded of his precarious condition$ inf!uenced "y crue! time$ and "y his past e4perience he shou!d have "een more inte!!igent to see what was going to happen to his own !ife. is father$ 'icitravirya$ died !ong ago$ when he and his younger "rothers were a!! !itt!e chi!dren$ and it was due to the care and kindness of Bhismadeva that they were proper!y "rought up. %hen again his "rother +andu died a!so. %hen in the Batt!efie!d of 6uruksetra his one hundred sons and his grandsons a!! died$ a!ong with a!! other we!!-wishers !ike Bhismadeva$ 1ronacarya$ 6arna and many other kings and friends. So he had !ost a!! men and money$ and now he was !iving at the mercy of his nephew$ whom he had put into trou"!es of various types. And despite a!! these reverses$ he thought that he wou!d pro!ong his !ife more and more. 'idura wanted to point out to 1hrtarastra that everyone has to protect himse!f "y his action and the grace of the :ord. 3ne has to e4ecute his duty faithfu!!y$ depending for the resu!t on the supreme authority. =o friend$ no chi!dren$ no father$ no "rother$ no state and no one e!se can protect a person who is not protected "y the Supreme :ord. 3ne shou!d$ therefore$ seek the protection of the Supreme :ord$ for the human form of !ife is meant for seeking that protection. e was warned of his precarious conditions more and more "y the fo!!owing words. %5L% << %5L%

andhah puraiva vadhiro manda-pra(nas ca sampratam visirna-danto mandagnih saragah kapham udvahan SE=3=E#S andhah--"!indD pura--from the "eginningD eva--certain!yD vadhirah--hard of hearingD manda-pra(nah-memory shortenedD ca--andD sampratam--recent!yD visirna--!oosenedD dantah--teethD manda-agnih--!iver action decreasedD sa-ragah--with soundD kapham--coughing much mucusD udvahan--coming out. %CA=S:A%&3= Eou have "een "!ind from your very "irth$ and recent!y you have "ecome hard of hearing. Eour memory is shortened$ and your inte!!igence is distur"ed. Eour teeth are !oose$ your !iver is defective$ and you are coughing up mucus. +BC+3C% %he symptoms of o!d age$ which had a!ready deve!oped in 1hrtarastra$ were a!! one after another pointed out to him as warning that death was nearing very )uick!y$ and sti!! he was foo!ish!y carefree a"out his future. %he signs pointed out "y 'idura in the "ody of 1hrtarastra were signs of apaksaya$ or dwind!ing of the materia! "ody "efore the !ast stroke of death. %he "ody is "orn$ it deve!ops$ stays$ creates other "odies$ dwind!es and then vanishes. But foo!ish men want to make a permanent sett!ement of the perisha"!e "ody and think that their estate$ chi!dren$ society$ country$ etc.$ wi!! give them protection. With such foo!ish ideas$ they "ecome overtaken "y such temporary engagements and forget a!together that they must give up this temporary "ody and take a new one$ again to arrange for another term of society$ friendship and !ove$ again to perish u!timate!y. %hey forget their permanent identity and "ecome foo!ish!y active for impermanent occupations$ forgetting a!together their prime duty. Saints and sages !ike 'idura approach such foo!ish men to awaken them to the rea! situation$ "ut they take such sadhus and saints as parasites of society$ and a!most a!! of them refuse to hear the words of such sadhus and saints$ a!though they we!come show-"ott!e sadhus and so-ca!!ed saints who can satisfy their senses. 'idura was not a sadhu to satisfy the i!!-gotten sentiment of 1hrtarastra. e was correct!y pointing out the rea! situation of !ife$ and how one can save onese!f from such catastrophies. %5L% <I %5L% aho mahiyasi (antor (ivitasa yatha "havan "himapavar(itam pindam adatte grha-pa!avat SE=3=E#S aho--a!asD mahiyasi--powerfu!D (antoh--of the !iving "eingsD (ivita-asa--hope for !ifeD yatha--as much asD "havan--you areD "hima--of Bhimasena ,a "rother of Eudhisthira9s0D apavar(itam--remnantsD pindam-foodstuffD adatte--eaten "yD grha-pa!a-vat--!ike a househo!d dog. %CA=S:A%&3= A!as$ how powerfu! are the hopes of a !iving "eing to continue his !ife. 'eri!y$ you are !iving (ust !ike a househo!d dog and are eating remnants of food given "y Bhima.

+BC+3C% A sadhu shou!d never f!atter kings or rich men to !ive comforta"!y at their cost. A sadhu is to speak to the househo!ders a"out the naked truth of !ife so that they may come to their senses a"out the precarious !ife in materia! e4istence. 1hrtarastra is a typica! e4amp!e of an attached o!d man in househo!d !ife. e had "ecome a pauper in the true sense$ yet he wanted to !ive comforta"!y in the house of the +andavas$ of whom Bhima especia!!y is mentioned "ecause persona!!y he ki!!ed two prominent sons of 1hrtarastra$ name!y 1uryodhana and 1uhsasana. %hese two sons were very much dear to him for their notorious and nefarious activities$ and Bhima is particu!ar!y pointed out "ecause he ki!!ed these two pet sons. Why was 1hrtarastra !iving there at the house of the +andavas? Because he wanted to continue his !ife comforta"!y$ even at the risk of a!! humi!iation. 'idura$ therefore$ was astonished how powerfu! is the urge to continue !ife. %his sense of continuing one9s !ife indicates that a !iving "eing is eterna!!y a !iving entity and does not want to change his "odi!y ha"itation. %he foo!ish man does not know that a particu!ar term of "odi!y e4istence is awarded to him to undergo a term of imprisonment$ and the human "ody is awarded$ after many$ many "irths and deaths$ as a chance for se!f-rea!i*ation to go "ack home$ "ack to 2odhead. But persons !ike 1hrtarastra try to make p!ans to !ive there in a comforta"!e position with profit and interest$ for they do not see things as they are. 1hrtarastra is "!ind and continues to hope to !ive comforta"!y in the midst of a!! kinds of reverses of !ife. A sadhu !ike 'idura is meant to awaken such "!ind persons and thus he!p them go "ack to 2odhead$ where !ife is eterna!. 3nce going there$ no one wants to come "ack to this materia! wor!d of miseries. We can (ust imagine how responsi"!e a task is entrusted to a sadhu !ike #ahatma 'idura. %5L% <> %5L% agnir nisrsto dattas ca garo daras ca dusitah hrtam ksetram dhanam yesam tad-dattair asu"hih kiyat SE=3=E#S agnih--fireD nisrstah--setD dattah--givenD ca--andD garah--poisonD darah--married wifeD ca--andD dusitah-insu!tedD hrtam--usurpedD ksetram--kingdomD dhanam--wea!thD yesam--of thoseD tat--theirD dattaih--given "yD asu"hih--su"sistingD kiyat--is unnecessary. %CA=S:A%&3= %here is no need to !ive a degraded !ife and su"sist on the charity of those whom you tried to ki!! "y arson and poisoning. Eou a!so insu!ted one of their wives and usurped their kingdom and wea!th. +BC+3C% %he system of varnasrama re!igion sets aside a part of one9s !ife comp!ete!y for the purpose of se!frea!i*ation and attainment of sa!vation in the human form of !ife. %hat is a routine division of !ife$ "ut persons !ike 1hrtarastra$ even at their weary ripened age$ want to stay home$ even in a degraded condition of accepting charity from enemies. 'idura wanted to point this out and impressed upon him that it was "etter to die !ike his sons than accept such humi!iating charity. Five thousand years ago there was one 1hrtarastra$ "ut at the present moment there are 1hrtarastras in every home. +o!iticians especia!!y do not retire from po!itica! activities un!ess they are dragged "y the crue! hand of death or ki!!ed "y some opposing e!ement. %o stick to fami!y !ife to the end of one9s human !ife is the grossest type of degradation and there is an a"so!ute need for the 'iduras to educate such 1hrtarastras$ even at the present moment.

%5L% <7 %5L% tasyapi tava deho 9yam krpanasya (i(ivisoh paraity anicchato (irno (araya vasasi iva SE=3=E#S tasya--of thisD api--in spite ofD tava--yourD dehah--"odyD ayam--thisD krpanasya--of one who is miser!yD (i(ivisoh--of you who desire !ifeD paraiti--wi!! dwind!eD anicchatah--even unwi!!ingD (irnah--deterioratedD (araya--o!dD vasasi--garmentsD iva--!ike. %CA=S:A%&3= 1espite your unwi!!ingness to die and your desire to !ive even at the cost of honor and prestige$ your miser!y "ody wi!! certain!y dwind!e and deteriorate !ike an o!d garment. +BC+3C% %he words krpanasya (i(ivisoh are significant. %here are two c!asses of men. 3ne is ca!!ed the krpana$ and the other is ca!!ed the "rahmana. %he krpana$ or the miser!y man$ has no estimation of his materia! "ody$ "ut the "rahmana has a true estimation of himse!f and the materia! "ody. %he krpana$ having a wrong estimation of his materia! "ody$ wants to en(oy sense gratification with his utmost strength$ and even in o!d age he wants to "ecome a young man "y medica! treatment or otherwise. 1hrtarastra is addressed herein as a krpana "ecause without any estimation of his materia! "ody he wants to !ive at any cost. 'idura is trying to open his eyes to see that he cannot !ive more than his term and that he must prepare for death. Since death is inevita"!e$ why shou!d he accept such a humi!iating position for !iving? &t is "etter to take the right path$ even at the risk of death. uman !ife is meant for finishing a!! kinds of miseries of materia! e4istence$ and !ife shou!d "e so regu!ated that one can achieve the desired goa!. 1hrtarastra$ due to his wrong conception of !ife$ had a!ready spoi!ed eighty percent of his achieved energy$ so it "ehooved him to uti!i*e the remaining days of his miser!y !ife for the u!timate good. Such a !ife is ca!!ed miser!y "ecause one cannot proper!y uti!i*e the assets of the human form of !ife. 3n!y "y good !uck does such a miser!y man meet a se!f-rea!i*ed sou! !ike 'idura and "y his instruction gets rid of the nescience of materia! e4istence. %5L% <. %5L% gata-svartham imam deham virakto mukta-"andhanah avi(nata-gatir (ahyat sa vai dhira udahrtah SE=3=E#S gata-sva-artham--without "eing proper!y uti!i*edD imam--thisD deham--materia! "odyD viraktah-indifferent!yD mukta--"eing freedD "andhanah--from a!! o"!igationsD avi(nata-gatih--unknown destinationD (ahyat--one shou!d give up this "odyD sah--such a personD vai--certain!yD dhirah--undistur"edD udahrtah--is said to "e so.

%CA=S:A%&3= e is ca!!ed undistur"ed who goes to an unknown$ remote p!ace and$ freed from a!! o"!igations$ )uits his materia! "ody when it has "ecome use!ess. +BC+3C% =arottama dasa %hakura$ a great devotee and acarya of the 2audiya 'aisnava sect$ has sung8 "#y :ord$ & have simp!y wasted my !ife. aving o"tained the human "ody$ & have neg!ected to worship Eour :ordship$ and therefore & have wi!!ing!y drunk poison." &n other words$ the human "ody is especia!!y meant for cu!tivating know!edge of devotiona! service to the :ord$ without which !ife "ecomes fu!! of an4ieties and misera"!e conditions. %herefore$ one who has spoi!ed his !ife without such cu!tura! activities is advised to !eave home without know!edge of friends and re!atives and$ "eing thus freed from a!! o"!igations of fami!y$ society$ country$ etc.$ give up the "ody at some unknown destination so that others may not know where and how he has met his death. 1hira means one who is not distur"ed$ even when there is sufficient provocation. 3ne cannot give up a comforta"!e fami!y !ife due to his affectionate re!ation with wife and chi!dren. Se!f-rea!i*ation is o"structed "y such undue affection for fami!y$ and if anyone is at a!! a"!e to forget such a re!ation$ he is ca!!ed undistur"ed$ or dhira. %his is$ however$ the path of renunciation "ased on a frustrated !ife$ "ut sta"i!i*ation of such renunciation is possi"!e on!y "y association with "ona fide saints and se!f-rea!i*ed sou!s "y which one can "e engaged in the !oving devotiona! service of the :ord. Sincere surrender unto the !otus feet of the :ord is possi"!e "y awakening the transcendenta! sense of service. %his is made possi"!e "y association with pure devotees of the :ord. 1hrtarastra was !ucky enough to have a "rother whose very association was a source of !i"eration for his frustrated !ife. %5L% <%5L% yah svakat parato veha (ata-nirveda atmavan hrdi krtva harim gehat pravra(et sa narottamah SE=3=E#S yah--anyone whoD svakat--"y his own awakeningD paratah va--or "y hearing from anotherD iha--here in this wor!dD (ata--"ecomesD nirvedah--indifferent to materia! attachmentD atmavan--consciousnessD hrdi-within the heartD krtva--having "een taken "yD harim--the +ersona!ity of 2odheadD gehat--from homeD pravra(et--goes awayD sah--he isD nara-uttamah--the first-c!ass human "eing. %CA=S:A%&3= e is certain!y a first-c!ass man who awakens and understands$ either "y himse!f or from others$ the fa!sity and misery of this materia! wor!d and thus !eaves home and depends fu!!y on the +ersona!ity of 2odhead residing within his heart. +BC+3C% %here are three c!asses of transcendenta!ists$ name!y$ ,/0 the dhira$ or the one who is not distur"ed "y "eing away from fami!y association$ ,<0 one in the renounced order of !ife$ a sannyasi "y frustrated sentiment$ and ,I0 a sincere devotee of the :ord$ who awakens 2od consciousness "y hearing and chanting and !eaves home depending comp!ete!y on the +ersona!ity of 2odhead$ who resides in his heart. %he idea is that the renounced order of !ife$ after a frustrated !ife of sentiment in the materia! wor!d$ may

"e the stepping stone on the path of se!f-rea!i*ation$ "ut rea! perfection of the path of !i"eration is attained when one is practiced to depend fu!!y on the Supreme +ersona!ity of 2odhead$ who !ives in everyone9s heart as +aramatma. 3ne may !ive in the darkest (ung!e a!one out of home$ "ut a steadfast devotee knows very we!! that he is not a!one. %he Supreme +ersona!ity of 2odhead is with him$ and e can protect is sincere devotee in any awkward circumstance. 3ne shou!d therefore practice devotiona! service at home$ hearing and chanting the ho!y name$ )ua!ity$ form$ pastimes$ entourage$ etc.$ in association with pure devotees$ and this practice wi!! he!p one awaken 2od consciousness in proportion to one9s sincerity of purpose. 3ne who desires materia! "enefit "y such devotiona! activities can never depend on the Supreme +ersona!ity of 2odhead$ a!though e sits in everyone9s heart. =or does the :ord give any direction to persons who worship im for materia! gain. Such materia!istic devotees may "e "!essed "y the :ord with materia! "enefits$ "ut they cannot reach the stage of the first-c!ass human "eing$ as a"ove mentioned. %here are many e4amp!es of such sincere devotees in the history of the wor!d$ especia!!y in &ndia$ and they are our guides on the path of se!f-rea!i*ation. #ahatma 'idura is one such great devotee of the :ord$ and we shou!d a!! try to fo!!ow in his !otus footsteps for se!f-rea!i*ation. %5L% <@ %5L% athodicim disam yatu svair a(nata-gatir "havan ito 9rvak prayasah ka!ah pumsam guna-vikarsanah SE=3=E#S atha--thereforeD udicim--northern sideD disam--directionD yatu--p!ease go awayD svaih--"y your re!ativesD a(nata--without know!edgeD gatih--movementsD "havan--of yourse!fD itah--after thisD arvak--wi!! usher inD prayasah--genera!!yD ka!ah--timeD pumsam--of menD guna--)ua!itiesD vikarsanah--diminishing. %CA=S:A%&3= +!ease$ therefore$ !eave for the =orth immediate!y$ without !etting your re!atives know$ for soon that time wi!! approach which wi!! diminish the good )ua!ities of men. +BC+3C% 3ne can compensate for a !ife of frustration "y "ecoming a dhira$ or !eaving home for good without communicating with re!atives$ and 'idura advised his e!dest "rother to adopt this way without de!ay "ecause very )uick!y the age of 6a!i was approaching. A conditioned sou! is a!ready degraded "y the materia! association$ and sti!! in the 6a!i-yuga the good )ua!ities of a man wi!! deteriorate to the !owest standard. e was advised to !eave home "efore 6a!i-yuga approached "ecause the atmosphere which was created "y 'idura$ his va!ua"!e instructions on the facts of !ife$ wou!d fade away due to the inf!uence of the age which was fast approaching. %o "ecome narottama$ or a first-c!ass human "eing depending comp!ete!y on the Supreme :ord Sri 6rsna$ is not possi"!e for any ordinary man. &t is stated in Bhagavadgita ,-.<@0 that a person who is comp!ete!y re!ieved of a!! taints of sinfu! acts can a!one depend on the Supreme :ord Sri 6rsna$ the +ersona!ity of 2odhead. 1hrtarastra was advised "y 'idura at !east to "ecome a dhira in the "eginning if it were impossi"!e for him to "ecome a sannyasi or a narottama. +ersistent!y endeavoring on the !ine of se!f-rea!i*ation he!ps a person to rise to the conditions of a narottama from the stage of a dhira. %he dhira stage is attained after pro!onged practice of the yoga system$ "ut "y the grace of 'idura one can attain the stage immediate!y simp!y "y wi!!ing to adopt the means of the dhira stage$ which is the preparatory stage for sannyasa. %he sannyasa stage is the preparatory stage of paramahamsa$ or the first-grade devotee of the :ord.

%5L% <; %5L% evam ra(a vidurenanu(ena pra(na-caksur "odhita a(amidhah chittva svesu sneha-pasan dradhimno niscakrama "hratr-sandarsitadhva SE=3=E#S evam--thusD ra(a--6ing 1hrtarastraD vidurena anu(ena--"y his younger "rother 'iduraD pra(na-introspective know!edgeD caksuh--eyesD "odhitah--"eing understoodD a(amidhah--1hrtarastra$ scion of the fami!y of A(amidhaD chittva--"y "reakingD svesu--regarding kinsmenD sneha-pasan--strong network of affectionD dradhimnah--"ecause of steadfastnessD niscakrama--got outD "hratr--"y his "rotherD sandarsita-direction toD adhva--the path of !i"eration. %CA=S:A%&3= %hus #ahara(a 1hrtarastra$ the scion of the fami!y of A(amidha$ firm!y convinced "y introspective know!edge Fpra(naG$ "roke at once the strong network of fami!ia! affection "y his reso!ute determination. %hus he immediate!y !eft home to set out on the path of !i"eration$ as directed "y his younger "rother 'idura. +BC+3C% :ord Sri Caitanya #ahapra"hu$ the great preacher of the princip!es of Srimad-Bhagavatam$ has stressed the importance of association with sadhus$ pure devotees of the :ord. e said that even "y a moments association with a pure devotee$ one can achieve a!! perfection. We are not ashamed to admit that this fact was e4perienced in our practica! !ife. Were we not favored "y is 1ivine 2race Srimad Bhaktisiddhanta Sarasvati 2osvami #ahara(a$ "y our first meeting for a few minutes on!y$ it wou!d have "een impossi"!e for us to accept this mighty task of descri"ing Srimad-Bhagavatam in 5ng!ish. Without seeing him at that opportune moment$ we cou!d have "ecome a very great "usiness magnate$ "ut never wou!d we have "een a"!e to wa!k the path of !i"eration and "e engaged in the factua! service of the :ord under instructions of is 1ivine 2race. And here is another practica! e4amp!e "y the action of 'idura9s association with 1hrtarastra. #ahara(a 1hrtarastra was tight!y "ound in a network of materia! affinities re!ated to po!itics$ economy and fami!y attachment$ and he did everything in his power to achieve so-ca!!ed success in his p!anned pro(ects$ "ut he was frustrated from the "eginning to the end so far as his materia! activities were concerned. And yet$ despite his !ife of fai!ure$ he achieved the greatest of a!! success in se!f-rea!i*ation "y the forcefu! instructions of a pure devotee of the :ord$ who is the typica! em"!em of a sadhu. %he scriptures en(oin$ therefore$ that one shou!d associate with sadhus on!y$ re(ecting a!! other kinds of association$ and "y doing so one wi!! have amp!e opportunity to hear the sadhus$ who can cut to pieces the "onds of i!!usory affection in the materia! wor!d. &t is a fact that the materia! wor!d is a great i!!usion "ecause everything appears to "e a tangi"!e rea!ity "ut at the ne4t moment evaporates !ike the dashing foam of the sea or a c!oud in the sky. A c!oud in the sky undou"ted!y appears to "e a rea!ity "ecause it rains$ and due to rains so many temporary green things appear$ "ut in the u!timate issue$ everything disappears$ name!y the c!oud$ rain and green vegetation$ a!! in due course. But the sky remains$ and the varieties of sky or !uminaries a!so remain forever. Simi!ar!y$ the A"so!ute %ruth$ which is compared to the sky$ remains eterna!!y$ and the temporary c!oud!ike i!!usion comes and goes away. Foo!ish !iving "eings are attracted "y the temporary c!oud$ "ut inte!!igent men are more concerned with the eterna! sky with a!! its variegatedness. %5L% I?

%5L% patim prayantam su"a!asya putri pati-vrata canu(agama sadhvi hima!ayam nyasta-danda-praharsam manasvinam iva sat sampraharah SE=3=E#S patim--her hus"andD prayantam--whi!e !eaving homeD su"a!asya--of 6ing Su"a!aD putri--the worthy daughterD pati-vrata--devoted to her hus"andD ca--a!soD anu(agama--fo!!owedD sadhvi--the chasteD hima!ayam--towards the ima!aya #ountainsD nyasta-danda--one who has accepted the rod of the renounced orderD praharsam--o"(ect of de!ightD manasvinam--of the great fightersD iva--!ikeD sat-!egitimateD sampraharah--good !ashing. %CA=S:A%&3= %he gent!e and chaste 2andhari$ who was the daughter of 6ing Su"a!a of 6andahar For 2andharaG$ fo!!owed her hus"and$ seeing that he was going to the ima!aya #ountains$ which are the de!ight of those who have accepted the staff of the renounced order !ike fighters who have accepted a good !ashing from the enemy. +BC+3C% Sau"a!ini$ or 2andhari$ daughter of 6ing Su"a!a and wife of 6ing 1hrtarastra$ was idea! as a wife devoted to her hus"and. %he 'edic civi!i*ation especia!!y prepares chaste and devoted wives$ of whom 2andhari is one amongst many mentioned in history. :aksmi(i Sitadevi was a!so a daughter of a great king$ "ut she fo!!owed her hus"and$ :ord Camacandra$ into the forest. Simi!ar!y$ as a woman 2andhari cou!d have remained at home or at her father9s house$ "ut as a chaste and gent!e !ady she fo!!owed her hus"and without consideration. &nstructions for the renounced order of !ife were imparted to 1hrtarastra "y 'idura$ and 2andhari was "y the side of her hus"and. But he did not ask her to fo!!ow him "ecause he was at that time fu!!y determined$ !ike a great warrior who faces a!! kinds of dangers in the "att!efie!d. e was no !onger attracted to so-ca!!ed wife or re!atives$ and he decided to start a!one$ "ut as a chaste !ady 2andhari decided to fo!!ow her hus"and ti!! the !ast moment. #ahara(a 1hrtarastra accepted the order of vanaprastha$ and at this stage the wife is a!!owed to remain as a vo!untary servitor$ "ut in the sannyasa stage no wife can stay with her former hus"and. A sannyasi is considered to "e a dead man civi!!y$ and therefore the wife "ecomes a civi! widow without connection with her former hus"and. #ahara(a 1hrtarastra did not deny his faithfu! wife$ and she fo!!owed her hus"and at her own risk. %he sannyasis accept a rod as the sign of the renounced order of !ife. %here are two types of sannyasis. %hose who fo!!ow the #ayavadi phi!osophy$ headed "y Sripada Sankaracarya$ accept on!y one rod ,ekadanda0$ "ut those who fo!!ow the 'aisnavite phi!osophy accept three com"ined rods ,tri-danda0. %he #ayavadi sannyasis are ekadandi-svamis$ whereas the 'aisnava sannyasis are known as tridandi-svamis$ or more distinct!y$ tridandi-gosvamis$ in order to "e distinguished from the #ayavadi phi!osophers. %he ekadandi-svamis are most!y fond of the ima!ayas$ "ut the 'aisnava sannyasis are fond of 'rndavana and +uri. %he 'aisnava sannyasis are narottamas$ whereas the #ayavadi sannyasis are dhiras. #ahara(a 1hrtarastra was advised to fo!!ow the dhiras "ecause at that stage it was difficu!t for him to "ecome a narottama. %5L% I/ %5L% a(ata-satruh krta-maitro hutagnir vipran natva ti!a-go-"humi-rukmaih

grham pravisto guru-vandanaya na capasyat pitarau sau"a!im ca SE=3=E#S a(ata--never "ornD satruh--enemyD krta--having performedD maitrah--worshiping the demigodsD hutaagnih--and offering fue! in the fireD vipran--the "rahmanasD natva--offering o"eisancesD ti!a-go-"humirukmaih--a!ong with grains$ cows$ !and and go!dD grham--within the pa!aceD pravistah--having entered intoD guru-vandanaya--for offering respect to the e!der!y mem"ersD na--did notD ca--a!soD apasyat--seeD pitarau--his unc!esD sau"a!im--2andhariD ca--a!so. %CA=S:A%&3= #ahara(a Eudhisthira$ whose enemy was never "orn$ performed his dai!y morning duties "y praying$ offering fire sacrifice to the sun-god$ and offering o"eisances$ grains$ cows$ !and and go!d to the "rahmanas. e then entered the pa!ace to pay respects to the e!der!y. owever$ he cou!d not find his unc!es or aunt$ the daughter of 6ing Su"a!a. +BC+3C% #ahara(a Eudhisthira was the most pious king "ecause he persona!!y practiced dai!y the pious duties for the househo!ders. %he househo!ders are re)uired to rise ear!y in the morning$ and after "athing they shou!d offer respects to the 1eities at home "y prayers$ "y offering fue! in the sacred fire$ "y giving the "rahmanas in charity !and$ cows$ grains$ go!d$ etc.$ and at !ast offering to the e!der!y mem"ers due respects and o"eisances. 3ne who is not prepared to practice in(unctions prescri"ed in the sastras cannot "e a good man simp!y "y "ook know!edge. #odern househo!ders are practiced to different modes of !ife$ name!y to rise !ate and then take "ed tea without any sort of c!ean!iness and without any purificatory practices as mentioned a"ove. %he househo!d chi!dren are taken to practice what the parents practice$ and therefore the who!e generation g!ides towards he!!. =othing good can "e e4pected from them un!ess they associate with sadhus. :ike 1hrtarastra$ the materia!istic person may take !essons from a sadhu !ike 'idura and thus "e c!eansed of the effects of modern !ife. #ahara(a Eudhisthira$ however$ cou!d not find in the pa!ace his two unc!es$ name!y 1hrtarastra and 'idura$ a!ong with 2andhari$ the daughter of 6ing Su"a!a. e was an4ious to see them and therefore asked San(aya$ the private secretary of 1hrtarastra. %5L% I< %5L% tatra san(ayam asinam papracchodvigna-manasah gava!gane kva nas tato vrddho hinas ca netrayoh SE=3=E#S tatra--thereD san(ayam--unto San(ayaD asinam--seatedD papraccha--he in)uired fromD udvigna-manasah-fi!!ed with an4ietyD gava!gane--the son of 2ava!gana$ San(ayaD kva--where isD nah--ourD tatah--unc!eD vrddhah--o!dD hinah ca--and "ereft ofD netrayoh--the eyes. %CA=S:A%&3= #ahara(a Eudhisthira$ fu!! of an4iety$ turned to San(aya$ who was sitting there$ and said8 3 San(aya$ where is our unc!e$ who is o!d and "!ind?

%5L% II %5L% am"a ca hata-putrarta pitrvyah kva gatah suhrt api mayy akrta-pra(ne hata-"andhuh sa "haryaya asamsamanah sama!am gangayam duhkhito 9patat SE=3=E#S am"a--mother auntD ca--andD hata-putra--who had !ost a!! her sonsD arta--in a sorry p!ightD pitrvyah-unc!e 'iduraD kva--whereD gatah--goneD suhrt--we!!-wisherD api--whetherD mayi--unto meD akrta-pra(ne-ungratefu!D hata-"andhuh--one who has !ost a!! his sonsD sah--1hrtarastraD "haryaya--with his wifeD asamsamanah--in dou"tfu! mindD sama!am--offensesD gangayam--in the 2anges waterD duhkhitah--in distressed mindD apatat--fe!! down. %CA=S:A%&3= Where is my we!!-wisher$ unc!e 'idura$ and mother 2andhari$ who is very aff!icted due to a!! her sons9 demise? #y unc!e 1hrtarastra was a!so very mortified due to the death of a!! his sons and grandsons. Bndou"ted!y & am very ungratefu!. 1id he$ therefore$ take my offenses very serious!y and$ a!ong with his wife$ drown himse!f in the 2anges? +BC+3C% %he +andavas$ especia!!y #ahara(a Eudhisthira and Ar(una$ anticipated the aftereffects of the Batt!e of 6uruksetra$ and therefore Ar(una dec!ined to e4ecute the fighting. %he fight was e4ecuted "y the wi!! of the :ord$ "ut the effects of fami!y aggrievement$ as they had thought of it "efore$ had come to "e true. #ahara(a Eudhisthira was a!ways conscious of the great p!ight of his unc!e 1hrtarastra and aunt 2andhari$ and therefore he took a!! possi"!e care of them in their o!d age and aggrieved conditions. When$ therefore$ he cou!d not find his unc!e and aunt in the pa!ace$ natura!!y his dou"ts arose$ and he con(ectured that they had gone down to the water of the 2anges. e thought himse!f ungratefu! "ecause when the +andavas were father!ess$ #ahara(a 1hrtarastra had given them a!! roya! faci!ities to !ive$ and in return he had ki!!ed a!! 1hrtarastra9s sons in the Batt!e of 6uruksetra. As a pious man$ #ahara(a Eudhisthira took into account a!! his unavoida"!e misdeeds$ and he never thought of the misdeeds of his unc!e and company. 1hrtarastra had suffered the effects of his own misdeeds "y the wi!! of the :ord$ "ut #ahara(a Eudhisthira was thinking on!y of his own unavoida"!e misdeeds. %hat is the nature of a good man and devotee of the :ord. A devotee never finds fau!t with others$ "ut tries to find his own and thus rectify them as far as possi"!e. %5L% I> %5L% pitary uparate pandau sarvan nah suhrdah sisun araksatam vyasanatah pitrvyau kva gatav itah SE=3=E#S

pitari--upon my fatherD uparate--fa!!ing downD pandau--#ahara(a +anduD sarvan--a!!D nah--of usD suhrdah--we!!-wishersD sisun--sma!! chi!drenD araksatam--protectedD vyasanatah--from a!! kinds of dangersD pitrvyau--unc!esD kva--whereD gatau--have departedD itah--from this p!ace. %CA=S:A%&3= When my father$ +andu$ fe!! down and we were a!! sma!! chi!dren$ these two unc!es gave us protection from a!! kinds of ca!amities. %hey were a!ways our good we!!-wishers. A!as$ where have they gone from here? %5L% I7 %5L% suta uvaca krpaya sneha-vaik!avyat suto viraha-karsitah atmesvaram acaksano na pratyahatipiditah SE=3=E#S sutah uvaca--Suta 2osvami saidD krpaya--out of fu!! compassionD sneha-vaik!avyat--menta! derangement due to profound affectionD sutah--San(ayaD viraha-karsitah--distressed "y separationD atma-isvaram--his masterD acaksanah--having not seenD na--did notD pratyaha--rep!iedD ati-piditah--"eing too aggrieved. %CA=S:A%&3= Suta 2osvami said8 Because of compassion and menta! agitation$ San(aya$ not having seen his own master$ 1hrtarastra$ was aggrieved and cou!d not proper!y rep!y to #ahara(a Eudhisthira. +BC+3C% San(aya was the persona! assistant of #ahara(a 1hrtarastra for a very !ong time$ and thus he had the opportunity to study the !ife of 1hrtarastra. And when he saw at !ast that 1hrtarastra had !eft home without his know!edge$ his sorrows had no "ound. e was fu!!y compassionate toward 1hrtarastra "ecause in the game of the Batt!e of 6uruksetra$ 6ing 1hrtarastra had !ost everything$ men and money$ and at !ast the 6ing and the Kueen had to !eave home in utter frustration. e studied the situation in his own way "ecause he did not know that the inner vision of 1hrtarastra has "een awakened "y 'idura and that therefore he had !eft home in enthusiastic cheerfu!ness for a "etter !ife after departure from the dark we!! of home. Bn!ess one is convinced of a "etter !ife after renunciation of the present !ife$ one cannot stick to the renounced order of !ife simp!y "y artificia! dress or staying out of the home. %5L% I. %5L% vimr(yasruni pani"hyam vista"hyatmanam atmana a(ata-satrum pratyuce pra"hoh padav anusmaran SE=3=E#S

vimr(ya--smearingD asruni--tears of the eyesD pani"hyam--with his handsD vista"hya--situatedD atmanam-the mindD atmana--"y inte!!igenceD a(ata-satrum--unto #ahara(a EudhisthiraD pratyuce--"egan to rep!yD pra"hoh--of his masterD padau--feetD anusmaran--thinking after. %CA=S:A%&3= First he s!ow!y pacified his mind "y inte!!igence$ and wiping away his tears and thinking of the feet of his master$ 1hrtarastra$ he "egan to rep!y to #ahara(a Eudhisthira. %5L% I%5L% san(aya uvaca naham veda vyavasitam pitror vah ku!a-nandana gandharya va maha-"aho musito 9smi mahatma"hih SE=3=E#S san(ayah uvaca--San(aya saidD na--notD aham--&D veda--knowD vyavasitam--determinationD pitroh--of your unc!esD vah--yourD ku!a-nandana--3 descendant of the 6uru dynastyD gandharyah--of 2andhariD va--orD maha-"aho--3 great 6ingD musitah--cheatedD asmi--& have "eenD maha-atma"hih--"y those great sou!s. %CA=S:A%&3= San(aya said8 #y dear descendant of the 6uru dynasty$ & have no information of the determination of your two unc!es and 2andhari. 3 6ing$ & have "een cheated "y those great sou!s. +BC+3C% %hat great sou!s cheat others may "e astonishing to know$ "ut it is a fact that great sou!s cheat others for a great cause. &t is said that :ord 6rsna a!so advised Eudhisthira to te!! a !ie "efore 1ronacarya$ and it was a!so for a great cause. %he :ord wanted it$ and therefore it was a great cause. Satisfaction of the :ord is the criterion of one who is "ona fide$ and the highest perfection of !ife is to satisfy the :ord "y one9s occupationa! duty. %hat is the verdict of 2ita and Bhagavatam. 0 atah pum"hir dvi(a-srestha varnasrama-vi"hagasah svanusthitasya dharmasya samsiddhir hari-tosanam ,Bhag. /.<./I0H 1hrtarastra and 'idura$ fo!!owed "y 2andhari$ did not disc!ose their determination to San(aya$ a!though he was constant!y with 1hrtarastra as his persona! assistant. San(aya never thought that 1hrtarastra cou!d perform any act without consu!ting him. But 1hrtarastra9s going away from home was so confidentia! that it cou!d not "e disc!osed even to San(aya. Sanatana 2osvami a!so cheated the keeper of the prison house whi!e going away to see Sri Caitanya #ahapra"hu$ and simi!ar!y Caghunatha dasa 2osvami a!so cheated his priest and !eft home for good to satisfy the :ord. %o satisfy the :ord$ anything is good$ for it is in re!ation with the A"so!ute %ruth. We a!so had the same opportunity to cheat the fami!y

mem"ers and !eave home to engage in the service of Srimad-Bhagavatam. Such cheating was necessary for a great cause$ and there is no !oss for any party in such transcendenta! fraud. %5L% I@ %5L% atha(agama "hagavan naradah saha-tum"uruh pratyutthaya"hivadyaha sanu(o 9"hyarcayan munim SE=3=E#S atha--thereafterD a(agama--arrivedD "hagavan--the god!y persona!ityD naradah--=aradaD saha-tum"uruh-a!ong with his tum"uru ,musica! instrument0D pratyutthaya--having gotten up from their seatsD a"hivadya--offering their due o"eisancesD aha--saidD sa-anu(ah--a!ong with younger "rothersD a"hyarcayan--thus whi!e receiving in a proper moodD munim--the sage. %CA=S:A%&3= Whi!e San(aya was thus speaking$ Sri =arada$ the powerfu! devotee of the :ord$ appeared on the scene carrying his tum"uru. #ahara(a Eudhisthira and his "rothers received him proper!y "y getting up from their seats and offering o"eisances. +BC+3C% 1evarsi =arada is descri"ed herein as "hagavan due to his "eing the most confidentia! devotee of the :ord. %he :ord and is very confidentia! devotees are treated on the same !eve! "y those who are actua!!y engaged in the !oving service of the :ord. Such confidentia! devotees of the :ord are very much dear to the :ord "ecause they trave! everywhere to preach the g!ories of the :ord in different capacities and try their utmost to convert the nondevotees of the :ord into devotees in order to "ring them to the p!atform of sanity. Actua!!y a !iving "eing cannot "e a nondevotee of the :ord "ecause of his constitutiona! position$ "ut when one "ecomes a nondevotee or non"e!iever$ it is to "e understood that the person concerned is not in a sound condition of !ife. %he confidentia! devotees of the :ord treat such i!!usioned !iving "eings$ and therefore they are most p!easing in the eyes of the :ord. %he :ord says in the Bhagavadgita that no one is dearer to im than one who actua!!y preaches the g!ories of the :ord to convert the non"e!ievers and nondevotees. Such persona!ities as =arada must "e offered a!! due respects$ !ike those offered to the +ersona!ity of 2odhead imse!f$ and #ahara(a Eudhisthira$ a!ong with his no"!e "rothers$ were e4amp!es for others in receiving a pure devotee of the :ord !ike =arada$ who had no other "usiness save and e4cept singing the g!ories of the :ord a!ong with his vina$ a musica! stringed instrument. %5L% I; %5L% yudhisthira uvaca naham veda gatim pitror "hagavan kva gatav itah am"a va hata-putrarta kva gata ca tapasvini SE=3=E#S

yudhisthirah uvaca--#ahara(a Eudhisthira saidD na--do notD aham--myse!fD veda--know itD gatim-departureD pitroh--of the unc!esD "hagavan--3 god!y persona!ityD kva--whereD gatau--goneD itah--from this p!aceD am"a--mother auntD va--eitherD hata-putra--"ereft of her sonsD arta--aggrievedD kva--whereD gata-goneD ca--a!soD tapasvini--ascetic. %CA=S:A%&3= #ahara(a Eudhisthira said8 3 god!y persona!ity$ & do not know where my two unc!es have gone. =or can & find my ascetic aunt who is grief-stricken "y the !oss of a!! her sons. +BC+3C% #ahara(a Eudhisthira$ as a good sou! and devotee of the :ord$ was a!ways conscious of the great !oss of his aunt and her sufferings as an ascetic. An ascetic is never distur"ed "y a!! kinds of sufferings$ and that makes him strong and determined on the path of spiritua! progress. Kueen 2andhari is a typica! e4amp!e of an ascetic "ecause of her marve!ous character in many trying situations. She was an idea! woman as mother$ wife and ascetic$ and in the history of the wor!d such character in a woman is rare!y found. %5L% >? %5L% karnadhara ivapare "hagavan para-darsakah atha"a"hase "hagavan narado muni-sattamah SE=3=E#S karna-dharah--captain of the shipD iva--!ikeD apare--in the e4tensive oceansD "hagavan--representative of the :ordD para-darsakah--one who can give directions to the other sideD atha--thusD a"a"hase--"egan to sayD "hagavan--the god!y persona!ityD naradah--the great sage =aradaD muni-sat-tamah--the greatest among the devotee phi!osophers. %CA=S:A%&3= Eou are !ike a captain of a ship in a great ocean and you can direct us to our destination.%hus addressed$ the god!y persona!ity$ 1evarsi =arada$ greatest of the phi!osopher devotees$ "egan to speak. +BC+3C% %here are different types of phi!osophers$ and the greatest of a!! of them are those who have seen the +ersona!ity of 2odhead and have surrendered themse!ves in the transcendenta! !oving service of the :ord. Among a!! such pure devotees of the :ord$ 1evarsi =arada is the chief$ and therefore he has "een descri"ed herein as the greatest of a!! phi!osopher devotees. Bn!ess one has "ecome a sufficient!y !earned phi!osopher "y hearing the 'edanta phi!osophy from a "ona fide spiritua! master$ one cannot "e a !earned phi!osopher devotee. 3ne must "e very faithfu!$ !earned and renounced$ otherwise one cannot "e a pure devotee. A pure devotee of the :ord can give us direction towards the other end of nescience. 1evarsi =arada used to visit the pa!ace of #ahara(a Eudhisthira "ecause the +andavas were a!! pure devotees of the :ord$ and the 1evarsi was a!ways ready to give them good counse! whenever needed. %5L% >/ %5L%

narada uvaca ma kancana suco ra(an yad isvara-vasam (agat !okah sapa!a yasyeme vahanti "a!im isituh sa samyunakti "hutani sa eva viyunakti ca SE=3=E#S naradah uvaca--=arada saidD ma--neverD kancana--"y a!! meansD sucah--do you !amentD ra(an--3 6ingD yat--"ecauseD isvara-vasam--under the contro! of the Supreme :ordD (agat--wor!dD !okah--a!! !iving "eingsD sa-pa!ah--inc!uding their !eadersD yasya--whoseD ime--a!! theseD vahanti--do "earD "a!im--means of worshipD isituh--for "eing protectedD sah-- eD samyunakti--gets togetherD "hutani--a!! !iving "eingsD sah-- eD eva-a!soD viyunakti--dispersesD ca--and. %CA=S:A%&3= Sri =arada said8 3 pious 6ing$ do not !ament for anyone$ for everyone is under the contro! of the Supreme :ord. %herefore a!! !iving "eings and their !eaders carry on worship to "e we!! protected. &t is e on!y who "rings them together and disperses them. +BC+3C% 5very !iving "eing$ either in this materia! wor!d or in the spiritua! wor!d$ is under the contro! of the Supreme :ord$ the +ersona!ity of 2odhead. Beginning from Brahma(i$ the !eader of this universe$ down to the insignificant ant$ a!! are a"iding "y the order of the Supreme :ord. %hus the constitutiona! position of the !iving "eing is su"ordination under the contro! of the :ord. %he foo!ish !iving "eing$ especia!!y man$ artificia!!y re"e!s against the !aw of the Supreme and thus "ecomes chastised as an asura$ or !aw"reaker. A !iving "eing is p!aced in a particu!ar position "y the order of the Supreme :ord$ and he is again shifted from that p!ace "y the order of the Supreme :ord or is authori*ed agents. Brahma$ Siva$ &ndra$ Candra$ #ahara(a Eudhisthira or$ in modern history$ =apo!eon$ Ak"ar$ A!e4ander$ 2andhi$ Shu"hash and =ehru a!! are servants of the :ord$ and they are p!aced in and removed from their respective positions "y the supreme wi!! of the :ord. =one of them is independent. 5ven though such men or !eaders re"e! so as not to recogni*e the supremacy of the :ord$ they are put under sti!! more rigorous !aws of the materia! wor!d "y different miseries. 3n!y the foo!ish man$ therefore$ says that there is no 2od. #ahara(a Eudhisthira was "eing convinced of this naked truth "ecause he was great!y overwhe!med "y the sudden departure of his o!d unc!es and aunt. #ahara(a 1hrtarastra was p!aced in that position according to his past deedsD he had a!ready suffered or en(oyed the "enefits accrued to him in the past$ "ut due to his good !uck$ somehow or other he had a good younger "rother$ 'idura$ and "y his instruction he !eft to achieve sa!vation "y c!osing a!! accounts in the materia! wor!d. 3rdinari!y one cannot change the course of one9s due happiness and distress "y p!an. 5veryone has to accept them as they come under the su"t!e arrangement of ka!a$ or invinci"!e time. %here is no use trying to counteract them. %he "est thing is$ therefore$ that one shou!d endeavor to achieve sa!vation$ and this prerogative is given on!y to man "ecause of his deve!oped condition of menta! activities and inte!!igence. 3n!y for man are there different 'edic instructions for attainment of sa!vation during the human form of e4istence. 3ne who misuses this opportunity of advanced inte!!igence is veri!y condemned and put into different types of miseries$ either in this present !ife or in the future. %hat is the way the Supreme contro!s everyone. %5L% >< %5L%

yatha gavo nasi protas tantyam "addhas ca dama"hih vak-tantyam nama"hir "addha vahanti "a!im isituh SE=3=E#S yatha--as much asD gavah--cowD nasi--"y the noseD protah--strungD tantyam--"y the threadD "addhah-"ound "yD ca--a!soD dama"hih--"y ropesD vak-tantyam--in the network of 'edic hymnsD nama"hih--"y nomenc!aturesD "addhah--conditionedD vahanti--carry onD "a!im--ordersD isituh--for "eing contro!!ed "y the Supreme :ord. %CA=S:A%&3= As a cow$ "ound through the nose "y a !ong rope$ is conditioned$ so a!so human "eings are "ound "y different 'edic in(unctions and are conditioned to o"ey the orders of the Supreme. +BC+3C% 5very !iving "eing$ whether a man or an anima! or a "ird$ thinks that he is free "y himse!f$ "ut actua!!y no one is free from the severe !aws of the :ord. %he !aws of the :ord are severe "ecause they cannot "e diso"eyed in any circumstance. %he man-made !aws may "e evaded "y cunning out!aws$ "ut in the codes of the supreme !awmaker there is not the s!ightest possi"i!ity of neg!ecting the !aws. A s!ight change in the course of 2od-made !aw can "ring a"out a massive danger to "e faced "y the !aw"reaker. Such !aws of the Supreme are genera!!y known as the codes of re!igion$ under different conditions$ "ut the princip!e of re!igion everywhere is one and the same$ name!y$ o"ey the orders of the Supreme 2od$ the codes of re!igion. %hat is the condition of materia! e4istence. A!! !iving "eings in the materia! wor!d have taken up the risk of conditioned !ife "y their own se!ection and are thus entrapped "y the !aws of materia! nature. %he on!y way to get out of the entang!ement is to agree to o"ey the Supreme. But instead of "ecoming free from the c!utches of maya$ or i!!usion$ foo!ish human "eings "ecome "ound up "y different nomenc!atures$ "eing designated as "rahmanas$ ksatriyas$ vaisyas$ sudras$ indus$ #ohammedans$ &ndians$ 5uropeans$ Americans$ Chinese$ and many others$ and thus they carry out the orders of the Supreme :ord under the inf!uence of respective scriptura! or !egis!ative in(unctions. %he statutory !aws of the state are imperfect imitation rep!icas of re!igious codes. %he secu!ar state$ or the god!ess state$ a!!ows the citi*ens to "reak the !aws of 2od$ "ut restricts them from diso"eying the !aws of the stateD the resu!t is that the peop!e in genera! suffer more "y "reaking the !aws of 2od than "y o"eying the imperfect !aws made "y man. 5very man is imperfect "y constitution under conditions of materia! e4istence$ and there is not the !east possi"i!ity that even the most materia!!y advanced man can enact perfect !egis!ation. 3n the other hand$ there is no such imperfection in the !aws of 2od. &f !eaders are educated in the !aws of 2od$ there is no necessity of a makeshift !egis!ative counci! of aim!ess men. %here is necessity of change in the makeshift !aws of man$ "ut there is no change in the 2od-made !aws "ecause they are made perfect "y the a!!-perfect +ersona!ity of 2odhead. %he codes of re!igion$ scriptura! in(unctions$ are made "y !i"erated representatives of 2od in consideration of different conditions of !iving$ and "y carrying out the orders of the :ord$ the conditioned !iving "eings gradua!!y "ecome free from the c!utches of materia! e4istence. %he factua! position of the !iving "eing is$ however$ that he is the eterna! servitor of the Supreme :ord. &n his !i"erated state he renders service to the :ord in transcendenta! !ove and thus en(oys a !ife of fu!! freedom$ even sometimes on an e)ua! !eve! with the :ord or sometimes more than the :ord. But in the conditioned materia! wor!d$ every !iving "eing wants to "e the :ord of other !iving "eings$ and thus "y the i!!usion of maya this menta!ity of !ording it over "ecomes a cause of further e4tension of conditiona! !ife. So in the materia! wor!d the !iving "eing is sti!! more conditioned$ unti! he surrenders unto the :ord "y reviving his origina! state of eterna! servitorship. %hat is the !ast instruction of the Bhagavad-gita and a!! other recogni*ed scriptures of the wor!d.

%5L% >I %5L% yatha kridopaskaranam samyoga-vigamav iha icchaya kridituh syatam tathaivesecchaya nrnam SE=3=E#S yatha--as much asD krida-upaskaranam--p!aythingsD samyoga--unionD vigamau--disunionD iha--in this wor!dD icchaya--"y the wi!! ofD kridituh--(ust to p!ay a partD syatam--takes p!aceD tatha--so a!soD eva-certain!yD isa--the Supreme :ordD icchaya--"y the wi!! ofD nrnam--of the human "eings. %CA=S:A%&3= As a p!ayer sets up and disperses his p!aythings according to his own sweet wi!!$ so the supreme wi!! of the :ord "rings men together and separates them. +BC+3C% We must know for certain that the particu!ar position in which we are now set up is an arrangement of the supreme wi!! in terms of our own acts in the past. %he Supreme :ord is present as the !oca!i*ed +aramatma in the heart of every !iving "eing$ as it is said in the Bhagavad-gita ,/I.<I0$ and therefore he knows everything of our activities in every stage of our !ives. e rewards the reactions of our actions "y p!acing us in some particu!ar p!ace. A rich man gets his son "orn with a si!ver spoon in his mouth$ "ut the chi!d who came as the rich man9s son deserved such a p!ace$ and therefore he is p!aced there "y the wi!! of the :ord. And at a particu!ar moment when the chi!d has to "e removed from that p!ace$ he is a!so carried "y the wi!! of the Supreme$ even if the chi!d or the father does not wish to "e separated from the happy re!ation. %he same thing happens in the case of a poor man a!so. =either rich man nor poor man has any contro! over such meetings or separations of !iving "eings. %he e4amp!e of a p!ayer and his p!aythings shou!d not "e misunderstood. 3ne may argue that since the :ord is "ound to award the reactionary resu!ts of our own actions$ the e4amp!e of a p!ayer cannot "e app!ied. But it is not so. We must a!ways remem"er that the :ord is the supreme wi!!$ and e is not "ound "y any !aw. 2enera!!y the !aw of karma is that one is awarded the resu!t of one9s own actions$ "ut in specia! cases$ "y the wi!! of the :ord$ such resu!tant actions are changed a!so. But this change can "e affected "y the wi!! of the :ord on!y$ and no other. %herefore$ the e4amp!e of the p!ayer cited in this verse is )uite appropriate$ for the Supreme Wi!! is a"so!ute!y free to do whatever e !ikes$ and "ecause e is a!!-perfect$ there is no mistake in any of is actions or reactions. %hese changes of resu!tant actions are especia!!y rendered "y the :ord when a pure devotee is invo!ved. &t is assured in the Bhagavad-gita ,;.I?-I/0 that the :ord saves a pure devotee who has surrendered unto im without reservation from a!! sorts of reactions of sins$ and there is no dou"t a"out this. %here are hundreds of e4amp!es of reactions changed "y the :ord in the history of the wor!d. &f the :ord is a"!e to change the reactions of one9s past deeds$ then certain!y e is not imse!f "ound "y any action or reaction of is own deeds. e is perfect and transcendenta! to a!! !aws. %5L% >> %5L% yan manyase dhruvam !okam adhruvam va na co"hayam sarvatha na hi socyas te snehad anyatra moha(at

SE=3=E#S yat--even thoughD manyase--you thinkD dhruvam--A"so!ute %ruthD !okam--personsD adhruvam-nonrea!ityD va--eitherD na--or notD ca--a!soD u"hayam--or "othD sarvatha--in a!! circumstancesD na--neverD hi--certain!yD socyah--su"(ect for !amentationD te--theyD snehat--due to affectionD anyatra--or otherwiseD moha-(at--due to "ewi!derment. %CA=S:A%&3= 3 6ing$ in a!! circumstances$ whether you consider the sou! to "e an eterna! princip!e$ or the materia! "ody to "e perisha"!e$ or everything to e4ist in the impersona! A"so!ute %ruth$ or everything to "e an ine4p!ica"!e com"ination of matter and spirit$ fee!ings of separation are due on!y to i!!usory affection and nothing more. +BC+3C% %he actua! fact is that every !iving "eing is an individua! part and parce! of the Supreme Being$ and his constitutiona! position is su"ordinate cooperative service. 5ither in his conditiona! materia! e4istence or in his !i"erated position of fu!! know!edge and eternity$ the !iving entity is eterna!!y under the contro! of the Supreme :ord. But those who are not conversant with factua! know!edge put forward many specu!ative propositions a"out the rea! position of the !iving entity. &t is admitted$ however$ "y a!! schoo!s of phi!osophy$ that the !iving "eing is eterna! and that the covering "ody of the five materia! e!ements is perisha"!e and temporary. %he eterna! !iving entity transmigrates from one materia! "ody to another "y the !aw of karma$ and materia! "odies are perisha"!e "y their fundamenta! structures. %herefore there is nothing to "e !amented in the case of the sou!9s "eing transferred into another "ody$ or the materia! "ody9s perishing at a certain stage. %here are others a!so who "e!ieve in the merging of the spirit sou! in the Supreme Spirit when it is uncovered "y the materia! encagement$ and there are others a!so who do not "e!ieve in the e4istence of spirit or sou!$ "ut "e!ieve in tangi"!e matter. &n our dai!y e4perience we find so many transformations of matter from one form to another$ "ut we do not !ament such changing features. &n either of the a"ove cases$ the force of divine energy is unchecka"!eD no one has any hand in it$ and thus there is no cause of grief. %5L% >7 %5L% tasma( (ahy anga vaik!avyam a(nana-krtam atmanah katham tv anathah krpana varterams te ca mam vina SE=3=E#S tasmat--thereforeD (ahi--give upD anga--3 6ingD vaik!avyam--menta! disparityD a(nana--ignoranceD krtam-due toD atmanah--of yourse!fD katham--howD tu--"utD anathah--he!p!essD krpanah--poor creaturesD varteran--"e a"!e to surviveD te--theyD ca--a!soD mam--meD vina--without. %CA=S:A%&3= %herefore give up your an4iety due to ignorance of the se!f. Eou are now thinking of how they$ who are he!p!ess poor creatures$ wi!! e4ist without you. +BC+3C%

When we think of our kith and kin as "eing he!p!ess and dependent on us$ it is a!! due to ignorance. 5very !iving creature is a!!owed a!! protection "y the order of the Supreme :ord in terms of each one9s ac)uired position in the wor!d. %he :ord is known as "huta-"hrt$ one who gives protection to a!! !iving "eings. 3ne shou!d discharge his duties on!y$ for no one "ut the Supreme :ord can give protection to anyone e!se. %his is e4p!ained more c!ear!y in the fo!!owing verse. %5L% >. %5L% ka!a-karma-gunadhino deho 9yam panca-"hautikah katham anyams tu gopayet sarpa-grasto yatha param SE=3=E#S ka!a--eterna! timeD karma--actionD guna--modes of natureD adhinah--under the contro! ofD dehah-materia! "ody and mindD ayam--thisD panca-"hautikah--made of the five e!ementsD katham--howD anyan-othersD tu--"utD gopayet--give protectionD sarpa-grastah--one who is "itten "y the snakeD yatha--as much asD param--others. %CA=S:A%&3= %his gross materia! "ody made of five e!ements is a!ready under the contro! of eterna! time Fka!aG$ action FkarmaG and the modes of materia! nature FgunaG. ow$ then$ can it$ "eing a!ready in the (aws of the serpent$ protect others? +BC+3C% %he wor!d9s movements for freedom through po!itica!$ economic$ socia!$ and cu!tura! propaganda can do no "enefit to anyone$ for they are contro!!ed "y superior power. A conditioned !iving "eing is under the fu!! contro! of materia! nature$ represented "y eterna! time and activities under the dictation of different modes of nature. %here are three materia! modes of nature$ name!y goodness$ passion and ignorance. Bn!ess one is situated in the mode of goodness$ one cannot see things as they are. %he passionate and the ignorant cannot even see things as they are. %herefore a person who is passionate and ignorant cannot direct his activities on the right path. 3n!y the man in the )ua!ity of goodness can he!p to a certain e4tent. #ost persons are passionate and ignorant$ and therefore their p!ans and pro(ects can hard!y do any good to others. A"ove the modes of nature is eterna! time$ which is ca!!ed ka!a "ecause it changes the shape of everything in the materia! wor!d. 5ven if we are a"!e to do something temporari!y "eneficia!$ time wi!! see that the good pro(ect is frustrated in course of time. %he on!y thing possi"!e to "e done is to get rid of eterna! time$ ka!a$ which is compared to ka!a-sarpa$ or the co"ra snake$ whose "ite is a!ways !etha!. =o one can "e saved from the "ite of a co"ra. %he "est remedy for getting out of the c!utches of the co"ra!ike ka!a or its integrity$ the modes of nature$ is "hakti-yoga$ as it is recommended in the Bhagavad-gita ,/>.<.0. %he highest perfectiona! pro(ect of phi!anthropic activities is to engage everyone in the act of preaching "hakti-yoga a!! over the wor!d "ecause that a!one can save the peop!e from the contro! of maya$ or the materia! nature represented "y ka!a$ karma and guna$ as descri"ed a"ove. %he Bhagavad-gita ,/>.<.0 confirms this definite!y. %5L% >%5L%

ahastani sahastanam apadani catus-padam pha!guni tatra mahatam (ivo (ivasya (ivanam SE=3=E#S ahastani--those who are devoid of handsD sa-hastanam--of those who are endowed with handsD apadani-those who are devoid of !egsD catuh-padam--of those who have four !egsD pha!guni--those who are weakD tatra--thereD mahatam--of the powerfu!D (ivah--the !iving "eingD (ivasya--of the !iving "eingD (ivanam-su"sistence. %CA=S:A%&3= %hose who are devoid of hands are prey for those who have handsD those devoid of !egs are prey for the four-!egged. %he weak are the su"sistence of the strong$ and the genera! ru!e ho!ds that one !iving "eing is food for another. +BC+3C% A systematic !aw of su"sistence in the strugg!e for e4istence is there "y the supreme wi!!$ and there is no escape for anyone "y any amount of p!anning. %he !iving "eings who have come to the materia! wor!d against the wi!! of the Supreme Being are under the contro! of a supreme power ca!!ed maya-sakti$ the deputed agent of the :ord$ and this daivi maya is meant to pinch the conditioned sou!s "y threefo!d miseries$ one of which is e4p!ained here in this verse8 the weak are the su"sistence of the strong. =o one is strong enough to protect himse!f from the ons!aught of a stronger$ and "y the wi!! of the :ord there are systematic categories of the weak$ the stronger and the strongest. %here is nothing to "e !amented if a tiger eats a weaker anima!$ inc!uding a man$ "ecause that is the !aw of the Supreme :ord. But a!though the !aw states that a human "eing must su"sist on another !iving "eing$ there is the !aw of good sense a!so$ for the human "eing is meant to o"ey the !aws of the scriptures. %his is impossi"!e for other anima!s. %he human "eing is meant for se!f-rea!i*ation$ and for that purpose he is not to eat anything which is not first offered to the :ord. %he :ord accepts from is devotee a!! kinds of food preparations made of vegeta"!es$ fruits$ !eaves and grains. Fruits$ !eaves and mi!k in different varieties can "e offered to the :ord$ and after the :ord accepts the foodstuff$ the devotee can partake of the prasada$ "y which a!! suffering in the strugg!e for e4istence wi!! "e gradua!!y mitigated. %his is confirmed in the Bhagavad-gita ,;.<.0. 5ven those who are accustomed to eat anima!s can offer foodstuff$ not to the :ord direct!y$ "ut to an agent of the :ord$ under certain conditions of re!igious rites. &n(unctions of the scriptures are meant not to encourage the eaters of anima!s$ "ut to restrict them "y regu!ated princip!es. %he !iving "eing is the source of su"sistence for other$ stronger !iving "eings. =o one shou!d "e very an4ious for his su"sistence in any circumstances "ecause there are !iving "eings everywhere$ and no !iving "eing starves for want of food at any p!ace. #ahara(a Eudhisthira is advised "y =arada not to worry a"out his unc!es9 suffering for want of food$ for they cou!d !ive on vegeta"!es avai!a"!e in the (ung!es as prasada of the Supreme :ord and thus rea!i*e the path of sa!vation. 54p!oitation of the weaker !iving "eing "y the stronger is the natura! !aw of e4istenceD there is a!ways an attempt to devour the weak in different kingdoms of !iving "eings. %here is no possi"i!ity of checking this tendency "y any artificia! means under materia! conditionsD it can "e checked on!y "y awakening the spiritua! sense of the human "eing "y practice of spiritua! regu!ations. %he spiritua! regu!ative princip!es$ however$ do not a!!ow a man to s!aughter weaker anima!s on one side and teach others peacefu! coe4istence. &f man does not a!!ow the anima!s peacefu! coe4istence$ how can he e4pect peacefu! e4istence in human society? %he "!ind !eaders must therefore understand the Supreme Being and then try to imp!ement the kingdom of 2od. %he kingdom of 2od$ or Cama-ra(ya$ is impossi"!e without the awakening of 2od consciousness in the mass mind of the peop!e of the wor!d. %5L% >@

%5L% tad idam "hagavan ra(ann eka atmatmanam sva-drk antaro 9nantaro "hati pasya tam mayayorudha SE=3=E#S tat--thereforeD idam--this manifestationD "hagavan--the +ersona!ity of 2odheadD ra(an--3 6ingD ekah-one without a secondD atma--the Supersou!D atmanam--"y is energiesD sva-drk--)ua!itative!y !ike imD antarah--withoutD anantarah--within and "y imse!fD "hati--so manifestsD pasya--!ookD tam--unto im on!yD mayaya--"y manifestations of different energiesD urudha--appears to "e many. %CA=S:A%&3= %herefore$ 3 6ing$ you shou!d !ook to the Supreme :ord on!y$ who is one without a second and who manifests imse!f "y different energies and is "oth within and without. +BC+3C% %he Supreme :ord +ersona!ity of 2odhead is one without a second$ "ut e manifests imse!f "y different energies "ecause e is "y nature "!issfu!. %he !iving "eings are a!so manifestations of is margina! energy$ )ua!itative!y one with the :ord$ and there are innumera"!e !iving "eings "oth within and without the e4terna! and interna! energies of the :ord. Since the spiritua! wor!d is a manifestation of the :ord9s interna! energy$ the !iving "eings within that interna! potency are )ua!itative!y one with the :ord without contamination from the e4terna! potency. A!though )ua!itative!y one with the :ord$ the !iving "eing$ due to contamination of the materia! wor!d$ is perverted!y manifested$ and therefore he e4periences so-ca!!ed happiness and distress in the materia! wor!d. Such e4periences are a!! ephemera! and do not affect the spirit sou!. %he perception of such ephemera! happiness and distress is due on!y to the forgetfu!ness of his )ua!ities$ which are e)ua! to the :ord9s. %here is$ however$ a regu!ar current from the :ord imse!f$ from within and without$ "y which to rectify the fa!!en condition of the !iving "eing. From within e corrects the desiring !iving "eings as !oca!i*ed +aramatma$ and from without e corrects "y is manifestations$ the spiritua! master and the revea!ed scriptures. 3ne shou!d !ook unto the :ordD one shou!d not "e distur"ed "y the so-ca!!ed manifestations of happiness or distress$ "ut he shou!d try to cooperate with the :ord in is outward activities for correcting the fa!!en sou!s. By is order on!y$ one shou!d "ecome a spiritua! master and cooperate with the :ord. 3ne shou!d not "ecome a spiritua! master for one9s persona! "enefit$ for some materia! gain or as an avenue of "usiness or occupation for earning !ive!ihood. Bona fide spiritua! masters who !ook unto the Supreme :ord to cooperate with im are actua!!y )ua!itative!y one with the :ord$ and the forgetfu! ones are perverted ref!ections on!y. Eudhisthira #ahara(a is advised "y =arada$ therefore$ not to "e distur"ed "y the affairs of so-ca!!ed happiness and distress$ "ut to !ook on!y unto the :ord to e4ecute the mission for which the :ord has descended. %hat was his prime duty. %5L% >; %5L% so 9yam adya mahara(a "hagavan "huta-"havanah ka!a-rupo 9vatirno 9syam a"havaya sura-dvisam

SE=3=E#S sah--that Supreme :ordD ayam--the :ord Sri 6rsnaD adya--at presentD mahara(a--3 6ingD "hagavan--the +ersona!ity of 2odheadD "huta-"havanah--the creator or the father of everything createdD ka!a-rupah--in the disguise of a!!-devouring timeD avatirnah--descendedD asyam--upon the wor!dD a"havaya--for e!iminatingD sura-dvisam--those who are against the wi!! of the :ord. %CA=S:A%&3= %hat Supreme +ersona!ity of 2odhead$ :ord Sri 6rsna$ in the guise of a!!-devouring time Fka!a-rupaG has now descended on earth to e!iminate the envious from the wor!d. +BC+3C% %here are two c!asses of human "eings$ name!y the envious and the o"edient. Since the Supreme :ord is one and the father of a!! !iving "eings$ the envious !iving "eings are a!so is sons$ "ut they are known as the asuras. But the !iving "eings who are o"edient to the supreme father are ca!!ed devatas$ or demigods$ "ecause they are not contaminated "y the materia! conception of !ife. =ot on!y are the asuras envious of the :ord in even denying the e4istence of the :ord$ "ut they are a!so envious of a!! other !iving "eings. %he predominance of asuras in the wor!d is occasiona!!y rectified "y the :ord when e e!iminates them from the wor!d and esta"!ishes a ru!e of devatas !ike the +andavas. is designation as ka!a in disguise is significant. e is not at a!! dangerous$ "ut e is the transcendenta! form of eternity$ know!edge and "!iss. For the devotees is factua! form is disc!osed$ and for the nondevotees e appears !ike ka!a-rupa$ which is causa! form. %his causa! form of the :ord is not at a!! p!easing to the asuras$ and therefore they think of the :ord as form!ess in order to fee! secure that they wi!! not "e van)uished "y the :ord. %5L% 7? %5L% nispaditam deva-krtyam avasesam pratiksate tavad yuyam aveksadhvam "haved yavad ihesvarah SE=3=E#S nispaditam--performedD deva-krtyam--what was to "e done on "eha!f of the demigodsD avasesam--the restD pratiksate--"eing awaitedD tavat--up to that timeD yuyam--a!! of you +andavasD aveksadhvam--o"serve and waitD "havet--mayD yavat--as !ong asD iha--in this wor!dD isvarah--the Supreme :ord. %CA=S:A%&3= %he :ord has a!ready performed is duties to he!p the demigods$ and e is awaiting the rest. Eou +andavas may wait as !ong as the :ord is here on earth. +BC+3C% %he :ord descends from is a"ode ,6rsna!oka0$ the topmost p!anet in the spiritua! sky$ in order to he!p the demigod administrators of this materia! wor!d when they are great!y ve4ed "y the asuras$ who are envious not on!y of the :ord "ut a!so of is devotees. As referred to a"ove$ the conditioned !iving "eings contact materia! association "y their own choice$ dictated "y a strong desire to !ord it over the resources of the materia! wor!d and "ecome imitation !ords of a!! they survey. 5veryone is trying to "ecome an imitation 2odD there is keen competition amongst such imitation gods$ and such competitors are genera!!y

known as asuras. When there are too many asuras in the wor!d$ then it "ecomes a he!! for those who are devotees of the :ord. 1ue to the growth of the asuras$ the mass of peop!e who are genera!!y devoted to the :ord "y nature and the pure devotees of the :ord$ inc!uding the demigods in higher p!anets$ pray to the :ord for re!ief$ and the :ord either descends persona!!y from is a"ode or deputes some of is devotees to remode! the fa!!en condition of human society$ or even anima! society. Such disruptions take p!ace not on!y in human society "ut a!so among anima!s$ "irds or other !iving "eings$ inc!uding the demigods in the higher p!anets. :ord Sri 6rsna descended persona!!y to van)uish asuras !ike 6amsa$ Aarasandha and Sisupa!a$ and during the reign of #ahara(a Eudhisthira a!most a!! these asuras were ki!!ed "y the :ord. =ow he was awaiting the annihi!ation of is own dynasty$ ca!!ed the Eadu-vamsa$ who appeared "y is wi!! in this wor!d. e wanted to take them away "efore is own departure to is eterna! a"ode. =arada$ !ike 'idura$ did not disc!ose the imminent annihi!ation of the Eadu dynasty$ "ut indirect!y gave a hint to the 6ing and his "rothers to wait ti!! the incident happened and the :ord departed. %5L% 7/ %5L% dhrtarastrah saha "hratra gandharya ca sva-"haryaya daksinena himavata rsinam asramam gatah SE=3=E#S dhrtarastrah--1hrtarastraD saha--a!ong withD "hratra--his "rother 'iduraD gandharya--2andhari a!soD ca-andD sva-"haryaya--his own wifeD daksinena--"y the southern sideD himavatah--of the ima!aya #ountainsD rsinam--of the rsisD asramam--in she!terD gatah--he has gone. %CA=S:A%&3= 3 6ing$ your unc!e 1hrtarastra$ his "rother 'idura and his wife 2andhari have gone to the southern side of the ima!aya #ountains$ where there are she!ters of the great sages. +BC+3C% %o pacify the mourning #ahara(a Eudhisthira$ =arada first of a!! spoke from the phi!osophica! point of view$ and then he "egan to descri"e the future movements of his unc!e$ which he cou!d see "y his foreseeing powers$ and thus "egan to descri"e as fo!!ows. %5L% 7< %5L% sroto"hih sapta"hir ya vai svardhuni saptadha vyadhat saptanam pritaye nana sapta-srotah pracaksate SE=3=E#S sroto"hih--"y currentsD sapta"hih--"y seven ,divisions0D ya--the riverD vai--certain!yD svardhuni--the sacred 2angesD saptadha--seven "ranchesD vyadhat--createdD saptanam--of the sevenD pritaye--for the satisfaction ofD nana--variousD sapta-srotah--seven sourcesD pracaksate--known "y name.

%CA=S:A%&3= %he p!ace is ca!!ed Saptasrota F"divided "y seven"G "ecause there the waters of the sacred 2anges were divided into seven "ranches. %his was done for the satisfaction of the seven great rsis. %5L% 7I %5L% snatvanusavanam tasmin hutva cagnin yatha-vidhi a"-"haksa upasantatma sa aste vigataisanah SE=3=E#S snatva--"y taking "athD anusavanam--regu!ar!y three times ,morning$ noon and evening0D tasmin--in that 2anges divided into sevenD hutva--"y performing the Agni-hotra sacrificeD ca--a!soD agnin--in the fireD yatha-vidhi--(ust according to the tenets of the scriptureD ap-"haksah--fasting "y drinking on!y waterD upasanta--comp!ete!y contro!!edD atma--the gross senses and the su"t!e mindD sah--1hrtarastraD aste-wou!d "e situatedD vigata--devoid ofD esanah--thoughts in re!ation with fami!y we!fare. %CA=S:A%&3= 3n the "anks at Saptasrota$ 1hrtarastra is now engaged in "eginning astanga-yoga "y "athing three times dai!y$ in the morning$ noon and evening$ "y performing the Agni-hotra sacrifice with fire and "y drinking on!y water. %his he!ps one contro! the mind and the senses and frees one comp!ete!y from thoughts of fami!ia! affection. +BC+3C% %he yoga system is a mechanica! way to contro! the senses and the mind and divert them from matter to spirit. %he pre!iminary processes are the sitting posture$ meditation$ spiritua! thoughts$ manipu!ation of air passing within the "ody$ and gradua! situation in trance$ facing the A"so!ute +erson$ +aramatma. Such mechanica! ways of rising to the spiritua! p!atform prescri"e some regu!ative princip!es of taking "ath dai!y three times$ fasting as far as possi"!e$ sitting and concentrating the mind on spiritua! matters and thus gradua!!y "ecoming free from visaya$ or materia! o"(ectives. #ateria! e4istence means to "e a"sor"ed in the materia! o"(ective$ which is simp!y i!!usory. ouse$ country$ fami!y$ society$ chi!dren$ property$ and "usiness are some of the materia! coverings of the spirit$ atma$ and the yoga system he!ps one to "ecome free from a!! these i!!usory thoughts and gradua!!y turn towards the A"so!ute +erson$ +aramatma. By materia! association and education$ we !earn simp!y to concentrate on f!imsy things$ "ut yoga is the process of forgetting them a!together. #odern so-ca!!ed yogis and yoga systems manifest some magica! feats$ and ignorant persons are attracted "y such fa!se things$ or they accept the yoga system as a cheap hea!ing process for diseases of the gross "ody. But factua!!y the yoga system is the process of !earning to forget what we have ac)uired throughout the strugg!e for e4istence. 1hrtarastra was a!! a!ong engaged in improving fami!y affairs "y raising the standard of !iving of his sons or "y usurping the property of the +andavas for the sake of his own sons. %hese are common affairs for a man gross!y materia!istic and without know!edge of the spiritua! force. e does not see how this can drag one from heaven to he!!. By the grace of his younger "rother 'idura$ 1hrtarastra was en!ightened and cou!d see his gross!y i!!usory engagements$ and "y such en!ightenment he was a"!e to !eave home for spiritua! rea!i*ation. Sri =aradadeva was (ust forete!!ing the way of his spiritua! progress in a p!ace which was sanctified "y the f!ow of the ce!estia! 2anges. 1rinking water on!y$ without so!id food$ is a!so considered fasting. %his is necessary for advancement of spiritua! know!edge. A foo!ish man wants to "e a cheap yogi without o"serving the regu!ative princip!es. A man who has no contro! over the tongue at first can hard!y "ecome

a yogi. Eogi and "hogi are two opposite terms. %he "hogi$ or the merry man who eats and drinks$ cannot "e a yogi$ for a yogi is never a!!owed to eat and drink unrestricted!y. We may note with profit how 1hrtarastra "egan his yoga system "y drinking water on!y and sitting ca!m!y in a p!ace with a spiritua! atmosphere$ deep!y a"sor"ed in the thoughts of the :ord ari$ the +ersona!ity of 2odhead. %5L% 7> %5L% (itasano (ita-svasah pratyahrta-sad-indriyah hari-"havanaya dhvastara(ah-sattva-tamo-ma!ah SE=3=E#S (ita-asanah--one who has contro!!ed the sitting postureD (ita-svasah--one who has contro!!ed the "reathing processD pratyahrta--turning "ackD sat--si4D indriyah--sensesD hari--the A"so!ute +ersona!ity of 2odheadD "havanaya--a"sor"ed inD dhvasta--con)ueredD ra(ah--passionD sattva--goodnessD tamah-ignoranceD ma!ah--contaminations. %CA=S:A%&3= 3ne who has contro!!ed the sitting postures Fthe yogic asanasG and the "reathing process can turn the senses toward the A"so!ute +ersona!ity of 2odhead and thus "ecome immune to the contaminations of the modes of materia! nature$ name!y mundane goodness$ passion and ignorance. +BC+3C% %he pre!iminary activities of the way of yoga are asana$ pranayama$ pratyahara$ dhyana$ dharana$ etc. #ahara(a 1hrtarastra was to attain success in those pre!iminary actions "ecause he was seated in a sanctified p!ace and was concentrating upon one o"(ective$ name!y the Supreme +ersona!ity of 2odhead , ari0. %hus a!! his senses were "eing engaged in the service of the :ord. %his process direct!y he!ps the devotee to get freedom from the contaminations of the three materia! modes of nature. 5ven the highest mode$ the materia! mode of goodness$ is a!so a cause of materia! "ondage$ and what to speak of the other )ua!ities$ name!y passion and ignorance. +assion and ignorance increase the materia! propensities of hankering for materia! en(oyment$ and a strong sense of !ust provokes the accumu!ation of wea!th and power. 3ne who has con)uered these two "ase menta!ities and has raised himse!f to the p!atform of goodness$ which is fu!! of know!edge and mora!ity$ cannot a!so contro! the senses$ name!y the eyes$ the tongue$ the nose$ the ear and touch. But one who has surrendered himse!f unto the !otus feet of :ord ari$ as a"ove mentioned$ can transcend a!! inf!uences of the modes of materia! nature and "e fi4ed in the service of the :ord. %he "hakti-yoga process$ therefore$ direct!y app!ies the senses to the !oving service of the :ord. %his prohi"its the performer from engaging in materia! activities. %his process of turning the senses from materia! attachment to the !oving transcendenta! service of the :ord is ca!!ed pratyahara$ and the very process is ca!!ed pranayama$ u!timate!y ending in samadhi$ or a"sorption in p!easing the Supreme :ord ari "y a!! means. %5L% 77 %5L% vi(nanatmani samyo(ya ksetra(ne pravi!apya tam "rahmany atmanam adhare

ghatam"aram ivam"are SE=3=E#S vi(nana--purified identityD atmani--in inte!!igenceD samyo(ya--perfect!y fi4ingD ksetra-(ne--in the matter of the !iving "eingD pravi!apya--mergingD tam--himD "rahmani--in the SupremeD atmanam--pure !iving "eingD adhare--in the reservoirD ghata-am"aram--sky within the "!ockD iva--!ikeD am"are--in the supreme sky. %CA=S:A%&3= 1hrtarastra wi!! have to ama!gamate his pure identity with inte!!igence and then merge into the Supreme Being with know!edge of his )ua!itative oneness$ as a !iving entity$ with the Supreme Brahman. Being freed from the "!ocked sky$ he wi!! have to rise to the spiritua! sky. +BC+3C% %he !iving "eing$ "y his desiring to !ord it over the materia! wor!d and dec!ining to cooperate with the Supreme :ord$ contacts the sum tota! of the materia! wor!d$ name!y the mahat-tattva$ and from the mahattattva his fa!se identity with the materia! wor!d$ inte!!igence$ mind and senses is deve!oped. %his covers his pure spiritua! identity. By the yogic process$ when his pure identity is rea!i*ed in se!f-rea!i*ation$ one has to revert to the origina! position "y ama!gamating the five gross e!ements and the su"t!e e!ements$ mind and inte!!igence$ into the mahat-tattva again. %hus getting freed from the c!utches of the mahattattva$ he has to merge in the e4istence of the Supersou!. &n other words$ he has to rea!i*e that )ua!itative!y he is nondifferent from the Supersou!$ and thus he transcends the materia! sky "y his pure identica! inte!!igence and thus "ecomes engaged in the transcendenta! !oving service of the :ord. %his is the highest perfectiona! deve!opment of spiritua! identity$ which was attained "y 1hrtarastra "y the grace of 'idura and the :ord. %he :ord9s mercy was "estowed upon him "y his persona! contact with 'idura$ and when he was actua!!y practicing the instructions of 'idura$ the :ord he!ped him to attain the highest perfectiona! stage. A pure devotee of the :ord does not !ive on any p!anet of the materia! sky$ nor does he fee! any contact with materia! e!ements. is so-ca!!ed materia! "ody does not e4ist$ "eing surcharged with the spiritua! current of the :ord9s identica! interest$ and thus he is permanent!y freed from a!! contaminations of the sum tota! of the mahat-tattva. e is a!ways in the spiritua! sky$ which he attains "y "eing transcendenta! to the sevenfo!d materia! covering "y the effect of his devotiona! service. %he conditioned sou!s are within the coverings$ whereas the !i"erated sou! is far "eyond the cover. %5L% 7. %5L% dhvasta-maya-gunodarko niruddha-karanasayah nivartitakhi!ahara aste sthanur ivaca!ah tasyantarayo maiva"huh sannyastakhi!a-karmanah SE=3=E#S dhvasta--"eing destroyedD maya-guna--the modes of materia! natureD udarkah--after effectsD niruddha-"eing suspendedD karana-asayah--the senses and the mindD nivartita--stoppedD akhi!a--a!!D aharah--food for the sensesD aste--is sittingD sthanuh--immova"!eD iva--!ikeD aca!ah--fi4edD tasya--hisD antarayah--hindrancesD ma eva--never !ike thatD a"huh--"eD sannyasta--renouncedD akhi!a--a!! sortsD karmanah--materia! duties.

%CA=S:A%&3= e wi!! have to suspend a!! the actions of the senses$ even from the outside$ and wi!! have to "e impervious to interactions of the senses$ which are inf!uenced "y the modes of materia! nature. After renouncing a!! materia! duties$ he must "ecome immova"!y esta"!ished$ "eyond a!! sources of hindrances on the path. +BC+3C% 1hrtarastra had attained$ "y the yogic process$ the stage of negation of a!! sorts of materia! reaction. %he effects of the materia! modes of nature draw the victim to indefatiga"!e desires of en(oying matter$ "ut one can escape such fa!se en(oyment "y the yogic process. 5very sense is a!ways "usy in searching for its food$ and thus the conditioned sou! is assau!ted from a!! sides and has no chance to "ecome steady in any pursuit. #ahara(a Eudhisthira was advised "y =arada not to distur" his unc!e "y attempting to "ring him "ack home. e was now "eyond the attraction of anything materia!. %he materia! modes of nature ,the gunas0 have their different modes of activities$ "ut a"ove the materia! modes of nature is a spiritua! mode$ which is a"so!ute. =irguna means without reaction. %he spiritua! mode and its effect are identica!D therefore the spiritua! )ua!ity is distinguished from its materia! counterpart "y the word nirguna. After comp!ete suspension of the materia! modes of nature$ one is admitted to the spiritua! sphere$ and action dictated "y the spiritua! modes is ca!!ed devotiona! service$ or "hakti. Bhakti is therefore nirguna attained "y direct contact with the A"so!ute. %5L% 7%5L% sa va adyatanad ra(an paratah pancame 9hani ka!evaram hasyati svam tac ca "hasmi-"havisyati SE=3=E#S sah--heD va--in a!! pro"a"i!ityD adya--todayD tanat--fromD ra(an--3 6ingD paratah--aheadD pancame--on the fifthD ahani--dayD ka!evaram--"odyD hasyati--sha!! )uitD svam--his ownD tat--thatD ca--a!soD "hasmi--ashesD "havisyati--wi!! turn into. %CA=S:A%&3= 3 6ing$ he wi!! )uit his "ody$ most pro"a"!y on the fifth day from today. And his "ody wi!! turn to ashes. +BC+3C% =arada #uni9s prophecy prohi"ited Eudhisthira #ahara(a from going to the p!ace where his unc!e was staying "ecause even after )uitting the "ody "y his own mystic power$ 1hrtarastra wou!d not "e in need of any funera! ceremonyD =arada #uni indicated that his "ody "y itse!f wou!d "urn to ashes. %he perfection of the yoga system is attained "y such mystic power. %he yogi is a"!e to )uit his "ody "y his own choice of time and can attain any p!anet he desires "y turning the present "ody into ashes "y se!fmade fire. %5L% 7@

%5L% dahyamane 9gni"hir dehe patyuh patni sahota(e "ahih sthita patim sadhvi tam agnim anu veksyati SE=3=E#S dahyamane--whi!e it is "urningD agni"hih--"y the fireD dehe--the "odyD patyuh--of the hus"andD patni-the wifeD saha-uta(e--a!ong with the thatched cottageD "ahih--outsideD sthita--situatedD patim--unto the hus"andD sadhvi--the chaste !adyD tam--thatD agnim--fireD anu veksyati--!ooking with great attention wi!! enter the fire. %CA=S:A%&3= Whi!e outside o"serving her hus"and$ who wi!! "urn in the fire of mystic power a!ong with his thatched cottage$ his chaste wife wi!! enter the fire with rapt attention. +BC+3C% 2andhari was an idea! chaste !ady$ a !ife companion of her hus"and$ and therefore when she saw her hus"and "urning in the fire of mystic yoga a!ong with his cottage of !eaves$ she despaired. She !eft home after !osing her one hundred sons$ and in the forest she saw that her most "e!oved hus"and was a!so "urning. =ow she actua!!y fe!t a!one$ and therefore she entered the fire of her hus"and and fo!!owed her hus"and to death. %his entering of a chaste !ady into the fire of her dead hus"and is ca!!ed the sati rite$ and the action is considered to "e most perfect for a woman. &n a !ater age$ this sati rite "ecame an o"no4ious crimina! affair "ecause the ceremony was forced upon even an unwi!!ing woman. &n this fa!!en age it is not possi"!e for any !ady to fo!!ow the sati rite as chaste!y as it was done "y 2andhari and others in past ages. A chaste wife !ike 2andhari wou!d fee! the separation of her hus"and to "e more "urning than actua! fire. Such a !ady can o"serve the sati rite vo!untari!y$ and there is no crimina! force "y anyone. When the rite "ecame a forma!ity on!y and force was app!ied upon a !ady to fo!!ow the princip!e$ actua!!y it "ecame crimina!$ and therefore the ceremony was to "e stopped "y state !aw. %his prophecy of =arada #uni to #ahara(a Eudhisthira for"ade him to go to his widowed aunt. %5L% 7; %5L% viduras tu tad ascaryam nisamya kuru-nandana harsa-soka-yutas tasmad ganta tirtha-nisevakah SE=3=E#S vidurah--'idura a!soD tu--"utD tat--that incidentD ascaryam--wonderfu!D nisamya--seeingD kuru-nandana-3 son of the 6uru dynastyD harsa--de!ightD soka--griefD yutah--affected "yD tasmat--from that p!aceD ganta-wi!! go awayD tirtha--p!ace of pi!grimageD nisevakah--for "eing en!ivened. %CA=S:A%&3= 'idura$ "eing affected with de!ight and grief$ wi!! then !eave that p!ace of sacred pi!grimage.

+BC+3C% 'idura was astonished to see the marve!ous departure of his "rother 1hrtarastra as a !i"erated yogi$ for in his past !ife he was much attached to materia!ism. 3f course it was on!y due to 'idura that his "rother attained the desira"!e goa! of !ife. 'idura was therefore g!ad to !earn a"out it. But he was sorry that he cou!d not make his "rother turn into a pure devotee. %his was not done "y 'idura "ecause of 1hrtarastra9s "eing inimica! to the +andavas$ who were a!! devotees of the :ord. An offense at the feet of a 'aisnava is more dangerous than an offense at the !otus feet of the :ord. 'idura was certain!y very !i"era! to "estow mercy upon his "rother 1hrtarastra$ whose past !ife was very materia!istic. But u!timate!y the resu!t of such mercy certain!y depended on the wi!! of the Supreme :ord in the present !ifeD therefore 1hrtarastra attained !i"eration on!y$ and after many such !i"erated states of !ife one can attain to the stage of devotiona! service. 'idura was certain!y very mortified "y the death of his "rother and sister-in-!aw$ and the on!y remedy to mitigate such !amentation was to go out to pi!grimage. %hus #ahara(a Eudhisthira had no chance to ca!! "ack 'idura$ his surviving unc!e. %5L% .? %5L% ity uktvatharuhat svargam naradah saha-tum"uruh yudhisthiro vacas tasya hrdi krtva(ahac chucah SE=3=E#S iti--thusD uktva--having addressedD atha--thereafterD aruhat--ascendedD svargam--into outer spaceD naradah--the great sage =aradaD saha--a!ong withD tum"uruh--his stringed instrumentD yudhisthirah-#ahara(a EudhisthiraD vacah--instructionsD tasya--of hisD hrdi krtva--keeping in the heartD a(ahat--gave upD sucah--a!! !amentations. %CA=S:A%&3= aving spoken thus$ the great sage =arada$ a!ong with his vina$ ascended into outer space. Eudhisthira kept his instruction in his heart and so was a"!e to get rid of a!! !amentations. +BC+3C% Sri =arada(i is an eterna! spaceman$ having "een endowed with a spiritua! "ody "y the grace of the :ord. e can trave! in the outer spaces of "oth the materia! and spiritua! wor!ds without restriction and can approach any p!anet in un!imited space within no time. We have a!ready discussed his previous !ife as the son of a maidservant. Because of his association with pure devotees$ he was e!evated to the position of an eterna! spaceman and thus had freedom of movement. 3ne shou!d therefore try to fo!!ow in the footsteps of =arada #uni and not make a futi!e effort to reach other p!anets "y mechanica! means. #ahara(a Eudhisthira was a pious king$ and therefore he cou!d see =arada #uni occasiona!!yD anyone who desires to see =arada #uni must first "e pious and fo!!ow in the footsteps of =arada #uni. %hus end the Bhaktivedanta purports of the First Canto$ %hirteenth Chapter$ of the Srimad-Bhagavatam$ entit!ed "1hrtarastra Kuits ome." Chapter Fourteen %he 1isappearance of :ord 6rsna %5L% / %5L%

suta uvaca samprasthite dvarakayam (isnau "andhu-didrksaya (natum ca punya-s!okasya krsnasya ca vicestitam SE=3=E#S sutah uvaca--Sri Suta 2osvami saidD samprasthite--having gone toD dvarakayam--the city of 1varakaD (isnau--Ar(unaD "andhu--friends and re!ativesD didrksaya--for meeting themD (natum--to knowD ca--a!soD punya-s!okasya--of one whose g!ories are sung "y 'edic hymnsD krsnasya--of :ord 6rsnaD ca--andD vicestitam--further programs of work. %CA=S:A%&3= Sri Suta 2osvami said8 Ar(una went to 1varaka to see :ord Sri 6rsna and other friends and a!so to !earn from the :ord of is ne4t activities. +BC+3C% As stated in Bhagavad-gita$ the :ord descended on earth for the protection of the faithfu! and annihi!ation of the impious$ so after the Batt!e of 6uruksetra and esta"!ishment of #ahara(a Eudhisthira$ the mission of the :ord was comp!ete. %he +andavas$ especia!!y Sri Ar(una$ were eterna! companions of the :ord$ and therefore Ar(una went to 1varaka to hear from the :ord of is ne4t program of work. %5L% < %5L% vyatitah katicin masas tada nayat tato 9r(unah dadarsa ghora-rupani nimittani kurudvahah SE=3=E#S vyatitah--after passingD katicit--a fewD masah--monthsD tada--at that timeD na ayat--did not returnD tatah-from thereD ar(unah--Ar(unaD dadarsa--o"servedD ghora--fearfu!D rupani--appearancesD nimittani--various causesD kuru-udvahah--#ahara(a Eudhisthira. %CA=S:A%&3= A few months passed$ and Ar(una did not return. #ahara(a Eudhisthira then "egan to o"serve some inauspicious omens$ which were fearfu! in themse!ves. +BC+3C% :ord Sri 6rsna the Supreme +ersona!ity of 2odhead is ad infinitum$ more powerfu! than the most powerfu! sun of our e4perience. #i!!ions and "i!!ions of suns are created "y im and annihi!ated "y im within is one "reathing period. &n the materia! wor!d the sun is considered to "e the source of a!! productivity and materia! energy$ and on!y due to the sun can we have the necessities of !ife. %herefore$ during the persona! presence of the :ord on the earth$ a!! parapherna!ia for our peace and prosperity$ especia!!y re!igion and know!edge$ were in fu!! disp!ay "ecause of the :ord9s presence$ (ust as there is a

fu!! f!ood of !ight in the presence of the g!owing sun. #ahara(a Eudhisthira o"served some discrepancies in his kingdom$ and therefore he "ecame very an4ious a"out Ar(una$ who was !ong a"sent$ and there was a!so no news a"out 1varaka9s we!!-"eing. e suspected the disappearance of :ord 6rsna$ otherwise there wou!d have "een no possi"i!ity of fearfu! omens. %5L% I %5L% ka!asya ca gatim raudram viparyastartu-dharminah papiyasim nrnam vartam krodha-!o"hanrtatmanam SE=3=E#S ka!asya--of eterna! timeD ca--a!soD gatim--directionD raudram--fearfu!D viparyasta--reversedD rtu--seasona!D dharminah--regu!aritiesD papiyasim--sinfu!D nrnam--of the human "eingD vartam--means of !ive!ihoodD krodha--angerD !o"ha--greedD anrta--fa!sehoodD atmanam--of the peop!e. %CA=S:A%&3= e saw that the direction of eterna! time had changed$ and this was very fearfu!. %here were disruptions in the seasona! regu!arities. %he peop!e in genera! had "ecome very greedy$ angry and deceitfu!. And he saw that they were adopting fou! means of !ive!ihood. +BC+3C% When civi!i*ation is disconnected from the !oving re!ation of the Supreme +ersona!ity of 2odhead$ symptoms !ike changes of seasona! regu!ations$ fou! means of !ive!ihood$ greed$ anger and fraudu!ence "ecome rampant. %he change of seasona! regu!ations refers to one season9s atmosphere "ecoming manifest in another season--for e4amp!e the rainy season9s "eing transferred to autumn$ or the fructification of fruits and f!owers from one season in another season. A god!ess man is invaria"!y greedy$ angry and fraudu!ent. Such a man can earn his !ive!ihood "y any means$ "!ack or white. 1uring the reign of #ahara(a Eudhisthira$ a!! the a"ove symptoms were conspicuous "y their a"sence. But #ahara(a Eudhisthira was astonished to e4perience even a s!ight change in the god!y atmosphere of his kingdom$ and at once he suspected the disappearance of the :ord. Fou! means of !ive!ihood imp!ies deviation from one9s occupationa! duty. %here are prescri"ed duties for everyone$ such as the "rahmana$ ksatriya$ vaisya and sudra$ "ut anyone who deviates from his prescri"ed duty and dec!ares another9s duty to "e his own is fo!!owing a fou! and improper duty. A man "ecomes too greedy for wea!th and power when he has no higher o"(ective in !ife and when he thinks that this earth!y !ife of a few years is a!! in a!!. &gnorance is the cause for a!! these anoma!ies in human society$ and to remove this ignorance$ especia!!y in this age of degradation$ the powerfu! sun is there to distri"ute !ight in the shape of Srimad-Bhagavatam. %5L% > %5L% (ihma-prayam vyavahrtam sathya-misram ca sauhrdam pitr-matr-suhrd-"hratrdam-patinam ca ka!kanam SE=3=E#S

(ihma-prayam--cheatingD vyavahrtam--in a!! ordinary transactionsD sathya--dup!icityD misram-adu!terated inD ca--andD sauhrdam--regarding friend!y we!!-wishersD pitr--fatherD matr--regarding the motherD suhrt--we!!-wishersD "hratr--one9s own "rotherD dam-patinam--regarding hus"and and wifeD ca-a!soD ka!kanam--mutua! )uarre!. %CA=S:A%&3= A!! ordinary transactions and dea!ings "ecame po!!uted with cheating$ even "etween friends. And in fami!ia! affairs$ there was a!ways misunderstanding "etween fathers$ mothers and sons$ "etween we!!wishers$ and "etween "rothers. 5ven "etween hus"and and wife there was a!ways strain and )uarre!. +BC+3C% A conditioned !iving "eing is endowed with four princip!es of ma!practice$ name!y errors$ insanity$ ina"i!ity and cheating. %hese are signs of imperfection$ and out of the four the propensity to cheat others is most prominent. And this cheating practice is there in the conditioned sou!s "ecause the conditioned sou!s are primari!y in the materia! wor!d im"ued with an unnatura! desire to !ord it over the materia! wor!d. A !iving "eing in his pure state is not conditioned "y the !aws "ecause in his pure state he is conscious that a !iving "eing is eterna!!y su"servient to the Supreme Being$ and thus it is a!ways good for him to remain su"servient$ instead of fa!se!y trying to !ord it over the property of the Supreme :ord. &n the conditioned state the !iving "eing is not satisfied even if he actua!!y "ecomes the !ord of a!! that he surveys$ which he never "ecomes$ and therefore he "ecomes the victim of a!! kinds of cheating$ even with his nearest and most intimate re!ations. &n such an unsatisfactory state of affairs$ there is no harmony$ even "etween father and sons or "etween hus"and and wife. But a!! these contending difficu!ties can "e mitigated "y one process$ and that is the devotiona! service of the :ord. %he wor!d of hypocrisy can "e checked on!y "y counteraction through devotiona! service to the :ord and nothing e!se. #ahara(a Eudhisthira$ having o"served the disparities$ con(ectured the disappearance of the :ord from the earth. %5L% 7 %5L% nimittany atyaristani ka!e tv anugate nrnam !o"hady-adharma-prakrtim drstvovacanu(am nrpah SE=3=E#S nimittani--causesD ati--very seriousD aristani--"ad omensD ka!e--in course of timeD tu--"utD anugate-passing awayD nrnam--of humanity at !argeD !o"ha-adi--such as greedD adharma--irre!igiousD prakrtim-ha"itsD drstva--having o"servedD uvaca--saidD anu(am--younger "rotherD nrpah--the 6ing. %CA=S:A%&3= &n course of time it came to pass that peop!e in genera! "ecame accustomed to greed$ anger$ pride$ etc. #ahara(a Eudhisthira$ o"serving a!! these omens$ spoke to his younger "rother. +BC+3C% Such a pious king as #ahara(a Eudhisthira at once "ecame pertur"ed when there were such inhuman symptoms as greed$ anger$ irre!igiosity and hypocrisy rampant in society. &t appears from this statement

that a!! these symptoms of degraded society were unknown to the peop!e of the time$ and it was astonishing for them to have e4perienced them with the advent of the 6a!i-yuga$ or the age of )uarre!. %5L% . %5L% yudhisthira uvaca sampresito dvarakayam (isnur "andhu-didrksaya (natum ca punya-s!okasya krsnasya ca vicestitam SE=3=E#S yudhisthirah uvaca--#ahara(a Eudhisthira saidD sampresitah--has gone toD dvarakayam--1varakaD (isnuh--Ar(unaD "andhu--friendsD didrksaya--for the sake of meetingD (natum--to knowD ca--a!soD punyas!okasya--of the +ersona!ity of 2odheadD krsnasya--of :ord Sri 6rsnaD ca--andD vicestitam--program of work. %CA=S:A%&3= #ahara(a Eudhisthira said to his younger "rother Bhimasena$ & sent Ar(una to 1varaka to meet his friends and to !earn from the +ersona!ity of 2odhead 6rsna of is program of work. %5L% %5L% gatah saptadhuna masa "himasena tavanu(ah nayati kasya va hetor naham vededam an(asa SE=3=E#S gatah--has goneD sapta--sevenD adhuna--to dateD masah--monthsD "himasena--3 BhimasenaD tava--yourD anu(ah--younger "rotherD na--does notD ayati--come "ackD kasya--for whatD va--orD hetoh--reasonD na--notD aham--&D veda--knowD idam--thisD an(asa--factua!!y. %CA=S:A%&3= Since he departed$ seven months have passed$ yet he has not returned. & do not know factua!!y how things are going there. %5L% @ %5L% api devarsinadistah sa ka!o 9yam upasthitah yadatmano 9ngam akridam "hagavan utsisrksati

SE=3=E#S api--whetherD deva-rsina--"y the demigod-saint ,=arada0D adistah--instructedD sah--thatD ka!ah--eterna! timeD ayam--thisD upasthitah--arrivedD yada--whenD atmanah--of is own se!fD angam--p!enary portionD akridam--manifestationD "hagavan--the +ersona!ity of 2odheadD utsisrksati--is going to )uit. %CA=S:A%&3= &s e going to )uit is earth!y pastimes$ as 1evarsi =arada indicated? as that time a!ready arrived? +BC+3C% As we have discussed many times$ the Supreme +ersona!ity of 2odhead :ord Sri 6rsna has many p!enary e4pansions$ and each and every one of them$ a!though e)ua!!y powerfu!$ e4ecutes different functions. &n Bhagavad-gita there are different statements "y the :ord$ and each of these statements is meant for different p!enary portions or portions of the p!enary portions. For e4amp!e$ Sri 6rsna$ the :ord$ says in Bhagavad-gita8 "Whenever and wherever there is a dec!ine in re!igious practice$ 3 descendant of Bharata$ and a predominant rise of irre!igion--at that time & descend #yse!f." ,Bg. >.-0 "%o de!iver the faithfu!$ to annihi!ate the miscreants and a!so to reesta"!ish the princip!es of occupationa! duty$ & appear in every age." ,Bg. >.@0 "&f & shou!d cease to work$ then a!! humanity wou!d "e misdirected. & wou!d a!so "e the cause of creating unwanted popu!ation$ and & wou!d there"y destroy the peace of a!! sentient "eings." ,Bg. I.<>0 "Whatever action a great man performs$ common men wi!! fo!!ow. And whatever standards he sets "y e4emp!ary acts$ a!! the wor!d pursues." ,Bg. I.</0 A!! the a"ove statements "y the :ord app!y to different p!enary portions of the :ord$ name!y is e4pansions such as Sankarsana$ 'asudeva$ +radyumna$ Aniruddha and =arayana. %hese are a!! e imse!f in different transcendenta! e4pansions$ and sti!! the :ord as Sri 6rsna functions in a different sphere of transcendenta! e4change with different grades of devotees. And yet :ord 6rsna as e is appears once every twenty-four hours of Brahma9s time ,or after a !apse of @$.>?$???$??? so!ar years0 in each and every universe$ and a!! is transcendenta! pastimes are disp!ayed in each and every universe in a routine spoo!. But in that routine spoo! the functions of :ord 6rsna$ :ord 'asudeva$ etc.$ are comp!e4 pro"!ems for the !ayman. %here is no difference "etween the :ord9s Se!f and the :ord9s transcendenta! "ody. %he e4pansions e4ecute differentia! activities. When the :ord$ however$ appears in is person as :ord Sri 6rsna$ is other p!enary portions a!so (oin in im "y is inconceiva"!e potency ca!!ed yogamaya$ and thus the :ord 6rsna of 'rndavana is different from the :ord 6rsna of #athura or the :ord 6rsna of 1varaka. %he virat-rupa of :ord 6rsna is a!so different from im$ "y is inconceiva"!e potency. %he viratrupa e4hi"ited on the Batt!efie!d of 6uruksetra is the materia! conception of is form. %herefore it shou!d "e understood that when :ord 6rsna was apparent!y ki!!ed "y the "ow and arrow of the hunter$ the :ord !eft is so-ca!!ed materia! "ody in the materia! wor!d. %he :ord is kaiva!ya$ and for im there is no difference "etween matter and spirit "ecause everything is created from im. %herefore is )uitting one sort of "ody or accepting another "ody does not mean that e is !ike the ordinary !iving "eing. A!! such activities are simu!taneous!y one and different "y is inconceiva"!e potency. When #ahara(a Eudhisthira was !amenting the possi"i!ity of is disappearance$ it was (ust in pursuance of a custom of !amenting the disappearance of a great friend$ "ut factua!!y the :ord never )uits is transcendenta! "ody$ as is misconceived "y !ess inte!!igent persons. Such !ess inte!!igent persons have "een condemned "y the :ord imse!f in Bhagavad-gita$ and they are known as the mudhas. %hat the :ord !eft is "ody means that e !eft again is p!enary portions in the respective dhamas ,transcendenta! a"odes0$ as e !eft is virat-rupa in the materia! wor!d. %5L% ; %5L%

yasman nah sampado ra(yam darah pranah ku!am pra(ah asan sapatna-vi(ayo !okas ca yad-anugrahat SE=3=E#S yasmat--from whomD nah--ourD sampadah--opu!enceD ra(yam--kingdomD darah--good wivesD pranah-e4istence of !ifeD ku!am--dynastyD pra(ah--su"(ectsD asan--have "ecome possi"!eD sapatna--competitorsD vi(ayah--con)ueringD !okah--future accommodation in higher p!anetsD ca--andD yat--"y whoseD anugrahat-"y the mercy of. %CA=S:A%&3= From im on!y$ a!! our king!y opu!ence$ good wives$ !ives$ progeny$ contro! over our su"(ects$ victory over our enemies$ and future accommodations in higher p!anets have "ecome possi"!e. A!! this is due to is cause!ess mercy upon us. +BC+3C% #ateria! prosperity consists of a good wife$ good home$ sufficient !and$ good chi!dren$ aristocratic fami!y re!ations$ victory over competitors and$ "y pious work$ attainment of accommodations in the higher ce!estia! p!anets for "etter faci!ities of materia! amenities. %hese faci!ities are earned not on!y "y one9s hard manua! !a"or or "y unfair means$ "ut "y the mercy of the Supreme :ord. +rosperity earned "y one9s persona! endeavor a!so depends on the mercy of the :ord. +ersona! !a"or must "e there in addition to the :ord9s "enediction$ "ut without the :ord9s "enediction no one is successfu! simp!y "y persona! !a"or. %he moderni*ed man of 6a!i-yuga "e!ieves in persona! endeavor and denies the "enediction of the Supreme :ord. 5ven a great sannyasi of &ndia de!ivered speeches in Chicago protesting the "enedictions of the Supreme :ord. But as far as 'edic sastras are concerned$ as we find in the pages of SrimadBhagavatam$ the u!timate sanction for a!! success rests in the hands of the Supreme :ord. #ahara(a Eudhisthira admits this truth in his persona! success$ and it "ehooves one to fo!!ow in the footsteps of a great king and devotee of the :ord to make !ife a fu!! success. &f one cou!d achieve success without the sanction of the :ord then no medica! practitioner wou!d fai! to cure a patient. 1espite the most advanced treatment of a suffering patient "y the most up-to-date medica! practitioner$ there is death$ and even in the most hope!ess case$ without medica! treatment$ a patient is cured astonishing!y. %herefore the conc!usion is that 2od9s sanction is the immediate cause for a!! happenings$ good or "ad. Any successfu! man shou!d fee! gratefu! to the :ord for a!! he has achieved. %5L% /? %5L% pasyotpatan nara-vyaghra divyan "hauman sadaihikan darunan samsato 9durad "hayam no "uddhi-mohanam SE=3=E#S pasya--(ust seeD utpatan--distur"ancesD nara-vyaghra--3 man of tiger!ike strengthD divyan--happenings in the sky or "y p!anetary inf!uenceD "hauman--happenings on the earthD sa-daihikan--happenings of the "ody and the mindD darunan--awfu!!y dangerousD samsatah--indicatingD adurat--in the near futureD "hayam--dangerD nah--ourD "uddhi--inte!!igenceD mohanam--de!uding.

%CA=S:A%&3= Aust see$ 3 man with a tiger9s strength$ how many miseries due to ce!estia! inf!uences$ earth!y reactions and "odi!y pains--a!! very dangerous in themse!ves--are fore"oding danger in the near future "y de!uding our inte!!igence. +BC+3C% #ateria! advancement of civi!i*ation means advancement of the reactions of the threefo!d miseries due to ce!estia! inf!uence$ earth!y reactions and "odi!y or menta! pains. By the ce!estia! inf!uence of the stars there are many ca!amities !ike e4cessive heat$ co!d$ rains or no rains$ and the aftereffects are famine$ disease and epidemic. %he aggregate resu!t is agony of the "ody and the mind. #an-made materia! science cannot do anything to counteract these threefo!d miseries. %hey are a!! punishments from the superior energy of maya under the direction of the Supreme :ord. %herefore our constant touch with the :ord "y devotiona! service can give us re!ief without our "eing distur"ed in the discharge of our human duties. %he asuras$ however$ who do not "e!ieve in the e4istence of 2od$ make their own p!ans to counteract a!! these threefo!d miseries$ and so they meet with fai!ures every time. %he Bhagavad-gita ,-./>0 c!ear!y states that the reaction of materia! energy is never to "e con)uered$ "ecause of the "inding effects of the three modes. %hey can simp!y "e overcome "y one who surrenders fu!!y in devotion under the !otus feet of the :ord. %5L% // %5L% urv-aksi-"ahavo mahyam sphuranty anga punah punah vepathus capi hrdaye arad dasyanti vipriyam SE=3=E#S uru--thighsD aksi--eyesD "ahavah--the armsD mahyam--in myD sphuranti--)uiveringD anga--!eft side of the "odyD punah punah--again and againD vepathuh--pa!pitationsD ca--a!soD api--certain!yD hrdaye--in the heartD arat--due to fearD dasyanti--indicatingD vipriyam--undesira"!es. %CA=S:A%&3= %he !eft side of my "ody$ my thighs$ arms and eyes are a!! )uivering again and again. & am having heart pa!pitations due to fear. A!! this indicates undesira"!e happenings. +BC+3C% #ateria! e4istence is fu!! of undesira"!es. %hings we do not want are forced upon us "y some superior energy$ and we do not see that these undesira"!es are under the grip of the three modes of materia! nature. When a man9s eyes$ arms and thighs a!! )uiver constant!y$ one must know that something is going to happen which is undesira"!e. %hese undesira"!es are compared to fire in a forest. =o one goes into the forest to set fires$ "ut fires automatica!!y take p!ace in the forest$ creating inconceiva"!e ca!amities for the !iving "eings of the forest. Such a fire cannot "e e4tinguished "y any human efforts. %he fire can "e e4tinguished on!y "y the mercy of the :ord$ who sends c!ouds to pour water on the forest. Simi!ar!y$ undesira"!e happenings in !ife cannot "e checked "y any num"er of p!ans. Such miseries can "e removed on!y "y the mercy of the :ord$ who sends is "ona fide representatives to en!ighten human "eings and thus save them from a!! ca!amities.

%5L% /< %5L% sivaisodyantam adityam a"hirauty ana!anana mam anga sarameyo 9yam a"hire"haty a"hiruvat SE=3=E#S siva--(acka!D esa--thisD udyantam--risingD adityam--unto the sunD a"hi--towardsD rauti--cryingD ana!a--fireD anana--faceD mam--unto meD anga--3 BhimaD sarameyah--dogD ayam--thisD a"hire"hati--"arks towardsD a"hiru-vat--without fear. %CA=S:A%&3= Aust see$ 3 Bhima$ how the she (acka! cries at the rising sun and vomits fire$ and how the dog "arks at me fear!ess!y. +BC+3C% %hese are some "ad omens indicating something undesira"!e in the near future. %5L% /I %5L% sastah kurvanti mam savyam daksinam pasavo 9pare vahams ca purusa-vyaghra !aksaye rudato mama SE=3=E#S sastah--usefu! anima!s !ike the cowD kurvanti--are keepingD mam--meD savyam--on the !eftD daksinam-circumam"u!atingD pasavah apare--other !ower anima!s !ike assesD vahan--the horses ,carriers0D ca--a!soD purusa-vyaghra--3 tiger among menD !aksaye--& seeD rudatah--weepingD mama--of mine. %CA=S:A%&3= 3 Bhimasena$ tiger amongst men$ now usefu! anima!s !ike cows are passing me on my !eft side$ and !ower anima!s !ike the asses are circumam"u!ating me. #y horses appear to weep upon seeing me. %5L% /> %5L% mrtyu-dutah kapoto 9yam u!ukah kampayan manah pratyu!ukas ca kuhvanair visvam vai sunyam icchatah SE=3=E#S

mrtyu--deathD dutah--messenger ofD kapotah--pigeonD ayam--thisD u!ukah--ow!D kampayan--trem"!ingD manah--mindD pratyu!ukah--the riva!s of ow!s ,crows0D ca--andD kuhvanaih--shrieking screamD visvam--the cosmosD vai--eitherD sunyam--voidD icchatah--wishing. %CA=S:A%&3= Aust seeJ %his pigeon is !ike a messenger of death. %he shrieks of the ow!s and their riva! crows make my heart trem"!e. &t appears that they want to make a void of the who!e universe. %5L% /7 %5L% dhumra disah paridhayah kampate "huh sahadri"hih nirghatas ca mahams tata sakam ca stanayitnu"hih SE=3=E#S dhumrah--smokyD disah--a!! directionsD paridhayah--encirc!ementD kampate--thro""ingD "huh--the earthD saha adri"hih--a!ong with the hi!!s and mountainsD nirghatah--"o!t from the "!ueD ca--a!soD mahan--very greatD tata--3 BhimaD sakam--withD ca--a!soD stanayitnu"hih--thundering sound without any c!oud. %CA=S:A%&3= Aust see how the smoke encirc!es the sky. &t appears that the earth and mountains are thro""ing. Aust hear the c!oud!ess thunder and see the "o!ts from the "!ue. %5L% /. %5L% vayur vati khara-sparso ra(asa visr(ams tamah asrg varsanti (a!ada "i"hatsam iva sarvatah SE=3=E#S vayuh--windD vati--"!owingD khara-sparsah--sharp!yD ra(asa--"y the dustD visr(an--creatingD tamah-darknessD asrk--"!oodD varsanti--are rainingD (a!adah--the c!oudsD "i"hatsam--disastrousD iva--!ikeD sarvatah--everywhere. %CA=S:A%&3= %he wind "!ows vio!ent!y$ "!asting dust everywhere and creating darkness. C!ouds are raining everywhere with "!oody disasters. %5L% /%5L%

suryam hata-pra"ham pasya graha-mardam mitho divi sasanku!air "huta-ganair (va!ite iva rodasi SE=3=E#S suryam--the sunD hata-pra"ham--its rays dec!iningD pasya--(ust seeD graha-mardam--c!ashes of the starsD mithah--among one anotherD divi--in the skyD sa-sanku!aih--"eing mi4ed withD "huta-ganaih--"y the !iving entitiesD (va!ite--"eing ignitedD iva--as ifD rodasi--crying. %CA=S:A%&3= %he rays of the sun are dec!ining$ and the stars appear to "e fighting amongst themse!ves. Confused !iving entities appear to "e a"!a*e and weeping. %5L% /@ %5L% nadyo nadas ca ksu"hitah saramsi ca manamsi ca na (va!aty agnir a(yena ka!o 9yam kim vidhasyati SE=3=E#S nadyah--riversD nadah ca--and the tri"utariesD ksu"hitah--a!! pertur"edD saramsi--reservoirs of waterD ca-andD manamsi--the mindD ca--a!soD na--does notD (va!ati--igniteD agnih--fireD a(yena--with the he!p of "utterD ka!ah--the timeD ayam--e4traordinary it isD kim--whatD vidhasyati--going to happen. %CA=S:A%&3= Civers$ tri"utaries$ ponds$ reservoirs and the mind are a!! pertur"ed. Butter no !onger ignites fire. What is this e4traordinary time? What is going to happen? %5L% /; %5L% na pi"anti stanam vatsa na duhyanti ca matarah rudanty asru-mukha gavo na hrsyanty rsa"ha vra(e SE=3=E#S na--does notD pi"anti--suckD stanam--"reastD vatsah--the ca!vesD na--do notD duhyanti--a!!ow mi!kingD ca-a!soD matarah--the cowsD rudanti--cryingD asru-mukhah--with a tearfu! faceD gavah--the cowsD na--do notD hrsyanti--take p!easureD rsa"hah--the "u!!sD vra(e--in the pasturing ground. %CA=S:A%&3=

%he ca!ves do not suck the teats of the cows$ nor do the cows give mi!k. %hey are standing$ crying$ tears in their eyes$ and the "u!!s take no p!easure in the pasturing grounds. %5L% <? %5L% daivatani rudantiva svidyanti hy ucca!anti ca ime (ana-pada gramah purodyanakarasramah "hrasta-sriyo niranandah kim agham darsayanti nah SE=3=E#S daivatani--the 1eities in the temp!esD rudanti--seem to "e cryingD iva--!ike thatD svidyanti--perspiringD hi--certain!yD ucca!anti--as if going outD ca--a!soD ime--theseD (ana-padah--citiesD gramah--vi!!agesD pura-townsD udyana--gardensD akara--minesD asramah--hermitages$ etc.D "hrasta--devoid ofD sriyah--"eautyD niranandah--"ereft of a!! happinessD kim--what sort ofD agham--ca!amitiesD darsayanti--sha!! manifestD nah--to us. %CA=S:A%&3= %he 1eities seem to "e crying in the temp!e$ !amenting and perspiring. %hey seem a"out to !eave. A!! the cities$ vi!!ages$ towns$ gardens$ mines and hermitages are now devoid of "eauty and "ereft of a!! happiness. & do not know what sort of ca!amities are now awaiting us. %5L% </ %5L% manya etair mahotpatair nunam "hagavatah padaih ananya-purusa-sri"hir hina "hur hata-sau"haga SE=3=E#S manye--& take it for grantedD etaih--"y a!! theseD maha--greatD utpataih--upsurgesD nunam--for want ofD "hagavatah--of the +ersona!ity of 2odheadD padaih--the marks on the so!e of the footD ananya-e4traordinaryD purusa--of the Supreme +ersona!ityD sri"hih--"y the auspicious signsD hina--dispossessedD "huh--the earthD hata-sau"haga--without the fortune. %CA=S:A%&3= & think that a!! these earth!y distur"ances indicate some greater !oss to the good fortune of the wor!d. %he wor!d was fortunate to have "een marked with the footprints of the !otus feet of the :ord. %hese signs indicate that this wi!! no !onger "e. %5L% << %5L%

iti cintayatas tasya drstaristena cetasa ra(nah pratyagamad "rahman yadu-puryah kapi-dhva(ah SE=3=E#S iti--thusD cintayatah--whi!e thinking to himse!fD tasya--heD drsta--"y o"servingD aristena--"ad omensD cetasa--"y the mindD ra(nah--the 6ingD prati--"ackD agamat--cameD "rahman--3 "rahmanaD yadu-puryah-from the kingdom of the EadusD kapi-dhva(ah--Ar(una. %CA=S:A%&3= 3 Brahmana Saunaka$ whi!e #ahara(a Eudhisthira$ o"serving the inauspicious signs on the earth at that time$ was thus thinking to himse!f$ Ar(una came "ack from the city of the Eadus F1varakaG. %5L% <I %5L% tam padayor nipatitam ayatha-purvam aturam adho-vadanam a"-"indun sr(antam nayana"(ayoh SE=3=E#S tam--him ,Ar(una0D padayoh--at the feetD nipatitam--"owing downD ayatha-purvam--unprecedentedD aturam--de(ectedD adhah-vadanam--downward faceD ap-"indun--drops of waterD sr(antam--creatingD nayana-a"(ayoh--from the !otus!ike eyes. %CA=S:A%&3= When he "owed at his feet$ the 6ing saw that his de(ection was unprecedented. is head was down$ and tears g!ided from his !otus eyes. %5L% <> %5L% vi!okyodvigna-hrdayo vicchayam anu(am nrpah prcchati sma suhrn madhye samsmaran naraderitam SE=3=E#S vi!okya--"y seeingD udvigna--an4iousD hrdayah--heartD vicchayam--pa!e appearanceD anu(am--Ar(unaD nrpah--the 6ingD prcchati sma--askedD suhrt--friendsD madhye--amongstD samsmaran--remem"eringD narada--Sage =aradaD iritam--indicated "y. %CA=S:A%&3=

Seeing Ar(una pa!e due to heartfe!t an4ieties$ the 6ing$ remem"ering the indications of the sage =arada$ )uestioned him in the midst of friends. %5L% <7 %5L% yudhisthira uvaca kaccid anarta-puryam nah sva-(anah sukham asate madhu-"ho(a-dasarharhasatvatandhaka-vrsnayah SE=3=E#S yudhisthirah uvaca--Eudhisthira saidD kaccit--whetherD anarta-puryam--of 1varakaD nah--ourD sva(anah--re!ativesD sukham--happi!yD asate--are passing their daysD madhu--#adhuD "ho(a--Bho(aD dasarha-1asarhaD arha--ArhaD satvata--SatvataD andhaka--AndhakaD vrsnayah--of the fami!y of 'rsni. %CA=S:A%&3= #ahara(a Eudhisthira said8 #y dear "rother$ p!ease te!! me whether our friends and re!atives$ such as #adhu$ Bho(a$ 1asarha$ Arha$ Satvata$ Andhaka and the mem"ers of the Eadu fami!y are a!! passing their days in happiness. %5L% <. %5L% suro matamahah kaccit svasty aste vatha marisah matu!ah sanu(ah kaccit kusa!y anakadundu"hih SE=3=E#S surah--SurasenaD matamahah--materna! grandfatherD kaccit--whetherD svasti--a!! goodD aste--passing his daysD va--orD atha--thereforeD marisah--respectfu!D matu!ah--materna! unc!eD sa-anu(ah--with his younger "rothersD kaccit--whetherD kusa!i--a!! we!!D anaka-dundu"hih--'asudeva. %CA=S:A%&3= &s my respecta"!e grandfather Surasena in a happy mood? And are my materna! unc!e 'asudeva and his younger "rothers a!! doing we!!? %5L% <%5L% sapta sva-saras tat-patnyo matu!anyah sahatma(ah asate sasnusah ksemam devaki-pramukhah svayam

SE=3=E#S sapta--sevenD sva-sarah--own sistersD tat-patnyah--his wivesD matu!anyah--materna! auntsD saha--a!ong withD atma-(ah--sons and grandsonsD asate--are a!!D sasnusah--with their daughters-in-!awD ksemam-happinessD devaki--1evakiD pramukhah--headed "yD svayam--persona!!y. %CA=S:A%&3= is seven wives$ headed "y 1evaki$ are a!! sisters. Are they and their sons and daughters-in-!aw a!! happy? %5L%S <@-<; %5L% kaccid ra(ahuko (ivaty asat-putro 9sya canu(ah hrdikah sasuto 9kruro (ayanta-gada-saranah asate kusa!am kaccid ye ca satru(id-adayah kaccid aste sukham ramo "hagavan satvatam pra"huh SE=3=E#S kaccit--whetherD ra(a--the 6ingD ahukah--another name of BgrasenaD (ivati--sti!! !ivingD asat-mischievousD putrah--sonD asya--hisD ca--a!soD anu(ah--younger "rotherD hrdikah-- rdikaD sa-sutah--a!ong with son$ 6rtavarmaD akrurah--AkruraD (ayanta--AayantaD gada--2adaD saranah--SaranaD asate--are they a!!D kusa!am--in happinessD kaccit--whetherD ye--theyD ca--a!soD satru(it--Satru(itD adayah--headed "yD kaccit-whetherD aste--are theyD sukham--a!! rightD ramah--Ba!aramaD "hagavan--the +ersona!ity of 2odheadD satvatam--of the devoteesD pra"huh--protector. %CA=S:A%&3= Are Bgrasena$ whose son was the mischievous 6amsa$ and his younger "rother sti!! !iving? Are rdika and his son 6rtavarma happy? Are Akrura$ Aayanta$ 2ada$ Sarana and Satru(it a!! happy? ow is Ba!arama$ the +ersona!ity of 2odhead and the protector of devotees? +BC+3C% astinapura$ the capita! of the +andavas$ was situated somewhere near present =ew 1e!hi$ and the kingdom of Bgrasena was situated in #athura. Whi!e returning to 1e!hi from 1varaka$ Ar(una must have visited the city of #athura$ and therefore the in)uiry a"out the 6ing of #athura is va!id. Amongst various names of the re!atives$ the name of Cama or Ba!arama$ e!dest "rother of :ord 6rsna$ is added with the words "the +ersona!ity of 2odhead" "ecause :ord Ba!arama is the immediate e4pansion of visnu-tattva as prakasa-vigraha of :ord 6rsna. %he Supreme :ord$ a!though one without a second$ e4pands imse!f as many other !iving "eings. %he visnu-tattva !iving "eings are e4pansions of the Supreme :ord$ and a!! of them are )ua!itative!y and )uantitative!y e)ua! with the :ord. But e4pansions of the (iva-sakti$ the category of the ordinary !iving "eings$ are not at a!! e)ua! with the :ord. 3ne who considers the (iva-sakti and the visnu-tattva to "e on an e)ua! !eve! is considered a condemned sou! of the wor!d. Sri Cama$ or Ba!arama$ is the protector of the devotees of the :ord. Ba!adeva acts as the spiritua! master of a!! devotees$ and "y is cause!ess mercy the fa!!en sou!s are de!ivered. Sri Ba!adeva appeared as Sri =ityananda +ra"hu

during the advent of :ord Caitanya$ and the great :ord =ityananda +ra"hu e4hi"ited is cause!ess mercy "y de!ivering a pair of e4treme!y fa!!en sou!s$ name!y Aagai and #adhai. %herefore it is particu!ar!y mentioned herein that Ba!arama is the protector of the devotees of the :ord. By is divine grace on!y one can approach the Supreme :ord Sri 6rsna$ and thus Sri Ba!arama is the mercy incarnation of the :ord$ manifested as the spiritua! master$ the savior of the pure devotees. %5L% I? %5L% pradyumnah sarva-vrsninam sukham aste maha-rathah gam"hira-rayo 9niruddho vardhate "hagavan uta SE=3=E#S pradyumnah--+radyumna ,a son of :ord 6rsna0D sarva--a!!D vrsninam--of the mem"ers of the 'rsni fami!yD sukham--happinessD aste--are inD maha-rathah--the great genera!D gam"hira--deep!yD rayah-de4terityD aniruddhah--Aniruddha ,a grandson of :ord 6rsna0D vardhate--f!ourishingD "hagavan--the +ersona!ity of 2odheadD uta--must. %CA=S:A%&3= ow is +radyumna$ the great genera! of the 'rsni fami!y? &s e happy? And is Aniruddha$ the p!enary e4pansion of the +ersona!ity of 2odhead$ faring we!!? +BC+3C% +radyumna and Aniruddha are a!so e4pansions of the +ersona!ity of 2odhead$ and thus %hey are a!so visnu-tattva. At 1varaka :ord 'asudeva is engaged in is transcendenta! pastimes a!ong with is p!enary e4pansions$ name!y Sankarsana$ +radyumna and Aniruddha$ and therefore each and every one of %hem can "e addressed as the +ersona!ity of 2odhead$ as it is mentioned in connection with the name Aniruddha. %5L% I/ %5L% susenas carudesnas ca sam"o (am"avati-sutah anye ca karsni-pravarah saputra rsa"hadayah SE=3=E#S susenah--SusenaD carudesnah--CarudesnaD ca--andD sam"ah--Sam"aD (am"avati-sutah--the son of Aam"avatiD anye--othersD ca--a!soD karsni--the sons of :ord 6rsnaD pravarah--a!! chieftainsD sa-putrah--a!ong with their sonsD rsa"ha--Csa"haD adayah--etc. %CA=S:A%&3= Are a!! the chieftain sons of :ord 6rsna$ such as Susena$ Carudesna$ Sam"a the son of Aam"avati$ and Csa"ha$ a!ong with their sons$ a!! doing we!!?

+BC+3C% As a!ready mentioned$ :ord 6rsna married /.$/?@ wives$ and each of them had ten sons. %herefore /.$/?@ 4 /? /./$?@? sons. %hey a!! grew up$ and each of them had as many sons as their father$ and the who!e aggregate was something near /$./?$@?? fami!y mem"ers of the :ord. %he :ord is the father of a!! !iving "eings$ who are count!ess in num"erD therefore on!y a few of them are ca!!ed to associate with the :ord in is transcendenta! pastimes as the :ord of 1varaka on this earth. &t is not astonishing that the :ord maintained a visi"!e fami!y consisting of so many mem"ers. &t is "etter to refrain from comparing the :ord9s position to ours$ and it "ecomes a simp!e truth as soon as we understand at !east a partia! ca!cu!ation of the :ord9s transcendenta! position. 6ing Eudhisthira$ whi!e in)uiring a"out the :ord9s sons and grandsons at 1varaka$ mentioned on!y the chieftains amongst them$ for it was impossi"!e for him to remem"er a!! the names of the :ord9s fami!y mem"ers. %5L%S I<-II %5L% tathaivanucarah saureh srutadevoddhavadayah sunanda-nanda-sirsanya ye canye satvatarsa"hah api svasty asate sarve rama-krsna-"hu(asrayah api smaranti kusa!am asmakam "addha-sauhrdah SE=3=E#S tatha eva--simi!ar!yD anucarah--constant companionsD saureh--of :ord Sri 6rsna such asD srutadeva-SrutadevaD uddhava-adayah--Bddhava and othersD sunanda--SunandaD nanda--=andaD sirsanyah--other !eadersD ye--a!! of themD ca--andD anye--othersD satvata--!i"erated sou!sD rsa"hah--the "est menD api--ifD svasti--doing we!!D asate--areD sarve--a!! of themD rama--Ba!aramaD krsna--:ord 6rsnaD "hu(a-asrayah-under the protection ofD api--if a!soD smaranti--do remem"erD kusa!am--we!fareD asmakam--a"out ourse!vesD "addha-sauhrdah--"ound "y eterna! friendship. %CA=S:A%&3= A!so$ Srutadeva$ Bddhava and others$ =anda$ Sunanda and other !eaders of !i"erated sou!s who are constant companions of the :ord are protected "y :ord Ba!arama and 6rsna. Are they a!! doing we!! in their respective functions? 1o they$ who are a!! eterna!!y "ound in friendship with us$ remem"er our we!fare? +BC+3C% %he constant companions of :ord 6rsna$ such as Bddhava$ are a!! !i"erated sou!s$ and they descended a!ong with :ord 6rsna to this materia! wor!d to fu!fi!! the mission of the :ord. %he +andavas are a!so !i"erated sou!s who descended a!ong with :ord 6rsna to serve im in is transcendenta! pastimes on this earth. As stated in the Bhagavad-gita ,>.@0$ the :ord and is eterna! associates$ who are a!so !i"erated sou!s !ike the :ord$ come down on this earth at certain interva!s. %he :ord remem"ers them a!!$ "ut is associates$ a!though !i"erated sou!s$ forget due to their "eing tatastha sakti$ or margina! potency of the :ord. %hat is the difference "etween the visnu-tattva and (iva-tattva. %he (iva-tattvas are infinitesima! potentia! partic!es of the :ord$ and therefore they re)uire the protection of the :ord at a!! times. And to

the eterna! servitors of the :ord$ the :ord is p!eased to give a!! protection at a!! times. %he !i"erated sou!s never$ therefore$ think themse!ves as free as the :ord or as powerfu! as the :ord$ "ut they a!ways seek the protection of the :ord in a!! circumstances$ "oth in the materia! wor!d and in the spiritua! wor!d. %his dependence of the !i"erated sou! is constitutiona!$ for the !i"erated sou!s are !ike sparks of a fire that are a"!e to e4hi"it the g!ow of fire a!ong with the fire and not independent!y. &ndependent!y the g!ow of the sparks is e4tinguished$ a!though the )ua!ity of fire or the g!owing is there. %hus those who give up the protection of the :ord and "ecome so-ca!!ed !ords themse!ves$ out of spiritua! ignorance$ come "ack again to this materia! wor!d$ even after pro!onged tapasya of the severest type. %hat is the verdict of a!! 'edic !iterature. %5L% I> %5L% "hagavan api govindo "rahmanyo "hakta-vatsa!ah kaccit pure sudharmayam sukham aste suhrd-vrtah SE=3=E#S "hagavan--the +ersona!ity of 2odhead$ 6rsnaD api--a!soD govindah--one who en!ivens the cows and the sensesD "rahmanyah--devoted to the devotees of the "rahmanasD "hakta-vatsa!ah--affectionate to the devoteesD kaccit--whetherD pure--in 1varaka +uriD sudharmayam--pious assem"!yD sukham--happinessD aste--does en(oyD suhrt-vrtah--surrounded "y friends. %CA=S:A%&3= &s :ord 6rsna$ the Supreme +ersona!ity of 2odhead$ who gives p!easure to the cows$ the senses and the "rahmanas$ who is very affectionate towards is devotees$ en(oying the pious assem"!y at 1varaka +uri surrounded "y friends? +BC+3C% ere in this particu!ar verse the :ord is descri"ed as "hagavan$ govinda$ "rahmanya and "hakta-vatsa!a. e is "hagavan svayam$ or the origina! Supreme +ersona!ity of 2odhead$ fu!! with a!! opu!ences$ a!! power$ a!! know!edge$ a!! "eauty$ a!! fame and a!! renunciation. =o one is e)ua! to or greater than im. e is 2ovinda "ecause e is the p!easure of the cows and the senses. %hose who have purified their senses "y the devotiona! service of the :ord can render unto im rea! service and there"y derive transcendenta! p!easure out of such purified senses. 3n!y the impure conditioned !iving "eing cannot derive any p!easure from the senses$ "ut "eing i!!usioned "y fa!se p!easures of the senses$ he "ecomes servant of the senses. %herefore$ we need is protection for our own interest. %he :ord is the protector of cows and the "rahminica! cu!ture. A society devoid of cow protection and "rahminica! cu!ture is not under the direct protection of the :ord$ (ust as the prisoners in the (ai!s are not under the protection of the king "ut under the protection of a severe agent of the king. Without cow protection and cu!tivation of the "rahminica! )ua!ities in human society$ at !east for a section of the mem"ers of society$ no human civi!i*ation can prosper at any !ength. By "rahminica! cu!ture$ the deve!opment of the dormant )ua!ities of goodness$ name!y truthfu!ness$ e)uanimity$ sense contro!$ for"earance$ simp!icity$ genera! know!edge$ transcendenta! know!edge$ and firm faith in the 'edic wisdom$ one can "ecome a "rahmana and thus see the :ord as e is. And after surpassing the "rahminica! perfection$ one has to "ecome a devotee of the :ord so that is !oving affection in the form of proprietor$ master$ friend$ son and !over can "e transcendenta!!y achieved. %he stage of a devotee$ which attracts the transcendenta! affection of the :ord$ does not deve!op un!ess one has deve!oped the )ua!ities of a "rahmana as a"ove mentioned. %he :ord is inc!ined to a "rahmana of )ua!ity and not of fa!se prestige. %hose who are !ess than a "rahmana "y

)ua!ification cannot esta"!ish any re!ation with the :ord$ (ust as fire cannot "e kind!ed from the raw earth un!ess there is wood$ a!though there is a re!ation "etween wood and the earth. Since the :ord is a!!-perfect in imse!f$ there cou!d not "e any )uestion of is we!fare$ and #ahara(a Eudhisthira refrained from asking this )uestion. e simp!y in)uired a"out is residentia! p!ace$ 1varaka +uri$ where pious men assem"!e. %he :ord stays on!y where pious men assem"!e and takes p!easure in their g!orifying the Supreme %ruth. #ahara(a Eudhisthira was an4ious to know a"out the pious men and their pious acts in the city of 1varaka. %5L%S I7-I. %5L% manga!aya ca !okanam ksemaya ca "havaya ca aste yadu-ku!am"hodhav adyo 9nanta-sakhah puman yad "ahu-danda-guptayam sva-puryam yadavo 9rcitah kridanti paramanandam maha-paurusika iva SE=3=E#S manga!aya--for a!! goodD ca--a!soD !okanam--of a!! the p!anetsD ksemaya--for protectionD ca--andD "havaya--for e!evationD ca--a!soD aste--is thereD yadu-ku!a-am"hodhau--in the ocean of the Eadu dynastyD adyah--the origina!D ananta-sakhah--in the company of Ananta ,Ba!arama0D puman--the supreme en(oyerD yat--whoseD "ahu-danda-guptayam--"eing protected "y is armsD sva-puryam--in is own cityD yadavah-the mem"ers of the Eadu fami!yD arcitah--as they deserveD kridanti--are re!ishingD parama-anandam-transcendenta! p!easureD maha-paurusikah--the residents of the spiritua! skyD iva--!ike. %CA=S:A%&3= %he origina! +ersona!ity of 2odhead$ the en(oyer$ and Ba!arama$ the primeva! :ord Ananta$ are staying in the ocean of the Eadu dynasty for the we!fare$ protection and genera! progress of the entire universe. And the mem"ers of the Eadu dynasty$ "eing protected "y the arms of the :ord$ are en(oying !ife !ike the residents of the spiritua! sky. +BC+3C% As we have discussed many times$ the +ersona!ity of 2odhead 'isnu resides within each and every universe in two capacities$ name!y as the 2ar"hodakasayi 'isnu and the 6sirodakasayi 'isnu. %he 6sirodakasayi 'isnu has is own p!anet on the northern top of the universe$ and there is a great ocean of mi!k where the :ord resides on the "ed of the Ananta incarnation of Ba!adeva. %hus #ahara(a Eudhisthira has compared the Eadu dynasty to the ocean of mi!k and Sri Ba!arama to the Ananta where :ord 6rsna resides. e has compared the citi*ens of 1varaka to the !i"erated inha"itants of the 'aikuntha!okas. Beyond the materia! sky$ further than we can see with our eyes and "eyond the sevenfo!d coverings of the universe$ there is the Causa! 3cean in which a!! the universes are f!oating !ike foot"a!!s$ and "eyond the Causa! 3cean there is an un!imited span of spiritua! sky genera!!y known as the effu!gence of Brahman. Within this effu!gence there are innumera"!e spiritua! p!anets$ and they are known as the 'aikuntha p!anets. 5ach and every 'aikuntha p!anet is many$ many times "igger than the "iggest universe within the materia! wor!d$ and in each of them there are innumera"!e inha"itants who !ook e4act!y !ike :ord 'isnu. %hese inha"itants are known as the #aha-paurusikas$ or persons direct!y engaged in the service of the :ord. %hey are happy in those p!anets and are without any kind of misery$ and they !ive perpetua!!y in fu!!

youthfu!ness$ en(oying !ife in fu!! "!iss and know!edge without fear of "irth$ death$ o!d age or disease$ and without the inf!uence of ka!a$ eterna! time. #ahara(a Eudhisthira has compared the inha"itants of 1varaka to the #aha-paurusikas of 'aikuntha!oka "ecause they are so happy with the :ord. &n the Bhagavad-gita there are many references to the 'aikuntha!okas$ and they are mentioned there as mad-dhama$ or the kingdom of the :ord. %5L% I%5L% yat-pada-susrusana-mukhya-karmana satyadayo dvy-asta-sahasra-yositah nir(itya sankhye tri-dasams tad-asiso haranti va(rayudha-va!!a"hocitah SE=3=E#S yat--whoseD pada--feetD susrusana--administration of comfortsD mukhya--the most importantD karmana-"y the acts ofD satya-adayah--)ueens headed "y Satya"hamaD dvi-asta--twice eightD sahasra--thousandD yositah--the fair se4D nir(itya--"y su"duingD sankhye--in the "att!eD tri-dasan--of the deni*ens of heavenD tat-asisah--what is en(oyed "y the demigodsD haranti--do take awayD va(ra-ayudha-va!!a"ha--the wives of the persona!ity who contro!s the thunder"o!tD ucitah--deserving. %CA=S:A%&3= Simp!y "y administering comforts at the !otus feet of the :ord$ which is the most important of a!! services$ the )ueens at 1varaka$ headed "y Satya"hama$ induced the :ord to con)uer the demigods. %hus the )ueens en(oy things which are prerogatives of the wives of the contro!!er of thunder"o!ts. +BC+3C% Satya"hama8 3ne of the principa! )ueens of :ord Sri 6rsna at 1varaka. After ki!!ing =arakasura$ :ord 6rsna visited the pa!ace of =arakasura accompanied "y Satya"hama. e went to &ndra!oka a!so with Satya"hama$ and she was received "y Sacidevi$ who introduced her to the mother of the demigods$ Aditi. Aditi was very much p!eased with Satya"hama$ and she "!essed her with the "enediction of permanent youth as !ong as :ord 6rsna remained on the earth. Aditi a!so took her with her to show her the specia! prerogatives of the demigods in the heaven!y p!anets. When Satya"hama saw the pari(ata f!ower$ she desired to have it in her pa!ace at 1varaka. After that$ she came "ack to 1varaka a!ong with her hus"and and e4pressed her wi!!ingness to have the pari(ata f!ower at her pa!ace. Satya"hama9s pa!ace was especia!!y "edecked with va!ua"!e (ewe!s$ and even in the hottest season of summer the inside of the pa!ace remained coo!$ as if air-conditioned. She decorated her pa!ace with various f!ags$ hera!ding the news of her great hus"and9s presence there. 3nce$ a!ong with her hus"and$ she met 1raupadi$ and she was an4ious to "e instructed "y 1raupadi in the ways and means of p!easing her hus"and. 1raupadi was e4pert in this affair "ecause she kept five hus"ands$ the +andavas$ and a!! were very much p!eased with her. 3n receipt of 1raupadi9s instructions$ she was very much p!eased and offered her good wishes and returned to 1varaka. She was the daughter of Satra(it. After the departure of :ord 6rsna$ when Ar(una visited 1varaka$ a!! the )ueens$ inc!uding Satya"hama and Cukmini$ !amented for the :ord with great fee!ing. At the !ast stage of her !ife$ she !eft for the forest to undergo severe penance. Satya"hama instigated her hus"and to get the pari(ata f!ower from the heaven!y p!anets$ and the :ord got it even "y force from the demigods$ as a common hus"and secures things to p!ease his wife. As a!ready e4p!ained$ the :ord had very !itt!e to do with so many wives to carry out their orders !ike an ordinary man. But "ecause the )ueens accepted the high )ua!ity of devotiona! service$ name!y administering the :ord a!! comforts$ the :ord p!ayed the part of a faithfu! and comp!ete hus"and. =o earth!y creature can e4pect to have things from the heaven!y kingdom$ especia!!y the pari(ata f!owers$ which are simp!y to "e

used "y the demigods. But due to their "ecoming the :ord9s faithfu! wives$ a!! of them en(oyed the specia! prerogatives of the great wives of the deni*ens of heaven. &n other words$ since the :ord is the proprietor of everything within is creation$ it is not very astonishing for the )ueens of 1varaka to have any rare thing from any part of the universe. %5L% I@ %5L% yad "ahu-danda"hyudayanu(ivino yadu-pravira hy akuto"haya muhuh adhikramanty anghri"hir ahrtam "a!at sa"ham sudharmam sura-sattamocitam SE=3=E#S yat--whoseD "ahu-danda--armsD a"hyudaya--inf!uenced "yD anu(ivinah--a!ways !ivingD yadu--the mem"ers of the Eadu dynastyD pravirah--great heroesD hi akuto"hayah--fear!ess in every respectD muhuh-constant!yD adhikramanti--traversingD anghri"hih--"y footD ahrtam--"rought a"outD "a!at--"y forceD sa"ham--assem"!y houseD sudharmam--SudharmaD sura-sat-tama--the "est among the demigodsD ucitam-deserving. %CA=S:A%&3= %he great heroes of the Eadu dynasty$ "eing protected "y the arms of :ord Sri 6rsna$ a!ways remain fear!ess in every respect. And therefore their feet tramp!e over the Sudharma assem"!y house$ which the "est demigods deserved "ut which was taken away from them. +BC+3C% %hose who are direct!y servitors of the :ord are protected "y the :ord from a!! fearfu!ness$ and they a!so en(oy the "est of things$ even if they are forci"!y accumu!ated. %he :ord is e)ua! in "ehavior to a!! !iving "eings$ "ut e is partia! to is pure devotees$ "eing very affectionate toward them. %he city of 1varaka was f!ourishing$ "eing enriched with the "est of things in the materia! wor!d. %he state assem"!y house is constructed according to the dignity of the particu!ar state. &n the heaven!y p!anets$ the state assem"!y house ca!!ed Sudharma was deserving of the dignity of the "est of the demigods. Such an assem"!y house is never meant for any state on the g!o"e "ecause the human "eing on the earth is una"!e to construct it$ however far a particu!ar state may "e materia!!y advanced. But during the time of :ord 6rsna9s presence on the earth$ the mem"ers of the Eadu fami!y forci"!y "rought the ce!estia! assem"!y house to earth and p!aced it at 1varaka. %hey were a"!e to use such force "ecause they were certain of the indu!gence and protection of the Supreme :ord 6rsna. &n other words$ the :ord is provided with the "est things in the universe "y is pure devotees. :ord 6rsna was provided with a!! kinds of comforts and faci!ities avai!a"!e within the universe "y the mem"ers of the Eadu dynasty$ and in return such servitors of the :ord were protected and fear!ess. A forgetfu!$ conditioned sou! is fearfu!. But a !i"erated sou! is never fearfu!$ (ust as a sma!! chi!d comp!ete!y dependent on the mercy of his father is never fearfu! of anyone. Fearfu!ness is a sort of i!!usion for the !iving "eing when he is in s!um"er and forgetting his eterna! re!ation with the :ord. Since the !iving "eing is never to die "y his constitution$ as stated in Bhagavad-gita ,<.<?0$ then what is the cause of fearfu!ness? A person may "e fearfu! of a tiger in a dream$ "ut another man who is awake "y his side sees no tiger there. %he tiger is a myth for "oth of them$ name!y the person dreaming and the person awake$ "ecause actua!!y there is no tigerD "ut the man forgetfu! of his awakened !ife is fearfu!$ whereas the man who has not forgotten his position is not at a!! fearfu!. %hus the mem"ers of the Eadu dynasty were fu!!y awake in their service to the :ord$ and therefore there was no tiger for them to "e afraid of at any time. 5ven if there were a rea! tiger$ the :ord was there to protect them.

%5L% I; %5L% kaccit te 9namayam tata "hrasta-te(a vi"hasi me a!a"dha-mano 9va(natah kim va tata cirositah SE=3=E#S kaccit--whetherD te--yourD anamayam--hea!th is a!! rightD tata--my dear "rotherD "hrasta--"ereftD te(ah-!usterD vi"hasi--appearD me--to meD a!a"dha-manah--without respectD ava(natah--neg!ectedD kim--whetherD va--orD tata--my dear "rotherD cirositah--"ecause of !ong residence. %CA=S:A%&3= #y "rother Ar(una$ p!ease te!! me whether your hea!th is a!! right. Eou appear to have !ost your "odi!y !uster. &s this due to others disrespecting and neg!ecting you "ecause of your !ong stay at 1varaka? +BC+3C% From a!! ang!es of vision$ the #ahara(a in)uired from Ar(una a"out the we!fare of 1varaka$ "ut he conc!uded at !ast that as !ong as :ord Sri 6rsna imse!f was there$ nothing inauspicious cou!d happen. But at the same time$ Ar(una appeared to "e "ereft of his "odi!y !uster$ and thus the 6ing in)uired of his persona! we!fare and asked so many vita! )uestions. %5L% >? %5L% kaccin na"hihato 9"havaih sa"dadi"hir amanga!aih na dattam uktam arthi"hya asaya yat pratisrutam SE=3=E#S kaccit--whetherD na--cou!d notD a"hihatah--addressed "yD a"havaih--unfriend!yD sa"da-adi"hih--"y soundsD amanga!aih--inauspiciousD na--did notD dattam--give in charityD uktam--is saidD arthi"hyah--unto one who askedD asaya--with hopeD yat--whatD pratisrutam--promised to "e paid. %CA=S:A%&3= as someone addressed you with unfriend!y words or threatened you? Cou!d you not give charity to one who asked$ or cou!d you not keep your promise to someone? +BC+3C% A ksatriya or a rich man is sometimes visited "y persons who are in need of money. When they are asked for a donation$ it is the duty of the possessor of wea!th to give in charity in consideration of the person$ p!ace and time. &f a ksatriya or a rich man fai!s to comp!y with this o"!igation$ he must "e very sorry for this discrepancy. Simi!ar!y$ one shou!d not fai! to keep his promise to give in charity. %hese

discrepancies are sometimes causes of despondency$ and thus fai!ing$ a person "ecomes su"(ected to criticism$ which might a!so "e the cause of Ar(una9s p!ight. %5L% >/ %5L% kaccit tvam "rahmanam "a!am gam vrddham roginam striyam saranopasrtam sattvam natyaksih sarana-pradah SE=3=E#S kaccit--whetherD tvam--yourse!fD "rahmanam--the "rahmanasD "a!am--the chi!dD gam--the cowD vrddham--o!dD roginam--the diseasedD striyam--the womanD sarana-upasrtam--having approached for protectionD sattvam--any !iving "eingD na--whetherD atyaksih--not given she!terD sarana-pradah--deserving protection. %CA=S:A%&3= Eou are a!ways the protector of the deserving !iving "eings$ such as "rahmanas$ chi!dren$ cows$ women and the diseased. Cou!d you not give them protection when they approached you for she!ter? +BC+3C% %he "rahmanas$ who are a!ways engaged in researching know!edge for the society9s we!fare work$ "oth materia!!y and spiritua!!y$ deserve the protection of the king in a!! respects. Simi!ar!y$ the chi!dren of the state$ the cow$ the diseased person$ the woman and the o!d man specifica!!y re)uire the protection of the state or a ksatriya king. &f such !iving "eings do not get protection "y the ksatriya$ or the roya! order$ or "y the state$ it is certain!y shamefu! for the ksatriya or the state. &f such things had actua!!y happened to Ar(una$ #ahara(a Eudhisthira was an4ious to know a"out these discrepancies. %5L% >< %5L% kaccit tvam nagamo 9gamyam gamyam vasat-krtam striyam para(ito vatha "havan nottamair nasamaih pathi SE=3=E#S kaccit--whetherD tvam--yourse!fD na--notD agamah--did contactD agamyam--impeacha"!eD gamyam-accepta"!eD va--eitherD asat-krtam--improper!y treatedD striyam--a womanD para(itah--defeated "yD va-eitherD atha--after a!!D "havan--your good se!fD na--norD uttamaih--"y superior powerD na--notD asamaih--"y e)ua!sD pathi--on the road. %CA=S:A%&3= ave you contacted a woman of impeacha"!e character$ or have you not proper!y treated a deserving woman? 3r have you "een defeated on the way "y someone who is inferior or e)ua! to you?

+BC+3C% &t appears from this verse that during the time of the +andavas free contact "etween man and woman was a!!owed in certain conditions on!y. %he higher-caste men$ name!y the "rahmanas and ksatriyas$ cou!d accept a woman of the vaisya or the sudra community$ "ut a man from the !ower castes cou!d not contact a woman of the higher caste. 5ven a ksatriya cou!d not contact a woman of the "rahmana caste. %he wife of a "rahmana is considered one of the seven mothers ,name!y one9s own mother$ the wife of the spiritua! master or teacher$ the wife of a "rahmana$ the wife of a king$ the cow$ the nurse$ and the earth0. Such contact "etween man and woman was known as uttama and adhama. Contact of a "rahmana with a ksatriya woman is uttama$ "ut the contact of a ksatriya with a "rahmana woman is adhama and therefore condemned. A woman approaching a man for contact shou!d never "e refused$ "ut at the same time the discretion as a"ove mentioned may a!so "e considered. Bhima was approached "y idim"i from a community !ower than the sudras$ and Eayati refused to marry the daughter of Sukracarya "ecause of Sukracarya9s "eing a "rahmana. 'yasadeva$ a "rahmana$ was ca!!ed to "eget +andu and 1hrtarastra. Satyavati "e!onged to a fami!y of fishermen$ "ut +arasara$ a great "rahmana$ "egot in her 'yasadeva. So there are so many e4amp!es of contacts with woman$ "ut in a!! cases the contacts were not a"omina"!e nor were the resu!ts of such contacts "ad. Contact "etween man and woman is natura!$ "ut that a!so must "e carried out under regu!ative princip!es so that socia! consecration may not "e distur"ed or unwanted worth!ess popu!ation "e increased for the unrest of the wor!d. &t is a"omina"!e for a ksatriya to "e defeated "y one who is inferior in strength or e)ua! in strength. &f one is defeated at a!!$ he shou!d "e defeated "y some superior power. Ar(una was defeated "y Bhismadeva$ and :ord 6rsna saved him from the danger. %his was not an insu!t for Ar(una "ecause Bhismadeva was far superior to Ar(una in a!! ways$ name!y age$ respect and strength. But 6arna was e)ua! to Ar(una$ and therefore Ar(una was in crisis when fighting with 6arna. &t was fe!t "y Ar(una$ and therefore 6arna was ki!!ed even "y crooked means. Such are the engagements of the ksatriyas$ and #ahara(a Eudhisthira in)uired from his "rother whether anything undesira"!e happened on the way home from 1varaka. %5L% >I %5L% api svit parya-"hunkthas tvam sam"ho(yan vrddha-"a!akan (ugupsitam karma kincit krtavan na yad aksamam SE=3=E#S api svit--if it were so thatD parya--"y !eaving asideD "hunkthah--have dinedD tvam--yourse!fD sam"ho(yan--deserving to dine togetherD vrddha--the o!d menD "a!akan--"oysD (ugupsitam--a"omina"!eD karma--actionD kincit--somethingD krtavan--you must have doneD na--notD yat--that whichD aksamam-unpardona"!e. %CA=S:A%&3= ave you not taken care of o!d men and "oys who deserve to dine with you? ave you !eft them and taken your mea!s a!one? ave you committed some unpardona"!e mistake which is considered to "e a"omina"!e? +BC+3C% &t is the duty of a househo!der to feed first of a!! the chi!dren$ the o!d mem"ers of the fami!y$ the "rahmanas and the inva!ids. Besides that$ an idea! househo!der is re)uired to ca!! for any unknown hungry man to come and dine "efore he himse!f goes to take his mea!s. e is re)uired to ca!! for such a

hungry man thrice on the road. %he neg!ect of this prescri"ed duty of a househo!der$ especia!!y in the matter of the o!d men and chi!dren$ is unpardona"!e. %5L% >> %5L% kaccit presthatamenatha hrdayenatma-"andhuna sunyo 9smi rahito nityam manyase te 9nyatha na ruk SE=3=E#S kaccit--whetherD prestha-tamena--unto the most dear oneD atha--my "rother Ar(unaD hrdayena--most intimateD atma-"andhuna--own friend :ord 6rsnaD sunyah--voidD asmi--& amD rahitah--having !ostD nityam--for a!! timeD manyase--you thinkD te--yourD anyatha--otherwiseD na--neverD ruk--menta! distress. %CA=S:A%&3= 3r is it that you are fee!ing empty for a!! time "ecause you might have !ost your most intimate friend$ :ord 6rsna? 3 my "rother Ar(una$ & can think of no other reason for your "ecoming so de(ected. +BC+3C% A!! the in)uisitiveness of #ahara(a Eudhisthira a"out the wor!d situation was a!ready con(ectured "y #ahara(a Eudhisthira on the "asis of :ord 6rsna9s disappearance from the vision of the wor!d$ and this was now disc!osed "y him "ecause of the acute de(ection of Ar(una$ which cou!d not have "een possi"!e otherwise. So even though he was dou"tfu! a"out it$ he was o"!iged to in)uire frank!y from Ar(una on the "asis of Sri =arada9s indication. %hus end the Bhaktivedanta purports of the First Canto$ Fourteenth Chapter$ of the Srimad-Bhagavatam$ entit!ed "%he 1isappearance of :ord 6rsna." Chapter Fifteen %he +andavas Cetire %ime!y %5L% / %5L% suta uvaca evam krsna-sakhah krsno "hratra ra(na vika!pitah nana-sankaspadam rupam krsna-vis!esa-karsitah SE=3=E#S sutah uvaca--Suta 2osvami saidD evam--thusD krsna-sakhah--the ce!e"rated friend of 6rsnaD krsnah-Ar(unaD "hratra--"y his e!der "rotherD ra(na--6ing EudhisthiraD vika!pitah--specu!atedD nana--variousD sanka-aspadam--"ased on many dou"tsD rupam--formsD krsna--:ord Sri 6rsnaD vis!esa--fee!ings of separationD karsitah--"ecame great!y "ereaved. %CA=S:A%&3=

Suta 2osvami said8 Ar(una$ the ce!e"rated friend of :ord 6rsna$ was grief-stricken "ecause of his strong fee!ing of separation from 6rsna$ over and a"ove a!! #ahara(a Eudhisthira9s specu!ative in)uiries. +BC+3C% Being too much aggrieved$ Ar(una practica!!y "ecame choked up$ and therefore it was not possi"!e for him to rep!y proper!y to the various specu!ative in)uiries of #ahara(a Eudhisthira. %5L% < %5L% sokena susyad-vadanahrt-saro(o hata-pra"hah vi"hum tam evanusmaran nasaknot prati"hasitum SE=3=E#S sokena--due to "ereavementD susyat-vadana--drying up of the mouthD hrt-saro(ah--!otus!ike heartD hata-!ostD pra"hah--"odi!y !usterD vi"hum--the SupremeD tam--unto :ord 6rsnaD eva--certain!yD anusmaran-thinking withinD na--cou!d notD asaknot--"e a"!eD prati"hasitum--proper!y rep!ying. %CA=S:A%&3= 1ue to grief$ Ar(una9s mouth and !otus!ike heart had dried up. %herefore his "ody !ost a!! !uster. =ow$ remem"ering the Supreme :ord$ he cou!d hard!y utter a word in rep!y. %5L% I %5L% krcchrena samsta"hya sucah paninamr(ya netrayoh paroksena samunnaddhapranayautkanthya-katarah SE=3=E#S krcchrena--with great difficu!tyD samsta"hya--"y checking the forceD sucah--of "ereavementD panina-with his handsD amr(ya--smearingD netrayoh--the eyesD paroksena--due to "eing out of sightD samunnaddha--increasing!yD pranaya-autkanthya--eager!y thinking of the affectionD katarah--distressed. %CA=S:A%&3= With great difficu!ty he checked the tears of grief that smeared his eyes. e was very distressed "ecause :ord 6rsna was out of his sight$ and he increasing!y fe!t affection for im. %5L% > %5L% sakhyam maitrim sauhrdam ca sarathyadisu samsmaran

nrpam agra(am ity aha "aspa-gadgadaya gira SE=3=E#S sakhyam--we!!-wishingD maitrim--"enedictionD sauhrdam--intimate!y re!atedD ca--a!soD sarathya-adisu--in "ecoming the chariot driverD samsmaran--remem"ering a!! theseD nrpam--unto the 6ingD agra(am--the e!dest "rotherD iti--thusD aha--saidD "aspa--heavi!y "reathingD gadgadaya--overwhe!ming!yD gira--"y speeches. %CA=S:A%&3= Cemem"ering :ord 6rsna and is we!!-wishes$ "enefactions$ intimate fami!ia! re!ations and is chariot driving$ Ar(una$ overwhe!med and "reathing very heavi!y$ "egan to speak. +BC+3C% %he Supreme :iving Being is perfect in a!! re!ations with is pure devotee. Sri Ar(una is one of the typica! pure devotees of the :ord reciprocating in the fraterna! re!ationship$ and the :ord9s dea!ings with Ar(una are disp!ays of friendship of the highest perfect order. e was not on!y a we!!-wisher of Ar(una "ut actua!!y a "enefactor$ and to make it sti!! more perfect the :ord tied him into a fami!y re!ationship "y arranging Su"hadra9s marriage with him. And a"ove a!!$ the :ord agreed to "ecome a chariot driver of Ar(una in order to protect is friend from warfare risks$ and the :ord "ecame actua!!y happy when e esta"!ished the +andavas to ru!e over the wor!d. Ar(una remem"ered a!! these one after another$ and thus he "ecame overwhe!med with such thoughts. %5L% 7 %5L% ar(una uvaca vancito 9ham maha-ra(a harina "andhu-rupina yena me 9pahrtam te(o deva-vismapanam mahat SE=3=E#S ar(unah uvaca--Ar(una saidD vancitah--!eft "y imD aham--myse!fD maha-ra(a--3 6ingD harina--"y the +ersona!ity of 2odheadD "andhu-rupina--as if an intimate friendD yena--"y whomD me--myD apahrtam--& have "een "ereftD te(ah--powerD deva--the demigodsD vismapanam--astonishingD mahat--astounding. %CA=S:A%&3= Ar(una said8 3 6ingJ %he Supreme +ersona!ity of 2odhead ari$ who treated me e4act!y !ike an intimate friend$ has !eft me a!one. %hus my astounding power$ which astonished even the demigods$ is no !onger with me. +BC+3C% &n the Bhagavad-gita ,/?.>/0 the :ord says$ "Anyone specifica!!y powerfu! and opu!ent in wea!th$ strength$ "eauty$ know!edge and a!! that is materia!!y desira"!e is to "e considered "ut a product of an insignificant portion of the comp!ete who!e of #y energy." =o one$ therefore$ can "e independent!y powerfu! in any measure without "eing endowed "y the :ord. When the :ord descends on the earth a!ong

with is eterna! ever-!i"erated associates$ e not on!y disp!ays the divine energy possessed "y imse!f$ "ut a!so empowers is associate devotees with the re)uired energy to e4ecute is mission of incarnation. &t is a!so stated in the Bhagavad-gita ,>.70 that the :ord and is eterna! associates descend on the earth many times$ "ut the :ord remem"ers a!! the different ro!es of incarnations$ whereas the associates$ "y is supreme wi!!$ forget them. Simi!ar!y$ the :ord takes away with im a!! is associates when e disappears from the earth. %he power and energy which were "estowed upon Ar(una were re)uired for fu!fi!!ment of the mission of the :ord$ "ut when is mission was fu!fi!!ed$ the emergency powers were withdrawn from Ar(una "ecause the astounding powers of Ar(una$ which were astonishing even to the deni*ens of heaven$ were no !onger re)uired$ and they were not meant for going "ack home$ "ack to 2odhead. &f endowment of powers and withdrawa! of powers "y the :ord are possi"!e even for a great devotee !ike Ar(una$ or even the demigods in heaven$ then what to speak of the ordinary !iving "eings who are "ut figs compared to such great sou!s. %he !esson is$ therefore$ that no one shou!d "e puffed up for his powers "orrowed from the :ord. %he sane man shou!d rather fee! o"!iged to the :ord for such "enefactions and must uti!i*e such power for the service of the :ord. Such power can "e withdrawn at any time "y the :ord$ so the "est use of such power and opu!ence is to engage them in the service of the :ord. %5L% . %5L% yasya ksana-viyogena !oko hy apriya-darsanah ukthena rahito hy esa mrtakah procyate yatha SE=3=E#S yasya--whoseD ksana--a momentD viyogena--"y separationD !okah--a!! the universesD hi--certain!yD apriyadarsanah--everything appears unfavora"!eD ukthena--"y !ifeD rahitah--"eing devoid ofD hi--certain!yD esah-a!! these "odiesD mrtakah--dead "odiesD procyate--are designatedD yatha--as it were. %CA=S:A%&3= & have (ust !ost im whose separation for a moment wou!d render a!! the universes unfavora"!e and void$ !ike "odies without !ife. +BC+3C% Factua!!y for a !iving "eing there is no one dearer than the :ord. %he :ord e4pands imse!f "y innumera"!e parts and parce!s as svamsa and vi"hinnamsa. +aramatma is the svamsa part of the :ord$ whereas the vi"hinnamsa parts are the !iving "eings. As the !iving "eing is the important factor in the materia! "ody$ for without the !iving "eing the materia! "ody has no va!ue$ simi!ar!y without +aramatma the !iving "eing has no status )uo. Simi!ar!y$ Brahman or +aramatma has no !ocus standi without the Supreme :ord 6rsna. %his is thorough!y e4p!ained in the Bhagavad-gita. %hey are a!! inter!inked with one another$ or interdependent factorsD thus in the u!timate issue the :ord is the summum "onum and therefore the vita! princip!e of everything. %5L% %5L% yat-samsrayad drupada-geham upagatanam ra(nam svayamvara-mukhe smara-durmadanam te(o hrtam kha!u maya"hihatas ca matsyah

sa((ikrtena dhanusadhigata ca krsna SE=3=E#S yat--"y whose mercifu!D samsrayat--"y strengthD drupada-geham--in the pa!ace of 6ing 1rupadaD upagatanam--a!! those assem"!edD ra(nam--of the princesD svayamvara-mukhe--on the occasion of the se!ection of the "ridegroomD smara-durmadanam--a!! !usty in thoughtD te(ah--powerD hrtam--van)uishedD kha!u--as it wereD maya--"y meD a"hihatah--piercedD ca--a!soD matsyah--the fish targetD sa((i-krtena--"y e)uipping the "owD dhanusa--"y that "ow a!soD adhigata--gainedD ca--a!soD krsna--1raupadi. %CA=S:A%&3= 3n!y "y is mercifu! strength was & a"!e to van)uish a!! the !usty princes assem"!ed at the pa!ace of 6ing 1rupada for the se!ection of the "ridegroom. With my "ow and arrow & cou!d pierce the fish target and there"y gain the hand of 1raupadi. +BC+3C% 1raupadi was the most "eautifu! daughter of 6ing 1rupada$ and when she was a young gir! a!most a!! the princes desired her hand. But 1rupada #ahara(a decided to hand over his daughter to Ar(una on!y and therefore contrived a pecu!iar way. %here was a fish hanging on the inner roof of the house under the protection of a whee!. %he condition was that out of the prince!y order$ one must "e a"!e to pierce the fish9s eyes through the whee! of protection$ and no one wou!d "e a!!owed to !ook up at the target. 3n the ground there was a waterpot in which the target and whee! were ref!ected$ and one had to fi4 his aim towards the target "y !ooking at the trem"!ing water in the pot. #ahara(a 1rupada we!! knew that on!y Ar(una or a!ternate!y 6arna cou!d successfu!!y carry out the p!an. But sti!! he wanted to hand his daughter to Ar(una. And in the assem"!y of the prince!y order$ when 1hrstadyumna$ the "rother of 1raupadi$ introduced a!! the princes to his grown-up sister$ 6arna was a!so present in the game. But 1raupadi tactfu!!y avoided 6arna as the riva! of Ar(una$ and she e4pressed her desires through her "rother 1hrstadyumna that she was una"!e to accept anyone who was !ess than a ksatriya. %he vaisyas and the sudras are !ess important than the ksatriyas. 6arna was known as the son of a carpenter$ a sudra. So 1raupadi avoided 6arna "y this p!ea. When Ar(una$ in the dress of a poor "rahmana$ pierced the difficu!t target$ everyone was astonished$ and a!! of them$ especia!!y 6arna$ offered a stiff fight to Ar(una$ "ut as usua! "y the grace of :ord 6rsna he was a"!e to emerge very successfu! in the prince!y fight and thus gain the va!ua"!e hand of 6rsna$ or 1raupadi. Ar(una was !amenting!y remem"ering the incident in the a"sence of the :ord$ "y whose strength on!y he was so powerfu!. %5L% @ %5L% yat-sannidhav aham u khandavam agnaye 9dam indram ca samara-ganam tarasa vi(itya !a"dha sa"ha maya-krtad"huta-si!pa-maya dig"hyo 9haran nrpatayo "a!im adhvare te SE=3=E#S yat--whoseD sannidhau--"eing near"yD aham--myse!fD u--note of astonishmentD khandavam--the protected forest of &ndra$ 6ing of heavenD agnaye--unto the fire-godD adam--de!iveredD indram--&ndraD ca-a!soD sa--a!ong withD amara-ganam--the demigodsD tarasa--with a!! de4terityD vi(itya--having con)ueredD !a"dha--having o"tainedD sa"ha--assem"!y houseD maya-krta--"ui!t "y #ayaD ad"huta--very wonderfu!D si!pa--art and workmanshipD maya--potencyD dig"hyah--from a!! directionsD aharan--co!!ectedD nrpatayah-a!! princesD "a!im--presentationsD adhvare--"roughtD te--your.

%CA=S:A%&3= Because e was near me$ it was possi"!e for me to con)uer with great de4terity the powerfu! 6ing of heaven$ &ndradeva$ a!ong with his demigod associates and thus ena"!e the fire-god to devastate the 6handava Forest. And on!y "y is grace was the demon named #aya saved from the "!a*ing 6handava Forest$ and thus we cou!d "ui!d our assem"!y house of wonderfu! architectura! workmanship$ where a!! the princes assem"!ed during the performance of Ca(asuya-ya(na and paid you tri"utes. +BC+3C% %he demon #aya 1anava was an inha"itant of the forest 6handava$ and when the 6handava Forest was set on fire$ he asked protection from Ar(una. Ar(una saved his !ife$ and as a resu!t of this the demon fe!t o"!iged. e reciprocated "y "ui!ding a wonderfu! assem"!y house for the +andavas$ which attracted the e4traordinary attention of a!! state princes. %hey fe!t the supernatura! power of the +andavas$ and thus without grudge a!! of them su"mitted and paid tri"utes to the 5mperor. %he demons possess wonderfu! and supernatura! powers to create materia! wonders. But they are a!ways distur"ing e!ements of the society. %he modern demons are the harmfu! materia! scientists who create some materia! wonders for distur"ance in the society. For e4amp!e$ the creation of nuc!ear weapons has caused some panic in human society. #aya was a!so a materia!ist !ike that$ and he knew the art of creating such wonderfu! things. And yet :ord 6rsna wanted to ki!! him. When he was chased "oth "y the fire and "y the whee! of :ord 6rsna$ he took she!ter of such a devotee as Ar(una$ who saved him from the wrath of the fire of :ord Sri 6rsna. 1evotees are therefore more mercifu! than the :ord$ and in devotiona! service the mercy of a devotee is more va!ua"!e than the mercy of the :ord. Both the fire and the :ord ceased from chasing the demon as soon as "oth of them saw that the demon was given she!ter "y such a devotee as Ar(una. %his demon$ fee!ing o"!iged to Ar(una$ wanted to do him some service to show his gratefu!ness$ "ut Ar(una dec!ined to accept anything from him in e4change. :ord Sri 6rsna$ however$ "eing p!eased with #aya for his taking she!ter of a devotee$ asked him to render service unto 6ing Eudhisthira "y "ui!ding a wonderfu! assem"!y house. %he process is that "y the grace of the devotee the mercy of the :ord is o"tained$ and "y the mercy of the :ord a chance to serve the :ord9s devotee is o"tained. %he c!u" of Bhimasena was a!so a gift of #aya 1anava. %5L% ; %5L% yat-te(asa nrpa-siro-9nghrim ahan makhartham aryo 9nu(as tava ga(ayuta-sattva-viryah tenahrtah pramatha-natha-makhaya "hupa yan-mocitas tad-anayan "a!im adhvare te SE=3=E#S yat--whoseD te(asa--"y inf!uenceD nrpa-sirah-anghrim--one whose feet are adored "y the heads of kingsD ahan--ki!!edD makha-artham--for the sacrificeD aryah--respecta"!eD anu(ah--younger "rotherD tava--yourD ga(a-ayuta--ten thousand e!ephantsD sattva-viryah--powerfu! e4istenceD tena--"y himD ahrtah--co!!ectedD pramatha-natha--the !ord of the ghosts ,#aha"hairava0D makhaya--for sacrificeD "hupah--kingsD yatmocitah--"y whom they were re!easedD tat-anayan--a!! of them "roughtD "a!im--ta4esD adhvare--presentedD te--your. %CA=S:A%&3=

Eour respecta"!e younger "rother$ who possesses the strength of ten thousand e!ephants$ ki!!ed$ "y is grace$ Aarasandha$ whose feet were worshiped "y many kings. %hese kings had "een "rought for sacrifice in Aarasandha9s #aha"hairava-ya(na$ "ut they were thus re!eased. :ater they paid tri"ute to Eour #a(esty. +BC+3C% Aarasandha was a very powerfu! king of #agadha$ and the history of his "irth and activities is a!so very interesting. is father$ 6ing Brhadratha$ was a!so a very prosperous and powerfu! king of #agadha$ "ut he had no son$ a!though he married two daughters of the 6ing of 6asi. Being disappointed in not getting a son from either of the two )ueens$ the 6ing$ a!ong with his wives$ !eft home to !ive in the forest for austerities$ "ut in the forest he was "!essed "y one great rsi to have a son$ and he gave him one mango to "e eaten "y the )ueens. %he )ueens did so and were very soon pregnant. %he 6ing was very happy to see the )ueens "earing chi!dren$ "ut when the ripe time approached$ the )ueens de!ivered one chi!d in two parts$ one from each of the )ueens9 wom"s. %he two parts were thrown in the forest$ where a great shedemon used to !ive$ and she was g!ad to have some de!icate f!esh and "!ood from the new!y "orn chi!d. 3ut of curiosity she (oined the two parts$ and the chi!d "ecame comp!ete and regained !ife. %he shedemon was known as Aara$ and "eing compassionate on the chi!d!ess 6ing$ she went to the 6ing and presented him with the nice chi!d$ %he 6ing was very p!eased with the she-demon and wanted to reward her according to her desire. %he she-demon e4pressed her desire that the chi!d "e named after her$ and thus the chi!d was surnamed Aarasandha$ or one who was (oined "y Aara$ the she-demon. &n fact$ this Aarasandha was "orn as one of the parts and parce!s of the demon 'ipracitti. %he saint "y whose "enedictions the )ueens "ore the chi!d was ca!!ed Candra 6ausika$ who foreto!d of the chi!d "efore his father Brhadratha. Since he possessed demoniac )ua!ities from "irth$ natura!!y he "ecame a great devotee of :ord Siva$ who is the !ord of a!! ghost!y and demoniac men. Cavana was a great devotee of :ord Siva$ and so a!so 6ing Aarasandha. e used to sacrifice a!! arrested kings "efore :ord #aha"hairava ,Siva0 and "y his mi!itary power he defeated many sma!! kings and arrested them to "utcher "efore #aha"hairava. %here are many devotees of :ord #aha"hairava$ or 6a!a"hairava$ in the province of Bihar$ former!y ca!!ed #agadha. Aarasandha was a re!ative of 6amsa$ the materna! unc!e of 6rsna$ and therefore after 6amsa9s death 6ing Aarasandha "ecame a great enemy of 6rsna$ and there were many fights "etween Aarasandha and 6rsna. :ord 6rsna wanted to ki!! him$ "ut e a!so wanted that those who served as mi!itary men for Aarasandha might not "e ki!!ed. %herefore a p!an was adopted to ki!! him. 6rsna$ Bhima and Ar(una together went to Aarasandha in the dress of poor "rahmanas and "egged charity from 6ing Aarasandha. Aarasandha never refused charity to any "rahmana$ and he performed many sacrifices a!so$ yet he was not on a par with devotiona! service. :ord 6rsna$ Bhima and Ar(una asked Aarasandha for the faci!ity of fighting him$ and it was sett!ed that Aarasandha wou!d fight with Bhima on!y. So a!! of them were "oth guests and com"atants of Aarasandha$ and Bhima and Aarasandha fought every day for severa! days. Bhima "ecame disappointed$ "ut 6rsna gave him hints a"out Aarasandha9s "eing (oined together as an infant$ and thus Bhima dissected him again and so ki!!ed him. A!! the kings who were detained in the concentration camp to "e ki!!ed "efore #aha"hairava were thus re!eased "y Bhima. Fee!ing thus o"!iged to the +andavas$ they paid tri"ute to 6ing Eudhisthira. %5L% /? %5L% patnyas tavadhimakha-k!pta-maha"hisekas!aghistha-caru-ka"aram kitavaih sa"hayam sprstam vikirya padayoh patitasru-mukhya yas tat-striyo 9krta-hatesa-vimukta-kesah SE=3=E#S

patnyah--of the wifeD tava--yourD adhimakha--during the great sacrificia! ceremonyD k!pta--dressedD maha-a"hiseka--great!y sanctifiedD s!aghistha--thus g!orifiedD caru--"eautifu!D ka"aram--c!ustered hairD kitavaih--"y the miscreantsD sa"hayam--in the great assem"!yD sprstam--"eing caughtD vikirya--"eing !oosenedD padayoh--on the feetD patita-asru-mukhyah--of the one who fe!! down with tears in the eyesD yah-- eD tat--theirD striyah--wivesD akrta--"ecameD hata-isa--"ereft of hus"andsD vimukta-kesah--!oosened hair. %CA=S:A%&3= &t was e on!y who !oosened the hair of a!! the wives of the miscreants who dared open the c!uster of your Kueen9s hair$ which had "een nice!y dressed and sanctified for the great Ca(asuya sacrificia! ceremony. At that time she fe!! down at the feet of :ord 6rsna with tears in her eyes. +BC+3C% Kueen 1raupadi had a "eautifu! "unch of hair which was sanctified in the ceremonia! function of Ca(asuya-ya(na. But when she was !ost in a "et$ 1uhsasana touched her g!orified hair to insu!t her. 1raupadi then fe!! down at the !otus feet of :ord 6rsna$ and :ord 6rsna decided that a!! the wives of 1uhsasana and company shou!d have their hair !oosened as a resu!t of the Batt!e of 6uruksetra. %hus after the Batt!e of 6uruksetra$ after a!! the sons and grandsons of 1hrtarastra died in "att!e$ a!! the wives of the fami!y were o"!iged to !oosen their hair as widows. &n other words$ a!! the wives of the 6uru fami!y "ecame widows "ecause of 1uhsasana9s insu!ting a great devotee of the :ord. %he :ord can to!erate insu!ts upon imse!f "y any miscreant "ecause the father to!erates even insu!ts from the son. But e never to!erates insu!ts upon is devotees. By insu!ting a great sou!$ one has to forego a!! the resu!ts of pious acts and "enedictions a!so. %5L% // %5L% yo no (ugopa vana etya duranta-krcchrad durvasaso 9ri-racitad ayutagra-"hug yah sakanna-sistam upayu(ya yatas tri-!okim trptam amamsta sa!i!e vinimagna-sanghah SE=3=E#S yah--one whoD nah--usD (ugopa--gave protectionD vane--forestD etya--getting inD duranta--dangerous!yD krcchrat--trou"!eD durvasasah--of 1urvasa #uniD ari--enemyD racitat--fa"ricated "yD ayuta--ten thousandD agra-"huk--one who eats "eforeD yah--that personD saka-anna-sistam--remnants of foodstuffD upayu(ya-having acceptedD yatah--"ecauseD tri-!okim--a!! the three wor!dsD trptam--satisfiedD amamsta--thought within the mindD sa!i!e--whi!e in the waterD vinimagna-sanghah--a!! merged into the water. %CA=S:A%&3= 1uring our e4i!e$ 1urvasa #uni$ who eats with his ten thousand discip!es$ intrigued with our enemies to put us in dangerous trou"!e. At that time e F:ord 6rsnaG$ simp!y "y accepting the remnants of food$ saved us. By is accepting food thus$ the assem"!y of munis$ whi!e "athing in the river$ fe!t sumptuous!y fed. And a!! the three wor!ds were a!so satisfied. +BC+3C% 1urvasa #uni8 A powerfu! mystic "rahmana determined to o"serve the princip!es of re!igion with great vows and under strict austerities. is name is associated with many historica! events$ and it appears that

the great mystic cou!d "e "oth easi!y satisfied and easi!y annoyed$ !ike :ord Siva. When he was satisfied$ he cou!d do tremendous good to the servitor$ "ut if he was dissatisfied he cou!d "ring a"out the greatest ca!amity. 6umari 6unti$ at her father9s house$ used to minister a!! kinds of services to a!! great "rahmanas$ and "eing satisfied with her good reception 1urvasa #uni "!essed her with a power to ca!! any demigod she desired. &t is understood that he was a p!enary incarnation of :ord Siva$ and thus he cou!d "e either easi!y satisfied or annoyed. e was a great devotee of :ord Siva$ and "y :ord Siva9s order he accepted the priesthood of 6ing Svetaketu "ecause of the 6ing9s performance of sacrifice for one hundred years. Sometimes he used to visit the par!iamentary assem"!y of the heaven!y kingdom of &ndradeva. e cou!d trave! in space "y his great mystic powers$ and it is understood that he trave!ed a great distance through space$ even up to the 'aikuntha p!anets "eyond materia! space. e trave!ed a!! these !ong distances within one year$ during his )uarre! with 6ing Am"arisa$ the great devotee and 5mperor of the wor!d. e had a"out ten thousand discip!es$ and wherever he visited and "ecame a guest of the great ksatriya kings$ he used to "e accompanied "y a num"er of fo!!owers. 3nce he visited the house of 1uryodhana$ the enemy cousin of #ahara(a Eudhisthira. 1uryodhana was inte!!igent enough to satisfy the "rahmana "y a!! means$ and the great rsi wanted to give some "enediction to 1uryodhana. 1uryodhana knew his mystic powers$ and he knew a!so that the mystic "rahmana$ if dissatisfied$ cou!d cause some havoc$ and thus he designed to engage the "rahmana to show his wrath upon his enemy cousins$ the +andavas. When the rsi wanted to award some "enediction to 1uryodhana$ the !atter wished that he shou!d visit the house of #ahara(a Eudhisthira$ who was the e!dest and chief among a!! his cousins. But "y his re)uest he wou!d go to him after he had finished his mea!s with his Kueen$ 1raupadi. 1uryodhana knew that after 1raupadi9s dinner it wou!d "e impossi"!e for #ahara(a Eudhisthira to receive such a !arge num"er of "rahmana guests$ and thus the rsi wou!d "e annoyed and wou!d create some trou"!e for his cousin #ahara(a Eudhisthira. %hat was the p!an of 1uryodhana. 1urvasa #uni agreed to this proposa!$ and he approached the 6ing in e4i!e$ according to the p!an of 1uryodhana$ after the 6ing and 1raupadi had finished their mea!s. 3n his arriva! at the door of #ahara(a Eudhisthira$ he was at once we!! received$ and the 6ing re)uested him to finish his noontime re!igious rites in the river$ for "y that time the foodstuff wou!d "e prepared. 1urvasa #uni$ a!ong with his !arge num"er of discip!es$ went to take a "ath in the river$ and #ahara(a Eudhisthira was in great an4iety a"out the guests. As !ong as 1raupadi had not taken her mea!s$ food cou!d "e served to any num"er of guests$ "ut the rsi$ "y the p!an of 1uryodhana$ reached there after 1raupadi had finished her mea!s. When the devotees are put into difficu!ty$ they have an opportunity to reco!!ect the :ord with rapt attention. So 1raupadi was thinking of :ord 6rsna in that dangerous position$ and the a!!-pervading :ord cou!d at once know the dangerous position of is devotees. e therefore came there on the scene and asked 1raupadi to give whatever food she might have in her stock. 3n her "eing so re)uested "y the :ord$ 1raupadi was sorrowfu! "ecause the Supreme :ord asked her for some food and she was una"!e to supp!y it at that time. She said to the :ord that the mysterious dish which she had received from the sun-god cou!d supp!y any amount of food if she herse!f had not eaten. But on that day she had a!ready taken her mea!s$ and thus they were in danger. By e4pressing her difficu!ties she "egan to cry "efore the :ord as on!y a woman wou!d do in such a position. %he :ord$ however$ asked 1raupadi to "ring up the cooking pots to see if there was any partic!e of foodstuff !eft$ and on 1raupadi9s doing so$ the :ord found some partic!e of vegeta"!e sticking to the pot. %he :ord at once picked it up and ate it. After doing so$ the :ord asked 1raupadi to ca!! for her guests$ the company of 1urvasa. Bhima was sent to ca!! them from the river. Bhima said$ "Why are you de!aying$ sirs? Come on$ the food is ready for you." But the "rahmanas$ "ecause of :ord 6rsna9s accepting a !itt!e partic!e of food$ fe!t sumptuous!y fed$ even whi!e they were in the water. %hey thought that since #ahara(a Eudhisthira must have prepared many va!ua"!e dishes for them and since they were not hungry and cou!d not eat$ the 6ing wou!d fee! very sorry$ so it was "etter not to go there. %hus they decided to go away. %his incident proves that the :ord is the greatest mystic$ and therefore e is known as Eogesvara. Another instruction is that every househo!der must offer food to the :ord$ and the resu!t wi!! "e that everyone$ even a company of guests num"ering ten thousand$ wi!! "e satisfied "ecause of the :ord9s "eing satisfied. %hat is the way of devotiona! service. %5L% /<

%5L% yat-te(asatha "hagavan yudhi su!a-panir vismapitah sagiri(o 9stram adan ni(am me anye 9pi caham amunaiva ka!evarena prapto mahendra-"havane mahad-asanardham SE=3=E#S yat--"y whoseD te(asa--"y inf!uenceD atha--at one timeD "hagavan--the persona!ity of god ,:ord Siva0D yudhi--in the "att!eD su!a-panih--one who has a trident in his handD vismapitah--astonishedD sa-giri(ah-a!ong with the daughter of the ima!aya #ountainsD astram--weaponD adat--awardedD ni(am--of his ownD me--unto meD anye api--so a!so othersD ca--andD aham--myse!fD amuna--"y thisD eva--definite!yD ka!evarena--"y the "odyD praptah--o"tainedD maha-indra-"havane--in the house of &ndradevaD mahat-greatD asana-ardham--ha!f-e!evated seat. %CA=S:A%&3= &t was "y is inf!uence on!y that in a fight & was a"!e to astonish the persona!ity of god :ord Siva and his wife$ the daughter of #ount ima!aya. %hus he F:ord SivaG "ecame p!eased with me and awarded me his own weapon. 3ther demigods a!so de!ivered their respective weapons to me$ and in addition & was a"!e to reach the heaven!y p!anets in this present "ody and was a!!owed a ha!f-e!evated seat. +BC+3C% By the grace of the Supreme +ersona!ity of 2odhead Sri 6rsna$ a!! the demigods$ inc!uding :ord Siva$ were p!eased with Ar(una. %he idea is that one who is favored "y :ord Siva or any other demigod may not necessari!y "e favored "y the Supreme :ord Sri 6rsna. Cavana was certain!y a great devotee of :ord Siva$ "ut he cou!d not "e saved from the wrath of the Supreme +ersona!ity of 2odhead :ord Camacandra. And there are many instances !ike that in the histories of the +uranas. But here is an instance where we can see that :ord Siva "ecame p!eased even in the fight with Ar(una. %he devotees of the Supreme :ord know how to respect the demigods$ "ut the devotees of the demigods sometimes foo!ish!y think that the Supreme +ersona!ity of 2odhead is no greater than the demigods. By such a conception$ one "ecomes an offender and u!timate!y meets with the same end as Cavana and others. %he instances descri"ed "y Ar(una during his friend!y dea!ings with :ord Sri 6rsna are instructive for a!! who may "e convinced "y the !essons that one can achieve a!! favors simp!y "y p!easing the Supreme :ord Sri 6rsna$ whereas the devotees or worshipers of the demigods may achieve on!y partia! "enefits$ which are a!so perisha"!e$ (ust as the demigods themse!ves are. Another significance of the present verse is that Ar(una$ "y the grace of :ord Sri 6rsna$ was a"!e to reach the heaven!y p!anet even with the se!fsame "ody and was honored "y the heaven!y demigod &ndradeva$ "eing seated with him ha!f-e!evated. 3ne can reach the heaven!y p!anets "y the pious acts recommended in the sastras in the category of fruitive activities. And as stated in the Bhagavad-gita ,;.</0$ when the reactions of such pious acts are spent$ the en(oyer is again degraded to this earth!y p!anet. %he moon is a!so on the !eve! with the heaven!y p!anets$ and on!y persons who have performed virtues on!y-performing sacrifices$ giving charity and undergoing severe austerities--can "e a!!owed to enter into the heaven!y p!anets after the duration of !ife of the "ody. Ar(una was a!!owed to enter into the heaven!y p!anets in the se!fsame "ody simp!y "y the grace of the :ord$ otherwise it is not possi"!e to do so. %he present attempts to enter into the heaven!y p!anets "y the modern scientists wi!! certain!y prove futi!e "ecause such scientists are not on the !eve! of Ar(una. %hey are ordinary human "eings$ without any assets of sacrifice$ charity or austerities. %he materia! "ody is inf!uenced "y the three modes of materia! nature$ name!y goodness$ passion and ignorance. %he present popu!ation is more or !ess inf!uenced "y the modes of passion and ignorance$ and the symptoms for such inf!uence are e4hi"ited in their "ecoming very !usty and greedy. Such degraded fe!!ows can hard!y approach the higher p!anetary systems. A"ove the heaven!y

p!anets there are many other p!anets a!so$ which on!y those who are inf!uenced "y goodness can reach. &n heaven!y and other p!anets within the universe$ the inha"itants are a!! high!y inte!!igent$ many more times than the human "eings$ and they are a!! pious in the higher and highest mode of goodness. %hey are a!! devotees of the :ord$ and a!though their goodness is not unadu!terated$ sti!! they are known as demigods possessing the ma4imum amount of good )ua!ities possi"!e within the materia! wor!d. %5L% /I %5L% tatraiva me viharato "hu(a-danda-yugmam gandiva-!aksanam arati-vadhaya devah sendrah srita yad-anu"havitam a(amidha tenaham adya musitah purusena "humna SE=3=E#S tatra--in that heaven!y p!anetD eva--certain!yD me--myse!fD viharatah--whi!e staying as a guestD "hu(adanda-yugmam--"oth of my armsD gandiva--the "ow named 2andivaD !aksanam--markD arati--a demon named =ivatakavacaD vadhaya--for ki!!ingD devah--a!! the demigodsD sa--a!ong withD indrah--the heaven!y 6ing$ &ndraD sritah--taken she!ter ofD yat--"y whoseD anu"havitam--made it possi"!e to "e powerfu!D a(amidha--3 descendant of 6ing A(amidhaD tena--"y imD aham--myse!fD adya--at the present momentD musitah--"ereft ofD purusena--the persona!ityD "humna--supreme. %CA=S:A%&3= When & stayed for some days as a guest in the heaven!y p!anets$ a!! the heaven!y demigods$ inc!uding 6ing &ndradeva$ took she!ter of my arms$ which were marked with the 2andiva "ow$ to ki!! the demon named =ivatakavaca. 3 6ing$ descendant of A(amidha$ at the present moment & am "ereft of the Supreme +ersona!ity of 2odhead$ "y whose inf!uence & was so powerfu!. +BC+3C% %he heaven!y demigods are certain!y more inte!!igent$ powerfu! and "eautifu!$ and yet they had to take he!p from Ar(una "ecause of his 2andiva "ow$ which was empowered "y the grace of :ord Sri 6rsna. %he :ord is a!!-powerfu!$ and "y is grace is pure devotee can "e as powerfu! as e may desire$ and there is no !imit to it. And when the :ord withdraws is power from anyone$ he is power!ess "y the wi!! of the :ord. %5L% /> %5L% yad-"andhavah kuru-"a!a"dhim ananta-param eko rathena tatare 9ham atirya-sattvam pratyahrtam "ahu dhanam ca maya paresam te(as-padam manimayam ca hrtam siro"hyah SE=3=E#S yat-"andhavah--"y whose friendship on!yD kuru-"a!a-a"dhim--the ocean of the mi!itary strength of the 6urusD ananta-param--which was insurmounta"!eD ekah--a!oneD rathena--"eing seated on the chariotD tatare--was a"!e to cross overD aham--myse!fD atirya--invinci"!eD sattvam--e4istenceD pratyahrtam--drew "ackD "ahu--very !arge )uantityD dhanam--wea!thD ca--a!soD maya--"y myD paresam--of the enemyD te(ah-

padam--source of "ri!!ianceD mani-mayam--"edecked with (ewe!sD ca--a!soD hrtam--taken "y forceD siro"hyah--from their heads. %CA=S:A%&3= %he mi!itary strength of the 6auravas was !ike an ocean in which there dwe!!ed many invinci"!e e4istences$ and thus it was insurmounta"!e. But "ecause of is friendship$ &$ seated on the chariot$ was a"!e to cross over it. And on!y "y is grace was & a"!e to regain the cows and a!so co!!ect "y force many he!mets of the kings which were "edecked with (ewe!s that were sources of a!! "ri!!iance. +BC+3C% 3n the 6aurava side there were many sta!wart commanders !ike Bhisma$ 1rona$ 6rpa and 6arna$ and their mi!itary strength was as insurmounta"!e as the great ocean. And yet it was due to :ord 6rsna9s grace that Ar(una a!one$ sitting on the chariot$ cou!d manage to van)uish them one after another without difficu!ty. %here were many changes of commanders on the other side$ "ut on the +andavas9 side Ar(una a!one on the chariot driven "y :ord 6rsna cou!d manage the who!e responsi"i!ity of the great war. Simi!ar!y$ when the +andavas were !iving at the pa!ace of 'irata incognito$ the 6auravas picked a )uarre! with 6ing 'irata and decided to take away his !arge num"er of cows. Whi!e they were taking away the cows$ Ar(una fought with them incognito and was a"!e to regain the cows a!ong with some "ooty taken "y force--the (ewe!s set on the tur"ans of the roya! order. Ar(una remem"ered that a!! this was possi"!e "y the grace of the :ord. %5L% /7 %5L% yo "hisma-karna-guru-sa!ya-camusv ada"hrara(anya-varya-ratha-manda!a-manditasu agrecaro mama vi"ho ratha-yuthapanam ayur manamsi ca drsa saha o(a arcchat SE=3=E#S yah--it is e on!yD "hisma--BhismaD karna--6arnaD guru--1ronacaryaD sa!ya--Sa!yaD camusu--in the midst of the mi!itary pha!an4D ada"hra--immenseD ra(anya-varya--great roya! princesD ratha-manda!a--chain of chariotsD manditasu--"eing decorated withD agrecarah--going forwardD mama--of mineD vi"ho--3 great 6ingD ratha-yutha-panam--a!! the charioteersD ayuh--duration of !ife or fruitive activitiesD manamsi--menta! upsurgesD ca--a!soD drsa--"y g!anceD sahah--powerD o(ah--strengthD arcchat--withdrew. %CA=S:A%&3= &t was e on!y who withdrew the duration of !ife from everyone and who$ in the "att!efie!d$ withdrew the specu!ative power and strength of enthusiasm from the great mi!itary pha!an4 made "y the 6auravas$ headed "y Bhisma$ 6arna$ 1rona$ Sa!ya$ etc. %heir arrangement was e4pert and more than ade)uate$ "ut e F:ord Sri 6rsnaG$ whi!e going forward$ did a!! this. +BC+3C% %he A"so!ute +ersona!ity of 2odhead$ :ord Sri 6rsna$ e4pands imse!f "y is p!enary +aramatma portion in everyone s heart$ and thus e directs everyone in the matter of reco!!ection$ forgetfu!ness$ know!edge$ the a"sence of inte!!igence and a!! psycho!ogica! activities ,Bg. /7./70. As the Supreme :ord$ e can increase or decrease the duration of !ife of a !iving "eing. %hus the :ord conducted the Batt!e of 6uruksetra according to is own p!an. e wanted that "att!e to esta"!ish Eudhisthira as the 5mperor of

this p!anet$ and to faci!itate this transcendenta! "usiness e ki!!ed a!! who were on the opposite party "y is omnipotent wi!!. %he other party was e)uipped with a!! mi!itary strength supported "y "ig genera!s !ike Bhisma$ 1rona and Sa!ya and it wou!d have "een physica!!y impossi"!e for Ar(una to win the "att!e had the :ord not he!ped him "y every kind of tactic. Such tactics are genera!!y fo!!owed "y every statesman$ even in modern warfare$ "ut they are a!! done materia!!y "y powerfu! espionages$ mi!itary tactics and dip!omatic maneuvers. But "ecause Ar(una was the :ord9s affectionate devotee$ the :ord did a!! this imse!f without persona! an4iety "y Ar(una. %hat is the way of the devotiona! service to the :ord. %5L% /. %5L% yad-dohsu ma pranihitam guru-"hisma-karnanaptr-trigarta-sa!ya-saindhava-"ah!ikadyaih astrany amogha-mahimani nirupitani nopasprsur nrhari-dasam ivasurani SE=3=E#S yat--under whoseD dohsu--protection of armsD ma pranihitam--myse!f "eing situatedD guru--1ronacaryaD "hisma--BhismaD karna--6arnaD naptr--BhurisravaD trigarta--6ing SusarmaD sa!ya--Sa!yaD saindhava--6ing AayadrathaD "ah!ika--"rother of #ahara(a Santanu ,Bhisma9s father0D adyaih--etc.D astrani--weaponsD amogha--invinci"!eD mahimani--very powerfu!D nirupitani--app!iedD na--notD upasprsuh--touchedD nrharidasam--servitor of =rsimhadeva ,+rah!ada0D iva--!ikeD asurani--weapons emp!oyed "y the demons. %CA=S:A%&3= 2reat genera!s !ike Bhisma$ 1rona$ 6arna$ Bhurisrava$ Susarma$ Sa!ya$ Aayadratha$ and Bah!ika a!! directed their invinci"!e weapons against me. But "y is F:ord 6rsna9sG grace they cou!d not even touch a hair on my head. Simi!ar!y$ +rah!ada #ahara(a$ the supreme devotee of :ord =rsimhadeva$ was unaffected "y the weapons the demons used against him. +BC+3C% %he history of +rah!ada #ahara(a$ the great devotee of =rsimhadeva$ is narrated in the Seventh Canto of Srimad-Bhagavatam. +rah!ada #ahara(a$ a sma!! chi!d of on!y five years$ "ecame the o"(ect of envy for his great father$ iranyakasipu$ on!y "ecause of his "ecoming a pure devotee of the :ord. %he demon father emp!oyed a!! his weapons to ki!! the devotee son$ +rah!ada$ "ut "y the grace of the :ord he was saved from a!! sorts of dangerous actions "y his father. e was thrown in a fire$ in "oi!ing oi!$ from the top of a hi!!$ underneath the !egs of an e!ephant$ and he was administered poison. At !ast the father himse!f took up a chopper to ki!! his son$ and thus =rsimhadeva appeared and ki!!ed the heinous father in the presence of the son. %hus no one can ki!! the devotee of the :ord. Simi!ar!y$ Ar(una was a!so saved "y the :ord$ a!though a!! dangerous weapons were emp!oyed "y his great opponents !ike Bhisma. 6arna8 Born of 6unti "y the sun-god prior to her marriage with #ahara(a +andu$ 6arna took his "irth with "ang!es and earrings$ e4traordinary signs for an undaunted hero. &n the "eginning his name was 'asusena$ "ut when he grew up he presented his natura! "ang!es and earrings to &ndradeva$ and thenceforward he "ecame known as 'aikartana. After his "irth from the maiden 6unti$ he was thrown in the 2anges. :ater he was picked up "y Adhiratha$ and he and his wife Cadha "rought him up as their own offspring. 6arna was very charita"!e$ especia!!y toward the "rahmanas. %here was nothing he cou!d not spare for a "rahmana. &n the same charita"!e spirit he gave in charity his natura! "ang!es and earrings to &ndradeva$ who$ "eing very much satisfied with him$ gave him in return a great weapon ca!!ed Sakti. e was admitted as one of the students of 1ronacarya$ and from the very "eginning there was some riva!ry "etween him and Ar(una. Seeing his constant riva!ry with Ar(una$ 1uryodhana picked him up as his companion$ and this gradua!!y grew into greater intimacy. e was a!so present in the great assem"!y of

1raupadi9s svayamvara function$ and when he attempted to e4hi"it his ta!ent in that meeting$ 1raupadi9s "rother dec!ared that 6arna cou!d not take part in the competition "ecause of his "eing the son of a sudra carpenter. A!though he was refused in the competition$ sti!! when Ar(una was successfu! in piercing the fish target on the cei!ing and 1raupadi "estowed her gar!and upon Ar(una$ 6arna and the other disappointed princes offered an unusua! stum"!ing "!ock to Ar(una whi!e he was !eaving with 1raupadi. Specifica!!y$ 6arna fought with him very va!iant!y$ "ut a!! of them were defeated "y Ar(una. 1uryodhana was very much p!eased with 6arna "ecause of his constant riva!ry with Ar(una$ and when he was in power he enthroned 6arna in the state of Anga. Being "aff!ed in his attempt to win 1raupadi$ 6arna advised 1uryodhana to attack 6ing 1rupada$ for after defeating him "oth Ar(una and 1raupadi cou!d "e arrested. But 1ronacarya re"uked them for this conspiracy$ and they refrained from the action. 6arna was defeated many times$ not on!y "y Ar(una "ut a!so "y Bhimasena. e was the king of the kingdom of Benga!$ 3rissa and #adras com"ined. :ater on he took an active part in the Ca(asuya sacrifice of #ahara(a Eudhisthira$ and when there was gam"!ing "etween the riva! "rothers$ designed "y Sakuni$ 6arna took part in the game$ and he was very p!eased when 1raupadi was offered as a "et in the gam"!ing. %his fed his o!d grudge. When 1raupadi was in the game he was very enthusiastic to dec!are the news$ and it is he who ordered 1uhsasana to take away the garments of "oth the +andavas and 1raupadi. e asked 1raupadi to se!ect another hus"and "ecause$ "eing !ost "y the +andavas$ she was rendered a s!ave of the 6urus. e was a!ways an enemy of the +andavas$ and whenever there was an opportunity$ he tried to cur" them "y a!! means. 1uring the Batt!e of 6uruksetra$ he foresaw the conc!usive resu!t$ and he e4pressed his opinion that due to :ord 6rsna9s "eing the chariot driver of Ar(una$ the "att!e shou!d "e won "y Ar(una. e a!ways differed with Bhisma$ and sometimes he was proud enough to say that within five days he cou!d finish up the +andavas$ if Bhisma wou!d not interfere with his p!an of action. But he was much mortified when Bhisma died. e ki!!ed 2hatotkaca with the Sakti weapon o"tained from &ndradeva. is son$ 'rsasena$ was ki!!ed "y Ar(una. e ki!!ed the !argest num"er of +andava so!diers. At !ast there was a severe fight with Ar(una$ and it was he on!y who was a"!e to knock off the he!met of Ar(una. But it so happened that the whee! of his chariot stuck in the "att!efie!d mud$ and when he got down to set the whee! right$ Ar(una took the opportunity and ki!!ed him$ a!though he re)uested Ar(una not to do so. =apta$ or Bhurisrava8 Bhurisrava was the son of Somadatta$ a mem"er of the 6uru fami!y. is other "rother was Sa!ya. Both the "rothers and the father attended the svayamvara ceremony of 1raupadi. A!! of them appreciated the wonderfu! strength of Ar(una due to his "eing the devotee friend of the :ord$ and thus Bhurisrava advised the sons of 1hrtarastra not to pick any )uarre! or fight with them. A!! of them a!so attended the Ca(asuya ya(na of #ahara(a Eudhisthira. e possessed one aksauhini regiment of army$ cava!ry$ e!ephants and chariots$ and a!! these were emp!oyed in the Batt!e of 6uruksetra on "eha!f of 1uryodhana9s party. e was counted "y Bhima as one of the yutha-patis. &n the Batt!e of 6uruksetra he was especia!!y engaged in a fight with Satyaki$ and he ki!!ed ten sons of Satyaki. :ater on$ Ar(una cut off his hands$ and he was u!timate!y ki!!ed "y Satyaki. After his death he merged into the e4istence of 'isvadeva. %rigarta$ or Susarma8 Son of #ahara(a 'rddhaksetra$ he was the 6ing of %rigartadesa$ and he was a!so present in the svayamvara ceremony of 1raupadi. e was one of the a!!ies of 1uryodhana$ and he advised 1uryodhana to attack the #atsyadesa ,1ar"hanga0. 1uring the time of cow-stea!ing in 'irata-nagara$ he was a"!e to arrest #ahara(a 'irata$ "ut !ater #ahara(a 'irata was re!eased "y Bhima. &n the Batt!e of 6uruksetra he a!so fought very va!iant!y$ "ut at the end he was ki!!ed "y Ar(una. Aayadratha8 Another son of #ahara(a 'rddhaksetra. e was the 6ing of Sindhudesa ,modern Sind +akistan0. is wife9s name was 1uhsa!a. e was a!so present in the svayamvara ceremony of 1raupadi$ and he desired very strong!y to have her hand$ "ut he fai!ed in the competition. But since then he a!ways sought the opportunity to get in touch with 1raupadi. When he was going to marry in the Sa!yadesa$ on the way to 6amyavana he happened to see 1raupadi again and was too much attracted to her. %he +andavas and 1raupadi were then in e4i!e$ after !osing their empire in gam"!ing$ and Aayadratha thought it wise to send news to 1raupadi in an i!!icit manner through 6otisasya$ one of his associates. 1raupadi at once refused vehement!y the proposa! of Aayadratha$ "ut "eing so much attracted "y the "eauty of 1raupadi$ he tried again and again. 5very time he was refused "y 1raupadi. e tried to take her away forci"!y on his chariot$ and at first 1raupadi gave him a good dashing$ and he fe!! !ike a cut-root tree. But he was not discouraged$ and he was a"!e to force 1raupadi to sit on the chariot. %his incident was seen "y 1haumya #uni$ and he strong!y protested the action of Aayadratha. e a!so fo!!owed the chariot$ and

through 1hatreyika the matter was "rought to the notice of #ahara(a Eudhisthira. %he +andavas then attacked the so!diers of Aayadratha and ki!!ed them a!!$ and at !ast Bhima caught ho!d of Aayadratha and "eat him very severe!y$ a!most dead. %hen a!! "ut five hairs were cut off his head and he was taken to a!! the kings and introduced as the s!ave of #ahara(a Eudhisthira. e was forced to admit himse!f to "e the s!ave of #ahara(a Eudhisthira "efore a!! the prince!y order$ and in the same condition he was "rought "efore #ahara(a Eudhisthira. #ahara(a Eudhisthira was kind enough to order him re!eased$ and when he admitted to "eing a tri"utary prince under #ahara(a Eudhisthira$ Kueen 1raupadi a!so desired his re!ease. After this incident$ he was a!!owed to return to his country. Being so insu!ted$ he went to 2angatri in the ima!ayas and undertook a severe type of penance to p!ease :ord Siva. e asked his "enediction to defeat a!! the +andavas$ at !east one at a time. %hen the Batt!e of 6uruksetra "egan$ and he took sides with 1uryodhana. &n the first day9s fight he was engaged with #ahara(a 1rupada$ then with 'irata and then with A"himanyu. Whi!e A"himanyu was "eing ki!!ed$ merci!ess!y surrounded "y seven great genera!s$ the +andavas came to his he!p$ "ut Aayadratha$ "y the mercy of :ord Siva$ repu!sed them with great a"i!ity. At this$ Ar(una took a vow to ki!! him$ and on hearing this$ Aayadratha wanted to !eave the warfie!d and asked permission from the 6auravas for this coward!y action. But he was not a!!owed to do so. 3n the contrary$ he was o"!iged to fight with Ar(una$ and whi!e the fight was going on :ord 6rsna reminded Ar(una that the "enediction of Siva upon Aayadratha was that whoever wou!d cause his head to fa!! on the ground wou!d die at once. e therefore advised Ar(una to throw the head of Aayadratha direct!y onto the !ap of his father$ who was engaged in penances at the Samanta-pancaka pi!grimage. %his was actua!!y done "y Ar(una. Aayadratha9s father was surprised to see a severed head on his !ap$ and he at once threw it to the ground. %he father immediate!y died$ his forehead "eing cracked in seven pieces. %5L% /%5L% sautye vrtah kumatinatmada isvaro me yat-pada-padmam a"havaya "ha(anti "havyah mam sranta-vaham arayo rathino "huvi-stham na praharan yad-anu"hava-nirasta-cittah SE=3=E#S sautye--regarding a chariot driverD vrtah--engagedD kumatina--"y "ad consciousnessD atma-dah--one who de!iversD isvarah--the Supreme :ordD me--myD yat--whoseD pada-padmam--!otus feetD a"havaya--in the matter of sa!vationD "ha(anti--do render serviceD "havyah--the inte!!igent c!ass of menD mam--unto meD sranta--thirstyD vaham--my horsesD arayah--the enemiesD rathinah--a great genera!D "huvi-stham--whi!e standing on the groundD na--did notD praharan--attackD yat--whoseD anu"hava--mercyD nirasta--"eing a"sentD cittah--mind. %CA=S:A%&3= &t was "y is mercy on!y that my enemies neg!ected to ki!! me when & descended from my chariot to get water for my thirsty horses. And it was due to my !ack of esteem for my :ord that & dared engage im as my chariot driver$ for e is worshiped and offered services "y the "est men to attain sa!vation. +BC+3C% %he Supreme :ord$ the +ersona!ity of 2odhead Sri 6rsna$ is the o"(ect of worship "oth "y impersona!ists and "y the devotees of the :ord. %he impersona!ists worship is g!owing effu!gence$ emanating from is transcendenta! "ody of eterna! form$ "!iss and know!edge$ and the devotees worship im as the Supreme +ersona!ity of 2odhead. %hose who are "e!ow even the impersona!ists consider im to "e one of the great historica! persona!ities. %he :ord$ however$ descends to attract a!! "y is specific transcendenta! pastimes$ and thus e p!ays the part of the most perfect master$ friend$ son and !over. is

transcendenta! re!ation with Ar(una was in friendship$ and the :ord therefore p!ayed the part perfect!y$ as e did with is parents$ !overs and wives. Whi!e p!aying in such a perfect transcendenta! re!ation$ the devotee forgets$ "y the interna! potency of the :ord$ that his friend or son is the Supreme +ersona!ity of 2odhead$ a!though sometimes the devotee is "ewi!dered "y the acts of the :ord. After the departure of the :ord$ Ar(una was conscious of his great friend$ "ut there was no mistake on the part of Ar(una$ nor any i!! estimation of the :ord. &nte!!igent men are attracted "y the transcendenta! acting of the :ord with a pure$ una!!oyed devotee !ike Ar(una. &n the warfie!d$ scarcity of water is a we!!-known fact. Water is very rare there$ and "oth the anima!s and men$ working strenuous!y on the warfie!d$ constant!y re)uire water to )uench their thirst. 5specia!!y wounded so!diers and genera!s fee! very thirsty at the time of death$ and it sometimes so happens that simp!y for want of water one has to die unavoida"!y. But such scarcity of water was so!ved in the Batt!e of 6uruksetra "y means of "oring the ground. By 2od9s grace$ water can "e easi!y o"tained from any p!ace if there is faci!ity for "oring the ground. %he modern system works on the same princip!e of "oring the ground$ "ut modern engineers are sti!! una"!e to dig immediate!y wherever necessary. &t appears$ however$ from the history as far "ack as the days of the +andavas$ that "ig genera!s !ike Ar(una cou!d at once supp!y water even to the horses$ and what to speak of men$ "y drawing water from underneath the hard ground simp!y "y penetrating the stratum with a sharp arrow$ a method sti!! unknown to the modern scientists. %5L% /@ %5L% narmany udara-rucira-smita-so"hitani he partha he 9r(una sakhe kuru-nandaneti san(a!pitani nara-deva hrdi-sprsani smartur !uthanti hrdayam mama madhavasya SE=3=E#S narmani--conversation in (okesD udara--ta!ked very frank!yD rucira--p!easingD smita-so"hitani--decorated with a smi!ing faceD he--note of addressD partha--3 son of +rthaD he--note of addressD ar(una--Ar(unaD sakhe--friendD kuru-nandana--son of the 6uru dynastyD iti--and so onD san(a!pitani--such conversationD nara-deva--3 6ingD hrdi--heartD sprsani--touchingD smartuh--"y remem"ering themD !uthanti--overwhe!msD hrdayam--heart and sou!D mama--myD madhavasya--of #adhava ,6rsna0. %CA=S:A%&3= 3 6ingJ is (okings and frank ta!ks were p!easing and "eautifu!!y decorated with smi!es. is addresses unto me as "3 son of +rtha$ 3 friend$ 3 son of the 6uru dynasty$" and a!! such heartiness are now remem"ered "y me$ and thus & am overwhe!med. %5L% /; %5L% sayyasanatana-vikatthana-"ho(anadisv aikyad vayasya rtavan iti vipra!a"dhah sakhyuh sakheva pitrvat tanayasya sarvam sehe mahan mahitaya kumater agham me SE=3=E#S

sayya--s!eeping on one "edD asana--sitting on one seatD atana--wa!king togetherD vikatthana--se!fadorationD "ho(ana--dining togetherD adisu--and in a!! such dea!ingsD aikyat--"ecause of onenessD vayasya-3 my friendD rtavan--truthfu!D iti--thusD vipra!a"dhah--mis"ehavedD sakhyuh--unto a friendD sakha iva--(ust !ike a friendD pitrvat--(ust !ike the fatherD tanayasya--of a chi!dD sarvam--a!!D sehe--to!eratedD mahan--greatD mahitaya--"y g!oriesD kumateh--of one who is of !ow menta!ityD agham--offenseD me--mine. %CA=S:A%&3= 2enera!!y "oth of us used to !ive together and s!eep$ sit and !oiter together. And at the time of advertising onese!f for acts of chiva!ry$ sometimes$ if there were any irregu!arity$ & used to reproach im "y saying$ "#y friend$ Eou are very truthfu!." 5ven in those hours when is va!ue was minimi*ed$ e$ "eing the Supreme Sou!$ used to to!erate a!! those utterings of mine$ e4cusing me e4act!y as a true friend e4cuses his true friend$ or a father e4cuses his son. +BC+3C% Since the Supreme :ord Sri 6rsna is a!!-perfect$ is transcendenta! pastimes with is pure devotees never !ack anything in any respect$ either as a friend$ son or !over. %he :ord re!ishes the reproaches of friends$ parents or fiancees more than the 'edic hymns offered to im "y great !earned scho!ars and re!igionists in an officia! fashion. %5L% <? %5L% so 9ham nrpendra rahitah purusottamena sakhya priyena suhrda hrdayena sunyah adhvany urukrama-parigraham anga raksan gopair asad"hir a"a!eva vinir(ito 9smi SE=3=E#S sah--thatD aham--myse!fD nrpa-indra--3 5mperorD rahitah--"ereft ofD purusa-uttamena--"y the Supreme :ordD sakhya--"y my friendD priyena--"y my dearmostD suhrda--"y the we!!-wisherD hrdayena--"y the heart and sou!D sunyah--vacantD adhvani--recent!yD urukrama-parigraham--the wives of the a!!-powerfu!D anga-"odiesD raksan--whi!e protectingD gopaih--"y the cowherdsD asad"hih--"y the infide!sD a"a!a iva--!ike a weak womanD vinir(itah asmi--& have "een defeated. %CA=S:A%&3= 3 5mperor$ now & am separated from my friend and dearmost we!!-wisher$ the Supreme +ersona!ity of 2odhead$ and therefore my heart appears to "e void of everything. &n is a"sence & have "een defeated "y a num"er of infide! cowherd men whi!e & was guarding the "odies of a!! the wives of 6rsna. +BC+3C% %he important point in this verse is how it was possi"!e that Ar(una cou!d "e defeated "y a gang of igno"!e cowherd men and how such mundane cowherd men cou!d touch the "odies of the wives of :ord 6rsna$ who were under the protection of Ar(una. Sri!a 'isvanatha Cakravarti %hakura has (ustified the contradiction "y research in the 'isnu +urana and Brahma +urana. &n these +uranas it is said that once the fair deni*ens of heaven p!eased Astavakra #uni "y their service and were "!essed "y the muni to have the Supreme :ord as their hus"and. Astavakra #uni was curved in eight (oints of his "ody$ and thus he used to move in a pecu!iar curved manner. %he daughters of the demigods cou!d not check their !aughter upon seeing the movements of the muni$ and the muni$ "eing angry at them$ cursed them that they wou!d

"e kidnapped "y rogues$ even if they wou!d get the :ord as their hus"and. :ater on$ the gir!s again satisfied the muni "y their prayers$ and the muni "!essed them that they wou!d regain their hus"and even after "eing ro""ed "y the rogues. So$ in order to keep the words of the great muni$ the :ord imse!f kidnapped is wives from the protection of Ar(una$ otherwise they wou!d have at once vanished from the scene as soon as they were touched "y the rogues. Besides that$ some of the gopis who prayed to "ecome wives of the :ord returned to their respective positions after their desire was fu!fi!!ed. After the departure of :ord 6rsna$ e wanted a!! is entourage "ack to 2odhead$ and they were ca!!ed "ack under different conditions on!y. %5L% </ %5L% tad vai dhanus ta isavah sa ratho hayas te so 9ham rathi nrpatayo yata anamanti sarvam ksanena tad a"hud asad isa-riktam "hasman hutam kuhaka-raddham ivoptam usyam SE=3=E#S tat--the sameD vai--certain!yD dhanuh te--the same "owD isavah--arrowsD sah--the very sameD rathah-chariotD hayah te--the very same horsesD sah aham--& am the same Ar(unaD rathi--the chariot-fighterD nrpatayah--a!! the kingsD yatah--whomD anamanti--offered their respectsD sarvam--a!!D ksanena--at a moment9s noticeD tat--a!! thoseD a"hut--"ecameD asat--use!essD isa--"ecause of the :ordD riktam--"eing voidD "hasman--ashesD hutam--offering "utterD kuhaka-raddham--money created "y magica! featsD iva--!ike thatD uptam--sownD usyam--in "arren !and. %CA=S:A%&3= & have the very same 2andiva "ow$ the same arrows$ the same chariot drawn "y the same horses$ and & use them as the same Ar(una to whom a!! the kings offered their due respects. But in the a"sence of :ord 6rsna$ a!! of them$ at a moment9s notice$ have "ecome nu!! and void. &t is e4act!y !ike offering c!arified "utter on ashes$ accumu!ating money with a magic wand or sowing seeds on "arren !and. +BC+3C% As we have discussed more than once$ one shou!d not "e puffed up "y "orrowed p!umes. A!! energies and powers are derived from the supreme source$ :ord 6rsna$ and they act as !ong as e desires and cease to function as soon as e withdraws. A!! e!ectrica! energies are received from the powerhouse$ and as soon as the powerhouse stops supp!ying energy$ the "u!"s are of no use. &n a moment9s time such energies can "e generated or withdrawn "y the supreme wi!! of the :ord. #ateria! civi!i*ation without the "!essing of the :ord is chi!d9s p!ay on!y. As !ong as the parents a!!ow the chi!d to p!ay$ it is a!! right. As soon as the parents withdraw$ the chi!d has to stop. uman civi!i*ation and a!! activities thereof must "e dovetai!ed with the supreme "!essing of the :ord$ and without this "!essing a!! advancement of human civi!i*ation is !ike decoration on a dead "ody. &t is said here that a dead civi!i*ation and its activities are something !ike c!arified "utter on ashes$ the accumu!ation of money "y a magic wand and the sowing of seeds in a "arren !and. %5L%S <<-<I %5L% ra(ams tvayanuprstanam suhrdam nah suhrt-pure

vipra-sapa-vimudhanam nighnatam musti"hir mithah varunim madiram pitva madonmathita-cetasam a(anatam ivanyonyam catuh-pancavasesitah SE=3=E#S ra(an--3 6ingD tvaya--"y youD anuprstanam--as you in)uiredD suhrdam--of friends and re!ativesD nah-ourD suhrt-pure--in the city of 1varakaD vipra--the "rahmanasD sapa--"y the curse ofD vimudhanam--of the "efoo!edD nighnatam--of the ki!!edD musti"hih--with "unches of sticksD mithah--among themse!vesD varunim--fermented riceD madiram--wineD pitva--having drunkD mada-unmathita--"eing into4icatedD cetasam--of that menta! situationD a(anatam--of the unrecogni*edD iva--!ikeD anyonyam--one anotherD catuh--fourD panca--fiveD avasesitah--now remaining. %CA=S:A%&3= 3 6ing$ since you have asked me a"out our friends and re!atives in the city of 1varaka$ & wi!! inform you that a!! of them were cursed "y the "rahmanas$ and as a resu!t they a!! "ecame into4icated with wine made of putrefied rice and fought among themse!ves with sticks$ not even recogni*ing one another. =ow a!! "ut four or five of them are dead and gone. %5L% <> %5L% prayenaitad "hagavata isvarasya vicestitam mitho nighnanti "hutani "havayanti ca yan mithah SE=3=E#S prayena etat--it is a!most "yD "hagavatah--of the +ersona!ity of 2odheadD isvarasya--of the :ordD vicestitam--"y the wi!! ofD mithah--one anotherD nighnanti--do ki!!D "hutani--the !iving "eingsD "havayanti--as a!so protectD ca--a!soD yat--of whomD mithah--one another. %CA=S:A%&3= Factua!!y this is a!! due to the supreme wi!! of the :ord$ the +ersona!ity of 2odhead. Sometimes peop!e ki!! one another$ and at other times they protect one another. +BC+3C% According to the anthropo!ogists$ there is nature9s !aw of strugg!e for e4istence and surviva! of the fittest. But they do not know that "ehind the !aw of nature is the supreme direction of the Supreme +ersona!ity of 2odhead. &n the Bhagavad-gita it is confirmed that the !aw of nature is e4ecuted under the direction of the :ord. Whenever$ therefore$ there is peace in the wor!d$ it must "e known that it is due to the good wi!! of the :ord. And whenever there is upheava! in the wor!d$ it is a!so due to the supreme wi!! of the :ord. =ot a "!ade of grass moves without the wi!! of the :ord. Whenever$ therefore$ there is diso"edience of the esta"!ished ru!es enacted "y the :ord$ there is war "etween men and nations. %he surest way to the path of peace$ therefore$ is dovetai!ing everything to the esta"!ished ru!e of the :ord.

%he esta"!ished ru!e is that whatever we do$ whatever we eat$ whatever we sacrifice or whatever we give in charity must "e done to the fu!! satisfaction of the :ord. =o one shou!d do anything$ eat anything$ sacrifice anything or give anything in charity against the wi!! of the :ord. 1iscretion is the "etter part of va!or$ and one must !earn how to discriminate "etween actions which may "e p!easing to the :ord and those which may not "e p!easing to the :ord. An action is thus (udged "y the :ord9s p!easure or disp!easure. %here is no room for persona! whimsD we must a!ways "e guided "y the p!easure of the :ord. Such action is ca!!ed yogah karmasu kausa!am$ or actions performed which are !inked with the Supreme :ord. %hat is the art of doing a thing perfect!y. %5L%S <7-<. %5L% (a!aukasam (a!e yadvan mahanto 9danty aniyasah dur"a!an "a!ino ra(an mahanto "a!ino mithah evam "a!isthair yadu"hir mahad"hir itaran vi"huh yadun yadu"hir anyonyam "hu-"haran san(ahara ha SE=3=E#S (a!aukasam--of the a)uaticsD (a!e--in the waterD yadvat--as it isD mahantah--the !arger oneD adanti-swa!!owsD aniyasah--sma!!er onesD dur"a!an--the weakD "a!inah--the strongerD ra(an--3 6ingD mahantah-the strongestD "a!inah--!ess strongD mithah--in a due!D evam--thusD "a!isthaih--"y the strongestD yadu"hih-"y the descendants of EaduD mahad"hih--one who has greater strengthD itaran--the common onesD vi"huh--the Supreme +ersona!ity of 2odheadD yadun--a!! the EadusD yadu"hih--"y the EadusD anyonyam-among one anotherD "hu-"haran--the "urden of the wor!dD san(ahara--has un!oadedD ha--in the past. %CA=S:A%&3= 3 6ing$ as in the ocean the "igger and stronger a)uatics swa!!ow up the sma!!er and weaker ones$ so a!so the Supreme +ersona!ity of 2odhead$ to !ighten the "urden of the earth$ has engaged the stronger Eadu to ki!! the weaker$ and the "igger Eadu to ki!! the sma!!er. +BC+3C% &n the materia! wor!d the strugg!e for e4istence and surviva! of the fittest are !aws "ecause in the materia! wor!d there is disparity "etween conditioned sou!s due to everyone9s desire to !ord it over the materia! resources. %his very menta!ity of !ording it over the materia! nature is the root cause of conditioned !ife. And to give faci!ity to such imitation !ords$ the i!!usory energy of the :ord has created a disparity "etween conditioned !iving "eings "y creating the stronger and the weaker in every species of !ife. %he menta!ity of !ording it over the materia! nature and the creation has natura!!y created a disparity and therefore the !aw of strugg!e for e4istence. &n the spiritua! wor!d there is no such disparity$ nor is there such a strugg!e for e4istence. &n the spiritua! wor!d there is no strugg!e for e4istence "ecause everyone there e4ists eterna!!y. %here is no disparity "ecause everyone wants to render service to the Supreme :ord$ and no one wants to imitate the :ord in "ecoming the "eneficiary. %he :ord$ "eing creator of everything$ inc!uding the !iving "eings$ factua!!y is the proprietor and en(oyer of everything that "e$ "ut in the materia! wor!d$ "y the spe!! of maya$ or i!!usion$ this eterna! re!ation with the Supreme +ersona!ity of 2odhead is forgotten$ and so the !iving "eing is conditioned under the !aw of strugg!e for e4istence and surviva! of the fittest.

%5L% <%5L% desa-ka!artha-yuktani hrt-tapopasamani ca haranti smaratas cittam govinda"hihitani me SE=3=E#S desa--spaceD ka!a--timeD artha--importanceD yuktani--impregnated withD hrt--the heartD tapa--"urningD upasamani--e4tinguishingD ca--andD haranti--are attractingD smaratah--"y remem"eringD cittam--mindD govinda--the Supreme +ersona!ity of p!easureD a"hihitani--narrated "yD me--unto me. %CA=S:A%&3= =ow & am attracted to those instructions imparted to me "y the +ersona!ity of 2odhead F2ovindaG "ecause they are impregnated with instructions for re!ieving the "urning heart in a!! circumstances of time and space. +BC+3C% erein Ar(una refers to the instruction of the Bhagavad-gita$ which was imparted to him "y the :ord on the Batt!efie!d of 6uruksetra. %he :ord !eft "ehind im the instructions of the Bhagavad-gita not for the "enefit of Ar(una a!one$ "ut a!so for a!! time and in a!! !ands. %he Bhagavad-gita$ "eing spoken "y the Supreme +ersona!ity of 2odhead$ is the essence of a!! 'edic wisdom. &t is nice!y presented "y the :ord imse!f for a!! who have very !itt!e time to go through the vast 'edic !iteratures !ike the Bpanisads$ +uranas and 'edanta-sutras. &t is put within the study of the great historica! epic #aha"harata$ which was especia!!y prepared for the !ess inte!!igent c!ass$ name!y the women$ the !a"orers and those who are worth!ess descendants of the "rahmanas$ ksatriyas and higher sections of the vaisyas. %he pro"!em which arose in the heart of Ar(una on the Batt!efie!d of 6uruksetra was so!ved "y the teachings of the Bhagavadgita. Again$ after the departure of the :ord from the vision of earth!y peop!e$ when Ar(una was face to face with "eing van)uished in his ac)uired power and prominence$ he wanted again to remem"er the great teachings of the Bhagavad-gita (ust to teach a!! concerned that the Bhagavad-gita can "e consu!ted in a!! critica! times$ not on!y for so!ace from a!! kinds of menta! agonies$ "ut a!so for the way out of great entang!ements which may em"arrass one in some critica! hour. %he mercifu! :ord !eft "ehind im the great teachings of the Bhagavad-gita so that one can take the instructions of the :ord even when e is not visi"!e to materia! eyesight. #ateria! senses cannot have any estimation of the Supreme :ord$ "ut "y is inconceiva"!e power the :ord can incarnate imse!f to the sense perception of the conditioned sou!s in a suita"!e manner through the agency of matter$ which is a!so another form of the :ord9s manifested energy. %hus the Bhagavad-gita$ or any authentic scriptura! sound representation of the :ord$ is a!so the incarnation of the :ord. %here is no difference "etween the sound representation of the :ord and the :ord imse!f. 3ne can derive the same "enefit from the Bhagavad-gita as Ar(una did in the persona! presence of the :ord. %he faithfu! human "eing who is desirous of "eing !i"erated from the c!utches of materia! e4istence can very easi!y take advantage of the Bhagavad-gita$ and with this in view$ the :ord instructed Ar(una as if Ar(una were in need of it. &n the Bhagavad-gita$ five important factors of know!edge have "een de!ineated pertaining to ,/0 the Supreme :ord$ ,<0 the !iving "eing$ ,I0 nature$ ,>0 time and space and ,70 the process of activity. 3ut of these$ the Supreme :ord and the !iving "eing are )ua!itative!y one. %he difference "etween the two has "een ana!y*ed as the difference "etween the who!e and the part and parce!. =ature is inert matter disp!aying the interaction of three different modes$ and eterna! time and un!imited space are considered to "e "eyond the e4istence of the materia! nature. Activities of the !iving "eing are

different varieties of aptitudes which can entrap or !i"erate the !iving "eing within and without materia! nature. A!! these su"(ect matters are concise!y discussed in the Bhagavad-gita$ and !ater the su"(ect matters are e!a"orated in the Srimad-Bhagavatam for further en!ightenment. 3ut of the five su"(ects$ the Supreme :ord$ the !iving entity$ nature$ and time and space are eterna!$ "ut the !iving entity$ nature and time are under the direction of the Supreme :ord$ who is a"so!ute and comp!ete!y independent of any other contro!. %he Supreme :ord is the supreme contro!!er. %he materia! activity of the !iving "eing is "eginning!ess$ "ut it can "e rectified "y transferra! into the spiritua! )ua!ity. %hus it can cease its materia! )ua!itative reactions. Both the :ord and the !iving entity are cogni*ant$ and "oth have the sense of identification$ of "eing conscious as a !iving force. But the !iving "eing under the condition of materia! nature$ ca!!ed mahat-tattva$ misidentifies himse!f as "eing different from the :ord. %he who!e scheme of 'edic wisdom is targeted to the aim of eradicating such a misconception and thus !i"erating the !iving "eing from the i!!usion of materia! identification. When such an i!!usion is eradicated "y know!edge and renunciation$ the !iving "eings are responsi"!e actors and en(oyers a!so. %he sense of en(oyment in the :ord is rea!$ "ut such a sense in the !iving "eing is a sort of wishfu! desire on!y. %his difference in consciousness is the distinction of the two identities$ name!y the :ord and the !iving "eing. 3therwise there is no difference "etween the :ord and the !iving "eing. %he !iving "eing is therefore eterna!!y one and different simu!taneous!y. %he who!e instruction of the Bhagavad-gita stands on this princip!e. &n the Bhagavad-gita the :ord and the !iving "eings are "oth descri"ed as sanatana$ or eterna!$ and the :ord9s a"ode$ far "eyond the materia! sky$ is a!so descri"ed as sanatana. %he !iving "eing is invited to !ive in the sanatana e4istence of the :ord$ and the process which can he!p a !iving "eing to approach the :ord9s a"ode$ where the !i"erated activity of the sou! is e4hi"ited$ is ca!!ed sanatana-dharma. 3ne cannot$ however$ reach the eterna! a"ode of the :ord without "eing free from the misconception of materia! identification$ and the Bhagavad-gita gives us the c!ue how to achieve this stage of perfection. %he process of "eing !i"erated from the misconception of materia! identification is ca!!ed$ in different stages$ fruitive activity$ empiric phi!osophy and devotiona! service$ up to transcendenta! rea!i*ation. Such transcendenta! rea!i*ation is made possi"!e "y dovetai!ing a!! the a"ove items in re!ation with the :ord. +rescri"ed duties of the human "eing$ as directed in the 'edas$ can gradua!!y purify the sinfu! mind of the conditioned sou! and raise him to the stage of know!edge. %he purified stage of ac)uiring know!edge "ecomes the "asis of devotiona! service to the :ord. As !ong as one is engaged in researching the so!ution of the pro"!ems of !ife$ his know!edge is ca!!ed (nana$ or purified know!edge$ "ut on rea!i*ing the actua! so!ution of !ife$ one "ecomes situated in the devotiona! service of the :ord. %he Bhagavad-gita "egins with the pro"!ems of !ife "y discriminating the sou! from the e!ements of matter and proves "y a!! reason and argument that the sou! is indestructi"!e in a!! circumstances and that the outer covering of matter$ the "ody and the mind$ change for another term of materia! e4istence which is fu!! of miseries. %he Bhagavad-gita is therefore meant for terminating a!! different types of miseries$ and Ar(una took she!ter of this great know!edge$ which had "een imparted to him during the 6uruksetra "att!e. %5L% <@ %5L% suta uvaca evam cintayato (isnoh krsna-pada-saroruham sauhardenatigadhena santasid vima!a matih SE=3=E#S sutah uvaca--Suta 2osvami saidD evam--thusD cintayatah--whi!e thinking of the instructionsD (isnoh--of the Supreme +ersona!ity of 2odheadD krsna-pada--the feet of 6rsnaD saroruham--resem"!ing !otusesD sauhardena--"y deep friendshipD ati-gadhena--in great intimacyD santa--pacifiedD asit--it so "ecameD vima!a--without any tinge of materia! contaminationD matih--mind.

%CA=S:A%&3= Suta 2osvami said8 %hus "eing deep!y a"sor"ed in thinking of the instructions of the :ord$ which were imparted in the great intimacy of friendship$ and in thinking of is !otus feet$ Ar(una9s mind "ecame pacified and free from a!! materia! contamination. +BC+3C% Since the :ord is a"so!ute$ deep meditation upon im is as good as yogic trance. %he :ord is nondifferent from is name$ form$ )ua!ity$ pastimes$ entourage and specific actions. Ar(una "egan to think of the :ord9s instructions to him on the Batt!efie!d of 6uruksetra. 3n!y those instructions "egan to e!iminate the tinges of materia! contamination in the mind of Ar(una. %he :ord is !ike the sunD the sun9s appearance means immediate dissipation of darkness$ or ignorance$ and the :ord9s appearance within the mind of the devotee can at once drive away the misera"!e materia! effects. :ord Caitanya has therefore recommended constant chanting of the name of the :ord for protection from a!! contamination of the materia! wor!d. %he fee!ing of separation from the :ord is undou"ted!y painfu! to the devotee$ "ut "ecause it is in connection with the :ord$ it has a specific transcendenta! effect which pacifies the heart. Fee!ings of separation are a!so sources of transcendenta! "!iss$ and they are never compara"!e to contaminated materia! fee!ings of separation. %5L% <; %5L% vasudevanghry-anudhyanapari"rmhita-ramhasa "haktya nirmathitasesakasaya-dhisano 9r(unah SE=3=E#S vasudeva-anghri--the !otus feet of the :ordD anudhyana--"y constant remem"ranceD pari"rmhita-e4pandedD ramhasa--with great ve!ocityD "haktya--in devotionD nirmathita--su"sidedD asesa--un!imitedD kasaya--dintD dhisanah--conceptionD ar(unah--Ar(una. %CA=S:A%&3= Ar(una9s constant remem"rance of the !otus feet of :ord Sri 6rsna rapid!y increased his devotion$ and as a resu!t a!! the trash in his thoughts su"sided. +BC+3C% #ateria! desires in the mind are the trash of materia! contamination. By such contamination$ the !iving "eing is faced with so many compati"!e and incompati"!e things that discourage the very e4istence of spiritua! identity. Birth after "irth the conditioned sou! is entrapped with so many p!easing and disp!easing e!ements$ which are a!! fa!se and temporary. %hey accumu!ate due to our reactions to materia! desires$ "ut when we get in touch with the transcendenta! :ord in is variegated energies "y devotiona! service$ the naked forms of a!! materia! desires "ecome manifest$ and the inte!!igence of the !iving "eing is pacified in its true co!or. As soon as Ar(una turned his attention towards the instructions of the :ord$ as they are incu!cated in the Bhagavad-gita$ his true co!or of eterna! association with the :ord "ecame manifest$ and thus he fe!t freed from a!! materia! contaminations. %5L% I?

%5L% gitam "hagavata (nanam yat tat sangrama-murdhani ka!a-karma-tamo-ruddham punar adhyagamat pra"huh SE=3=E#S gitam--instructedD "hagavata--"y the +ersona!ity of 2odheadD (nanam--transcendenta! know!edgeD yat-whichD tat--thatD sangrama-murdhani--in the midst of "att!eD ka!a-karma--time and actionsD tamahruddham--enwrapped "y such darknessD punah adhyagamat--revived them againD pra"huh--the !ord of his senses. %CA=S:A%&3= Because of the :ord9s pastimes and activities and "ecause of is a"sence$ it appeared that Ar(una forgot the instructions !eft "y the +ersona!ity of 2odhead. But factua!!y this was not the case$ and again he "ecame !ord of his senses. +BC+3C% A conditioned sou! is enwrapped in his fruitive activities "y the force of eterna! time. But the Supreme :ord$ when e incarnates on the earth$ is not inf!uenced "y ka!a$ or the materia! conception of past$ present and future. %he activities of the :ord are eterna!$ and they are manifestations of is atma-maya$ or interna! potency. A!! pastimes or activities of the :ord are spiritua! in nature$ "ut to the !aymen they appear to "e on the same !eve! with materia! activities. &t so appeared that Ar(una and the :ord were engaged in the Batt!e of 6uruksetra as the other party was a!so engaged$ "ut factua!!y the :ord was e4ecuting is mission of incarnation and association with is eterna! friend Ar(una. %herefore such apparent!y materia! activities of Ar(una did not drive him away from his transcendenta! position$ "ut on the contrary revived his consciousness of the songs of the :ord$ as e sang them persona!!y. %his reviva! of consciousness is assured "y the :ord in the Bhagavad-gita ,/@..70 as fo!!ows8 man-mana "hava mad-"hakto mad-ya(i mam namaskuru mam evaisyasi satyam te prati(ane priyo 9si me 3ne shou!d think of the :ord a!waysD the mind shou!d not forget im. 3ne shou!d "ecome a devotee of the :ord and offer o"eisances unto im. 3ne who !ives in that fashion "ecomes undou"ted!y endowed with the "!essing of the :ord "y achieving the she!ter of is !otus feet. %here is nothing to dou"t a"out this eterna! truth. Because Ar(una was is confidentia! friend$ the secret was disc!osed to him. Ar(una had no desire to fight with his re!atives$ "ut he fought for the mission of the :ord. e was a!ways engaged in the e4ecution of is mission on!y$ and therefore after the :ord9s departure he remained in the same transcendenta! position$ even though it appeared that he forgot a!! the instructions of the Bhagavadgita. 3ne shou!d$ therefore$ ad(ust the activities of !ife in pace with the mission of the :ord$ and "y doing this one is sure to return "ack home$ "ack to 2odhead. %his is the highest perfection of !ife. %5L% I/ %5L% visoko "rahma-sampattya sanchinna-dvaita-samsayah

!ina-prakrti-nairgunyad a!ingatvad asam"havah SE=3=E#S visokah--free from "ereavementD "rahma-sampattya--"y possession of spiritua! assetsD sanchinna--"eing comp!ete!y cut offD dvaita-samsayah--from the dou"ts of re!ativityD !ina--merged inD prakrti--materia! natureD nairgunyat--due to "eing in transcendenceD a!ingatvat--"ecause of "eing devoid of a materia! "odyD asam"havah--free from "irth and death. %CA=S:A%&3= Because of his possessing spiritua! assets$ the dou"ts of dua!ity were comp!ete!y cut off. %hus he was freed from the three modes of materia! nature and p!aced in transcendence. %here was no !onger any chance of his "ecoming entang!ed in "irth and death$ for he was freed from materia! form. +BC+3C% 1ou"ts of dua!ity "egin from the misconception of the materia! "ody$ which is accepted as the se!f "y !ess inte!!igent persons. %he most foo!ish part of our ignorance is our identifying this materia! "ody with the se!f. 5verything in re!ation with the "ody is ignorant!y accepted as our own. 1ou"ts due to misconceptions of "myse!f" and "mine"--in other words$ "my "ody$" "my re!atives$" "my property$" "my wife$" "my chi!dren$" "my wea!th$" "my country$" "my community$" and hundreds and thousands of simi!ar i!!usory contemp!ations--cause "ewi!derment for the conditioned sou!. By assimi!ating the instructions of the Bhagavad-gita$ one is sure to "e re!eased from such "ewi!derment "ecause rea! know!edge is know!edge that the Supreme +ersona!ity of 2odhead$ 'asudeva$ :ord 6rsna$ is everything$ inc!uding one9s se!f. 5verything is a manifestation of is potency as part and parce!. %he potency and the potent are nondifferent$ so the conception of dua!ity is at once mitigated "y attainment of perfect know!edge. As soon as Ar(una took up the instructions of the Bhagavad-gita$ e4pert as he was$ he cou!d at once eradicate the materia! conception of :ord 6rsna$ his eterna! friend. e cou!d rea!i*e that the :ord was sti!! present "efore him "y is instruction$ "y is form$ "y is pastimes$ "y is )ua!ities and everything e!se re!ated to im. e cou!d rea!i*e that :ord 6rsna$ his friend$ was sti!! present "efore him "y is transcendenta! presence in different nondua! energies$ and there was no )uestion of attainment of the association of the :ord "y another change of "ody under the inf!uence of time and space. By attainment of a"so!ute know!edge$ one can "e in association with the :ord constant!y$ even in this present !ife$ simp!y "y hearing$ chanting$ thinking of and worshiping the Supreme :ord. 3ne can see im$ one can fee! is presence even in this present !ife simp!y "y understanding the advaya-(nana :ord$ or the A"so!ute :ord$ through the process of devotiona! service$ which "egins with hearing a"out im. :ord Caitanya says that simp!y "y chanting the ho!y name of the :ord one can at once wash off the dust on the mirror of pure consciousness$ and as soon as the dust is removed$ one is at once freed from a!! materia! conditions. %o "ecome free from materia! conditions means to !i"erate the sou!. As soon as one is$ therefore$ situated in a"so!ute know!edge$ his materia! conception of !ife is removed$ or he emerges from a fa!se conception of !ife. %hus the function of the pure sou! is revived in spiritua! rea!i*ation. %his practica! rea!i*ation of the !iving "eing is made possi"!e due to his "ecoming free from the reaction of the three modes of materia! nature$ name!y goodness$ passion and ignorance. By the grace of the :ord$ a pure devotee is at once raised to the p!ace of the A"so!ute$ and there is no chance of the devotee9s "ecoming materia!!y entang!ed again in conditioned !ife. 3ne is not a"!e to fee! the presence of the :ord in a!! circumstances unti! one is endowed with the re)uired transcendenta! vision made possi"!e "y devotiona! service prescri"ed in the revea!ed scriptures. Ar(una had attained this stage !ong "efore on the Batt!efie!d of 6uruksetra$ and when he apparent!y fe!t the a"sence of the :ord$ he at once took she!ter of the instructions of the Bhagavad-gita$ and thus again he was p!aced in his origina! position. %his is the position of visoka$ or the stage of "eing freed from a!! grief and an4ieties. %5L% I<

%5L% nisamya "hagavan-margam samstham yadu-ku!asya ca svah-pathaya matim cakre ni"hrtatma yudhisthirah SE=3=E#S nisamya--de!i"eratingD "hagavat--regarding the :ordD margam--the ways of is appearance and disappearanceD samstham--endD yadu-ku!asya--of the dynasty of 6ing EaduD ca--a!soD svah--the a"ode of the :ordD pathaya--on the way ofD matim--desireD cakre--gave attentionD ni"hrta-atma--!one!y and a!oneD yudhisthirah--6ing Eudhisthira. %CA=S:A%&3= Bpon hearing of :ord 6rsna9s returning to is a"ode$ and upon understanding the end of the Eadu dynasty9s earth!y manifestation$ #ahara(a Eudhisthira decided to go "ack home$ "ack to 2odhead. +BC+3C% #ahara(a Eudhisthira a!so turned his attention to the instructions of the Bhagavad-gita after hearing a"out the :ord9s departure from the vision of earth!y peop!e. e "egan to de!i"erate on the :ord9s way of appearance and departure. %he mission of the :ord9s appearance and disappearance in the morta! universe is comp!ete!y dependent on is supreme wi!!. e is not forced to appear or disappear "y any superior energy$ as the !iving "eings appear and disappear$ "eing forced "y the !aws of nature. Whenever the :ord !ikes$ e can appear imse!f from anywhere and everywhere without distur"ing is appearance and disappearance in any other p!ace. e is !ike the sun. %he sun appears and disappears on its own accord at any p!ace without distur"ing its presence in other p!aces. %he sun appears in the morning in &ndia without disappearing from the Western emisphere. %he sun is present everywhere and anywhere a!! over the so!ar system$ "ut it so appears that in a particu!ar p!ace the sun appears in the morning and a!so disappears at some fi4ed time in the evening. %he time !imitation even of the sun is of no concern$ and so what to speak of the Supreme :ord who is the creator and contro!!er of the sun. %herefore$ in the Bhagavad-gita it is stated that anyone who factua!!y understands the transcendenta! appearance and disappearance of the :ord "y is inconceiva"!e energy "ecomes !i"erated from the !aws of "irth and death and is p!aced in the eterna! spiritua! sky where the 'aikuntha p!anets are. %here such !i"erated persons can eterna!!y !ive without the pangs of "irth$ death$ o!d age and disease. &n the spiritua! sky the :ord and those who are eterna!!y engaged in the transcendenta! !oving service of the :ord are a!! eterna!!y young "ecause there is no o!d age and disease and there is no death. Because there is no death there is no "irth. &t is conc!uded$ therefore$ that simp!y "y understanding the :ord9s appearance and disappearance in truth$ one can attain the perfectiona! stage of eterna! !ife. %herefore$ #ahara(a Eudhisthira a!so "egan to consider going "ack to 2odhead. %he :ord appears on the earth or any other morta! p!anet a!ong with is associates who !ive with im eterna!!y$ and the mem"ers of the Eadu fami!y who were engaged in supp!ementing the pastimes of the :ord are no other than is eterna! associates$ and so a!so #ahara(a Eudhisthira and his "rothers and mother$ etc. Since the appearance and disappearance of the :ord and is eterna! associates are transcendenta!$ one shou!d not "e "ewi!dered "y the e4terna! features of appearance and disappearance. %5L% II %5L% prthapy anusrutya dhanan(ayoditam

nasam yadunam "hagavad-gatim ca tam ekanta-"haktya "hagavaty adhoksa(e nivesitatmopararama samsrteh SE=3=E#S prtha--6untiD api--a!soD anusrutya--overhearingD dhanan(aya--Ar(unaD uditam--uttered "yD nasam--endD yadunam--of the Eadu dynastyD "hagavat--of the +ersona!ity of 2odheadD gatim--disappearanceD ca--a!soD tam--a!! thoseD eka-anta--una!!oyedD "haktya--devotionD "hagavati--unto the Supreme :ord$ Sri 6rsnaD adhoksa(e--transcendenceD nivesita-atma--with fu!! attentionD upararama--"ecame re!eased fromD samsrteh--materia! e4istence. %CA=S:A%&3= 6unti$ after overhearing Ar(una9s te!!ing of the end of the Eadu dynasty and disappearance of :ord 6rsna$ engaged in the devotiona! service of the transcendenta! +ersona!ity of 2odhead with fu!! attention and thus gained re!ease from the course of materia! e4istence. +BC+3C% %he setting of the sun does not mean the end of the sun. &t means that the sun is out of our sight. Simi!ar!y$ the end of the mission of the :ord on a particu!ar p!anet or universe on!y means that e is out of our sight. %he end of the Eadu dynasty a!so does not mean that it is annihi!ated. &t disappears$ a!ong with the :ord$ out of our sight. As #ahara(a Eudhisthira decided to prepare to go "ack to 2odhead$ so a!so 6unti decided$ and thus she fu!!y engaged herse!f in the transcendenta! devotiona! service of the :ord which guarantees one a passport for going "ack to 2odhead after )uitting this present materia! "ody. %he "eginning of devotiona! service to the :ord is the "eginning of spiritua!i*ing the present "ody$ and thus an una!!oyed devotee of the :ord !oses a!! materia! contact in the present "ody. %he a"ode of the :ord is not a myth$ as is thought "y the un"e!ievers or ignorant peop!e$ "ut one cannot reach there "y any materia! means !ike a sputnik or space capsu!e. But one can certain!y reach there after !eaving this present "ody$ and one must prepare himse!f to go "ack to 2odhead "y practicing devotiona! service. %hat guarantees a passport for going "ack to 2odhead$ and 6unti adopted it. %5L% I> %5L% yayaharad "huvo "haram tam tanum vi(ahav a(ah kantakam kantakeneva dvayam capisituh samam SE=3=E#S yaya--that "y whichD aharat--took awayD "huvah--of the wor!dD "haram--"urdenD tam--thatD tanum-"odyD vi(ahau--re!in)uishedD a(ah--the un"ornD kantakam--thornD kantakena--"y the thornD iva--!ike thatD dvayam--"othD ca--a!soD api--a!thoughD isituh--contro!!ingD samam--e)ua!. %CA=S:A%&3= %he supreme un"orn$ :ord Sri 6rsna$ caused the mem"ers of the Eadu dynasty to re!in)uish their "odies$ and thus e re!ieved the "urden of the wor!d. %his action was !ike picking out a thorn with a thorn$ though "oth are the same to the contro!!er.

+BC+3C% Sri!a 'isvanatha Cakravarti %hakura suggests that the rsis !ike Saunaka and others who were hearing Srimad-Bhagavatam from Suta 2osvami at =aimisaranya were not happy to hear a"out the Eadu9s dying in the madness of into4ication. %o give them re!ief from this menta! agony$ Suta 2osvami assured them that the :ord caused the mem"ers of the Eadu dynasty to re!in)uish their "odies "y which they had to take away the "urden of the wor!d. %he :ord and is eterna! associates appeared on earth to he!p the administrative demigods in eradicating the "urden of the wor!d. e therefore ca!!ed for some of the confidentia! demigods to appear in the Eadu fami!y and serve im in is great mission. After the mission was fu!fi!!ed$ the demigods$ "y the wi!! of the :ord$ re!in)uished their corporea! "odies "y fighting amongst themse!ves in the madness of into4ication. %he demigods are accustomed to drinking the somarasa "everage$ and therefore the drinking of wine and into4ication are not unknown to them. Sometimes they were put into trou"!e for indu!ging in into4ication. 3nce the sons of 6uvera fe!! in the wrath of =arada for "eing into4icated$ "ut afterwards they regained their origina! forms "y the grace of the :ord Sri 6rsna. We sha!! find this story in the %enth Canto. For the Supreme :ord$ "oth the asuras and the demigods are e)ua!$ "ut the demigods are o"edient to the :ord$ whereas the asuras are not. %herefore$ the e4amp!e of picking out a thorn "y another thorn is )uite "efitting. 3ne thorn$ which causes pinpricks on the !eg of the :ord$ is certain!y distur"ing to the :ord$ and the other thorn$ which takes out the distur"ing e!ements$ certain!y gives service to the :ord. So a!though every !iving "eing is a part and parce! of the :ord$ sti!! one who is a pinprick to the :ord is ca!!ed an asura$ and one who is a vo!untary servitor of the :ord is ca!!ed a devata$ or demigod. &n the materia! wor!d the devatas and asuras are a!ways contending$ and the devatas are a!ways saved from the hands of the asuras "y the :ord. Both of them are under the contro! of the :ord. %he wor!d is fu!! of two kinds of !iving "eings$ and the :ord9s mission is a!ways to protect the devatas and destroy the asuras$ whenever there is such a need in the wor!d$ and to do good to "oth of them. %5L% I7 %5L% yatha matsyadi-rupani dhatte (ahyad yatha natah "hu-"harah ksapito yena (ahau tac ca ka!evaram SE=3=E#S yatha--as much asD matsya-adi--incarnation as a fish$ etc.D rupani--formsD dhatte--eterna!!y acceptsD (ahyat--apparent!y re!in)uishesD yatha--e4act!y !ikeD natah--magicianD "hu-"harah--"urden of the wor!dD ksapitah--re!ievedD yena--"y whichD (ahau--!et goD tat--thatD ca--a!soD ka!evaram--"ody. %CA=S:A%&3= %he Supreme :ord re!in)uished the "ody which e manifested to diminish the "urden of the earth. Aust !ike a magician$ e re!in)uishes one "ody to accept different ones$ !ike the fish incarnation and others. +BC+3C% %he Supreme :ord +ersona!ity of 2odhead is neither impersona! nor form!ess$ "ut is "ody is nondifferent from im$ and therefore e is known as the em"odiment of eternity$ know!edge and "!iss. &n the Brhad-vaisnava %antra it is c!ear!y mentioned that anyone who considers the form of :ord 6rsna to "e made of materia! energy must "e ostraci*ed "y a!! means. And if "y chance the face of such an infide! is seen$ one must c!ean himse!f "y (umping in the river with his c!othing. %he :ord is descri"ed as amrta$ or death!ess$ "ecause e has no materia! "ody. Bnder the circumstances$ the :ord9s dying or )uitting is

"ody is !ike the (ugg!ery of a magician. %he magician shows "y his tricks that he is cut to pieces$ "urnt to ashes or made unconscious "y hypnotic inf!uences$ "ut a!! are fa!se shows on!y. Factua!!y the magician himse!f is neither "urnt to ashes nor cut to pieces$ nor is he dead or unconscious at any stage of his magica! demonstration. Simi!ar!y$ the :ord has is eterna! forms of un!imited variety$ of which the fish incarnation$ as was e4hi"ited within this universe$ is a!so one. Because there are innumera"!e universes$ somewhere or other the fish incarnation must "e manifesting is pastimes without cessation. &n this verse$ the particu!ar word dhatte ,"eterna!!y accepted$" and not the word dhitva$ "accepted for the occasion"0 is used. %he idea is that the :ord does not create the fish incarnationD e eterna!!y has such a form$ and the appearance and disappearance of such an incarnation serves particu!ar purposes. &n the Bhagavad-gita ,-.<>-<70 the :ord says$ "%he impersona!ists think that & have no form$ that & am form!ess$ "ut that at present & have accepted a form to serve a purpose$ and now & am manifested. But such specu!ators are factua!!y without sharp inte!!igence. %hough they may "e good scho!ars in the 'edic !iteratures$ they are practica!!y ignorant of #y inconceiva"!e energies and #y eterna! forms of persona!ity. %he reason is that & reserve the power of not "eing e4posed to the nondevotees "y #y mystic curtain. %he !ess inte!!igent foo!s are therefore unaware of #y eterna! form$ which is never to "e van)uished and is un"orn." &n the +adma +urana it is said that those who are envious and a!ways angry at the :ord are unfit to know the actua! and eterna! form of the :ord. &n the Bhagavatam a!so it is said that the :ord appeared !ike a thunder"o!t to those who were wrest!ers. Sisupa!a$ at the time of "eing ki!!ed "y the :ord$ cou!d not see im as 6rsna$ "eing da**!ed "y the g!are of the "rahma(yoti. %herefore$ the temporary manifestation of the :ord as a thunder"o!t to the wrest!ers appointed "y 6amsa$ or the g!aring appearance of the :ord "efore Sisupa!a$ was re!in)uished "y the :ord$ "ut the :ord as a magician is eterna!!y e4istent and is never van)uished in any circumstance. Such forms are temporari!y shown to the asuras on!y$ and when such e4hi"itions are withdrawn$ the asuras think that the :ord is no more e4istent$ (ust as the foo!ish audience thinks the magician to "e "urnt to ashes or cut to pieces. %he conc!usion is that the :ord has no materia! "ody$ and therefore e is never to "e ki!!ed or changed "y is transcendenta! "ody. %5L% I. %5L% yada mukundo "hagavan imam mahim (ahau sva-tanva sravaniya-sat-kathah tadahar evaprati"uddha-cetasam a"hadra-hetuh ka!ir anvavartata SE=3=E#S yada--whenD mukundah--:ord 6rsnaD "hagavan--the +ersona!ity of 2odheadD imam--thisD mahim--earthD (ahau--!eftD sva-tanva--with is se!fsame "odyD sravaniya-sat-kathah--hearing a"out im is worthwhi!eD tada--at that timeD ahah eva--from the very dayD aprati-"uddha-cetasam--of those whose minds are not sufficient!y deve!opedD a"hadra-hetuh--cause of a!! i!! fortuneD ka!ih anvavartata--6a!i fu!!y manifested. %CA=S:A%&3= When the +ersona!ity of 2odhead$ :ord 6rsna$ !eft this earth!y p!anet in is se!fsame form$ from that very day 6a!i$ who had a!ready partia!!y appeared$ "ecame fu!!y manifest to create inauspicious conditions for those who are endowed with a poor fund of know!edge. +BC+3C% %he inf!uence of 6a!i can "e enforced on!y upon those who are not fu!!y deve!oped in 2od consciousness. 3ne can neutra!i*e the effects of 6a!i "y keeping onese!f fu!!y under the supreme care of the +ersona!ity of 2odhead. %he age of 6a!i ensued (ust after the Batt!e of 6uruksetra$ "ut it cou!d not e4ert its inf!uence "ecause of the presence of the :ord. %he :ord$ however$ !eft this earth!y p!anet in is

own transcendenta! "ody$ and as soon as e !eft$ the symptoms of the 6a!i-yuga$ as were envisioned "y #ahara(a Eudhisthira prior to Ar(una9s arriva! from 1varaka$ "egan to manifest$ and #ahara(a Eudhisthira right!y con(ectured on the departure of the :ord from the earth. As we have a!ready e4p!ained$ the :ord !eft our sight (ust as when the sun sets it is out of our sight. %5L% I%5L% yudhisthiras tat parisarpanam "udhah pure ca rastre ca grhe tathatmani vi"havya !o"hanrta-(ihma-himsanadyadharma-cakram gamanaya paryadhat SE=3=E#S yudhisthirah--#ahara(a EudhisthiraD tat--thatD parisarpanam--e4pansionD "udhah--thorough!y e4periencedD pure--in the capita!D ca--as a!soD rastre--in the stateD ca--andD grhe--at homeD tatha--as a!soD atmani--in personD vi"havya--o"servingD !o"ha--avariceD anrta--untruthD (ihma--dip!omacyD himsana-adi-vio!ence$ envyD adharma--irre!igionD cakram--a vicious circ!eD gamanaya--for departureD paryadhat--dressed himse!f according!y. %CA=S:A%&3= #ahara(a Eudhisthira was inte!!igent enough to understand the inf!uence of the age of 6a!i$ characteri*ed "y increasing avarice$ fa!sehood$ cheating and vio!ence throughout the capita!$ state$ home and among individua!s. So he wise!y prepared himse!f to !eave home$ and he dressed according!y. +BC+3C% %he present age is inf!uenced "y the specific )ua!ities of 6a!i. Since the days of the Batt!e of 6uruksetra$ a"out five thousand years ago$ the inf!uence of the age of 6a!i "egan manifesting$ and from authentic scriptures it is !earned that the age of 6a!i is sti!! to run on for ><-$??? years. %he symptoms of the 6a!iyuga$ as mentioned a"ove$ name!y avarice$ fa!sehood$ dip!omacy$ cheating$ nepotism$ vio!ence and a!! such things$ are a!ready in vogue$ and no one can imagine what is going to happen gradua!!y with further increase of the inf!uence of 6a!i ti!! the day of annihi!ation. We have a!ready come to know that the inf!uence of the age of 6a!i is meant for god!ess so-ca!!ed civi!i*ed manD those who are under the protection of the :ord have nothing to fear from this horri"!e age. #ahara(a Eudhisthira was a great devotee of the :ord$ and there was no necessity of his "eing afraid of the age of 6a!i$ "ut he preferred to retire from active househo!d !ife and prepare himse!f to go "ack home$ "ack to 2odhead. %he +andavas are eterna! companions of the :ord$ and therefore they are more interested in the company of the :ord than anything e!se. Besides that$ "eing an idea! king$ #ahara(a Eudhisthira wanted to retire (ust to set an e4amp!e for others. As soon as there is some young fe!!ow to !ook after the househo!d affairs$ one shou!d at once retire from fami!y !ife to up!ift onese!f to spiritua! rea!i*ation. 3ne shou!d not rot in the dark we!! of househo!d !ife ti!! one is dragged out "y the wi!! of Eamara(a. #odern po!iticians shou!d take !essons from #ahara(a Eudhisthira a"out vo!untary retirement from active !ife and shou!d make room for the younger generation. A!so retired o!d gent!emen shou!d take !essons from him and !eave home for spiritua! rea!i*ation "efore forcefu!!y dragged away to meet death. %5L% I@ %5L% sva-rat pautram vinayinam

atmanah susamam gunaih toya-nivyah patim "humer a"hyasincad ga(ahvaye SE=3=E#S sva-rat--the emperorD pautram--unto the grandsonD vinayinam--proper!y trainedD atmanah--his own se!fD su-samam--e)ua! in a!! respectsD gunaih--"y the )ua!itiesD toya-nivyah--"ordered "y the seasD patim-masterD "humeh--of the !andD a"hyasincat--enthronedD ga(ahvaye--in the capita! of astinapura. %CA=S:A%&3= %hereafter$ in the capita! of astinapura$ he enthroned his grandson$ who was trained and e)ua!!y )ua!ified$ as the emperor and master of a!! !and "ordered "y the seas. +BC+3C% %he tota! !and on the earth "ordered "y the seas was under the su"(ugation of the 6ing of astinapura. #ahara(a Eudhisthira trained his grandson$ #ahara(a +ariksit$ who was e)ua!!y )ua!ified$ in state administration in terms of the king9s o"!igation to the citi*ens. %hus +ariksit was enthroned on the seat of #ahara(a Eudhisthira prior to his departure "ack to 2odhead. Concerning #ahara(a +ariksit$ the specific word used$ vinayinam$ is significant. Why was the 6ing of astinapura$ at !east ti!! the time of #ahara(a +ariksit$ accepted as the 5mperor of the wor!d? %he on!y reason is that the peop!e of the wor!d were happy "ecause of the good administration of the emperor. %he happiness of the citi*ens was due to the amp!e production of natura! produce such as grains$ fruits$ mi!k$ her"s$ va!ua"!e stones$ minera!s and everything that the peop!e needed. %hey were even free from a!! "odi!y miseries$ an4ieties of mind$ and distur"ances caused "y natura! phenomena and other !iving "eings. Because everyone was happy in a!! respects$ there was no resentment$ a!though there were sometimes "att!es "etween the state kings for po!itica! reasons and supremacy. 5veryone was trained to attain the highest goa! of !ife$ and therefore the peop!e were a!so en!ightened enough not to )uarre! over trivia!ities. %he inf!uence of the age of 6a!i gradua!!y infi!trated the good )ua!ities of "oth the kings and the citi*ens$ and therefore a tense situation deve!oped "etween the ru!er and the ru!ed$ "ut sti!! even in this age of disparity "etween the ru!er and the ru!ed$ there can "e spiritua! emo!ument and 2od consciousness. %hat is a specia! prerogative. %5L% I; %5L% mathurayam tatha va(ram surasena-patim tatah pra(apatyam nirupyestim agnin api"ad isvarah SE=3=E#S mathurayam--at #athuraD tatha--a!soD va(ram--'a(raD surasena-patim--6ing of the SurasenasD tatah-thereafterD pra(apatyam--+ra(apatya sacrificeD nirupya--having performedD istim--goa!D agnin--fireD api"at-p!aced in himse!fD isvarah--capa"!e. %CA=S:A%&3= %hen he posted 'a(ra$ the son of Aniruddha Fgrandson of :ord 6rsnaG$ at #athura as the 6ing of Surasena. Afterwards #ahara(a Eudhisthira performed a +ra(apatya sacrifice and p!aced in himse!f the fire for )uitting househo!d !ife.

+BC+3C% #ahara(a Eudhisthira$ after p!acing #ahara(a +ariksit on the imperia! throne of astinapura$ and after posting 'a(ra$ the great-grandson of :ord 6rsna$ as the 6ing of #athura$ accepted the renounced order of !ife. %he system of four orders of !ife and four castes in terms of )ua!ity and work$ known as varnasramadharma$ is the "eginning of rea! human !ife$ and #ahara(a Eudhisthira$ as the protector of this system of human activities$ time!y retired from active !ife as a sannyasi$ handing over the charge of the administration to a trained prince$ #ahara(a +ariksit. %he scientific system of varnasrama-dharma divides the human !ife into four divisions of occupation and four orders of !ife. %he four orders of !ife as "rahmacari$ grhastha$ vanaprastha and sannyasi are to "e fo!!owed "y a!!$ irrespective of the occupationa! division. #odern po!iticians do not wish to retire from active !ife$ even if they are o!d enough$ "ut Eudhisthira #ahara(a$ as an idea! king$ vo!untari!y retired from active administrative !ife to prepare himse!f for the ne4t !ife. 5veryone9s !ife must "e so arranged that the !ast stage of !ife$ say at !east the !ast fifteen to twenty years prior to death$ can "e a"so!ute!y devoted to the devotiona! service of the :ord to attain the highest perfection of !ife. &t is rea!!y foo!ishness to engage onese!f a!! the days of one9s !ife in materia! en(oyment and fruitive activities$ "ecause as !ong as the mind remains a"sor"ed in fruitive work for materia! en(oyment$ there is no chance of getting out from conditioned !ife$ or materia! "ondage. =o one shou!d fo!!ow the suicida! po!icy of neg!ecting one9s supreme task of attaining the highest perfection of !ife$ name!y going "ack home$ "ack to 2odhead. %5L% >? %5L% visr(ya tatra tat sarvam duku!a-va!ayadikam nirmamo nirahankarah sanchinnasesa-"andhanah SE=3=E#S visr(ya--re!in)uishingD tatra--a!! thoseD tat--thatD sarvam--everythingD duku!a--"e!tD va!aya-adikam--and "ang!esD nirmamah--uninterestedD nirahankarah--unattachedD sanchinna--perfect!y cut offD asesa"andhanah--un!imited attachment. %CA=S:A%&3= #ahara(a Eudhisthira at once re!in)uished a!! his garments$ "e!t and ornaments of the roya! order and "ecame comp!ete!y disinterested and unattached to everything. +BC+3C% %o "ecome purified of materia! contamination is the necessary )ua!ification for "ecoming one of the associates of the :ord. =o one can "ecome an associate of the :ord or can go "ack to 2odhead without such purification. #ahara(a Eudhisthira$ therefore$ to "ecome spiritua!!y pure$ at once gave up his roya! opu!ence$ re!in)uishing his roya! dress and garments. %he kasaya$ or saffron !oinc!oth of a sannyasi$ indicates freedom from a!! attractive materia! garments$ and thus he changed his dress according!y. e "ecame disinterested in his kingdom and fami!y and thus "ecame free from a!! materia! contamination$ or materia! designation. +eop!e are genera!!y attached to various kinds of designations--the designations of fami!y$ society$ country$ occupation$ wea!th$ position and many others. As !ong as one is attached to such designations$ he is considered materia!!y impure. %he so-ca!!ed !eaders of men in the modern age are attached "y nationa! consciousness$ "ut they do not know that such fa!se consciousness is a!so another designation of the materia!!y conditioned sou!D one has to re!in)uish such designations "efore one can

"ecome e!igi"!e to go "ack to 2odhead. Foo!ish peop!e adore such men who die in nationa! consciousness$ "ut here is an e4amp!e of #ahara(a Eudhisthira$ a roya! king who prepared himse!f to !eave this wor!d without such nationa! consciousness. And yet he is remem"ered even today "ecause he was a great pious king$ a!most on the same !eve! with the +ersona!ity of 2odhead Sri Cama. And "ecause peop!e of the wor!d were dominated "y such pious kings$ they were happy in a!! respects$ and it was )uite possi"!e for such great emperors to ru!e the wor!d. %5L% >/ %5L% vacam (uhava manasi tat prana itare ca tam mrtyav apanam sotsargam tam pancatve hy a(ohavit SE=3=E#S vacam--speechesD (uhava--re!in)uishedD manasi--into the mindD tat prane--mind into "reathingD itare ca-other senses a!soD tam--into thatD mrtyau--into deathD apanam--"reathingD sa-utsargam--with a!! dedicationD tam--thatD pancatve--into the "ody made of five e!ementsD hi--certain!yD a(ohavit--ama!gamated it. %CA=S:A%&3= %hen he ama!gamated a!! the sense organs into the mind$ then the mind into !ife$ !ife into "reathing$ his tota! e4istence into the em"odiment of the five e!ements$ and his "ody into death. %hen$ as pure se!f$ he "ecame free from the materia! conception of !ife. +BC+3C% #ahara(a Eudhisthira$ !ike his "rother Ar(una$ "egan to concentrate and gradua!!y "ecame freed from a!! materia! "ondage. First he concentrated a!! the actions of the senses and ama!gamated them into the mind$ or in other words he turned his mind toward the transcendenta! service of the :ord. e prayed that since a!! materia! activities are performed "y the mind in terms of actions and reactions of the materia! senses$ and since he was going "ack to 2odhead$ the mind wou!d wind up its materia! activities and "e turned towards the transcendenta! service to the :ord. %here was no !onger a need for materia! activities. Actua!!y the activities of the mind cannot "e stopped$ for they are the ref!ection of the eterna! sou!$ "ut the )ua!ity of the activities can "e changed from matter to the transcendenta! service of the :ord. %he materia! co!or of the mind is changed when one washes it from contaminations of !ife-"reathing and there"y frees it from the contamination of repeated "irths and deaths and situates it in pure spiritua! !ife. A!! is manifested "y the temporary em"odiment of the materia! "ody$ which is a production of the mind at the time of death$ and if the mind is purified "y practice of transcendenta! !oving service to the :ord and is constant!y engaged in the service of the !otus feet of the :ord$ there is no more chance of the mind9s producing another materia! "ody after death. &t wi!! "e freed from a"sorption in materia! contamination. %he pure sou! wi!! "e a"!e to return home$ "ack to 2odhead. %5L% >< %5L% tritve hutva ca pancatvam tac caikatve 9(uhon munih sarvam atmany a(uhavid

"rahmany atmanam avyaye SE=3=E#S tritve--into the three )ua!itiesD hutva--having offeredD ca--a!soD pancatvam--five e!ementsD tat--thatD ca-a!soD ekatve--in one nescienceD a(uhot--ama!gamatedD munih--the thoughtfu!D sarvam--the sum tota!D atmani--in the sou!D a(uhavit--fi4edD "rahmani--unto the spiritD atmanam--the sou!D avyaye--unto the ine4hausti"!e. %CA=S:A%&3= %hus annihi!ating the gross "ody of five e!ements into the three )ua!itative modes of materia! nature$ he merged them in one nescience and then a"sor"ed that nescience in the se!f$ Brahman$ which is ine4hausti"!e in a!! circumstances. +BC+3C% A!! that is manifested in the materia! wor!d is the product of the mahat-tattva-avyakta$ and things that are visi"!e in our materia! vision are nothing "ut com"inations and permutations of such variegated materia! products. But the !iving entity is different from such materia! products. &t is due to the !iving entity9s forgetfu!ness of his eterna! nature as eterna! servitor of the :ord$ and his fa!se conception of "eing a so-ca!!ed !ord of the materia! nature$ that he is o"!iged to enter into the e4istence of fa!se sense en(oyment. %hus a concomitant generation of materia! energies is the principa! cause of the mind9s "eing materia!!y affected. %hus the gross "ody of five e!ements is produced. #ahara(a Eudhisthira reversed the action and merged the five e!ements of the "ody in the three modes of materia! nature. %he )ua!itative distinction of the "ody as "eing good$ "ad or mediocre is e4tinguished$ and again the )ua!itative manifestations "ecome merged in the materia! energy$ which is produced from a fa!se sense of the pure !iving "eing. When one is thus inc!ined to "ecome an associate of the Supreme :ord$ the +ersona!ity of 2odhead$ in one of the innumera"!e p!anets of the spiritua! sky$ especia!!y in 2o!oka 'rndavana$ one has to think a!ways that he is different from the materia! energyD he has nothing to do with it$ and he has to rea!i*e himse!f as pure spirit$ Brahman$ )ua!itative!y e)ua! with the Supreme Brahman ,+aramesvara0. #ahara(a Eudhisthira$ after distri"uting his kingdom to +ariksit and 'a(ra$ did not think himse!f 5mperor of the wor!d or head of the 6uru dynasty. %his sense of freedom from materia! re!ations$ as we!! as freedom from the materia! encagement of the gross and su"t!e encirc!ement$ makes one free to act as the servitor of the :ord$ even though one is in the materia! wor!d. %his stage is ca!!ed the (ivan-mukta stage$ or the !i"erated stage$ even in the materia! wor!d. %hat is the process of ending materia! e4istence. 3ne must not on!y think that he is Brahman$ "ut must act !ike Brahman. 3ne who on!y thinks himse!f Brahman is an impersona!ist. And one who acts !ike Brahman is the pure devotee. %5L% >I %5L% cira-vasa niraharo "addha-van mukta-murdha(ah darsayann atmano rupam (adonmatta-pisacavat anaveksamano niragad asrnvan "adhiro yatha SE=3=E#S cira-vasah--accepted torn c!othingD niraharah--gave up a!! so!id foodstuffD "addha-vak--stopped ta!kingD mukta-murdha(ah--untied his hairD darsayan--"egan to showD atmanah--of himse!fD rupam--"odi!y

featuresD (ada--inertD unmatta--madD pisaca-vat--(ust !ike an urchinD anaveksamanah--without waiting forD niragat--was situatedD asrnvan--without hearingD "adhirah--(ust !ike a deaf manD yatha--as if. %CA=S:A%&3= After that$ #ahara(a Eudhisthira dressed himse!f in torn c!othing$ gave up eating a!! so!id foods$ vo!untari!y "ecame dum" and !et his hair hang !oose. A!! this com"ined to make him !ook !ike an urchin or madman with no occupation. e did not depend on his "rothers for anything. And$ (ust !ike a deaf man$ he heard nothing. +BC+3C% %hus "eing freed from a!! e4terna! affairs$ he had nothing to do with imperia! !ife or fami!y prestige$ and for a!! practica! purposes he posed himse!f e4act!y !ike an inert mad urchin and did not speak of materia! affairs. e had no dependence on his "rothers$ who had a!! a!ong "een he!ping him. %his stage of comp!ete independence from everything is a!so ca!!ed the purified stage of fear!essness. %5L% >> %5L% udicim pravivesasam gata-purvam mahatma"hih hrdi "rahma param dhyayan navarteta yato gatah SE=3=E#S udicim--the northern sideD pravivesa-asam--those who wanted to enter thereD gata-purvam--the path accepted "y his forefathersD maha-atma"hih--"y the "road-mindedD hrdi--within the heartD "rahma--the SupremeD param--2odheadD dhyayan--constant!y thinking ofD na avarteta--passed his daysD yatah-whereverD gatah--went. %CA=S:A%&3= e then started towards the north$ treading the path accepted "y his forefathers and great men$ to devote himse!f comp!ete!y to the thought of the Supreme +ersona!ity of 2odhead. And he !ived in that way wherever he went. +BC+3C% &t is understood from this verse that #ahara(a Eudhisthira fo!!owed in the footsteps of his forefathers and the great devotees of the :ord. We have discussed many times "efore that the system of varnasramadharma$ as it was strict!y fo!!owed "y the inha"itants of the wor!d$ specifica!!y "y those who inha"ited the Aryavarta province of the wor!d$ emphasi*es the importance of !eaving a!! househo!d connections at a certain stage of !ife. %he training and education was so imparted$ and thus a respecta"!e person !ike #ahara(a Eudhisthira had to !eave a!! fami!y connection for se!f-rea!i*ation and going "ack to 2odhead. =o king or respecta"!e gent!eman wou!d continue fami!y !ife ti!! the end$ "ecause that was considered suicida! and against the interest of the perfection of human !ife. &n order to "e free from a!! fami!y encum"rances and devote onese!f cent percent in the devotiona! service of :ord 6rsna$ this system is a!ways recommended for everyone "ecause it is the path of authority. %he :ord instructs in the Bhagavadgita ,/@..<0 that one must "ecome a devotee of the :ord at !east at the !ast stage of one9s !ife. A sincere sou! of the :ord !ike #ahara(a Eudhisthira must a"ide "y this instruction of the :ord for his own interest.

%he specific words "rahma param indicate :ord Sri 6rsna. %his is corro"orated in the Bhagavad-gita ,/?./I0 "y Ar(una with reference to great authorities !ike Asita$ 1eva!a$ =arada and 'yasa. %hus #ahara(a Eudhisthira$ whi!e !eaving home for the north$ constant!y remem"ered :ord Sri 6rsna within himse!f$ fo!!owing in the footsteps of his forefathers as we!! as the great devotees of a!! times. %5L% >7 %5L% sarve tam anunir(agmur "hratarah krta-niscayah ka!inadharma-mitrena drstva sprstah pra(a "huvi SE=3=E#S sarve--a!! his younger "rothersD tam--himD anunir(agmuh--!eft home "y fo!!owing the e!derD "hratarah-"rothersD krta-niscayah--decided!yD ka!ina--"y the age of 6a!iD adharma--princip!e of irre!igionD mitrena-"y the friendD drstva--o"servingD sprstah--having overtakenD pra(ah--a!! citi*ensD "huvi--on the earth. %CA=S:A%&3= %he younger "rothers of #ahara(a Eudhisthira o"served that the age of 6a!i had a!ready arrived throughout the wor!d and that the citi*ens of the kingdom were a!ready affected "y irre!igious practice. %herefore they decided to fo!!ow in the footsteps of their e!der "rother. +BC+3C% %he younger "rothers of #ahara(a Eudhisthira were a!ready o"edient fo!!owers of the great 5mperor$ and they had sufficient!y "een trained to know the u!timate goa! of !ife. %hey therefore decided!y fo!!owed their e!dest "rother in rendering devotiona! service to :ord Sri 6rsna. According to the princip!es of sanatana-dharma$ one must retire from fami!y !ife after ha!f the duration of !ife is finished and must engage himse!f in se!f-rea!i*ation. But the )uestion of engaging onese!f is not a!ways decided. Sometimes retired men are "ewi!dered a"out how to engage themse!ves for the !ast days of !ife. ere is a decision "y authorities !ike the +andavas. A!! of them engaged themse!ves in favora"!y cu!turing the devotiona! service of the :ord Sri 6rsna$ the Supreme +ersona!ity of 2odhead. According to Svami Sridhara$ dharma$ artha$ kama and moksa$ or fruitive activities$ phi!osophica! specu!ations and sa!vation$ as conceived "y severa! persons$ are not the u!timate goa! of !ife. %hey are more or !ess practiced "y persons who have no information of the u!timate goa! of !ife. %he u!timate goa! of !ife is a!ready indicated "y the :ord imse!f in the Bhagavad-gita ,/@..>0$ and the +andavas were inte!!igent enough to fo!!ow it without hesitation. %5L% >. %5L% te sadhu-krta-sarvartha (natvatyantikam atmanah manasa dharayam asur vaikuntha-caranam"u(am SE=3=E#S te--a!! of themD sadhu-krta--having performed everything worthy of a saintD sarva-arthah--that which inc!udes everything worthyD (natva--knowing it we!!D atyantikam--the u!timateD atmanah--of the !iving

"eingD manasa--within the mindD dharayam asuh--sustainedD vaikuntha--the :ord of the spiritua! skyD carana-am"u(am--the !otus feet. %CA=S:A%&3= %hey a!! had performed a!! the princip!es of re!igion and as a resu!t right!y decided that the !otus feet of the :ord Sri 6rsna are the supreme goa! of a!!. %herefore they meditated upon is feet without interruption. +BC+3C% &n the Bhagavad-gita ,-.<@0 the :ord says that on!y those who have done pious deeds in previous !ives and have "ecome freed from the resu!ts of a!! impious acts can concentrate upon the !otus feet of the Supreme :ord Sri 6rsna. %he +andavas$ not on!y in this !ife "ut a!so in their previous !ives$ had a!ways performed the supreme pious work$ and thus they are ever free from a!! the reactions of impious work. &t is )uite reasona"!e$ therefore$ that they concentrated their minds upon the !otus feet of the Supreme :ord Sri 6rsna. According to Sri 'isvanatha Cakravarti$ dharma$ artha$ kama and moksa princip!es are accepted "y persons who are not free from the resu!ts of impious action. Such persons affected with the contaminations of the a"ove four princip!es cannot at once accept the !otus feet of the :ord in the spiritua! sky. %he 'aikuntha wor!d is situated far "eyond the materia! sky. %he materia! sky is under the management of 1urga 1evi$ or the materia! energy of the :ord$ "ut the 'aikuntha wor!d is managed "y the persona! energy of the :ord. %5L%S >-->@ %5L% tad-dhyanodriktaya "haktya visuddha-dhisanah pare tasmin narayana-pade ekanta-matayo gatim avapur duravapam te asad"hir visayatma"hih vidhuta-ka!masa sthanam vira(enatmanaiva hi SE=3=E#S tat--thatD dhyana--positive meditationD utriktaya--"eing freed fromD "haktya--"y a devotiona! attitudeD visuddha--purifiedD dhisanah--"y inte!!igenceD pare--unto the %ranscendenceD tasmin--in thatD narayana-the +ersona!ity of 2odhead Sri 6rsnaD pade--unto the !otus feetD ekanta-matayah--of those who are fi4ed in the Supreme$ who is oneD gatim--destinationD avapuh--attainedD duravapam--very difficu!t to o"tainD te--"y themD asad"hih--"y the materia!istsD visaya-atma"hih--a"sor"ed in materia! needsD vidhuta--washed offD ka!masah--materia! contaminationsD sthanam--a"odeD vira(ena--without materia! passionD atmana eva--"y the se!fsame "odyD hi--certain!y. %CA=S:A%&3= %hus "y pure consciousness due to constant devotiona! remem"rance$ they attained the spiritua! sky$ which is ru!ed over "y the Supreme =arayana$ :ord 6rsna. %his is attained on!y "y those who meditate upon the one Supreme :ord without deviation. %his a"ode of the :ord Sri 6rsna$ known as 2o!oka 'rndavana$ cannot "e attained "y persons who are a"sor"ed in the materia! conception of !ife. But the

+andavas$ "eing comp!ete!y washed of a!! materia! contamination$ attained that a"ode in their very same "odies. +BC+3C% According to Sri!a Aiva 2osvami$ a person freed from the three modes of materia! )ua!ities$ name!y goodness$ passion and ignorance$ and situated in transcendence can reach the highest perfection of !ife without change of "ody. Sri!a Sanatana 2osvami in his ari-"hakti-vi!asa says that a person$ whatever he may "e$ can attain the perfection of a twice-"orn "rahmana "y undergoing the spiritua! discip!inary actions under the guidance of a "ona fide spiritua! master$ e4act!y as a chemist can turn gun meta! into go!d "y chemica! manipu!ation. &t is therefore the actua! guidance that matters in the process of "ecoming a "rahmana$ even without change of "ody$ or in going "ack to 2odhead without change of "ody. Sri!a Aiva 2osvami remarks that the word hi used in this connection positive!y affirms this truth$ and there is no dou"t a"out this factua! position. %he Bhagavad-gita ,/>.<.0 a!so affirms this statement of Sri!a Aiva 2osvami when the :ord says that anyone who e4ecutes devotiona! service systematica!!y without deviation can attain the perfection of Brahman "y surpassing the contamination of the three modes of materia! nature$ and when the Brahman perfection is sti!! more advanced "y the se!fsame e4ecution of devotiona! service$ there is no dou"t at a!! that one can attain the supreme spiritua! p!anet$ 2o!oka 'rndavana$ without change of "ody$ as we have a!ready discussed in connection with the :ord9s returning to is a"ode without a change of "ody. %5L% >; %5L% viduro 9pi paritya(ya pra"hase deham atmanah krsnavesena tac-cittah pitr"hih sva-ksayam yayau SE=3=E#S vidurah--'idura ,the unc!e of #ahara(a Eudhisthira0D api--a!soD paritya(ya--after )uitting the "odyD pra"hase--in the p!ace of pi!grimage at +ra"hasaD deham atmanah--his "odyD krsna--the +ersona!ity of 2odheadD avesena--"eing a"sor"ed in that thoughtD tat--hisD cittah--thoughts and actionsD pitr"hih--a!ong with the residents of +itr!okaD sva-ksayam--his own a"odeD yayau--departed. %CA=S:A%&3= 'idura$ whi!e on pi!grimage$ !eft his "ody at +ra"hasa. Because he was a"sor"ed in thought of :ord 6rsna$ he was received "y the deni*ens of +itr!oka p!anet$ where he returned to his origina! post. +BC+3C% %he difference "etween the +andavas and 'idura is that the +andavas are eterna! associates of the :ord$ the +ersona!ity of 2odhead$ whereas 'idura is one of the administrative demigods in charge of the +itr!oka p!anet and is known as Eamara(a. #en are afraid of Eamara(a "ecause it is he on!y who awards punishment to the miscreants of the materia! wor!d$ "ut those who are devotees of the :ord have nothing to fear from him. %o the devotees he is a cordia! friend$ "ut to the nondevotees he is fear personified. As we have a!ready discussed$ it is understood that Eamara(a was cursed "y #anduka #uni to "e degraded as a sudra$ and therefore 'idura was an incarnation of Eamara(a. As an eterna! servitor of the :ord$ he disp!ayed his devotiona! activities very ardent!y and !ived a !ife of a pious man$ so much so that a materia!istic man !ike 1hrtarastra a!so got sa!vation "y his instruction. So "y his pious activities in the devotiona! service of the :ord he was a"!e to a!ways remem"er the !otus feet of the :ord$ and thus he

"ecame washed of a!! contamination of a sudra-"orn !ife. At the end he was again received "y the deni*ens of +itr!oka and posted in his origina! position. %he demigods are a!so associates of the :ord without persona! touch$ whereas the direct associates of the :ord are in constant persona! touch with im. %he :ord and is persona! associates incarnate in many universes without cessation. %he :ord remem"ers them a!!$ whereas the associates forget due to their "eing very minute parts and parce!s of the :ordD they are apt to forget such incidents due to "eing infinitesima!. %his is corro"orated in the Bhagavad-gita ,>.70. %5L% 7? %5L% draupadi ca tada(naya patinam anapeksatam vasudeve "hagavati hy ekanta-matir apa tam SE=3=E#S draupadi--1raupadi ,the wife of the +andavas0D ca--andD tada--at that timeD a(naya--knowing :ord 6rsna fu!!y we!!D patinam--of the hus"andsD anapeksatam--who did not care for herD vasudeve--unto :ord 'asudeva ,6rsna0D "hagavati--the persona!ity of 2odheadD hi--e4act!yD eka-anta--a"so!ute!yD matih-concentrationD apa--gotD tam-- im ,the :ord0. %CA=S:A%&3= 1raupadi a!so saw that her hus"ands$ without caring for her$ were !eaving home. She knew we!! a"out :ord 'asudeva$ 6rsna$ the +ersona!ity of 2odhead. Both she and Su"hadra "ecame a"sor"ed in thoughts of 6rsna and attained the same resu!ts as their hus"ands. +BC+3C% When f!ying an airp!ane$ one cannot take care of other p!anes. 5veryone has to take care of his own p!ane$ and if there is any danger$ no other p!ane can he!p another in that condition. Simi!ar!y$ at the end of !ife$ when one has to go "ack home$ "ack to 2odhead$ everyone has to take care of himse!f without he!p rendered "y another. %he he!p is$ however$ offered on the ground "efore f!ying in space. Simi!ar!y$ the spiritua! master$ the father$ the mother$ the re!atives$ the hus"and and others can a!! render he!p during one9s !ifetime$ "ut whi!e crossing the sea one has to take care of himse!f and uti!i*e the instructions former!y received. 1raupadi had five hus"ands$ and no one asked 1raupadi to comeD 1raupadi had to take care of herse!f without waiting for her great hus"ands. And "ecause she was a!ready trained$ she at once took to concentration upon the !otus feet of :ord 'asudeva$ 6rsna$ the +ersona!ity of 2odhead. %he wives a!so got the same resu!t as their hus"ands$ in the same mannerD that is to say$ without changing their "odies they reached the destination of 2odhead. Sri!a 'isvanatha Cakravarti %hakura suggests that "oth 1raupadi and Su"hadra$ a!though her name is not mentioned herein$ got the same resu!t. =one of them had to )uit the "ody. %5L% 7/ %5L% yah sraddhayaitad "hagavat-priyanam pandoh sutanam iti samprayanam srnoty a!am svastyayanam pavitram !a"dhva harau "haktim upaiti siddhim

SE=3=E#S yah--anyone whoD sraddhaya--with devotionD etat--thisD "hagavat-priyanam--of those who are very dear to the +ersona!ity of 2odheadD pandoh--of +anduD sutanam--of the sonsD iti--thusD samprayanam-departure for the u!timate goa!D srnoti--hearsD a!am--on!yD svastyayanam--good fortuneD pavitram-perfect!y pureD !a"dhva--"y o"tainingD harau--unto the Supreme :ordD "haktim--devotiona! serviceD upaiti--gainsD siddhim--perfection. %CA=S:A%&3= %he su"(ect of the departure of the sons of +andu for the u!timate goa! of !ife$ "ack to 2odhead$ is fu!!y auspicious and is perfect!y pure. %herefore anyone who hears this narration with devotiona! faith certain!y gains the devotiona! service of the :ord$ the highest perfection of !ife. +BC+3C% Srimad-Bhagavatam is a narration a"out the +ersona!ity of 2odhead and the devotees of the :ord !ike the +andavas. %he narration of the +ersona!ity of 2odhead and is devotees is a"so!ute in itse!f$ and thus to hear it with a devotiona! attitude is to associate with the :ord and constant companions of the :ord. By the process of hearing Srimad-Bhagavatam one can attain the highest perfection of !ife$ name!y going "ack home$ "ack to 2odhead$ without fai!ure. %hus end the Bhaktivedanta purports of the First Canto$ Fifteenth Chapter$ of the Srimad-Bhagavatam$ entit!ed "%he +andavas Cetire %ime!y." Chapter Si4teen ow +ariksit Ceceived the Age of 6a!i %5L% / %5L% suta uvaca tatah pariksid dvi(a-varya-siksaya mahim maha-"hagavatah sasasa ha yatha hi sutyam a"hi(ata-kovidah samadisan vipra mahad-gunas tatha SE=3=E#S sutah uvaca--Suta 2osvami saidD tatah--thereafterD pariksit--#ahara(a +ariksitD dvi(a-varya--the great twice-"orn "rahmanasD siksaya--"y their instructionsD mahim--the earthD maha-"hagavatah--the great devoteeD sasasa--ru!edD ha--in the pastD yatha--as they to!d itD hi--certain!yD sutyam--at the time of his "irthD a"hi(ata-kovidah--e4pert astro!ogers at the time of "irthD samadisan--gave their opinionsD vipra--3 "rahmanasD mahat-gunah--great )ua!itiesD tatha--true to that. %CA=S:A%&3= Suta 2osvami said8 3 !earned "rahmanas$ #ahara(a +ariksit then "egan to ru!e over the wor!d as a great devotee of the :ord under the instructions of the "est of the twice-"orn "rahmanas. e ru!ed "y those great )ua!ities which were foreto!d "y e4pert astro!ogers at the time of his "irth. +BC+3C% At the time of #ahara(a +ariksit9s "irth$ the e4pert astro!oger-"rahmanas foreto!d some of his )ua!ities. #ahara(a +ariksit deve!oped a!! those )ua!ities$ "eing a great devotee of the :ord. %he rea! )ua!ification is

to "ecome a devotee of the :ord$ and gradua!!y a!! the good )ua!ities worthy of possession deve!op. #ahara(a +ariksit was a maha-"hagavata$ or a first-c!ass devotee$ who was not on!y we!! versed in the science of devotion "ut a!so a"!e to convert others to "ecome devotees "y his transcendenta! instructions. #ahara(a +ariksit was$ therefore$ a devotee of the first order$ and thus he used to consu!t great sages and !earned "rahmanas$ who cou!d advise him "y the sastras how to e4ecute the state administration. Such great kings were more responsi"!e than modern e!ected e4ecutive heads "ecause they o"!iged the great authorities "y fo!!owing their instructions !eft in 'edic !iteratures. %here was no need for impractica! foo!s to enact dai!y a new !egis!ative "i!! and to convenient!y a!ter it again and again to serve some purpose. %he ru!es and regu!ations were a!ready set forth "y great sages !ike #anu$ Ea(nava!kya$ +arasara and other !i"erated sages$ and the enactments were a!! suita"!e for a!! ages in a!! p!aces. %herefore the ru!es and regu!ations were standard and without f!aw or defect. 6ings !ike #ahara(a +ariksit had their counci! of advisers$ and a!! the mem"ers of that counci! were either great sages or "rahmanas of the first order. %hey did not accept any sa!ary$ nor had they any necessity for such sa!aries. %he state wou!d get the "est advice without e4penditure. %hey were themse!ves sama-darsi$ e)ua! to everyone$ "oth man and anima!. %hey wou!d not advise the king to give protection to man and instruct him to ki!! the poor anima!s. Such counci! mem"ers were not foo!s or representatives to compose a foo!9s paradise. %hey were a!! se!f-rea!i*ed sou!s$ and they knew perfect!y we!! how a!! !iving "eings in the state wou!d "e happy$ "oth in this !ife and in the ne4t. %hey were not concerned with the hedonistic phi!osophy of eat$ drink$ "e merry and en(oy. %hey were phi!osophers in the rea! sense$ and they knew we!! what is the mission of human !ife. Bnder a!! these o"!igations$ the advisory counci! of the king wou!d give correct directions$ and the king or e4ecutive head$ "eing himse!f a )ua!ified devotee of the :ord$ wou!d scrutini*ing!y fo!!ow them for the we!fare of the state. %he state in the days of #ahara(a Eudhisthira or #ahara(a +ariksit was a we!fare state in the rea! sense of the term "ecause no one was unhappy in that state$ "e he man or anima!. #ahara(a +ariksit was an idea! king for a we!fare state of the wor!d. %5L% < %5L% sa uttarasya tanayam upayema iravatim (aname(ayadims caturas tasyam utpadayat sutan SE=3=E#S sah--heD uttarasya--of 6ing BttaraD tanayam--daughterD upayeme--marriedD iravatim--&ravatiD (aname(ayaadin--headed "y #ahara(a Aaname(ayaD caturah--fourD tasyam--in herD utpadayat--"egotD sutan--sons. %CA=S:A%&3= 6ing +ariksit married the daughter of 6ing Bttara and "egot four sons$ headed "y #ahara(a Aaname(aya. +BC+3C% #ahara(a Bttara was the son of 'irata and materna! unc!e of #ahara(a +ariksit. &ravati$ "eing the daughter of #ahara(a Bttara$ was the cousin-sister of #ahara(a +ariksit$ "ut cousin-"rothers and -sisters were a!!owed to get married if they did not "e!ong to the same gotra$ or fami!y. &n the 'edic system of marriage$ the importance of the gotra$ or fami!y$ was stressed. Ar(una a!so married Su"hadra$ a!though she was his materna! cousin-sister. Aaname(aya8 3ne of the ra(arsi kings and the famous son of #ahara(a +ariksit. is mother9s name was &ravati$ or according to some$ #adravati. #ahara(a Aaname(aya "egot two sons of the names Anatanika and Sankukarna. e ce!e"rated severa! sacrifices in the 6uruksetra pi!grimage site$ and he had three younger "rothers named Srutasena$ Bgrasena and Bhimasena &&. e invaded %aksa!a ,A(anta0$ and he decided to

avenge the un!awfu! curse upon his great father$ #ahara(a +ariksit. e performed a great sacrifice ca!!ed Sarpa-ya(na$ to ki!! the race of serpents$ inc!uding the taksaka$ which had "itten his father to death. 3n re)uest from many inf!uentia! demigods and sages$ he had to change his decision to ki!! the race of snakes$ "ut despite stopping the sacrifice$ he satisfied everyone concerned in the sacrifice "y rewarding them proper!y. &n the ceremony$ #ahamuni 'yasadeva a!so was present$ and he persona!!y narrated the history of the Batt!e of 6uruksetra "efore the 6ing. :ater on "y the order of 'yasadeva$ his discip!e 'aisampayana narrated "efore the 6ing the su"(ect matter of #aha"harata. e was much affected "y his great father9s untime!y death and was very an4ious to see him again$ and he e4pressed his desire "efore the great sage 'yasadeva. 'yasadeva a!so fu!fi!!ed his desire. is father was present "efore him$ and he worshiped "oth his father and 'yasadeva with great respect and pomp. Being fu!!y satisfied$ he most munificent!y gave charities to the "rahmanas present at the sacrifice. %5L% I %5L% a(aharasva-medhams trin gangayam "huri-daksinan saradvatam gurum krtva deva yatraksi-gocarah SE=3=E#S a(ahara--performedD asva-medhan--horse sacrificesD trin--threeD gangayam--the "ank of the 2angesD "huri--sufficient!yD daksinan--rewardsD saradvatam--unto 6rpacaryaD gurum--spiritua! masterD krtva-having se!ectedD devah--the demigodsD yatra--whereinD aksi--eyesD gocarah--within the purview. %CA=S:A%&3= #ahara(a +ariksit$ after having se!ected 6rpacarya for guidance as his spiritua! master$ performed three horse sacrifices on the "anks of the 2anges. %hese were e4ecuted with sufficient rewards for the attendants. And at these sacrifices$ even the common man cou!d see demigods. +BC+3C% &t appears from this verse that interp!anetary trave! "y the deni*ens of higher p!anets is easy. &n many statements in Bhagavatam$ we have o"served that the demigods from heaven used to visit this earth to attend sacrifices performed "y inf!uentia! kings and emperors. erein a!so we find that during the time of the horse sacrifice ceremony of #ahara(a +ariksit$ the demigods from other p!anets were visi"!e even to the common man$ due to the sacrificia! ceremony. %he demigods are not genera!!y visi"!e to common men$ as the :ord is not visi"!e. But as the :ord$ "y is cause!ess mercy$ descends to "e visi"!e to the common man$ simi!ar!y the demigods a!so "ecome visi"!e to the common man "y their own grace. A!though ce!estia! "eings are not visi"!e to the naked eyes of the inha"itants of this earth$ it was due to the inf!uence of #ahara(a +ariksit that the demigods a!so agreed to "e visi"!e. %he kings used to spend !avish!y during such sacrifices$ as a c!oud distri"utes rains. A c!oud is nothing "ut another form of water$ or$ in other words$ the waters of the earth transform into c!ouds. Simi!ar!y$ the charity made "y the kings in such sacrifices are "ut another form of the ta4es co!!ected from the citi*ens. But$ as the rains fa!! down very !avish!y and appear to "e more than necessary$ the charity made "y such kings a!so seems to "e more than what the citi*en needs. Satisfied citi*ens wi!! never organi*e agitation against the king$ and thus there was no need in changing the monarchia! state. 5ven for a king !ike #ahara(a +ariksit there was need of a spiritua! master for guidance. Without such guidance one cannot make progress in spiritua! !ife. %he spiritua! master must "e "ona fide$ and one who wants to have se!f-rea!i*ation must approach and take she!ter of a "ona fide spiritua! master to achieve rea! success.

%5L% > %5L% ni(agrahau(asa virah ka!im digvi(aye kvacit nrpa-!inga-dharam sudram ghnantam go-mithunam pada SE=3=E#S ni(agraha--sufficient!y punishedD o(asa--"y prowessD virah--va!iant heroD ka!im--unto 6a!i$ the master of the ageD digvi(aye--on his way to con)uer the wor!dD kvacit--once upon a timeD nrpa-!inga-dharam--one who passes in the dress of a kingD sudram--the !ower c!assD ghnantam--hurtingD go-mithunam--a cow and "u!!D pada--on the !eg. %CA=S:A%&3= 3nce$ when #ahara(a +ariksit was on his way to con)uer the wor!d$ he saw the master of 6a!i-yuga$ who was !ower than a sudra$ disguised as a king and hurting the !egs of a cow and "u!!. %he 6ing at once caught ho!d of him to dea! sufficient punishment. +BC+3C% %he purpose of a king9s going out to con)uer the wor!d is not for se!f-aggrandi*ement. #ahara(a +ariksit went out to con)uer the wor!d after his ascendance to the throne$ "ut this was not for the purpose of aggression on other states. e was the 5mperor of the wor!d$ and a!! sma!! states were a!ready under his regime. is purpose in going out was to see how things were going on in terms of the god!y state. %he king$ "eing the representative of the :ord$ has to e4ecute the wi!! of the :ord du!y. %here is no )uestion of se!f-aggrandi*ement. %hus as soon as #ahara(a +ariksit saw that a !ower-c!ass man in the dress of a king was hurting the !egs of a cow and a "u!!$ at once he arrested and punished him. %he king cannot to!erate insu!ts to the most important anima!$ the cow$ nor can he to!erate disrespect for the most important man$ the "rahmana. uman civi!i*ation means to advance the cause of "rahminica! cu!ture$ and to maintain it$ cow protection is essentia!. %here is a mirac!e in mi!k$ for it contains a!! the necessary vitamins to sustain human physio!ogica! conditions for higher achievements. Brahminica! cu!ture can advance on!y when man is educated to deve!op the )ua!ity of goodness$ and for this there is a prime necessity of food prepared with mi!k$ fruits and grains. #ahara(a +ariksit was astonished to see that a "!ack sudra$ dressed !ike a ru!er$ was mistreating a cow$ the most important anima! in human society. %he age of 6a!i means mismanagement and )uarre!. And the root cause of a!! mismanagement and )uarre! is that worth!ess men with the modes of !ower-c!ass men$ who have no higher am"ition in !ife$ come to the he!m of the state management. Such men at the post of a king are sure to first hurt the cow and the "rahminica! cu!ture$ there"y pushing a!! society towards he!!. #ahara(a +ariksit$ trained as he was$ got the scent of this root cause of a!! )uarre! in the wor!d. %hus he wanted to stop it in the very "eginning. %5L% 7 %5L% saunaka uvaca kasya hetor ni(agraha ka!im digvi(aye nrpah nrdeva-cihna-dhrk sudra-

ko 9sau gam yah padahanat tat kathyatam maha-"haga yadi krsna-kathasrayam SE=3=E#S saunakah uvaca--Saunaka Csi saidD kasya--for whatD hetoh--reasonD ni(agraha--sufficient!y punishedD ka!im--the master of the age of 6a!iD digvi(aye--during the time of his wor!d tourD nrpah--the 6ingD nrdeva--roya! personD cihna-dhrk--decorated !ikeD sudrakah--!owest of the sudrasD asau--heD gam--cowD yah-one whoD pada ahanat--struck on the !egD tat--a!! thatD kathyatam--p!ease descri"eD maha-"haga--3 great!y fortunate oneD yadi--if$ howeverD krsna--a"out 6rsnaD katha-asrayam--re!ated with is topics. %CA=S:A%&3= Saunaka Csi in)uired8 Why did #ahara(a +ariksit simp!y punish him$ since he was the !owest of the sudras$ having dressed as a king and having struck a cow on the !eg? +!ease descri"e a!! these incidents if they re!ate to the topics of :ord 6rsna. +BC+3C% Saunaka and the rsis were astonished to hear that the pious #ahara(a +ariksit simp!y punished the cu!prit and did not ki!! him. %his suggests that a pious king !ike #ahara(a +ariksit shou!d have at once ki!!ed an offender who wanted to cheat the pu"!ic "y dressing !ike a king and at the same time daring to insu!t the purest of the anima!s$ a cow. %he rsis in those days$ however$ cou!d not even imagine that in the advanced days of the age of 6a!i the !owest of the sudras wi!! "e e!ected as administrators and wi!! open organi*ed s!aughterhouses for ki!!ing cows. Anyway$ a!though hearing a"out a sudraka who was a cheat and insu!ter of a cow was not very interesting to the great rsis$ they neverthe!ess wanted to hear a"out it to see if the event had any connection with :ord 6rsna. %hey were simp!y interested in the topics of :ord 6rsna$ for anything that is dovetai!ed with the narration of 6rsna is worth hearing. %here are many topics in the Bhagavatam a"out socio!ogy$ po!itics$ economics$ cu!tura! affairs$ etc.$ "ut a!! of them are in re!ation with 6rsna$ and therefore a!! of them are worth hearing. 6rsna is the purifying ingredient in a!! matters$ regard!ess of what they are. &n the mundane wor!d$ everything is impure due to its "eing a product of the three mundane )ua!ities. %he purifying agent$ however$ is 6rsna. %5L% . %5L% athavasya padam"ho(amakaranda-!iham satam kim anyair asad-a!apair ayuso yad asad-vyayah SE=3=E#S athava--otherwiseD asya--of is ,:ord 6rsna9s0D pada-am"ho(a--!otus feetD makaranda-!iham--of those who !ick the honey from such a !otus f!owerD satam--of those who are to e4ist eterna!!yD kim anyaih--what is the use of anything e!seD asat--i!!usoryD a!apaih--topicsD ayusah--of the duration of !ifeD yat--that which isD asat-vyayah--unnecessary waste of !ife. %CA=S:A%&3= %he devotees of the :ord are accustomed to !icking up the honey avai!a"!e from the !otus feet of the :ord. What is the use of topics which simp!y waste one9s va!ua"!e !ife?

+BC+3C% :ord 6rsna and is devotees are "oth on the transcendenta! p!aneD therefore the topics of :ord 6rsna and of is pure devotees are e)ua!!y good. %he Batt!e of 6uruksetra is fu!! of po!itics and dip!omacy$ "ut "ecause the topics are re!ated with :ord 6rsna$ the Bhagavad-gita is therefore adored a!! over the wor!d. %here is no need to eradicate po!itics$ economics$ socio!ogy$ etc.$ which are mundane to the mundaners. %o a pure devotee$ who is actua!!y re!ated with the :ord$ such mundane things are transcendenta! if dovetai!ed with the :ord or with is pure devotees. We have heard and ta!ked a"out the activities of the +andavas$ and we now are dea!ing with the topics of #ahara(a +ariksit$ "ut "ecause a!! these topics are re!ated to the :ord Sri 6rsna$ they are a!! transcendenta!$ and pure devotees have great interest in hearing them. We have a!ready discussed this matter in connection with the prayers of Bhismadeva. 3ur duration of !ife is not very !ong$ and there is no certainty of when we sha!! "e ordered to !eave everything for the ne4t stage. %hus it is our duty to see that not a moment of our !ife is wasted in topics which are not re!ated with :ord 6rsna. Any topic$ however p!easant$ is not worth hearing if it is devoid of its re!ation to 6rsna. %he spiritua! p!anet$ 2o!oka 'rndavana$ the eterna! a"ode of :ord 6rsna$ is shaped !ike the whor! of a !otus f!ower. 5ven when the :ord descends to any one of the mundane p!anets$ e does so "y manifesting is own a"ode as it is. %hus is feet remain a!ways on the same "ig whor! of the !otus f!ower. is feet are a!so as "eautifu! as the !otus f!ower. %herefore it is said that :ord 6rsna has !otus feet. A !iving "eing is eterna! "y constitution. e is$ so to speak$ in the whir!poo! of "irth and death due to his contact with materia! energy. Freed from such materia! energy$ a !iving entity is !i"erated and is e!igi"!e to return home$ "ack to 2odhead. %hose who want to !ive forever without changing their materia! "odies shou!d not waste va!ua"!e time with topics other than those re!ating to :ord 6rsna and is devotees. %5L% %5L% ksudrayusam nrnam anga martyanam rtam icchatam ihopahuto "hagavan mrtyuh samitra-karmani SE=3=E#S ksudra--very sma!!D ayusam--of the duration of !ifeD nrnam--of the human "eingsD anga--3 Suta 2osvamiD martyanam--of those who are sure to meet deathD rtam--eterna! !ifeD icchatam--of those who desire itD iha-hereinD upahutah--ca!!ed for "eing presentD "hagavan--representing the :ordD mrtyuh--the contro!!er of death$ Eamara(aD samitra--suppressingD karmani--performances. %CA=S:A%&3= 3 Suta 2osvami$ there are those amongst men who desire freedom from death and get eterna! !ife. %hey escape the s!aughtering process "y ca!!ing the contro!!er of death$ Eamara(a. +BC+3C% %he !iving entity$ as he deve!ops from !ower anima! !ife to a higher human "eing and gradua!!y to higher inte!!igence$ "ecomes an4ious to get free from the c!utches of death. #odern scientists try to avoid death "y physiochemica! advancement of know!edge$ "ut a!as$ the contro!!er of death$ Eamara(a$ is so crue! that he does not spare even the very !ife of the scientist himse!f. %he scientist$ who puts forward the theory of stopping death "y advancement of scientific know!edge$ "ecomes himse!f a victim of death when he is

ca!!ed "y Eamara(a. What to speak of stopping death$ no one can enhance the short period of !ife even "y a fraction of a moment. %he on!y hope of suspending the crue! s!aughtering process of Eamara(a is to ca!! him to hear and chant the ho!y name of the :ord. Eamara(a is a great devotee of the :ord$ and he !ikes to "e invited to kirtanas and sacrifices "y the pure devotees$ who are constant!y engaged in the devotiona! service of the :ord. %hus the great sages$ headed "y Saunaka and others$ invited Eamara(a to attend the sacrifice performed at =aimisaranya. %his was good for those who did not want to die. %5L% @ %5L% na kascin mriyate tavad yavad asta ihantakah etad-artham hi "hagavan ahutah paramarsi"hih aho nr-!oke piyeta hari-!i!amrtam vacah SE=3=E#S na--notD kascit--anyoneD mriyate--wi!! dieD tavat--so !ongD yavat--as !ong asD aste--is presentD iha--hereinD antakah--one who causes the end of !ifeD etat--thisD artham--reasonD hi--certain!yD "hagavan--the representative of the :ordD ahutah--invitedD parama-rsi"hih--"y the great sagesD aho--a!asD nr-!oke--in human societyD piyeta--!et them drinkD hari-!i!a--transcendenta! pastimes of the :ordD amrtam--nectar for eterna! !ifeD vacah--narrations. %CA=S:A%&3= As !ong as Eamara(a$ who causes everyone9s death$ is present here$ no one sha!! meet with death. %he great sages have invited the contro!!er of death$ Eamara(a$ who is the representative of the :ord. :iving "eings who are under his grip shou!d take advantage "y hearing the death!ess nectar in the form of this narration of the transcendenta! pastimes of the :ord. +BC+3C% 5very human "eing dis!ikes meeting death$ "ut he does not know how to get rid of death. %he surest remedy for avoiding death is to accustom onese!f to hearing the nectarean pastimes of the :ord as they are systematica!!y narrated in the te4t of Srimad-Bhagavatam. &t is advised herein$ therefore$ that any human "eing who desires freedom from death shou!d take to this course of !ife as recommended "y the rsis headed "y Saunaka. %5L% ; %5L% mandasya manda-pra(nasya vayo mandayusas ca vai nidraya hriyate naktam diva ca vyartha-karma"hih SE=3=E#S

mandasya--of the !a*yD manda--pa!tryD pra(nasya--of inte!!igenceD vayah--ageD manda--shortD ayusah--of duration of !ifeD ca--andD vai--e4act!yD nidraya--"y s!eepingD hriyate--passes awayD naktam--nightD diva-daytimeD ca--a!soD vyartha--for nothingD karma"hih--"y activities. %CA=S:A%&3= :a*y human "eings with pa!try inte!!igence and a short duration of !ife pass the night s!eeping and the day performing activities that are for naught. +BC+3C% %he !ess inte!!igent do not know the rea! va!ue of the human form of !ife. %he human form is a specia! gift of materia! nature in the course of her enforcing stringent !aws of miseries upon the !iving "eing. &t is a chance to achieve the highest "oon of !ife$ name!y to get out of the entang!ement of repeated "irth and death. %he inte!!igent take care of this important gift "y strenuous!y endeavoring to get out of the entang!ement. But the !ess inte!!igent are !a*y and una"!e to eva!uate the gift of the human "ody to achieve !i"eration from the materia! "ondageD they "ecome more interested in so-ca!!ed economic deve!opment and work very hard throughout !ife simp!y for the sense en(oyment of the temporary "ody. Sense en(oyment is a!so a!!owed to the !ower anima!s "y the !aw of nature$ and thus a human "eing is a!so destined to a certain amount of sense en(oyment according to his past or present !ife. But one shou!d definite!y try to understand that sense en(oyment is not the u!timate goa! of human !ife. erein it is said that during the daytime one works "for nothing" "ecause the aim is nothing "ut sense en(oyment. We can particu!ar!y o"serve how the human "eing is engaged for nothing in the great cities and industria! towns. %here are so many things manufactured "y human energy$ "ut they are a!! meant for sense en(oyment$ and not for getting out of materia! "ondage. And after working hard during the daytime$ a tired man either s!eeps or engages in se4 ha"its at night. %hat is the program of materia!istic civi!i*ed !ife for the !ess inte!!igent. %herefore they are designated herein as !a*y$ unfortunate and short-!ived. %5L% /? %5L% suta uvaca yada pariksit kuru-(anga!e 9vasat ka!im pravistam ni(a-cakravartite nisamya vartam anatipriyam tatah sarasanam samyuga-saundir adade SE=3=E#S sutah uvaca--Suta 2osvami saidD yada--whenD pariksit--#ahara(a +ariksitD kuru-(anga!e--in the capita! of 6uru9s empireD avasat--was residingD ka!im--the symptoms of the age of 6a!iD pravistam--enteredD ni(acakravartite--within his (urisdictionD nisamya--thus hearingD vartam--newsD anati-priyam--not very pa!ata"!eD tatah--thereafterD sarasanam--arrows and "owD samyuga--having gotten a chance forD saundih-martia! activitiesD adade--took up. %CA=S:A%&3= Suta 2osvami said8 Whi!e #ahara(a +ariksit was residing in the capita! of the 6uru empire$ the symptoms of the age of 6a!i "egan to infi!trate within the (urisdiction of his state. When he !earned a"out this$ he did not think the matter very pa!ata"!e. %his did$ however$ give him a chance to fight. e took up his "ow and arrows and prepared himse!f for mi!itary activities. +BC+3C%

%he state administration of #ahara(a +ariksit was so perfect that he was sitting in his capita! peacefu!!y. But he got the news that the symptoms of the age of 6a!i had a!ready infi!trated into the (urisdiction of his state$ and he did not !ike this news. What are the symptoms of the age of 6a!i? %hey are ,/0 i!!icit connection with women$ ,<0 indu!gence in meat-eating$ ,I0 into4ication and ,>0 taking p!easure in gam"!ing. %he age of 6a!i !itera!!y means the age of )uarre!$ and the a"ovementioned four symptoms in human society are the root causes for a!! kinds of )uarre!. #ahara(a +ariksit heard that some of the peop!e of the state had a!ready taken to those symptoms$ and he wanted to take immediate steps against such causes of unrest. %his means that at !east up to the regime of #ahara(a +ariksit$ such symptoms of pu"!ic !ife were practica!!y unknown$ and as soon as they were s!ight!y detected$ he wanted to root them out. %he news was not pa!ata"!e for him$ "ut in a way it was$ "ecause #ahara(a +ariksit got a chance to fight. %here was no need to fight with sma!! states "ecause everyone was peacefu!!y under his su"ordination$ "ut the 6a!i-yuga miscreants gave his fighting spirit a chance for e4hi"ition. A perfect ksatriya king is a!ways (u"i!ant as soon as he gets a chance to fight$ (ust as a sportsman is eager when there is a chance for a sporting match. &t is no argument that in the age of 6a!i such symptoms are predestined. &f so$ then why was there preparation for fighting out such symptoms? Such arguments are offered "y !a*y and unfortunate men. &n the rainy season$ rain is predestined$ and yet peop!e take precautions to protect themse!ves. Simi!ar!y$ in the age of 6a!i the symptoms as a"ove mentioned are sure to infi!trate into socia! !ife$ "ut it is the duty of the state to save the citi*ens from the association of the agents of the age of 6a!i. #ahara(a +ariksit wanted to punish the miscreants indu!ging in the symptoms of 6a!i$ and thus save the innocent citi*ens who were pure in ha"it "y cu!ture of re!igion. &t is the duty of the king to give such protection$ and #ahara(a +ariksit was perfect!y right when he prepared himse!f to fight. %5L% // %5L% sva!ankrtam syama-turanga-yo(itam ratham mrgendra-dhva(am asritah purat vrto rathasva-dvipapatti-yuktaya sva-senaya digvi(ayaya nirgatah SE=3=E#S su-a!ankrtam--very we!! decoratedD syama--"!ackD turanga--horsesD yo(itam--tack!edD ratham--chariotD mrga-indra--!ionD dhva(am--f!aggedD asritah--under the protectionD purat--from the capita!D vrtah-surrounded "yD ratha--charioteersD asva--cava!ryD dvipapatti--e!ephantsD yuktaya--thus "eing e)uippedD sva-senaya--a!ong with infantryD digvi(ayaya--for the purpose of con)ueringD nirgatah--went out. %CA=S:A%&3= #ahara(a +ariksit sat on a chariot drawn "y "!ack horses. is f!ag was marked with the sign of a !ion. Being so decorated and surrounded "y charioteers$ cava!ry$ e!ephants and infantry so!diers$ he !eft the capita! to con)uer in a!! directions. +BC+3C% #ahara(a +ariksit is distinguished from his grandfather Ar(una$ for "!ack horses pu!!ed his chariot instead of white horses. e marked his f!ag with the mark of a !ion$ and his grandfather marked his with the mark of anuman(i. A roya! procession !ike that of #ahara(a +ariksit surrounded "y we!!-decorated chariots$ cava!ry$ e!ephants$ infantry and "and not on!y is p!easing to the eyes$ "ut a!so is a sign of a civi!i*ation that is aesthetic even on the fighting front. %5L% /<

%5L% "hadrasvam ketuma!am ca "haratam cottaran kurun kimpurusadini varsani vi(itya (agrhe "a!im SE=3=E#S "hadrasvam--BhadrasvaD ketuma!am--6etuma!aD ca--a!soD "haratam--BharataD ca--andD uttaran--the northern countriesD kurun--the kingdom of the 6uru dynastyD kimpurusa-adini--a country "eyond the northern side of the ima!ayasD varsani--parts of the earth p!anetD vi(itya--con)ueringD (agrhe--e4actedD "a!im--strength. %CA=S:A%&3= #ahara(a +ariksit then con)uered a!! parts of the earth!y p!anet--Bhadrasva$ 6etuma!a$ Bharata$ the northern 6uru$ 6impurusa$ etc.--and e4acted tri"utes from their respective ru!ers. +BC+3C% Bhadrasva8 &t is a tract of !and near #eru +arvata$ and it e4tends from 2andha-madana +arvata to the sa!twater ocean. %here is a description of this varsa in the #aha"harata ,Bhisma-parva -./>-/@0. %he description was narrated "y San(aya to 1hrtarastra. #ahara(a Eudhisthira a!so con)uered this varsa$ and thus the province was inc!uded within the (urisdiction of his empire. #ahara(a +ariksit was former!y dec!ared to "e the emperor of a!! !ands ru!ed "y his grandfather$ "ut sti!! he had to esta"!ish his supremacy whi!e he was out of his capita! to e4act tri"ute from such states. 6etuma!a8 %his earth p!anet is divided into seven dvipas "y seven oceans$ and the centra! dvipa$ ca!!ed Aam"udvipa$ is divided into nine varsas$ or parts$ "y eight huge mountains. Bharata-varsa is one of the a"ove-mentioned nine varsas$ and 6etuma!a is a!so descri"ed as one of the a"ove varsas. &t is said that in 6etuma!a varsa$ women are the most "eautifu!. %his varsa was con)uered "y Ar(una a!so. A description of this part of the wor!d is avai!a"!e in the #aha"harata ,Sa"ha <@..0. &t is said that this part of the wor!d is situated on the western side of the #eru +arvata$ and inha"itants of this province used to !ive up to ten thousand years ,Bhisma-parva ..I/0. uman "eings !iving in this part of the g!o"e are of go!den co!or$ and the women resem"!e the ange!s of heaven. %he inha"itants are free from a!! kinds of diseases and grief. Bharata-varsa8 %his part of the wor!d is a!so one of the nine varsas of the Aam"udvipa. A description of Bharata-varsa is given in the #aha"harata ,Bhisma-parva$ Chapters ; and /?0. &n the center of Aam"udvipa is &!avrta-varsa$ and south of &!avrta-varsa is ari-varsa. %he description of these varsas is given in the #aha"harata ,Sa"ha-parva <@.--@0 as fo!!ows8 nagarams ca vanams caiva nadis ca vima!odakah purusan deva-ka!pams ca naris ca priya-darsanah adrsta-purvan su"hagan sa dadarsa dhanan(ayah sadanani ca su"hrani naris capsarasam ni"hah

&t is mentioned here that the women in "oth these varsas are "eautifu!$ and some of them are e)ua! to the Apsaras$ or heaven!y women. Bttarakuru8 According to 'edic geography the northernmost portion of Aam"udvipa is ca!!ed Bttarakuru-varsa. &t is surrounded "y the sa!twater ocean from three sides and divided "y Srngavan #ountain from the iranmaya-varsa. 6impurusa-varsa8 &t is stated to "e situated north of the great ima!aya #ountain$ which is eighty thousand mi!es in !ength and height and which covers si4teen thousand mi!es in width. %hese parts of the wor!d were a!so con)uered "y Ar(una ,Sa"ha <@./-<0. %he 6impurusas are descendants of a daughter of 1aksa. When #ahara(a Eudhisthira performed a horse sacrifice ya(na$ the inha"itants of these countries were a!so present to take part in the festiva!$ and they paid tri"utes to the 5mperor. %his part of the wor!d is ca!!ed 6impurusa-varsa$ or sometimes the ima!ayan provinces , imavati0. &t is said that Sukadeva 2osvami was "orn in these ima!ayan provinces and that he came to Bharata-varsa after crossing the ima!ayan countries. &n other words$ #ahara(a +ariksit con)uered a!! the wor!d. e con)uered a!! the continents ad(oining a!! the seas and oceans in a!! directions$ name!y the eastern$ western$ northern and southern parts of the wor!d. %5L%S /I-/7 %5L% tatra tatropasrnvanah sva-purvesam mahatmanam pragiyamanam ca yasah krsna-mahatmya-sucakam atmanam ca paritratam asvatthamno 9stra-te(asah sneham ca vrsni-parthanam tesam "haktim ca kesave te"hyah parama-santustah prity-u((rm"hita-!ocanah maha-dhanani vasamsi dadau haran maha-manah SE=3=E#S tatra tatra--everywhere the 6ing visitedD upasrnvanah--continuous!y he heardD sva-purvesam--a"out his own forefathersD maha-atmanam--who were a!! great devotees of the :ordD pragiyamanam--unto those who were thus addressingD ca--a!soD yasah--g!oriesD krsna--:ord 6rsnaD mahatmya--g!orious actsD sucakam--indicatingD atmanam--his persona! se!fD ca--a!soD paritratam--de!iveredD asvatthamnah--of AsvatthamaD astra--weaponD te(asah--powerfu! raysD sneham--affectionD ca--a!soD vrsni-parthanam--"etween descendants of 'rsni and those of +rthaD tesam--of a!! of themD "haktim--devotionD ca--a!soD kesave--unto :ord 6rsnaD te"hyah--unto themD parama--e4treme!yD santustah--p!easedD priti--attractionD u((rm"hita-p!easing!y openD !ocanah--one who has such eyesD maha-dhanani--va!ua"!e richesD vasamsi--c!othingD dadau--gave in charityD haran--neck!aceD maha-manah--one who has a "roader out!ook. %CA=S:A%&3= Wherever the 6ing visited$ he continuous!y heard the g!ories of his great forefathers$ who were a!! devotees of the :ord$ and a!so of the g!orious acts of :ord 6rsna. e a!so heard how he himse!f had "een protected "y the :ord from the powerfu! heat of the weapon of Asvatthama. +eop!e a!so mentioned the great affection "etween the descendants of 'rsni and +rtha due to the !atter9s great devotion to :ord

6esava. %he 6ing$ "eing very p!eased with the singers of such g!ories$ opened his eyes in great satisfaction. 3ut of magnanimity he was p!eased to award them very va!ua"!e neck!aces and c!othing. +BC+3C% 6ings and great persona!ities of the state are presented with we!come addresses. %his is a system from time immemoria!$ and #ahara(a +ariksit$ since he was one of the we!!-known emperors of the wor!d$ was a!so presented with addresses of we!come in a!! parts of the wor!d as he visited those p!aces. %he su"(ect matter of those we!come addresses was 6rsna. 6rsna means 6rsna and is eterna! devotees$ as the king means the king and his confidentia! associates. 6rsna and is una!!oyed devotees cannot "e separated$ and therefore g!orifying the devotee means g!orifying the :ord and vice versa. #ahara(a +ariksit wou!d not have "een g!ad to hear a"out the g!ories of his forefathers !ike #ahara(a Eudhisthira and Ar(una had they not "een connected with the acts of :ord 6rsna. %he :ord descends specifica!!y to de!iver is devotees ,paritranaya sadhunam0. %he devotees are g!orified "y the presence of the :ord "ecause they cannot !ive for a moment without the presence of the :ord and is different energies. %he :ord is present for the devotee "y is acts and g!ories$ and therefore #ahara(a +ariksit fe!t the presence of the :ord when e was g!orified "y is acts$ especia!!y when he was saved "y the :ord in the wom" of his mother. %he devotees of the :ord are never in danger$ "ut in the materia! wor!d which is fu!! of dangers at every step$ the devotees are apparent!y p!aced into dangerous positions$ and when they are saved "y the :ord$ the :ord is g!orified. :ord 6rsna wou!d not have "een g!orified as the speaker of the Bhagavad-gita had is devotees !ike the +andavas not "een entang!ed in the Batt!efie!d of 6uruksetra. A!! such acts of the :ord were mentioned in the addresses of we!come$ and #ahara(a +ariksit$ in fu!! satisfaction$ rewarded those who presented such addresses. %he difference "etween the presentation of we!come addresses today and in those days is that former!y the we!come addresses were presented to a person !ike #ahara(a +ariksit. %he we!come addresses were fu!! of facts and figures$ and those who presented such addresses were sufficient!y rewarded$ whereas in the present days the we!come addresses are presented not a!ways with factua! statements "ut to p!ease the postho!der$ and often they are fu!! of f!attering !ies. And rare!y are those who present such we!come addresses rewarded "y the poor receiver. %5L% /. %5L% sarathya-parasada-sevana-sakhya-dautyavirasananugamana-stavana-pranaman snigdhesu pandusu (agat-pranatim ca visnor "haktim karoti nr-patis caranaravinde SE=3=E#S sarathya--acceptance of the post of a chariot driverD parasada--acceptance of the presidency in the assem"!y of the Ca(asuya sacrificeD sevana--engaging the mind constant!y in the service of the :ordD sakhya--to think of the :ord as a friendD dautya--acceptance of the post of a messengerD vira-asana-acceptance of the post of a watchman with a drawn sword at nightD anugamana--fo!!owing in the footstepsD stavana--offering of prayersD pranaman--offering o"eisancesD snigdhesu--unto them who are ma!!ea"!e to the wi!! of the :ordD pandusu--unto the sons of +anduD (agat--the universa!D pranatim--one who is o"eyedD ca--andD visnoh--of 'isnuD "haktim--devotionD karoti--doesD nr-patih--the 6ingD caranaaravinde--unto is !otus feet. %CA=S:A%&3= #ahara(a +ariksit heard that out of is cause!ess mercy :ord 6rsna F'isnuG$ who is universa!!y o"eyed$ rendered a!! kinds of service to the ma!!ea"!e sons of +andu "y accepting posts ranging from chariot driver

to president to messenger$ friend$ night watchman$ etc.$ according to the wi!! of the +andavas$ o"eying them !ike a servant and offering o"eisances !ike one younger in years. When he heard this$ #ahara(a +ariksit "ecame overwhe!med with devotion to the !otus feet of the :ord. +BC+3C% :ord 6rsna is everything to the una!!oyed devotees !ike the +andavas. %he :ord was for them the Supreme :ord$ the spiritua! master$ the worshipa"!e 1eity$ the guide$ the chariot driver$ the friend$ the servant$ the messenger and everything they cou!d conceive of. And thus the :ord a!so reciprocated the fee!ings of the +andavas. #ahara(a +ariksit$ as a pure devotee of the :ord$ cou!d appreciate the :ord9s transcendenta! reciprocation of the fee!ings of is devotees$ and thus he himse!f a!so was overwhe!med with the dea!ings of the :ord. Simp!y "y appreciating the dea!ings of the :ord with is pure devotees$ one can attain sa!vation. %he :ord9s dea!ings with is devotees appear to "e ordinary human dea!ings$ "ut one who knows them in truth "ecomes at once e!igi"!e to go "ack home$ "ack to 2odhead. %he +andavas were so ma!!ea"!e to the wi!! of the :ord that they cou!d sacrifice any amount of energy for the service of the :ord$ and "y such una!!oyed determination they cou!d secure the :ord9s mercy in any shape they desired. %5L% /%5L% tasyaivam vartamanasya purvesam vrttim anvaham natidure ki!ascaryam yad asit tan ni"odha me SE=3=E#S tasya--of #ahara(a +ariksitD evam--thusD vartamanasya--remaining a"sor"ed in such thoughtD purvesam-of his forefathersD vrttim--good engagementD anvaham--day after dayD na--notD ati-dure--far offD ki!a--veri!yD ascaryam--astonishingD yat--thatD asit--wasD tat--whichD ni"odha--know itD me--from me. %CA=S:A%&3= =ow you may hear from me of what happened whi!e #ahara(a +ariksit was passing his days hearing of the good occupations of his forefathers and "eing a"sor"ed in thought of them. %5L% /@ %5L% dharmah padaikena caran vicchayam upa!a"hya gam prcchati smasru-vadanam vivatsam iva mataram SE=3=E#S dharmah--the persona!ity of re!igious princip!esD pada--!egD ekena--on one on!yD caran--wanderingD vicchayam--overtaken "y the shadow of griefD upa!a"hya--having metD gam--the cowD prcchati--askingD sma--withD asru-vadanam--with tears on the faceD vivatsam--one who has !ost her offspringD iva--!ikeD mataram--the mother. %CA=S:A%&3=

%he persona!ity of re!igious princip!es$ 1harma$ was wandering a"out in the form of a "u!!. And he met the persona!ity of earth in the form of a cow who appeared to grieve !ike a mother who had !ost her chi!d. She had tears in her eyes$ and the "eauty of her "ody was !ost. %hus 1harma )uestioned the earth as fo!!ows. +BC+3C% %he "u!! is the em"!em of the mora! princip!e$ and the cow is the representative of the earth. When the "u!! and the cow are in a (oyfu! mood$ it is to "e understood that the peop!e of the wor!d are a!so in a (oyfu! mood. %he reason is that the "u!! he!ps production of grains in the agricu!tura! fie!d$ and the cow de!ivers mi!k$ the mirac!e of aggregate food va!ues. %he human society$ therefore$ maintains these two important anima!s very carefu!!y so that they can wander everywhere in cheerfu!ness. But at the present moment in this age of 6a!i "oth the "u!! and the cow are now "eing s!aughtered and eaten up as foodstuff "y a c!ass of men who do not know the "rahminica! cu!ture. %he "u!! and the cow can "e protected for the good of a!! human society simp!y "y the spreading of "rahminica! cu!ture as the topmost perfection of a!! cu!tura! affairs. By advancement of such cu!ture$ the mora!e of society is proper!y maintained$ and so peace and prosperity are a!so attained without e4traneous effort. When "rahminica! cu!ture deteriorates$ the cow and "u!! are mistreated$ and the resu!tant actions are prominent "y the fo!!owing symptoms. %5L% /; %5L% dharma uvaca kaccid "hadre 9namayam atmanas te vicchayasi m!ayatesan mukhena a!aksaye "havatim antaradhim dure "andhum socasi kancanam"a SE=3=E#S dharmah uvaca--1harma in)uiredD kaccit--whetherD "hadre--madamD anamayam--)uite ha!e and heartyD atmanah--se!fD te--unto youD vicchaya asi--appear to "e covered with the shadow of griefD m!ayata--which darkensD isat--s!ight!yD mukhena--"y the faceD a!aksaye--you !ookD "havatim--unto yourse!fD antaradhim-some disease withinD dure--!ong distantD "andhum--friendD socasi--thinking ofD kancana--someoneD am"a-3 mother. %CA=S:A%&3= 1harma Fin the form of a "u!!G asked8 #adam$ are you not ha!e and hearty? Why are you covered with the shadow of grief? &t appears "y your face that you have "ecome "!ack. Are you suffering from some interna! disease$ or are you thinking of some re!ative who is away in a distant p!ace? +BC+3C% %he peop!e of the wor!d in this age of 6a!i are a!ways fu!! of an4ieties. 5veryone is diseased with some kind of ai!ment. From the very faces of the peop!e of this age$ one can find out the inde4 of the mind. 5veryone fee!s the a"sence of his re!ative who is away from home. %he particu!ar symptom of the age of 6a!i is that no fami!y is now "!essed to !ive together. %o earn a !ive!ihood$ the father !ives at a p!ace far away from the son$ or the wife !ives far away from the hus"and and so on. %here are sufferings from interna! diseases$ separation from those near and dear$ and an4ieties for maintaining the status )uo. %hese are "ut some important factors which make the peop!e of this age a!ways unhappy.

%5L% <? %5L% padair nyunam socasi maika-padam atmanam va vrsa!air "hoksyamanam aho suradin hrta-ya(na-"hagan pra(a uta svin maghavaty avarsati SE=3=E#S padaih--"y three !egsD nyunam--diminishedD socasi--if you are !amenting for thatD ma--myD eka-padam-on!y one !egD atmanam--own "odyD va--orD vrsa!aih--"y the un!awfu! meat-eatersD "hoksyamanam--to "e e4p!oitedD ahoh--in sacrificeD sura-adin--the authori*ed demigodsD hrta-ya(na--devoid of sacrificia!D "hagan--shareD pra(ah--the !iving "eingsD uta--increasingD svit--whetherD maghavati--in famine and scarcityD avarsati--"ecause of rain!essness. %CA=S:A%&3= & have !ost my three !egs and am now standing on one on!y. Are you !amenting for my state of e4istence? 3r are you in great an4iety "ecause henceforward the un!awfu! meat-eaters wi!! e4p!oit you? 3r are you in a sorry p!ight "ecause the demigods are now "ereft of their share of sacrificia! offerings "ecause no sacrifices are "eing performed at present? 3r are you grieving for !iving "eings "ecause of their sufferings due to famine and drought? +BC+3C% With the progress of the age of 6a!i$ four things particu!ar!y$ name!y the duration of !ife$ mercy$ the power of reco!!ection$ and mora! or re!igious princip!es wi!! gradua!!y diminish. Since 1harma$ or the princip!es of re!igion$ wou!d "e !ost in the proportion of three out of four$ the sym"o!ic "u!! was standing on one !eg on!y. When three fourths of the popu!ation of the who!e wor!d "ecome irre!igious$ the situation is converted into he!! for the anima!s. &n the age of 6a!i$ god!ess civi!i*ations wi!! create so many so-ca!!ed re!igious societies in which the +ersona!ity of 2odhead wi!! "e direct!y or indirect!y defied. And thus faith!ess societies of men wi!! make the wor!d uninha"ita"!e for the saner section of peop!e. %here are gradations of human "eings in terms of proportionate faith in the Supreme +ersona!ity of 2odhead. %he first-c!ass faithfu! men are the 'aisnavas and the "rahmanas$ then the ksatriyas$ then the vaisyas$ then the sudras$ then the m!ecchas$ the yavanas and at !ast the canda!as. %he degradation of the human instinct "egins from the m!ecchas$ and the canda!a state of !ife is the !ast word in human degradation. A!! the a"ove terms mentioned in the 'edic !iteratures are never meant for any particu!ar community or "irth. %hey are different )ua!ifications of human "eings in genera!. %here is no )uestion of "irthright or community. 3ne can ac)uire the respective )ua!ifications "y one9s own efforts$ and thus the son of a 'aisnava can "ecome a m!eccha$ or the son of a canda!a can "ecome more than a "rahmana$ a!! in terms of their association and intimate re!ation with the Supreme :ord. %he meat-eaters are genera!!y ca!!ed m!ecchas. But a!! meat-eaters are not m!ecchas. %hose who accept meat in terms of scriptura! in(unctions are not m!ecchas$ "ut those who accept meat without restriction are ca!!ed m!ecchas. Beef is for"idden in the scriptures$ and the "u!!s and cows are offered specia! protection "y fo!!owers of the 'edas. But in this age of 6a!i$ peop!e wi!! e4p!oit the "ody of the "u!! and the cow as they !ike$ and thus they wi!! invite sufferings of various types. %he peop!e of this age wi!! not perform any sacrifice. %he m!eccha popu!ation wi!! care very !itt!e for performances of sacrifices$ a!though performance of sacrifice is essentia! for persons who are materia!!y engaged in sense en(oyment. &n the Bhagavad-gita performance of sacrifices is strong!y recommended ,Bg. I./>-/.0. %he !iving "eings are created "y the creator Brahma$ and (ust to maintain the created !iving "eing progressive!y towards the path "ack to 2odhead$ the system of performing sacrifice is a!so created "y him.

%he system is that !iving "eings !ive on the produce of grains and vegeta"!es$ and "y eating such foodstuff they get vita! power of the "ody in the shape of "!ood and semen$ and from "!ood and semen one !iving "eing is a"!e to create other !iving "eings. But the production of grains$ grass$ etc. "ecomes possi"!e "y rain$ and this rain is made to shower proper!y "y performance of recommended sacrifices. Such sacrifices are directed "y the rites of the 'edas$ name!y Sama$ Ea(ur$ Cg and Atharva. &n the #anu-smrti it is recommended that "y offerings of sacrifice on the a!tar of the fire$ the sun-god is p!eased. When the sungod is p!eased$ he proper!y co!!ects water from the sea$ and thus sufficient c!ouds co!!ect on the hori*on and rains fa!!. After sufficient rains fa!!$ there is sufficient production of grains for men and a!! anima!s$ and thus there is energy in the !iving "eing for progressive activity. %he m!ecchas$ however$ make p!ans to insta!! s!aughterhouses for ki!!ing "u!!s and cows a!ong with other anima!s$ thinking that they wi!! prosper "y increasing the num"er of factories and !ive on anima! food without caring for performance of sacrifices and production of grains. But they must know that even for the anima!s they must produce grass and vegeta"!es$ otherwise the anima!s cannot !ive. And to produce grass for the anima!s$ they re)uire sufficient rains. %herefore they have to depend u!timate!y on the mercy of the demigods !ike the sun-god$ &ndra and Candra$ and such demigods must "e satisfied "y performances of sacrifice. %his materia! wor!d is a sort of prison house$ as we have severa! times mentioned. %he demigods are the servants of the :ord who see to the proper upkeep of the prison house. %hese demigods want to see that the re"e! !iving "eings$ who want to survive faith!ess!y$ are gradua!!y turned towards the supreme power of the :ord. %herefore$ the system of offering sacrifice is recommended in the scriptures. %he materia!istic men want to work hard and en(oy fruitive resu!ts for sense en(oyment. %hus they are committing many types of sins at every step of !ife. %hose$ however$ who are conscious!y engaged in the devotiona! service of the :ord are transcendenta! to a!! varieties of sin and virtue. %heir activities are free from the contamination of the three modes of materia! nature. For the devotees there is no need for performance of prescri"ed sacrifices "ecause the very !ife of the devotee is a sym"o! of sacrifice. But persons who are engaged in fruitive activities for sense en(oyment must perform the prescri"ed sacrifices "ecause that is the on!y means to get free from the reaction of a!! sins committed "y fruitive workers. Sacrifice is the means for counteracting such accumu!ated sins. %he demigods are p!eased when such sacrifices are performed$ (ust as prison officers are satisfied when the prisoners are turned into o"edient su"(ects. :ord Caitanya$ however$ has recommended on!y one ya(na$ or sacrifice$ ca!!ed the sankirtanaya(na$ the chanting of are 6rsna$ in which everyone can take part. %hus "oth devotees and fruitive workers can derive e)ua! "enefit from the performances of sankirtana-ya(na. %5L% </ %5L% araksyamanah striya urvi "a!an socasy atho purusadair ivartan vacam devim "rahma-ku!e kukarmany a"rahmanye ra(a-ku!e ku!agryan SE=3=E#S araksyamanah--unprotectedD striyah--womenD urvi--on the earthD "a!an--chi!drenD socasi--you are fee!ing compassionD atho--as suchD purusa-adaih--"y menD iva--!ike thatD artan--those who are unhappyD vacam-voca"u!aryD devim--the goddessD "rahma-ku!e--in the fami!y of the "rahmanaD kukarmani--acts against the princip!es of re!igionD a"rahmanye--persons against the "rahminica! cu!tureD ra(a-ku!e--in the administrative fami!yD ku!a-agryan--most of a!! the fami!ies ,the "rahmanas0. %CA=S:A%&3= Are you fee!ing compunction for the unhappy women and chi!dren who are !eft for!orn "y unscrupu!ous persons? 3r are you unhappy "ecause the goddess of !earning is "eing hand!ed "y

"rahmanas addicted to acts against the princip!es of re!igion? 3r are you sorry to see that the "rahmanas have taken she!ter of administrative fami!ies that do not respect "rahminica! cu!ture? +BC+3C% &n the age of 6a!i$ the women and the chi!dren$ a!ong with "rahmanas and cows$ wi!! "e gross!y neg!ected and !eft unprotected. &n this age i!!icit connection with women wi!! render many women and chi!dren uncared for. Circumstantia!!y$ the women wi!! try to "ecome independent of the protection of men$ and marriage wi!! "e performed as a matter of forma! agreement "etween man and woman. &n most cases$ the chi!dren wi!! not "e taken care of proper!y. %he "rahmanas are traditiona!!y inte!!igent men$ and thus they wi!! "e a"!e to pick up modern education to the topmost rank$ "ut as far as mora! and re!igious princip!es are concerned$ they sha!! "e the most fa!!en. 5ducation and "ad character go i!! together$ "ut such things wi!! run para!!e!. %he administrative heads as a c!ass wi!! condemn the tenets of 'edic wisdom and wi!! prefer to conduct a so-ca!!ed secu!ar state$ and the so-ca!!ed educated "rahmanas wi!! "e purchased "y such unscrupu!ous administrators. 5ven a phi!osopher and writer of many "ooks on re!igious princip!es may a!so accept an e4a!ted post in a government which denies a!! the mora! codes of the sastras. %he "rahmanas are specifica!!y restricted from accepting such service. But in this age they wi!! not on!y accept service$ "ut they wi!! do so even if it is of the meanest )ua!ity. %hese are some of the symptoms of the 6a!i age which are harmfu! to the genera! we!fare of human society. %5L% << %5L% kim ksatra-"andhun ka!inopasrstan rastrani va tair avaropitani itas tato vasana-pana-vasahsnana-vyavayonmukha-(iva-!okam SE=3=E#S kim--whetherD ksatra-"andhun--the unworthy administratorsD ka!ina--"y the inf!uence of the age of 6a!iD upasrstan--"ewi!deredD rastrani--state affairsD va--orD taih--"y themD avaropitani--put into disorderD itah-hereD tatah--thereD va--orD asana--accepting foodstuffD pana--drinkD vasah--residenceD snana--"athD vyavaya--se4ua! intercourseD unmukha--inc!inedD (iva-!okam--human society. %CA=S:A%&3= %he so-ca!!ed administrators are now "ewi!dered "y the inf!uence of this age of 6a!i$ and thus they have put a!! state affairs into disorder. Are you now !amenting this disorder? =ow the genera! popu!ace does not fo!!ow the ru!es and regu!ations for eating$ s!eeping$ drinking$ mating$ etc.$ and they are inc!ined to perform such anywhere and everywhere. Are you unhappy "ecause of this? +BC+3C% %here are some necessities of !ife on a par with those of the !ower anima!s$ and they are eating$ s!eeping$ fearing and mating. %hese "odi!y demands are for "oth the human "eings and the anima!s. But the human "eing has to fu!fi!! such desires not !ike anima!s$ "ut !ike a human "eing. A dog can mate with a "itch "efore the pu"!ic eyes without hesitation$ "ut if a human "eing does so the act wi!! "e considered a pu"!ic nuisance$ and the person wi!! "e crimina!!y prosecuted. %herefore for the human "eing there are some ru!es and regu!ations$ even for fu!fi!!ing common demands. %he human society avoids such ru!es and regu!ations when it is "ewi!dered "y the inf!uence of the age of 6a!i. &n this age$ peop!e are indu!ging in such necessities of !ife without fo!!owing the ru!es and regu!ations$ and this deterioration of socia! and mora! ru!es is certain!y !amenta"!e "ecause of the harmfu! effects of such "east!y "ehavior. &n this age$ the

fathers and the guardians are not happy with the "ehavior of their wards. %hey shou!d know that so many innocent chi!dren are victims of "ad association awarded "y the inf!uence of this age of 6a!i. We know from Srimad-Bhagavatam that A(ami!a$ an innocent son of a "rahmana$ was wa!king down a road and saw a sudra pair se4ua!!y em"racing. %his attracted the "oy$ and !ater on the "oy "ecame a victim of a!! de"aucheries. From a pure "rahmana$ he fe!! down to the position of a wretched urchin$ and it was a!! due to "ad association. %here was "ut one victim !ike A(ami!a in those days$ "ut in this age of 6a!i the poor innocent students are dai!y victims of cinemas which attract men on!y for se4 indu!gence. %he so-ca!!ed administrators are a!! untrained in the affairs of a ksatriya. %he ksatriyas are meant for administration$ as the "rahmanas are meant for know!edge and guidance. %he word ksatra-"andhu refers to the so-ca!!ed administrators or persons promoted to the post of the administrator without proper training "y cu!ture and tradition. =owadays they are promoted to such e4a!ted posts "y the votes of the peop!e who are themse!ves fa!!en in the ru!es and regu!ations of !ife. ow can such peop!e se!ect a proper man when they are themse!ves fa!!en in the standard of !ife? %herefore$ "y the inf!uence of the age of 6a!i$ everywhere$ po!itica!!y$ socia!!y or re!igious!y$ everything is topsy-turvy$ and therefore for the sane man it is a!! regretta"!e. %5L% <I %5L% yadvam"a te "huri-"haravatarakrtavatarasya harer dharitri antarhitasya smarati visrsta karmani nirvana-vi!am"itani SE=3=E#S yadva--that may "eD am"a--3 motherD te--yourD "huri--heavyD "hara--!oadD avatara--decreasing the !oadD krta--doneD avatarasya--one who incarnatedD hareh--of :ord Sri 6rsnaD dharitri--3 earthD antarhitasya--of im who is now out of sightD smarati--whi!e thinking ofD visrsta--a!! that were performedD karmani-activitiesD nirvana--sa!vationD vi!am"itani--that which entai!s. %CA=S:A%&3= 3 mother earth$ the Supreme +ersona!ity of 2odhead$ ari$ incarnated imse!f as :ord Sri 6rsna (ust to un!oad your heavy "urden. A!! is activities here are transcendenta!$ and they cement the path of !i"eration. Eou are now "ereft of is presence. Eou are pro"a"!y now thinking of those activities and fee!ing sorry in their a"sence. +BC+3C% %he activities of the :ord inc!ude !i"eration$ "ut they are more re!isha"!e than the p!easure derived from nirvana$ or !i"eration. According to Sri!a Aiva 2osvami and 'isvanatha Cakravarti %hakura$ the word used here is nirvana-vi!am"itani$ that which minimi*es the va!ue of !i"eration. %o attain nirvana$ !i"eration$ one has to undergo a severe type of tapasya$ austerity$ "ut the :ord is so mercifu! that e incarnates to diminish the "urden of the earth. Simp!y "y remem"ering such activities$ one can defy the p!easure derived from nirvana and reach the transcendenta! a"ode of the :ord to associate with im$ eterna!!y engaged in is "!issfu! !oving service. %5L% <> %5L% idam mamacaksva tavadhi-mu!am

vasundhare yena vikarsitasi ka!ena va te "a!inam "a!iyasa surarcitam kim hrtam am"a sau"hagam SE=3=E#S idam--thisD mama--unto meD acaksva--kind!y informD tava--yourD adhimu!am--the root cause of your tri"u!ationsD vasundhare--3 reservoir of a!! richesD yena--"y whichD vikarsita asi--reduced to much weaknessD ka!ena--"y the inf!uence of timeD va--orD te--yourD "a!inam--very powerfu!D "a!iyasa--more powerfu!D sura-arcitam--adored "y the demigodsD kim--whetherD hrtam--taken awayD am"a--motherD sau"hagam--fortune. %CA=S:A%&3= #other$ you are the reservoir of a!! riches. +!ease inform me of the root cause of your tri"u!ations "y which you have "een reduced to such a weak state. & think that the powerfu! inf!uence of time$ which con)uers the most powerfu!$ might have forci"!y taken away a!! your fortune$ which was adored even "y the demigods. +BC+3C% By the grace of the :ord$ each and every p!anet is created fu!!y e)uipped. So not on!y is this earth fu!!y e)uipped with a!! the riches for the maintenance of its inha"itants$ "ut a!so when the :ord descends on the earth the who!e earth "ecomes so enriched with a!! kinds of opu!ences that even the deni*ens of heaven worship it with a!! affection. But "y the wi!! of the :ord$ the who!e earth can at once "e changed. e can do and undo a thing "y is sweet wi!!. %herefore no one shou!d consider himse!f to "e se!fsufficient or independent of the :ord. %5L% <7 %5L% dharany uvaca "havan hi veda tat sarvam yan mam dharmanuprcchasi catur"hir vartase yena padair !oka-sukhavahaih SE=3=E#S dharani uvaca--mother earth rep!iedD "havan--your good se!fD hi--certain!yD veda--knowD tat sarvam--a!! that you have in)uired from meD yat--thatD mam--from meD dharma--3 persona!ity of re!igious princip!esD anuprcchasi--you have in)uired one after anotherD catur"hih--"y fourD vartase--you e4istD yena--"y whichD padaih--"y the !egsD !oka--in each and every p!anetD sukha-avahaih--increasing the happiness. %CA=S:A%&3= %he earth!y deity Fin the form of a cowG thus rep!ied to the persona!ity of re!igious princip!es Fin the form of a "u!!G8 3 1harma$ whatever you have in)uired from me sha!! "e known to you. & sha!! try to rep!y to a!! those )uestions. 3nce you too were maintained "y your four !egs$ and you increased happiness a!! over the universe "y the mercy of the :ord. +BC+3C%

%he princip!es of re!igion are !aid down "y the :ord imse!f$ and the e4ecutor of such !aws is 1harmara(a$ or Eamara(a. Such princip!es work fu!!y in the age of Satya-yugaD in the %reta-yuga they are reduced "y a fraction of one fourthD in the 1vapara-yuga they are reduced to one ha!f$ and in the 6a!iyuga they are reduced to one fourth$ gradua!!y diminishing to the *ero point$ and then devastation takes p!ace. appiness in the wor!d depends proportionate!y on the maintenance of the re!igious princip!es$ individua!!y or co!!ective!y. %he "est part of va!or is to maintain the princip!es despite a!! kinds of odds. %hus one can "e happy during the span of !ife and u!timate!y return to 2odhead. %5L%S <.-I? %5L% satyam saucam daya ksantis tyagah santosa ar(avam samo damas tapah samyam titiksoparatih srutam (nanam viraktir aisvaryam sauryam te(o "a!am smrtih svatantryam kausa!am kantir dhairyam mardavam eva ca praga!"hyam prasrayah si!am saha o(o "a!am "hagah gam"hiryam sthairyam astikyam kirtir mano 9nahankrtih ete canye ca "hagavan nitya yatra maha-gunah prarthya mahattvam icchad"hir na viyanti sma karhicit tenaham guna-patrena sri-nivasena sampratam socami rahitam !okam papmana ka!ineksitam SE=3=E#S satyam--truthfu!nessD saucam--c!ean!inessD daya--into!erance of others9 unhappinessD ksantih--se!fcontro! even if there is cause of angerD tyagah--magnanimityD santosah--se!f-satisfactionD ar(avam-straightforwardnessD samah--fi4ing of the mindD damah--contro! of the sense organsD tapah--trueness to one9s responsi"i!ityD samyam--indiscrimination "etween friend and foeD titiksa--to!erance of the offenses of othersD uparatih--indifference to !oss and gainD srutam--fo!!owing scriptura! in(unctionsD (nanam-know!edge ,se!f-rea!i*ation0D viraktih--detachment from sense en(oymentD aisvaryam--!eadershipD sauryam--chiva!ryD te(ah--inf!uenceD "a!am--to render possi"!e that which is impossi"!eD smrtih--to find one9s proper dutyD svatantryam--not to depend on othersD kausa!am--de4terity in a!! activitiesD kantih-"eautyD dhairyam--freedom from distur"anceD mardavam--kindheartednessD eva--thusD ca--a!soD praga!"hyam--ingenuityD prasrayah--genti!ityD si!am--manner!inessD sahah--determinationD o(ah--perfect know!edgeD "a!am--proper e4ecutionD "hagah--o"(ect of en(oymentD gam"hiryam--(oyfu!nessD sthairyam-immova"i!ityD astikyam--faithfu!nessD kirtih--fameD manah--worthy of "eing worshipedD anahankrtih-pride!essnessD ete--a!! theseD ca anye--a!so many othersD ca--andD "hagavan--the +ersona!ity of 2odheadD nityah--ever!astingD yatra--whereD maha-gunah--great )ua!itiesD prarthyah--worthy to possessD mahattvam-greatnessD icchad"hih--those who desire soD na--neverD viyanti--deterioratesD sma--everD karhicit--at any

timeD tena--"y imD aham--myse!fD guna-patrena--the reservoir of a!! )ua!itiesD sri--the goddess of fortuneD nivasena--"y the resting p!aceD sampratam--very recent!yD socami--& am thinking ofD rahitam--"ereft ofD !okam--p!anetsD papmana--"y the store of a!! sinsD ka!ina--"y 6a!iD iksitam--is seen. %CA=S:A%&3= &n im reside ,/0 truthfu!ness$ ,<0 c!ean!iness$ ,I0 into!erance of another9s unhappiness$ ,>0 the power to contro! anger$ ,70 se!f-satisfaction$ ,.0 straightforwardness$ ,-0 steadiness of mind$ ,@0 contro! of the sense organs$ ,;0 responsi"i!ity$ ,/?0 e)ua!ity$ ,//0 to!erance$ ,/<0 e)uanimity$ ,/I0 faithfu!ness$ ,/>0 know!edge$ ,/70 a"sence of sense en(oyment$ ,/.0 !eadership$ ,/-0 chiva!ry$ ,/@0 inf!uence$ ,/;0 the power to make everything possi"!e$ ,<?0 the discharge of proper duty$ ,</0 comp!ete independence$ ,<<0 de4terity$ ,<I0 fu!!ness of a!! "eauty$ ,<>0 serenity$ ,<70 kindheartedness$ ,<.0 ingenuity$ ,<-0 genti!ity$ ,<@0 magnanimity$ ,<;0 determination$ ,I?0 perfection in a!! know!edge$ ,I/0 proper e4ecution$ ,I<0 possession of a!! o"(ects of en(oyment$ ,II0 (oyfu!ness$ ,I>0 immova"i!ity$ ,I70 fide!ity$ ,I.0 fame$ ,I-0 worship$ ,I@0 pride!essness$ ,I;0 "eing ,as the +ersona!ity of 2odhead0$ ,>?0 eternity$ and many other transcendenta! )ua!ities which are eterna!!y present and never to "e separated from im. %hat +ersona!ity of 2odhead$ the reservoir of a!! goodness and "eauty$ :ord Sri 6rsna$ has now c!osed is transcendenta! pastimes on the face of the earth. &n is a"sence the age of 6a!i has spread its inf!uence everywhere$ so & am sorry to see this condition of e4istence. +BC+3C% 5ven if it were possi"!e to count the atoms after smashing the earth into powder$ sti!! it wou!d not "e possi"!e to estimate the unfathoma"!e transcendenta! )ua!ities of the :ord. &t is said that :ord Anantadeva has tried to e4pound the transcendenta! )ua!ities of the Supreme :ord with is num"er!ess tongues$ and that for num"er!ess years together it has "een impossi"!e to estimate the )ua!ities of the :ord. %he a"ove statement of the )ua!ities of the :ord is (ust to estimate is )ua!ities as far as a human "eing is a"!e to see im. But even if it is so$ the a"ove )ua!ities can "e divided into many su"headings. According to Sri!a Aiva 2osvami$ the third )ua!ity$ into!erance of another9s unhappiness$ can "e su"divided into ,/0 protection of the surrendered sou!s and ,<0 we!! wishes for the devotees. &n the Bhagavad-gita the :ord states that e wants every sou! to surrender unto im on!y$ and e assures everyone that if one does so e wi!! give protection from the reactions of a!! sins. Bnsurrendered sou!s are not devotees of the :ord$ and thus there is no particu!ar protection for everyone in genera!. For the devotees e has a!! good wishes$ and for those who are actua!!y engaged in !oving transcendenta! service of the :ord$ e gives particu!ar attention. e gives direction to such pure devotees to he!p them discharge their responsi"i!ities on the path "ack to 2odhead. By e)ua!ity ,/?0$ the :ord is e)ua!!y kind to everyone$ as the sun is e)ua! in distri"uting its rays over everyone. Eet there are many who are una"!e to take advantage of the sun9s rays. Simi!ar!y$ the :ord says that surrendering unto im is the guarantee for a!! protection from im$ "ut unfortunate persons are una"!e to accept this proposition$ and therefore they suffer from a!! materia! miseries. So even though the :ord is e)ua!!y we!!-wishing to everyone$ the unfortunate !iving "eing$ due to "ad association on!y$ is una"!e to accept is instructions in toto$ and for this the :ord is never to "e "!amed. e is ca!!ed the we!!wisher for the devotees on!y. e appears to "e partia! to is devotees$ "ut factua!!y the matter rests on the !iving "eing to accept or re(ect e)ua! treatment "y the :ord. %he :ord never deviates from is word of honor. When e gives assurance for protection$ the promise is e4ecuted in a!! circumstances. &t is the duty of the pure devotee to "e fi4ed in the discharge of the duty entrusted to him "y the :ord or the :ord9s "ona fide representative$ the spiritua! master. %he rest is carried on "y the :ord without a "reak. %he responsi"i!ity of the :ord is a!so uni)ue. %he :ord has no responsi"i!ity "ecause a!! is work is done "y is different appointed energies. But sti!! e accepts vo!untary responsi"i!ities in disp!aying different ro!es in is transcendenta! pastimes. As a "oy$ e was p!aying the part of a cow"oy. As the son of =anda #ahara(a$ e discharged responsi"i!ity perfect!y. Simi!ar!y$ when e was p!aying the part of a ksatriya as the son of #ahara(a 'asudeva$ e disp!ayed a!! the ski!! of a martia!!y spirited ksatriya. &n a!most a!! cases$ the ksatriya king has to secure a wife "y fighting or kidnapping. %his sort of "ehavior for a ksatriya is praiseworthy in the sense that a ksatriya must show his power of chiva!ry to his wou!d-"e

wife so that the daughter of a ksatriya can see the va!or of her wou!d-"e hus"and. 5ven the +ersona!ity of 2odhead Sri Cama disp!ayed such a spirit of chiva!ry during is marriage. e "roke the strongest "ow$ ca!!ed aradhanur$ and achieved the hand of Sitadevi$ the mother of a!! opu!ence. %he ksatriya spirit is disp!ayed during marriage festiva!s$ and there is nothing wrong in such fighting. :ord Sri 6rsna discharged such responsi"i!ity fu!!y "ecause a!though e had more than si4teen thousand wives$ in each and every case e fought !ike a chiva!rous ksatriya and thus secured a wife. %o fight si4teen thousand times to secure si4teen thousand wives is certain!y possi"!e on!y for the Supreme +ersona!ity of 2odhead. Simi!ar!y$ e disp!ayed fu!! responsi"i!ity in every action of is different transcendenta! pastimes. %he fourteenth )ua!ity$ know!edge$ can "e further e4tended into five su"headings$ name!y ,/0 inte!!igence$ ,<0 gratefu!ness$ ,I0 power of understanding the circumstantia! environments of p!ace$ o"(ect and time$ ,>0 perfect know!edge of everything$ and ,70 know!edge of the se!f. 3n!y foo!s are ungratefu! to their "enefactors. %he :ord$ however$ does not re)uire "enefit from anyone "esides imse!f "ecause e is fu!! in imse!fD sti!! e fee!s "enefited "y the una!!oyed services of is devotees. %he :ord fee!s gratefu! to is devotees for such unsophisticated$ unconditiona! service and tries to reciprocate it "y rendering service$ a!though the devotee a!so has no such desire in his heart. %he transcendenta! service of the :ord is itse!f a transcendenta! "enefit for the devotee$ and therefore the devotee has nothing to e4pect from the :ord. 3n the assertion of the 'edic aphorism sarvam kha!v idam "rahma$ we can understand that the :ord$ "y the omnipresent rays of is effu!gence$ ca!!ed "rahma(yoti$ is a!!-pervading inside or outside of everything$ !ike the omnipresent materia! sky$ and thus e is a!so omniscient. As far as the "eauty of the :ord is concerned$ e has some specia! features that distinguish im from a!! other !iving "eings$ and over and a"ove that e has some specia! attractive "eautifu! features "y which e attracts the mind of even Cadharani$ the supermost "eautifu! creation of the :ord. e is known$ therefore$ as #adana-mohana$ or one who attracts the mind of even Cupid. Sri!a Aiva 2osvami +ra"hu has scrutini*ing!y ana!y*ed other transcendenta! )ua!ities of the :ord and affirms that :ord Sri 6rsna is the A"so!ute Supreme +ersona!ity of 2odhead ,+ara"rahman0. e is omnipotent "y is inconceiva"!e energies$ and therefore e is the Eogesvara$ or the supreme master of a!! mystic powers. Being the Eogesvara$ is eterna! form is spiritua!$ a com"ination of eternity$ "!iss and know!edge. %he nondevotee c!ass cannot understand the dynamic nature of is know!edge "ecause they are satisfied to reach up to is eterna! form of know!edge. A!! great sou!s aspire to "e e)ua! in know!edge with im. %his means that a!! other know!edge is ever insufficient$ f!e4i"!e and measura"!e$ whereas the know!edge of the :ord is ever fi4ed and unfathoma"!e. Sri!a Suta 2osvami affirms in the Bhagavatam that a!though e was o"served "y the citi*ens of 1varaka every day$ they were ever increasing!y an4ious to see im again and again. %he !iving "eings can appreciate the )ua!ities of the :ord as the u!timate goa!$ "ut they cannot attain the status )uo of such e)ua!ity. %his materia! wor!d is a product of the mahat-tattva$ which is a state of the :ord9s dreaming condition in is yoga-nidra mystic s!um"er in the Causa! 3cean$ and yet the who!e creation appears to "e a factua! presentation of is creation. %his means that the :ord9s dreaming conditions are a!so factua! manifestations. e can therefore "ring everything under is transcendenta! contro!$ and thus whenever and wherever e does appear$ e does so in is fu!!ness. %he :ord$ "eing a!! that is descri"ed a"ove$ maintains the affairs of the creation$ and "y is so doing e gives sa!vation even to is enemies who are ki!!ed "y im. e is attractive even to the topmost !i"erated sou!$ and thus e is worshipa"!e even "y Brahma and Siva$ the greatest of a!! demigods. 5ven in is incarnation of purusa-avatara e is the :ord of the creative energy. %he creative materia! energy is working under is direction$ as confirmed in the Bhagavad-gita ,;./?0. e is the contro! switch of the materia! energy$ and to contro! the materia! energy in the innumera"!e universes$ e is the root cause of innumera"!e incarnations in a!! the universes. %here are more than five hundred thousand incarnations of #anu in on!y one universe$ "esides other incarnations in different universes. &n the spiritua! wor!d$ however$ "eyond the mahat-tattva$ there is no )uestion of incarnations$ "ut there are p!enary e4pansions of the :ord in different 'aikunthas. %he p!anets in the spiritua! sky are at !east three times the num"er of those within the innumera"!e universes in the mahat-tattva. And a!! the =arayana forms of the :ord are "ut e4pansions of is 'asudeva feature$ and thus e is 'asudeva$ =arayana and 6rsna simu!taneous!y. e is sri-krsna govinda hare murare$ he natha narayana vasudeva$ a!! in one. is )ua!ities$ therefore$ cannot "e counted "y anyone$ however great one may "e. %5L% I/

%5L% atmanam canusocami "havantam camarottamam devan pitrn rsin sadhun sarvan varnams tathasraman SE=3=E#S atmanam--myse!fD ca--a!soD anusocami--!amentingD "havantam--yourse!fD ca--as we!! asD amarauttamam--the "est amongst the demigodsD devan--a"out the demigodsD pitrn--a"out the deni*ens of the +itr!oka p!anetD rsin--a"out the sagesD sadhun--a"out the devoteesD sarvan--a!! of themD varnan--sectionsD tatha--as a!soD asraman--orders of human society. %CA=S:A%&3= & am thinking a"out myse!f and a!so$ 3 "est amongst the demigods$ a"out you$ as we!! as a"out a!! the demigods$ sages$ deni*ens of +itr!oka$ devotees of the :ord and a!! men o"edient to the system of varna and asrama in human society. +BC+3C% %o effect the perfection of human !ife there is cooperation "etween men and demigods$ sages$ deni*ens of the +itr!oka$ devotees of the :ord and the scientific system of varna and asrama orders of !ife. %he distinction "etween human !ife and anima! !ife therefore "egins with the scientific system of varna and asrama$ guided "y the e4perience of the sages in re!ation with the demigods$ gradua!!y rising to the summit of reesta"!ishing our eterna! re!ation with the Supreme A"so!ute %ruth$ the +ersona!ity of 2odhead$ :ord Sri 6rsna. When 2od-made varnasrama-dharma$ which is strict!y meant for deve!oping anima! consciousness into human consciousness and human consciousness into god!y consciousness$ is "roken "y advancement of foo!ishness$ the who!e system of peacefu! and progressive !ife is at once distur"ed. &n the age of 6a!i$ the first attack of the venomous snake strikes against the 2od-made varnasrama-dharma$ and thus a person proper!y )ua!ified as a "rahmana is ca!!ed a sudra$ and a sudra "y )ua!ification is passing as a "rahmana$ a!! on a fa!se "irthright c!aim. %o "ecome a "rahmana "y a "irthright c!aim is not at a!! "ona fide$ a!though it may "e a fu!fi!!ment of one of the conditions. But the rea! )ua!ification of a "rahmana is to contro! the mind and the senses$ and to cu!tivate to!erance$ simp!icity$ c!ean!iness$ know!edge$ truthfu!ness$ devotion and faith in the 'edic wisdom. &n the present age$ consideration of the necessary )ua!ification is "eing neg!ected$ and the fa!se "irthright c!aim is "eing supported even "y a popu!ar$ sophisticated poet$ the author of Cama-carita-manasa. %his is a!! due to the inf!uence of the age of 6a!i. %hus mother earth$ represented as a cow$ was !amenting the regretta"!e condition. %5L%S I<-II %5L% "rahmadayo "ahu-titham yad-apanga-moksakamas tapah samacaran "hagavat-prapannah sa srih sva-vasam aravinda-vanam vihaya yat-pada-sau"hagam a!am "ha(ate 9nurakta tasyaham a"(a-ku!isankusa-ketu-ketaih srimat-padair "hagavatah sama!ankrtangi trin atyaroca upa!a"hya tato vi"hutim

!okan sa mam vyasr(ad utsmayatim tad-ante SE=3=E#S "rahma-adayah--demigods such as BrahmaD "ahu-titham--for many daysD yat--of :aksmi$ the goddess of fortuneD apanga-moksa--g!ance of graceD kamah--"eing desirous ofD tapah--penancesD samacaran-e4ecutingD "hagavat--unto the +ersona!ity of 2odheadD prapannah--surrenderedD sa--she ,the goddess of fortune0D srih--:aksmi(iD sva-vasam--her own a"odeD aravinda-vanam--the forest of !otus f!owersD vihaya-!eaving asideD yat--whoseD pada--feetD sau"hagam--a!!-"!issfu!D a!am--without hesitationD "ha(ate--worshipsD anurakta--"eing attachedD tasya-- isD aham--myse!fD a"(a--!otus f!owerD ku!isa--thunder"o!tD ankusa--rod for driving e!ephantsD ketu--f!agD ketaih--impressionsD srimat--the owner of a!! opu!enceD padaih--"y the so!es of the feetD "hagavatah--of the +ersona!ity of 2odheadD sama!ankrta-angi--one whose "ody is so decoratedD trin--threeD ati--supersedingD aroce--"eautifu!!y decoratedD upa!a"hya--having o"tainedD tatah-thereafterD vi"hutim--specific powersD !okan--p!anetary systemsD sah-- eD mam--meD vyasr(at--gave upD utsmayatim--whi!e fee!ing proudD tat-ante--at the end. %CA=S:A%&3= :aksmi(i$ the goddess of fortune$ whose g!ance of grace was sought "y demigods !ike Brahma and for whom they surrendered many a day unto the +ersona!ity of 2odhead$ gave up her own a"ode in the forest of !otus f!owers and engaged herse!f in the service of the !otus feet of the :ord. & was endowed with specific powers to supersede the fortune of a!! the three p!anetary systems "y "eing decorated with the impressions of the f!ag$ thunder"o!t$ e!ephant-driving rod and !otus f!ower$ which are signs of the !otus feet of the :ord. But at the end$ when & fe!t & was so fortunate$ the :ord !eft me. +BC+3C% %he "eauty and opu!ence of the wor!d can "e enhanced "y the grace of the :ord and not "y any manmade p!anning. When the :ord Sri 6rsna was present on this earth$ the impressions of the specia! signs of is !otus feet were stamped on the dust$ and as a resu!t of this specific grace$ the who!e earth was made as perfect as possi"!e. &n other words$ the rivers$ the seas$ the forests$ the hi!!s and the mines$ which are the supp!ying agents for the necessities of men and anima!s$ were fu!!y discharging their respective duties. %herefore the riches of the wor!d surpassed a!! the riches of a!! other p!anets in the three p!anetary systems of the universe. 3ne shou!d$ therefore$ ask that the grace of the :ord a!ways "e present on earth so that we may "e favored with is cause!ess mercy and "e happy$ having a!! necessities of !ife. 3ne may ask how we can detain the Supreme :ord on this earth after is mission is fu!fi!!ed and e has !eft this earth for is own a"ode. %he answer is that there is no need to detain the :ord. %he :ord$ "eing omnipresent$ can "e present with us if we want im at a!!. By is omnipresence$ e can a!ways "e with us if we are attached to is devotiona! service "y hearing$ chanting$ remem"ering$ etc. %here is nothing in the wor!d with which the :ord is disconnected. %he on!y thing we must !earn is to e4cavate the source of connection and thus "e !inked with im "y offense!ess service. We can "e connected with im "y the transcendenta! sound representation of the :ord. %he ho!y name of the :ord and the :ord imse!f are identica!$ and one who chants the ho!y name of the :ord in an offense!ess manner can at once rea!i*e that the :ord is present "efore him. 5ven "y the vi"ration of radio sound$ we can partia!!y rea!i*e sound re!ativity$ and "y resounding the sound of transcendence we can veri!y fee! the presence of the :ord. &n this age$ when everything is po!!uted "y the contamination of 6a!i$ it is instructed in the scriptures and preached "y :ord Sri Caitanya #ahapra"hu that "y chanting the ho!y name of the :ord$ we can at once "e free from contamination and gradua!!y rise to the status of transcendence and go "ack to 2odhead. %he offense!ess chanter of the ho!y name of the :ord is as auspicious as the :ord imse!f$ and the movement of pure devotees of the :ord a!! over the wor!d can at once change the trou"!esome face of the wor!d. 3n!y "y the propagation of the chanting of the ho!y name of the :ord can we "e immune from a!! effects of the age of 6a!i. %5L% I>

%5L% yo vai mamati"haram asura-vamsa-ra(nam aksauhini-satam apanudad atma-tantrah tvam duhstham una-padam atmani paurusena sampadayan yadusu ramyam a"i"hrad angam SE=3=E#S yah-- e whoD vai--certain!yD mama--mineD ati-"haram--too "urdensomeD asura-vamsa--un"e!ieversD ra(nam--of the kingsD aksauhini--one mi!itary divisionD satam--hundreds of such divisionsD apanudat-e4tirpatedD atma-tantrah--se!f-sufficientD tvam--unto youD duhstham--put into difficu!tyD una-padam-devoid of strength to standD atmani--interna!D paurusena--"y dint of energyD sampadayan--for e4ecutingD yadusu--in the Eadu dynastyD ramyam--transcendenta!!y "eautifu!D a"i"hrat--acceptedD angam--"ody. %CA=S:A%&3= 3 persona!ity of re!igion$ & was great!y over"urdened "y the undue mi!itary pha!an4es arranged "y atheistic kings$ and & was re!ieved "y the grace of the +ersona!ity of 2odhead. Simi!ar!y you were a!so in a distressed condition$ weakened in your standing strength$ and thus e a!so incarnated "y is interna! energy in the fami!y of the Eadus to re!ieve you. +BC+3C% %he asuras want to en(oy a !ife of sense gratification$ even at the cost of others9 happiness. &n order to fu!fi!! this am"ition$ the asuras$ especia!!y atheistic kings or state e4ecutive heads$ try to e)uip themse!ves with a!! kinds of dead!y weapons to "ring a"out a war in a peacefu! society. %hey have no am"ition other than persona! aggrandi*ement$ and thus mother earth fee!s over"urdened "y such undue increases of mi!itary strength. By increase of the asuric popu!ation$ those who fo!!ow the princip!es of re!igion "ecome unhappy$ especia!!y the devotees$ or devas. &n such a situation$ the +ersona!ity of 2odhead incarnates to van)uish the unwanted asuras and to reesta"!ish the true princip!es of re!igion. %his was the mission of :ord Sri 6rsna$ and e fu!fi!!ed it. %5L% I7 %5L% ka va saheta viraham purusottamasya premava!oka-rucira-smita-va!gu-(a!paih sthairyam samanam aharan madhu-manininam romotsavo mama yad-anghri-vitankitayah SE=3=E#S ka--whoD va--eitherD saheta--can to!erateD viraham--separationD purusa-uttamasya--of the Supreme +ersona!ity of 2odheadD prema--!ovingD ava!oka--g!ancingD rucira-smita--p!easing smi!eD va!gu-(a!paih-hearty appea!sD sthairyam--gravityD sa-manam--a!ong with passionate wrathD aharat--con)ueredD madhu-sweetheartsD manininam--women such as Satya"hamaD roma-utsavah--hair standing on end out of p!easureD mama--mineD yat--whoseD anghri--feetD vitankitayah--imprinted with. %CA=S:A%&3=

Who$ therefore$ can to!erate the pangs of separation from that Supreme +ersona!ity of 2odhead? e cou!d con)uer the gravity and passionate wrath of is sweethearts !ike Satya"hama "y is sweet smi!e of !ove$ p!easing g!ance and hearty appea!s. When e traversed my Fearth9sG surface$ & wou!d "e immersed in the dust of is !otus feet and thus wou!d "e sumptuous!y covered with grass which appeared !ike hairs standing on me out of p!easure. +BC+3C% %here were chances of separation "etween the :ord and is thousands of )ueens "ecause of the :ord9s "eing a"sent from home$ "ut as far as is connection with earth was concerned$ the :ord wou!d traverse the earth with is !otus feet$ and therefore there was no chance of separation. When the :ord !eft the surface of the earth to return to is spiritua! a"ode$ the earth9s fee!ings of separation were therefore more acute. %5L% I. %5L% tayor evam kathayatoh prthivi-dharmayos tada pariksin nama ra(arsih praptah pracim sarasvatim SE=3=E#S tayoh--"etween themD evam--thusD kathayatoh--engaged in conversationD prthivi--earthD dharmayoh-and the persona!ity of re!igionD tada--at that timeD pariksit--6ing +ariksitD nama--of the nameD ra(a-rsih--a saint amongst kingsD praptah--arrivedD pracim--f!owing towards the eastD sarasvatim--Civer Sarasvati. %CA=S:A%&3= Whi!e the earth and the persona!ity of re!igion were thus engaged in conversation$ the saint!y 6ing +ariksit reached the shore of the Sarasvati Civer$ which f!owed towards the east. %hus end the Bhaktivedanta purports of the First Canto$ Si4teenth Chapter$ of the Srimad-Bhagavatam$ entit!ed " ow +ariksit Ceceived the Age of 6a!i." Chapter Seventeen +unishment and Ceward of 6a!i %5L% / %5L% suta uvaca tatra go-mithunam ra(a hanyamanam anathavat danda-hastam ca vrsa!am dadrse nrpa-!anchanam SE=3=E#S sutah uvaca--Sri Suta 2osvami saidD tatra--thereuponD go-mithunam--a cow and a "u!!D ra(a--the 6ingD hanyamanam--"eing "eatenD anatha-vat--appearing to "e "ereft of their ownerD danda-hastam--with a c!u" in handD ca--a!soD vrsa!am--!ower-caste sudraD dadrse--o"servedD nrpa--a kingD !anchanam--dressed !ike.

%CA=S:A%&3= Suta 2osvami said8 After reaching that p!ace$ #ahara(a +ariksit o"served that a !ower-caste sudra$ dressed !ike a king$ was "eating a cow and a "u!! with a c!u"$ as if they had no owner. +BC+3C% %he principa! sign of the age of 6a!i is that !ower-caste sudras$ i.e.$ men without "rahminica! cu!ture and spiritua! initiation$ wi!! "e dressed !ike administrators or kings$ and the principa! "usiness of such non-ksatriya ru!ers wi!! "e to ki!! the innocent anima!s$ especia!!y the cows and the "u!!s$ who sha!! "e unprotected "y their masters$ the "ona fide vaisyas$ the mercanti!e community. &n the Bhagavad-gita ,/@.>>0$ it is said that the vaisyas are meant to dea! in agricu!ture$ cow protection and trade. &n the age of 6a!i$ the degraded vaisyas$ the mercanti!e men$ are engaged in supp!ying cows to s!aughterhouses. %he ksatriyas are meant to protect the citi*ens of the state$ whereas the vaisyas are meant to protect the cows and "u!!s and uti!i*e them to produce grains and mi!k. %he cow is meant to de!iver mi!k$ and the "u!! is meant to produce grains. But in the age of 6a!i$ the sudra c!ass of men are in the posts of administrators$ and the cows and "u!!s$ or the mothers and the fathers$ unprotected "y the vaisyas$ are su"(ected to the s!aughterhouses organi*ed "y the sudra administrators. %5L% < %5L% vrsam mrna!a-dhava!am mehantam iva "i"hyatam vepamanam padaikena sidantam sudra-taditam SE=3=E#S vrsam--the "u!!D mrna!a-dhava!am--as white as a white !otusD mehantam--urinatingD iva--as ifD "i"hyatam--"eing too afraidD vepamanam--trem"!ingD pada ekena--standing on on!y one !egD sidantam-terrifiedD sudra-taditam--"eing "eaten "y a sudra. %CA=S:A%&3= %he "u!! was as white as a white !otus f!ower. e was terrified of the sudra who was "eating him$ and he was so afraid that he was standing on one !eg$ trem"!ing and urinating. +BC+3C% %he ne4t symptom of the age of 6a!i is that princip!es of re!igion$ which are a!! spot!ess!y white$ !ike the white !otus f!ower$ wi!! "e attacked "y the uncu!tured sudra popu!ation of the age. %hey may "e descendants of "rahmana or ksatriya forefathers$ "ut in the age of 6a!i$ for want of sufficient education and cu!ture of 'edic wisdom$ such a sudra-!ike popu!ation wi!! defy the princip!es of re!igion$ and persons who are re!igious!y endowed wi!! "e terrified "y such men. %hey wi!! dec!are themse!ves as adherents of no re!igious princip!es$ and many "isms" and cu!ts wi!! spring up in 6a!i-yuga on!y to ki!! the spot!ess "u!! of re!igion. %he state wi!! "e dec!ared to "e secu!ar$ or without any particu!ar princip!e of re!igion$ and as a resu!t there wi!! "e tota! indifference to the princip!es of re!igion. %he citi*ens wi!! "e free to act as they !ike$ without respect for sadhu$ sastra and guru. %he "u!! standing on one !eg indicates that the princip!es of re!igion are gradua!!y diminishing. 5ven the fragmenta! e4istence of re!igious princip!es wi!! "e em"arrassed "y so many o"stac!es as if in the trem"!ing condition of fa!!ing down at any time. %5L% I

%5L% gam ca dharma-dugham dinam "hrsam sudra-padahatam vivatsam asru-vadanam ksamam yavasam icchatim SE=3=E#S gam--the cowD ca--a!soD dharma-dugham--"eneficia! "ecause one can draw re!igion from herD dinam-now rendered poorD "hrsam--distressedD sudra--the !ower casteD pada-ahatam--"eaten on the !egsD vivatsam--without any ca!fD asru-vadanam--with tears in her eyesD ksamam--very weakD yavasam--grassD icchatim--as if desiring to have some grass to eat. %CA=S:A%&3= A!though the cow is "eneficia! "ecause one can draw re!igious princip!es from her$ she was now rendered poor and ca!f!ess. er !egs were "eing "eaten "y a sudra. %here were tears in her eyes$ and she was distressed and weak. She was hankering after some grass in the fie!d. +BC+3C% %he ne4t symptom of the age of 6a!i is the distressed condition of the cow. #i!king the cow means drawing the princip!es of re!igion in a !i)uid form. %he great rsis and munis wou!d !ive on!y on mi!k. Sri!a Sukadeva 2osvami wou!d go to a househo!der whi!e he was mi!king a cow$ and he wou!d simp!y take a !itt!e )uantity of it for su"sistence. 5ven fifty years ago$ no one wou!d deprive a sadhu of a )uart or two of mi!k$ and every househo!der wou!d give mi!k !ike water. For a Sanatanist ,a fo!!ower of 'edic princip!es0 it is the duty of every househo!der to have cows and "u!!s as househo!d parapherna!ia$ not on!y for drinking mi!k$ "ut a!so for deriving re!igious princip!es. %he Sanatanist worships cows on re!igious princip!es and respects "rahmanas. %he cow9s mi!k is re)uired for the sacrificia! fire$ and "y performing sacrifices the househo!der can "e happy. %he cow9s ca!f not on!y is "eautifu! to !ook at$ "ut a!so gives satisfaction to the cow$ and so she de!ivers as much mi!k as possi"!e. But in the 6a!i-yuga$ the ca!ves are separated from the cows as ear!y as possi"!e for purposes which may not "e mentioned in these pages of Srimad-Bhagavatam. %he cow stands with tears in her eyes$ the sudra mi!kman draws mi!k from the cow artificia!!y$ and when there is no mi!k the cow is sent to "e s!aughtered. %hese great!y sinfu! acts are responsi"!e for a!! the trou"!es in present society. +eop!e do not know what they are doing in the name of economic deve!opment. %he inf!uence of 6a!i wi!! keep them in the darkness of ignorance. 1espite a!! endeavors for peace and prosperity$ they must try to see the cows and the "u!!s happy in a!! respects. Foo!ish peop!e do not know how one earns happiness "y making the cows and "u!!s happy$ "ut it is a fact "y the !aw of nature. :et us take it from the authority of Srimad-Bhagavatam and adopt the princip!es for the tota! happiness of humanity. %5L% > %5L% papraccha ratham arudhah kartasvara-paricchadam megha-gam"hiraya vaca samaropita-karmukah SE=3=E#S

papraccha--in)uiredD ratham--chariotD arudhah--seated onD kartasvara--go!dD paricchadam--em"ossed withD megha--c!oudD gam"hiraya--e4oneratingD vaca--soundD samaropita--we!! e)uippedD karmukah-arrows and "ow. %CA=S:A%&3= #ahara(a +ariksit$ we!! e)uipped with arrows and "ow and seated on a go!d-em"ossed chariot$ spoke to him Fthe sudraG with a deep voice sounding !ike thunder. +BC+3C% An administrative head or king !ike #ahara(a +ariksit$ with fu!! ma(estic authority$ we!! e)uipped with weapons to chastise miscreants$ can cha!!enge the agents of the age of 6a!i. %hen on!y wi!! it "e possi"!e to counteract the degraded age. And in the a"sence of such strong e4ecutive heads$ there is a!ways disruption of tran)ui!!ity. %he e!ected show-"ott!e e4ecutive head$ as representative of a degraded pu"!ic$ cannot "e e)ua! with a strong king !ike #ahara(a +ariksit. %he dress or sty!e of roya! order does not count. &t is one9s actions which are counted. %5L% 7 %5L% kas tvam mac-charane !oke "a!ad dhamsy a"a!an "a!i nara-devo 9si vesena natavat karmanadvi(ah SE=3=E#S kah--who areD tvam--youD mat--myD sarane--under protectionD !oke--in this wor!dD "a!at--"y forceD hamsi--ki!!ingD a"a!an--those who are he!p!essD "a!i--a!though fu!! of strengthD nara-devah--man-godD asi-appear to "eD vesena--"y your dressD nata-vat--!ike a theatrica! p!ayerD karmana--"y deedsD advi-(ah--a man not twice-"orn "y cu!ture. %CA=S:A%&3= 3h$ who are you? Eou appear to "e strong and yet you dare ki!!$ within my protection$ those who are he!p!essJ By your dress you pose yourse!f to "e a god!y man FkingG$ "ut "y your deeds you are opposing the princip!es of the twice-"orn ksatriyas. +BC+3C% %he "rahmanas$ ksatriyas and vaisyas are ca!!ed twice-"orn "ecause for these higher c!asses of men there is one "irth "y parenta! con(ugation and there is another "irth of cu!tura! re(uvenation "y spiritua! initiation from the "ona fide acarya$ or spiritua! master. So a ksatriya is a!so twice-"orn !ike a "rahmana$ and his duty is to give protection to the he!p!ess. %he ksatriya king is considered to "e the representative of 2od to give protection to the he!p!ess and chastise the miscreants. Whenever there are anoma!ies in this routine work "y the administrators$ there is an incarnation of the :ord to reesta"!ish the princip!es of a god!y kingdom. &n the age of 6a!i$ the poor he!p!ess anima!s$ especia!!y the cows$ which are meant to receive a!! sorts of protection from the administrative heads$ are ki!!ed without restriction. %hus the administrative heads under whose noses such things happen are representatives of 2od in name on!y. Such powerfu! administrators are ru!ers of the poor citi*ens "y dress or office$ "ut factua!!y they are worth!ess$ !ower-c!ass men without the cu!tura! assets of the twice-"orn. =o one can e4pect (ustice or e)ua!ity of treatment from once-"orn ,spiritua!!y uncu!tured0 !ower-c!ass men. %herefore in the age of

6a!i everyone is unhappy due to the ma!administration of the state. %he modern human society is not twice-"orn "y spiritua! cu!ture. %herefore the peop!e9s government$ "y the peop!e who are not twice-"orn$ must "e a government of 6a!i in which everyone is unhappy. %5L% . %5L% yas tvam krsne gate duram saha-gandiva-dhanvana socyo 9sy asocyan rahasi praharan vadham arhasi SE=3=E#S yah--on account ofD tvam--you rogueD krsne--:ord 6rsnaD gate--having gone awayD duram--out of sightD saha--a!ong withD gandiva--the "ow named 2andivaD dhanvana--the carrier$ Ar(unaD socyah--cu!pritD asi-you are consideredD asocyan--innocentD rahasi--in a sec!uded p!aceD praharan--"eatingD vadham--to "e ki!!edD arhasi--deserve. %CA=S:A%&3= Eou rogue$ do you dare "eat an innocent cow "ecause :ord 6rsna and Ar(una$ the carrier of the 2andiva "ow$ are out of sight? Since you are "eating the innocent in a sec!uded p!ace$ you are considered a cu!prit and therefore deserve to "e ki!!ed. +BC+3C% &n a civi!i*ation where 2od is conspicuous!y "anished$ and there is no devotee warrior !ike Ar(una$ the associates of the age of 6a!i take advantage of this !aw!ess kingdom and arrange to ki!! innocent anima!s !ike the cow in sec!uded s!aughterhouses. Such murderers of anima!s stand to "e condemned to death "y the order of a pious king !ike #ahara(a +ariksit. For a pious king$ the cu!prit who ki!!s an anima! in a sec!uded p!ace is punisha"!e "y the death pena!ty$ e4act!y !ike a murderer who ki!!s an innocent chi!d in a sec!uded p!ace. %5L% %5L% tvam va mrna!a-dhava!ah padair nyunah pada caran vrsa-rupena kim kascid devo nah parikhedayan SE=3=E#S tvam--youD va--eitherD mrna!a-dhava!ah--as white as a !otusD padaih--of three !egsD nyunah--"eing deprivedD pada--on one !egD caran--movingD vrsa--"u!!D rupena--in the form ofD kim--whetherD kascit-someoneD devah--demigodD nah--usD parikhedayan--causing grief. %CA=S:A%&3=

%hen he F#ahara(a +ariksitG asked the "u!!8 3h$ who are you? Are you a "u!! as white as a white !otus$ or are you a demigod? Eou have !ost three of your !egs and are moving on on!y one. Are you some demigod causing us grief in the form of a "u!!? +BC+3C% At !east up to the time of #ahara(a +ariksit$ no one cou!d imagine the wretched conditions of the cow and the "u!!. #ahara(a +ariksit$ therefore$ was astonished to see such a horri"!e scene. e in)uired whether the "u!! was not a demigod assuming such a wretched condition to indicate the future of the cow and the "u!!. %5L% @ %5L% na (atu kauravendranam dordanda-pariram"hite "hu-ta!e 9nupatanty asmin vina te praninam sucah SE=3=E#S na--notD (atu--at any timeD kaurava-indranam--of the kings in the 6uru dynastyD dordanda--strength of armsD pariram"hite--protected "yD "hu-ta!e--on the surface of the earthD anupatanti--grievingD asmin--up ti!! nowD vina--save and e4ceptD te--youD praninam--of the !iving "eingD sucah--tears in the eyes. %CA=S:A%&3= =ow for the first time in a kingdom we!! protected "y the arms of the kings of the 6uru dynasty$ & see you grieving with tears in your eyes. Bp ti!! now no one on earth has ever shed tears "ecause of roya! neg!igence. +BC+3C% %he protection of the !ives of "oth the human "eings and the anima!s is the first and foremost duty of a government. A government must not discriminate in such princip!es. &t is simp!y horri"!e for a purehearted sou! to see organi*ed anima!-ki!!ing "y the state in this age of 6a!i. #ahara(a +ariksit was !amenting for the tears in the eyes of the "u!!$ and he was astonished to see such an unprecedented thing in his good kingdom. #en and anima!s were e)ua!!y protected as far as !ife was concerned. %hat is the way in 2od9s kingdom. %5L% ; %5L% ma saura"heyatra suco vyetu te vrsa!ad "hayam ma rodir am"a "hadram te kha!anam mayi sastari SE=3=E#S ma--do notD saura"heya--3 son of Sura"hiD atra--in my kingdomD sucah--!amentationD vyetu--!et there "eD te--yourD vrsa!at--"y the sudraD "hayam--cause of fearD ma--do notD rodih--cryD am"a--mother cowD

"hadram--a!! goodD te--unto youD kha!anam--of the enviousD mayi--whi!e & am !ivingD sastari--the ru!er or su"duer. %CA=S:A%&3= 3 son of Sura"hi$ you need !ament no !onger now. %here is no need to fear this !ow-c!ass sudra. And$ 3 mother cow$ as !ong as & am !iving as the ru!er and su"duer of a!! envious men$ there is no cause for you to cry. 5verything wi!! "e good for you. +BC+3C% +rotection of "u!!s and cows and a!! other anima!s can "e possi"!e on!y when there is a state ru!ed "y an e4ecutive head !ike #ahara(a +ariksit. #ahara(a +ariksit addresses the cow as mother$ for he is a cu!tured$ twice-"orn$ ksatriya king. Sura"hi is the name of the cows which e4ist in the spiritua! p!anets and are especia!!y reared "y :ord Sri 6rsna imse!f. As men are made after the form and features of the Supreme :ord$ so a!so the cows are made after the form and features of the sura"hi cows in the spiritua! kingdom. &n the materia! wor!d the human society gives a!! protection to the human "eing$ "ut there is no !aw to protect the descendants of Sura"hi$ who can give a!! protection to men "y supp!ying the mirac!e food$ mi!k. But #ahara(a +ariksit and the +andavas were fu!!y conscious of the importance of the cow and "u!!$ and they were prepared to punish the cow-ki!!er with a!! chastisement$ inc!uding death. %here has sometimes "een agitation for the protection of the cow$ "ut for want of pious e4ecutive heads and suita"!e !aws$ the cow and the "u!! are not given protection. %he human society shou!d recogni*e the importance of the cow and the "u!! and thus give a!! protection to these important anima!s$ fo!!owing in the footsteps of #ahara(a +ariksit. For protecting the cows and "rahminica! cu!ture$ the :ord$ who is very kind to the cow and the "rahmanas ,go-"rahmana-hitaya0$ wi!! "e p!eased with us and wi!! "estow upon us rea! peace. %5L%S /?-// %5L% yasya rastre pra(ah sarvas trasyante sadhvy asadhu"hih tasya mattasya nasyanti kirtir ayur "hago gatih esa ra(nam paro dharmo hy artanam arti-nigrahah ata enam vadhisyami "huta-druham asattamam SE=3=E#S yasya--one whoseD rastre--in the stateD pra(ah--!iving "eingsD sarvah--one and a!!D trasyante--are terrifiedD sadhvi--3 chaste oneD asadhu"hih--"y the miscreantsD tasya--hisD mattasya--of the i!!usionedD nasyanti-vanishesD kirtih--fameD ayuh--duration of !ifeD "hagah--fortuneD gatih--good re"irthD esah--these areD ra(nam--of the kingsD parah--superiorD dharmah--occupationD hi--certain!yD artanam--of the sufferersD arti-sufferingsD nigrahah--su"duingD atah--thereforeD enam--this manD vadhisyami--& sha!! ki!!D "huta-druham-revo!ter against other !iving "eingsD asat-tamam--the most wretched. %CA=S:A%&3= 3 chaste one$ the king9s good name$ duration of !ife and good re"irth vanish when a!! kinds of !iving "eings are terrified "y miscreants in his kingdom. &t is certain!y the prime duty of the king to su"due first

the sufferings of those who suffer. %herefore & must ki!! this most wretched man "ecause he is vio!ent against other !iving "eings. +BC+3C% When there is some distur"ance caused "y wi!d anima!s in a vi!!age or town$ the po!ice or others take action to ki!! them. Simi!ar!y$ it is the duty of the government to ki!! at once a!! "ad socia! e!ements such as thieves$ dacoits and murderers. %he same punishment is a!so due to anima!-ki!!ers "ecause the anima!s of the state are a!so the pra(a. +ra(a means one who has taken "irth in the state$ and this inc!udes "oth men and anima!s. Any !iving "eing who takes "irth in a state has the primary right to !ive under the protection of the king. %he (ung!e anima!s are a!so su"(ect to the king$ and they a!so have a right to !ive. So what to speak of domestic anima!s !ike the cows and "u!!s. Any !iving "eing$ if he terrifies other !iving "eings$ is a most wretched su"(ect$ and the king shou!d at once ki!! such a distur"ing e!ement. As the wi!d anima! is ki!!ed when it creates distur"ances$ simi!ar!y any man who unnecessari!y ki!!s or terrifies the (ung!e anima!s or other anima!s must "e punished at once. By the !aw of the Supreme :ord$ a!! !iving "eings$ in whatever shape they may "e$ are the sons of the :ord$ and no one has any right to ki!! another anima!$ un!ess it is so ordered "y the codes of natura! !aw. %he tiger can ki!! a !ower anima! for his su"sistence$ "ut a man cannot ki!! an anima! for his su"sistence. %hat is the !aw of 2od$ who has created the !aw that a !iving "eing su"sists "y eating another !iving "eing. %hus the vegetarians are a!so !iving "y eating other !iving "eings. %herefore$ the !aw is that one shou!d !ive on!y "y eating specific !iving "eings$ as ordained "y the !aw of 2od. %he &sopanisad directs that one shou!d !ive "y the direction of the :ord and not at one9s sweet wi!!. A man can su"sist on varieties of grains$ fruits and mi!k ordained "y 2od$ and there is no need of anima! food$ save and e4cept in particu!ar cases. %he i!!usioned king or e4ecutive head$ even though sometimes advertised as a great phi!osopher and !earned scho!ar$ wi!! a!!ow s!aughterhouses in the state without knowing that torturing poor anima!s c!ears the way to he!! for such foo!ish kings or e4ecutive heads. %he e4ecutive head must a!ways "e a!ert to the safety of the pra(as$ "oth man and anima!$ and in)uire whether a particu!ar !iving "eing is harassed at any p!ace "y another !iving "eing. %he harassing !iving "eing must at once "e caught and put to death$ as shown "y #ahara(a +ariksit. %he peop!e9s government$ or government "y the peop!e$ shou!d not a!!ow ki!!ing of innocent anima!s "y the sweet wi!! of foo!ish government men. %hey must know the codes of 2od$ as mentioned in the revea!ed scriptures. #ahara(a +ariksit )uotes here that according to the codes of 2od the irresponsi"!e king or state e4ecutive (eopardi*es his good name$ duration of !ife$ power and strength and u!timate!y his progressive march towards a "etter !ife and sa!vation after death. Such foo!ish men do not even "e!ieve in the e4istence of a ne4t !ife. Whi!e commenting on this particu!ar verse$ we have in our presence the statement of a great modern po!itician who has recent!y died and !eft his wi!!$ which disc!oses his poor fund of know!edge of the codes of 2od mentioned "y #ahara(a +ariksit. %he po!itician was so ignorant of the codes of 2od that he writes8 "& do not "e!ieve in any such ceremonies$ and to su"mit to them$ even as a matter of form$ wou!d "e hypocrisy and an attempt to de!ude ourse!ves and others... & have no re!igious sentiment in the matter." Contrasting these statements of a great po!itician in the modern age with those of #ahara(a +ariksit$ we find a vast difference. #ahara(a +ariksit was pious according to the scriptura! codes$ whereas the modern po!itician goes "y his persona! "e!ief and sentiments. Any great man of the materia! wor!d is$ after a!!$ a conditioned sou!. e is "ound "y his hands and feet "y the ropes of materia! nature$ and sti!! the foo!ish conditioned sou! thinks of himse!f as free to act "y his whimsica! sentiments. %he conc!usion is that peop!e in the time of #ahara(a +ariksit were happy$ and the anima!s were given proper protection "ecause the e4ecutive head was not whimsica! or ignorant of 2od9s !aw. Foo!ish$ faith!ess creatures try to avoid the e4istence of the :ord and proc!aim themse!ves secu!ar at the cost of va!ua"!e human !ife. %he human !ife is especia!!y meant for knowing the science of 2od$ "ut foo!ish creatures$ especia!!y in this age of 6a!i$ instead of knowing 2od scientifica!!y$ make propaganda against re!igious "e!ief as we!! as the e4istence of 2od$ even though they are a!ways "ound "y the !aws of 2od "y the symptoms of "irth$ death$ o!d age and disease.

%5L% /< %5L% ko 9vrscat tava padams trin saura"heya catus-pada ma "huvams tvadrsa rastre ra(nam krsnanuvartinam SE=3=E#S kah--who is heD avrscat--cut offD tava--yourD padan--!egsD trin--threeD saura"heya--3 son of Sura"hiD catuh-pada--you are four-!eggedD ma--never to "eD "huvan--it so happenedD tvadrsah--as yourse!fD rastre-in the stateD ra(nam--of the kingsD krsna-anuvartinam--those who fo!!ow the codes of 6rsna$ the Supreme +ersona!ity of 2odhead. %CA=S:A%&3= e F#ahara(a +ariksitG repeated!y addressed and )uestioned the "u!! thus8 3 son of Sura"hi$ who has cut off your three !egs? &n the state of the kings who are o"edient to the !aws of the Supreme +ersona!ity of 2odhead$ 6rsna$ there is no one as unhappy as you. +BC+3C% %he kings or the e4ecutive heads of a!! states must know the codes of :ord 6rsna ,genera!!y Bhagavadgita and Srimad-Bhagavatam0 and must act according!y in order to fu!fi!! the mission of human !ife$ which is to make an end to a!! miseries of materia! conditions. 3ne who knows the codes of :ord 6rsna can achieve this end without any difficu!ty. &n the Bhagavad-gita$ in a synopsis$ we can understand the codes of 2odhead$ and in the Srimad-Bhagavatam the same codes are e4p!ained further. &n a state where the codes of 6rsna are fo!!owed$ no one is unhappy. Where such codes are not fo!!owed$ the first sign is that three !egs of the representative of re!igion are cut off$ and there"y a!! miseries fo!!ow. When 6rsna was persona!!y present$ the codes of 6rsna were "eing fo!!owed without )uestion$ "ut in is a"sence such codes are presented in the pages of Srimad-Bhagavatam for the guidance of the "!ind persons who happen to "e at the he!m of a!! affairs. %5L% /I %5L% akhyahi vrsa "hadram vah sadhunam akrtagasam atma-vairupya-kartaram parthanam kirti-dusanam SE=3=E#S akhyahi--(ust !et me knowD vrsa--3 "u!!D "hadram--goodD vah--for youD sadhunam--of the honestD akrtaagasam--of those who are offense!essD atma-vairupya--deformation of the se!fD kartaram--the doerD parthanam--of the sons of +rthaD kirti-dusanam--"!ackmai!ing the reputation. %CA=S:A%&3= 3 "u!!$ you are offense!ess and thorough!y honestD therefore & wish a!! good to you. +!ease te!! me of the perpetrator of these muti!ations$ which "!ackmai! the reputation of the sons of +rtha.

+BC+3C% %he reputation of the reign of #ahara(a Camacandra and that of the kings who fo!!owed in the footsteps of #ahara(a Camacandra$ !ike the +andavas and their descendants$ are never to "e forgotten "ecause in their kingdom offense!ess and honest !iving "eings were never in trou"!e. %he "u!! and the cow are the sym"o!s of the most offense!ess !iving "eings "ecause even the stoo! and urine of these anima!s are uti!i*ed to "enefit human society. %he descendants of the sons of +rtha$ !ike #ahara(a +ariksit$ were afraid of !osing their reputations$ "ut in the modern days the !eaders are not even afraid of ki!!ing such offense!ess anima!s. erein !ies the difference "etween the reign of those pious kings and the modern states ru!ed "y irresponsi"!e e4ecutive heads without know!edge of the codes of 2od. %5L% /> %5L% (ane 9nagasy agham yun(an sarvato 9sya ca mad-"hayam sadhunam "hadram eva syad asadhu-damane krte SE=3=E#S (ane--to the !iving "eingsD anagasi--those who are offense!essD agham--sufferingsD yun(an--"y app!yingD sarvatah--anywhere and everywhereD asya--of such offendersD ca--andD mat-"hayam--fear meD sadhunam-of the honest personsD "hadram--good fortuneD eva--certain!yD syat--wi!! take p!aceD asadhu--dishonest miscreantsD damane--cur"edD krte--"eing so done. %CA=S:A%&3= Whoever causes offense!ess !iving "eings to suffer must fear me anywhere and everywhere in the wor!d. By cur"ing dishonest miscreants$ one automatica!!y "enefits the offense!ess. +BC+3C% 1ishonest miscreants f!ourish "ecause of coward!y and impotent e4ecutive heads of state. But when the e4ecutive heads are strong enough to cur" a!! sorts of dishonest miscreants$ in any part of the state$ certain!y they cannot f!ourish. When the miscreants are punished in an e4emp!ary manner$ automatica!!y a!! good fortune fo!!ows. As said "efore$ it is the prime duty of the king or the e4ecutive head to give protection in a!! respects to the peacefu!$ offense!ess citi*ens of the state. %he devotees of the :ord are "y nature peacefu! and offense!ess$ and therefore it is the prime duty of the state to arrange to convert everyone to "ecome a devotee of the :ord. %hus automatica!!y there wi!! "e peacefu!$ offense!ess citi*ens. %hen the on!y duty of the king wi!! "e to cur" the dishonest miscreants. %hat wi!! "ring a"out peace and harmony a!! over human society. %5L% /7 %5L% anagahsv iha "hutesu ya agas-krn nirankusah ahartasmi "hu(am saksad amartyasyapi sangadam

SE=3=E#S anagahsu iha--to the offense!essD "hutesu--!iving "eingsD yah--the personD agah-krt--commits offenseD nirankusah--upstartD aharta asmi--& sha!! "ring forthD "hu(am--armsD saksat--direct!yD amartyasya api--even one who is a demigodD sa-angadam--with decorations and armor. %CA=S:A%&3= An upstart !iving "eing who commits offenses "y torturing those who are offense!ess sha!! "e direct!y uprooted "y me$ even though he "e a deni*en of heaven with armor and decorations. +BC+3C% %he deni*ens of the heaven!y kingdom are ca!!ed amara$ or death!ess$ due to their possessing a !ong span of !ife$ far greater than that of the human "eings. For a human "eing$ who has on!y a ma4imum onehundred-year duration of !ife$ a span of !ife spreading over mi!!ions of years is certain!y considered to "e death!ess. For e4amp!e$ from the Bhagavad-gita we !earn that on the Brahma!oka p!anet the duration of one day is ca!cu!ated to "e >$I??$??? 4 /$??? so!ar years. Simi!ar!y$ in other heaven!y p!anets one day is ca!cu!ated to "e si4 months of this p!anet$ and the inha"itants get a !ife of ten mi!!ion of their years. %herefore$ in a!! higher p!anets$ since the span of !ife is far greater than that of the human "eing$ the deni*ens are ca!!ed death!ess "y imagination$ a!though actua!!y no one within the materia! universe is death!ess. #ahara(a +ariksit cha!!enges even such deni*ens of heaven if they torture the offense!ess. %his means that the state e4ecutive head must "e as strong as #ahara(a +ariksit so that he may "e determined to punish the strongest offenders. &t shou!d "e the princip!e of a state e4ecutive head that the offender of the codes of 2od is a!ways punished. %5L% /. %5L% ra(no hi paramo dharmah sva-dharma-sthanupa!anam sasato 9nyan yatha-sastram anapady utpathan iha SE=3=E#S ra(nah--of the king or the e4ecutive headD hi--certain!yD paramah--supremeD dharmah--occupationa! dutyD sva-dharma-stha--one who is faithfu! to his prescri"ed dutyD anupa!anam--giving protection a!waysD sasatah--whi!e ru!ingD anyan--othersD yatha--according toD sastram--ru!ings of scripturesD anapadi--without dangerD utpathan--persons going astrayD iha--as a matter of fact. %CA=S:A%&3= %he supreme duty of the ru!ing king is to give a!! protection to !aw-a"iding persons and to chastise those who stray from the ordinances of the scriptures in ordinary times$ when there is no emergency. +BC+3C% &n the scriptures there is mention of apad-dharma$ or occupationa! duty at times of e4traordinary happenings. &t is said that sometimes the great sage 'isvamitra had to !ive on the f!esh of dogs in some e4traordinary dangerous position. &n cases of emergency$ one may "e a!!owed to !ive on the f!esh of anima!s of a!! description$ "ut that does not mean that there shou!d "e regu!ar s!aughterhouses to feed the

anima!-eaters and that this system shou!d he encouraged "y the state. =o one shou!d try to !ive on f!esh in ordinary times simp!y for the sake of the pa!ate. &f anyone does so$ the king or the e4ecutive head shou!d punish him for gross en(oyment. %here are regu!ar scriptura! in(unctions for different persons engaged in different occupationa! duties$ and one who fo!!ows them is ca!!ed svadharma-stha$ or faithfu! in one9s prescri"ed duties. &n the Bhagavad-gita ,/@.>@0 it is advised that one shou!d not give up his occupationa! prescri"ed duties$ even if they are not a!ways f!aw!ess. Such sva-dharma might "e vio!ated in cases of emergency$ if one is forced "y circumstances$ "ut they cannot "e vio!ated in ordinary times. %he state e4ecutive head is to see that such sva-dharma is not changed "y the fo!!ower$ whatever it may "e$ and he shou!d give a!! protection to the fo!!ower of sva-dharma. %he vio!ator is su"(ect to punishment in terms of the sastra$ and the duty of the king is to see that everyone strict!y fo!!ows his occupationa! duty$ as prescri"ed in the scripture. %5L% /%5L% dharma uvaca etad vah pandaveyanam yuktam arta"hayam vacah yesam guna-ganaih krsno dautyadau "hagavan krtah SE=3=E#S dharmah uvaca--the persona!ity of re!igion saidD etat--a!! theseD vah--"y youD pandaveyanam--of those who are in the +andava dynastyD yuktam--(ust "efittingD arta--the suffererD a"hayam--freedom from a!! fearsD vacah--speechesD yesam--thoseD guna-ganaih--"y the )ua!ificationsD krsnah--even :ord 6rsnaD dautya-adau--the duty of a messenger$ etc.D "hagavan--the +ersona!ity of 2odheadD krtah--performed. %CA=S:A%&3= %he persona!ity of re!igion said8 %hese words (ust spoken "y you "efit a person of the +andava dynasty. Captivated "y the devotiona! )ua!ities of the +andavas$ even :ord 6rsna$ the +ersona!ity of 2odhead$ performed duties as a messenger. +BC+3C% %he assurances and cha!!enges made "y #ahara(a +ariksit are never e4aggerations of his rea! power. %he #ahara(a said that even the deni*ens of heaven cou!d not escape his stringent government if they were vio!ators of re!igious princip!es. e was not fa!se!y proud$ for a devotee of the :ord is e)ua!!y as powerfu! as the :ord or sometimes more powerfu! "y is grace$ and any promise made "y a devotee$ though it may "e ordinari!y very difficu!t to fu!fi!!$ is proper!y e4ecuted "y the grace of the :ord. %he +andavas$ "y their una!!oyed devotiona! service and fu!! surrender unto the :ord$ made it possi"!e for the :ord to "ecome a chariot driver or sometimes their !etter messenger. Such duties e4ecuted "y the :ord for is devotee are a!ways very p!easing to the :ord "ecause the :ord wants to render service to is una!!oyed devotee$ whose !ife has no other engagement than to serve the :ord with fu!! !ove and devotion. #ahara(a +ariksit$ grandson of Ar(una$ the ce!e"rated friend!y servitor of the :ord$ was a pure devotee of the :ord !ike his grandfather$ and therefore the :ord was a!ways with him$ even from the time when he was he!p!ess!y !ying in the wom" of his mother and was attacked "y the "!a*ing "rahmastra weapon of Asvatthama. A devotee is a!ways under the protection of the :ord$ and therefore the assurance of protection "y #ahara(a +ariksit cou!d never "e without meaning. %he persona!ity of re!igion accepted this fact and thus thanked the 6ing for his "eing true to his e4a!ted position. %5L% /@

%5L% na vayam k!esa-"i(ani yatah syuh purusarsa"ha purusam tam vi(animo vakya-"heda-vimohitah SE=3=E#S na--notD vayam--weD k!esa-"i(ani--the root cause of sufferingsD yatah--wherefromD syuh--it so happensD purusa-rsa"ha--3 greatest of a!! human "eingsD purusam--the personD tam--thatD vi(animah--knowD vakya"heda--difference of opinionD vimohitah--"ewi!dered "y. %CA=S:A%&3= 3 greatest among human "eings$ it is very difficu!t to ascertain the particu!ar miscreant who has caused our sufferings$ "ecause we are "ewi!dered "y a!! the different opinions of theoretica! phi!osophers. +BC+3C% %here are many theoretica! phi!osophers in the wor!d who put forward their own theories of cause and effect especia!!y a"out the cause of suffering and its effect on different !iving "eings. 2enera!!y there are si4 great phi!osophers8 6anada$ the author of 'aisesika phi!osophyD 2autama$ the author of !ogicD +atan(a!i$ the author of mystic yogaD 6api!a$ the author of Sankhya phi!osophyD Aaimini$ the author of 6arma-mimamsaD and 'yasadeva$ the author of 'edanta-darsana. A!though the "u!!$ or the persona!ity of re!igion$ and the cow$ the persona!ity of the earth$ knew perfect!y we!! that the persona!ity of 6a!i was the direct cause of their sufferings$ sti!!$ as devotees of the :ord$ they knew we!! a!so that without the sanction of the :ord no one cou!d inf!ict trou"!e upon them. According to the +adma +urana$ our present trou"!e is due to the fructifying of seed!ing sins$ "ut even those seed!ing sins a!so gradua!!y fade away "y e4ecution of pure devotiona! service. %hus even if the devotees see the mischief-mongers$ they do not accuse them for the sufferings inf!icted. %hey take it for granted that the mischief-monger is made to act "y some indirect cause$ and therefore they to!erate the sufferings$ thinking them to "e 2od-given in sma!! doses$ for otherwise the sufferings shou!d have "een greater. #ahara(a +ariksit wanted to get a statement of accusation against the direct mischief-monger$ "ut they dec!ined to give it on the a"ovementioned grounds. Specu!ative phi!osophers$ however$ do not recogni*e the sanction of the :ordD they try to find out the cause of sufferings in their own way$ as wi!! "e descri"ed in the fo!!owing verses. According to Sri!a Aiva 2osvami$ such specu!ators are themse!ves "ewi!dered$ and thus they cannot know that the u!timate cause of a!! causes is the Supreme :ord$ the +ersona!ity of 2odhead. %5L% /; %5L% kecid vika!pa-vasana ahur atmanam atmanah daivam anye 9pare karma sva"havam apare pra"hum SE=3=E#S

kecit--some of themD vika!pa-vasanah--those who deny a!! kinds of dua!ityD ahuh--dec!areD atmanam-own se!fD atmanah--of the se!fD daivam--superhumanD anye--othersD apare--someone e!seD karma--activityD sva"havam--materia! natureD apare--many otherD pra"hum--authorities. %CA=S:A%&3= Some of the phi!osophers$ who deny a!! sorts of dua!ity$ dec!are that one9s own se!f is responsi"!e for his persona! happiness and distress. 3thers say that superhuman powers are responsi"!e$ whi!e yet others say that activity is responsi"!e$ and the gross materia!ists maintain that nature is the u!timate cause. +BC+3C% As referred to a"ove$ phi!osophers !ike Aaimini and his fo!!owers esta"!ish that fruitive activity is the root cause of a!! distress and happiness$ and that even if there is a superior authority$ some superhuman powerfu! 2od or gods$ e or they are a!so under the inf!uence of fruitive activity "ecause they reward resu!t according to one9s action. %hey say that action is not independent "ecause action is performed "y some performerD therefore$ the performer himse!f is the cause of his own happiness or distress. &n the Bhagavad-gita ,..70 a!so it is confirmed that "y one9s mind$ freed from materia! affection$ one can de!iver himse!f from the sufferings of materia! pangs. So one shou!d not entang!e onese!f in matter "y the mind9s materia! affections. %hus one9s own mind is one9s friend or enemy in one9s materia! happiness and distress. Atheistic$ materia!istic Sankhyaites conc!ude that materia! nature is the cause of a!! causes. According to them$ com"inations of materia! e!ements are the causes of materia! happiness and distress$ and disintegration of matter is the cause of freedom from a!! materia! pangs. 2autama and 6anada find that atomic com"ination is the cause of everything$ and impersona!ists !ike Astavakra discover that the spiritua! effu!gence of Brahman is the cause of a!! causes. But in the Bhagavad-gita the :ord imse!f dec!ares that e is the source of impersona! Brahman$ and therefore e$ the +ersona!ity of 2odhead$ is the u!timate cause of a!! causes. &t is a!so confirmed in the Brahma-samhita that :ord 6rsna is the u!timate cause of a!! causes. %5L% <? %5L% apratarkyad anirdesyad iti kesv api niscayah atranurupam ra(arse vimrsa sva-manisaya SE=3=E#S apratarkyat--"eyond the power of reasoningD anirdesyat--"eyond the power of thinkingD iti--thusD kesu-someoneD api--a!soD niscayah--definite!y conc!udedD atra--hereinD anurupam--which of them is rightD ra(arse--3 sage amongst the kingsD vimrsa--(udge yourse!fD sva--"y your ownD manisaya--power of inte!!igence. %CA=S:A%&3= %here are a!so some thinkers who "e!ieve that no one can ascertain the cause of distress "y argumentation$ nor know it "y imagination$ nor e4press it "y words. 3 sage amongst kings$ (udge for yourse!f "y thinking over a!! this with your own inte!!igence. +BC+3C% %he 'aisnavites$ the devotees of the :ord$ do "e!ieve$ as a"ove e4p!ained$ that nothing can take p!ace without the sanction of the Supreme :ord. e is the supreme director$ for e confirms in the Bhagavad-

gita ,/7./70 that e$ as a!!-pervading +aramatma$ stays in everyone9s heart and keeps vigi!ance over a!! actions and witnesses a!! activities. %he argument of the atheist that one cannot "e punished for one9s misdeeds un!ess proved "efore a )ua!ified (ustice is refuted herein$ for we accept the perpetua! witness and constant companion of the !iving "eing. A !iving "eing may forget a!! that he might have done in his past or present !ife$ "ut one must know that in the same tree of the materia! "ody$ the individua! sou! and the Supreme Sou! as +aramatma are sitting !ike two "irds. 3ne of them$ the !iving "eing$ is en(oying the fruits of the tree$ whereas the Supreme Being is there to witness the activities. %herefore the +aramatma feature$ the Supreme Sou!$ is actua!!y the witness of a!! activities of the !iving "eing$ and on!y "y is direction can the !iving "eing remem"er or forget what he might have done in the past. e is$ therefore$ "oth the a!!-pervading impersona! Brahman and the !oca!i*ed +aramatma in everyone9s heart. e is the knower of a!! past$ present and future$ and nothing can "e concea!ed from im. %he devotees know this truth$ and therefore they discharge their duties sincere!y$ without "eing over!y an4ious for rewards. Besides that$ one cannot estimate the :ord9s reactions$ either "y specu!ation or "y scho!arship. Why does e put some into difficu!ty and not others? e is the supreme knower of the 'edic know!edge$ and thus e is the factua! 'edantist. At the same time e is the compi!er of the 'edanta. =o one is independent of im$ and everyone is engaged in is service in different ways. &n the conditioned state$ such services are rendered "y the !iving "eing under force of the materia! nature$ whereas in the !i"erated state the !iving "eing is he!ped "y the spiritua! nature in the vo!untary !oving service of the :ord. %here is no incongruity or ine"riety in is actions. A!! are on the path of A"so!ute %ruth. Bhismadeva correct!y estimated the inconceiva"!e actions of the :ord. %he conc!usion is$ therefore$ that the sufferings of the representative of re!igion and the representative of the earth$ as present "efore #ahara(a +ariksit$ were p!anned to prove that #ahara(a +ariksit was the idea! e4ecutive head "ecause he knew we!! how to give protection to the cows ,the earth0 and the "rahmanas ,re!igious princip!es0$ the two pi!!ars of spiritua! advancement. 5veryone is under the fu!! contro! of the :ord. e is )uite correct in is action when e desires something to "e done "y someone$ irrespective of the consideration of the particu!ar case. #ahara(a +ariksit was thus put to test for his greatness. =ow !et us see how he so!ves it "y his sagacious mind. %5L% </ %5L% suta uvaca evam dharme pravadati sa samrad dvi(a-sattamah samahitena manasa vikhedah paryacasta tam SE=3=E#S sutah uvaca--Suta 2osvami saidD evam--soD dharme--the persona!ity of re!igionD pravadati--thus having spokenD sah--heD samrat--the 5mperorD dvi(a-sattamah--3 "est among the "rahmanasD samahitena--with proper attentionD manasa--"y the mindD vikhedah--without any mistakeD paryacasta--counterrep!iedD tam-unto him. %CA=S:A%&3= Suta 2osvami said8 3 "est among the "rahmanas$ the 5mperor +ariksit$ thus hearing the persona!ity of re!igion speak$ was fu!!y satisfied$ and without mistake or regret he gave his rep!y. +BC+3C% %he statement of the "u!!$ the persona!ity of re!igion$ was fu!! of phi!osophy and know!edge$ and the 6ing was satisfied$ since he cou!d understand that the suffering "u!! was not an ordinary one. Bn!ess one is perfect!y conversant with the !aw of the Supreme :ord$ one cannot speak such things touching

phi!osophica! truths. %he 5mperor$ "eing a!so on an e)ua! !eve! of sagacity$ rep!ied to the point$ without dou"ts or mistakes. %5L% << %5L% ra(ovaca dharmam "ravisi dharma-(na dharmo 9si vrsa-rupa-dhrk yad adharma-krtah sthanam sucakasyapi tad "havet SE=3=E#S ra(a uvaca--the 6ing saidD dharmam--re!igionD "ravisi--as you speakD dharma-(na--3 one who knows the codes of re!igionD dharmah--the persona!ity of re!igionD asi--you areD vrsa-rupa-dhrk--in the disguise of a "u!!D yat--whateverD adharma-krtah--one who acts irre!igious!yD sthanam--p!aceD sucakasya--of the identifierD api--a!soD tat--thatD "havet--"ecomes. %CA=S:A%&3= %he 6ing said8 3 you$ who are in the form of a "u!!J Eou know the truth of re!igion$ and you are speaking according to the princip!e that the destination intended for the perpetrator of irre!igious acts is a!so intended for one who identifies the perpetrator. Eou are no other than the persona!ity of re!igion. +BC+3C% A devotee9s conc!usion is that no one is direct!y responsi"!e for "eing a "enefactor or mischief-monger without the sanction of the :ordD therefore he does not consider anyone to "e direct!y responsi"!e for such action. But in "oth the cases he takes it for granted that either "enefit or !oss is 2od-sent$ and thus it is is grace. &n case of "enefit$ no one wi!! deny that it is 2od-sent$ "ut in case of !oss or reverses one "ecomes dou"tfu! a"out how the :ord cou!d "e so unkind to is devotee as to put him in great difficu!ty. Aesus Christ was seeming!y put into such great difficu!ty$ "eing crucified "y the ignorant$ "ut he was never angry at the mischief-mongers. %hat is the way of accepting a thing$ either favora"!e or unfavora"!e. %hus for a devotee the identifier is e)ua!!y a sinner$ !ike the mischief-monger. By 2od9s grace$ the devotee to!erates a!! reverses. #ahara(a +ariksit o"served this$ and therefore he cou!d understand that the "u!! was no other than the persona!ity of re!igion himse!f. &n other words$ a devotee has no suffering at a!! "ecause so-ca!!ed suffering is a!so 2od9s grace for a devotee who sees 2od in everything. %he cow and "u!! never p!aced any comp!aint "efore the 6ing for "eing tortured "y the persona!ity of 6a!i$ a!though everyone !odges such comp!aints "efore the state authorities. %he e4traordinary "ehavior of the "u!! made the 6ing conc!ude that the "u!! was certain!y the persona!ity of re!igion$ for no one e!se cou!d understand the finer intricacies of the codes of re!igion. %5L% <I %5L% athava deva-mayaya nunam gatir agocara cetaso vacasas capi "hutanam iti niscayah SE=3=E#S

athava--a!ternative!yD deva--the :ordD mayayah--energiesD nunam--very !itt!eD gatih--movementD agocara-inconceiva"!eD cetasah--either "y the mindD vacasah--"y wordsD ca--orD api--a!soD "hutanam--of a!! !iving "eingsD iti--thusD niscayah--conc!uded. %CA=S:A%&3= %hus it is conc!uded that the :ord9s energies are inconceiva"!e. =o one can estimate them "y menta! specu!ation or "y word (ugg!ery. +BC+3C% A )uestion may "e raised as to why a devotee shou!d refrain from identifying an actor$ a!though he knows definite!y that the :ord is the u!timate doer of everything. 6nowing the u!timate doer$ one shou!d not pose himse!f as ignorant of the actua! performer. %o answer this dou"t$ the rep!y is that the :ord is a!so not direct!y responsi"!e$ for everything is done "y is deputed maya-sakti$ or materia! energy. %he materia! energy is a!ways provoking dou"ts a"out the supreme authority of the :ord. %he persona!ity of re!igion knew perfect!y we!! that nothing can take p!ace without the sanction of the Supreme :ord$ and sti!! he was put into dou"ts "y the de!uding energy$ and thus he refrained from mentioning the supreme cause. %his dou"tfu!ness was due to the contamination of "oth 6a!i and the materia! energy. %he who!e atmosphere of the age of 6a!i is magnified "y the de!uding energy$ and the proportion of measurement is ine4p!ica"!e. %5L% <> %5L% tapah saucam daya satyam iti padah krte krtah adharmamsais trayo "hagnah smaya-sanga-madais tava SE=3=E#S tapah--austerityD saucam--c!ean!inessD daya--mercyD satyam--truthfu!nessD iti--thusD padah--!egsD krte--in the age of SatyaD krtah--esta"!ishedD adharma--irre!igiosityD amsaih--"y the partsD trayah--three com"inedD "hagnah--"rokenD smaya--prideD sanga--too much association with womenD madaih--into4icationD tava-your. %CA=S:A%&3= &n the age of Satya Ftruthfu!nessG your four !egs were esta"!ished "y the four princip!es of austerity$ c!ean!iness$ mercy and truthfu!ness. But it appears that three of your !egs are "roken due to rampant irre!igion in the form of pride$ !ust for women$ and into4ication. +BC+3C% %he de!uding energy$ or materia! nature$ can act upon the !iving "eings proportionate!y in terms of the !iving "eings9 fa!!ing prey to the de!uding attraction of maya. #oths are captivated "y the g!aring "rightness of !ight$ and thus they "ecome prey to the fire. Simi!ar!y$ the de!uding energy is a!ways captivating the conditioned sou!s to "ecome prey to the fire of de!usion$ and the 'edic scriptures warn the conditioned sou!s not to "ecome prey to de!usion "ut to get rid of it. %he 'edas warn us to go not to the darkness of ignorance "ut to the progressive path of !ight. %he :ord imse!f a!so warns that the de!uding power of materia! energy is too powerfu! to overcome$ "ut one who comp!ete!y surrenders unto the :ord

can easi!y do so. But to surrender unto the !otus feet of the :ord is a!so not very easy. Such surrender is possi"!e "y persons of austerity$ c!ean!iness$ mercy and truthfu!ness. %hese four princip!es of advanced civi!i*ation were remarka"!e features in the age of Satya. &n that age$ every human "eing was practica!!y a )ua!ified "rahmana of the highest order$ and in the socia! orders of !ife they were a!! paramahamsas$ or the topmost in the renounced order. By cu!tura! standing$ the human "eings were not at a!! su"(ected to the de!uding energy. Such strong men of character were competent enough to get away from the c!utches of maya. But gradua!!y$ as the "asic princip!es of "rahminica! cu!ture$ name!y austerity$ c!ean!iness$ mercy and truthfu!ness$ "ecame curtai!ed "y proportionate deve!opment of pride$ attachment for women and into4ication$ the path of sa!vation or the path of transcendenta! "!iss retreated far$ far away from human society. With the progression of the age of 6a!i$ peop!e are "ecoming very proud$ and attached to women and into4ication. By the inf!uence of the age of 6a!i$ even a pauper is proud of his penny$ the women are a!ways dressed in an over!y attractive fashion to victimi*e the minds of men$ and the man is addicted to drinking wine$ smoking$ drinking tea and chewing to"acco$ etc. A!! these ha"its$ or so-ca!!ed advancement of civi!i*ation$ are the root causes of a!! irre!igiosities$ and therefore it is not possi"!e to check corruption$ "ri"ery and nepotism. #an cannot check a!! these evi!s simp!y "y statutory acts and po!ice vigi!ance$ "ut he can cure the disease of the mind "y the proper medicine$ name!y advocating the princip!es of "rahminica! cu!ture or the princip!es of austerity$ c!ean!iness$ mercy and truthfu!ness. #odern civi!i*ation and economic deve!opment are creating a new situation of poverty and scarcity with the resu!t of "!ackmai!ing the consumer9s commodities. &f the !eaders and the rich men of the society spend fifty percent of their accumu!ated wea!th mercifu!!y for the mis!ed mass of peop!e and educate them in 2od consciousness$ the know!edge of Bhagavatam$ certain!y the age of 6a!i wi!! "e defeated in its attempt to entrap the conditioned sou!s. We must a!ways remem"er that fa!se pride$ or too high an estimation of one9s own va!ues of !ife$ undue attachment to women or association with them$ and into4ication wi!! divert human civi!i*ation from the path of peace$ however much the peop!e c!amor for peace in the wor!d. %he preaching of the Bhagavatam princip!es wi!! automatica!!y render a!! men austere$ c!ean "oth inside and outside$ mercifu! to the suffering$ and truthfu! in dai!y "ehavior. %hat is the way of correcting the f!aws of human society$ which are very prominent!y e4hi"ited at the present moment. %5L% <7 %5L% idanim dharma padas te satyam nirvartayed yatah tam (ighrksaty adharmo 9yam anrtenaidhitah ka!ih SE=3=E#S idanim--at the present momentD dharma--3 persona!ity of re!igionD padah--!egD te--of youD satyam-truthfu!nessD nirvartayet--ho""!ing a!ong somehow or otherD yatah--where"yD tam--thatD (ighrksati--trying to destroyD adharmah--the persona!ity of irre!igionD ayam--thisD anrtena--"y deceitD edhitah--f!ourishingD ka!ih--)uarre! personified. %CA=S:A%&3= Eou are now standing on one !eg on!y$ which is your truthfu!ness$ and you are somehow or other ho""!ing a!ong. But )uarre! personified F6a!iG$ f!ourishing "y deceit$ is a!so trying to destroy that !eg. +BC+3C% %he princip!es of re!igion do not stand on some dogmas or man-made formu!as$ "ut they stand on four primary regu!ative o"servances$ name!y austerity$ c!ean!iness$ mercy and truthfu!ness. %he mass of peop!e must "e taught to practice these princip!es from chi!dhood. Austerity means to accept vo!untari!y things

which may not "e very comforta"!e for the "ody "ut are conducive for spiritua! rea!i*ation$ for e4amp!e$ fasting. Fasting twice or four times a month is a sort of austerity which may "e vo!untari!y accepted for spiritua! rea!i*ation on!y$ and not for any other purposes$ po!itica! or otherwise. Fastings which are meant not for se!f-rea!i*ation "ut for some other purposes are condemned in the Bhagavad-gita ,/-.7-.0. Simi!ar!y$ c!ean!iness is necessary "oth for the mind and for the "ody. Simp!y "odi!y c!ean!iness may he!p to some e4tent$ "ut c!ean!iness of the mind is necessary$ and it is effected "y g!orifying the Supreme :ord. =o one can c!eanse the accumu!ated menta! dust without g!orifying the Supreme :ord. A god!ess civi!i*ation cannot c!eanse the mind "ecause it has no idea of 2od$ and for this simp!e reason peop!e under such a civi!i*ation cannot have good )ua!ifications$ however they may "e materia!!y e)uipped. We have to see things "y their resu!tant action. %he resu!tant action of human civi!i*ation in the age of 6a!i is dissatisfaction$ so everyone is an4ious to get peace of mind. %his peace of mind was comp!ete in the Satya age "ecause of the e4istence of the a"ove-mentioned attri"utes of the human "eings. 2radua!!y these attri"utes have diminished in the %reta-yuga to three fourths$ in the 1vapara to ha!f$ and in this age of 6a!i to one fourth$ which is a!so gradua!!y diminishing on account of prevai!ing untruthfu!ness. By pride$ either artificia! or rea!$ the resu!tant action of austerity is spoi!edD "y too much affection for fema!e association$ c!ean!iness is spoi!edD "y too much addiction to into4ication$ mercy is spoi!edD and "y too much !ying propaganda$ truthfu!ness is spoi!ed. %he reviva! of "hagavata-dharma can save human civi!i*ation from fa!!ing prey to evi!s of a!! description. %5L% <. %5L% iyam ca "humir "hagavata nyasitoru-"hara sati srimad"his tat-pada-nyasaih sarvatah krta-kautuka SE=3=E#S iyam--thisD ca--andD "humih--surface of the earthD "hagavata--"y the +ersona!ity of 2odheadD nyasita-"eing performed persona!!y as we!! as "y othersD uru--greatD "hara--"urdenD sati--"eing so doneD srimad"hih--"y the a!!-auspiciousD tat--thatD pada-nyasaih--footprintsD sarvatah--a!! aroundD krta--doneD kautuka--good fortune. %CA=S:A%&3= %he "urden of the earth was certain!y diminished "y the +ersona!ity of 2odhead and "y others as we!!. When e was present as an incarnation$ a!! good was performed "ecause of is auspicious footprints. %5L% <%5L% socaty asru-ka!a sadhvi dur"hagevo((hita sati a"rahmanya nrpa-vya(ah sudra "hoksyanti mam iti SE=3=E#S socati--!amentingD asru-ka!a--with tears in the eyesD sadhvi--the chasteD dur"haga--as if the most unfortunateD iva--!ikeD u((hita--for!ornD sati--"eing so doneD a"rahmanyah--devoid of "rahminica! cu!tureD nrpa-vya(ah--posed as the ru!erD sudrah--!ower c!assD "hoksyanti--wou!d en(oyD mam--meD iti--thus.

%CA=S:A%&3= =ow she$ the chaste one$ "eing unfortunate!y forsaken "y the +ersona!ity of 2odhead$ !aments her future with tears in her eyes$ for now she is "eing ru!ed and en(oyed "y !ower-c!ass men who pose as ru!ers. +BC+3C% %he ksatriya$ or the man who is )ua!ified to protect the sufferers$ is meant to ru!e the state. Bntrained !ower-c!ass men$ or men without am"ition to protect the sufferers$ cannot "e p!aced on the seat of an administrator. Bnfortunate!y$ in the age of 6a!i the !ower-c!ass men$ without training$ occupy the post of a ru!er "y strength of popu!ar votes$ and instead of protecting the sufferers$ such men create a situation )uite into!era"!e for everyone. Such ru!ers i!!ega!!y gratify themse!ves at the cost of a!! comforts of the citi*ens$ and thus the chaste mother earth cries to see the pitia"!e condition of her sons$ "oth men and anima!s. %hat is the future of the wor!d in the age of 6a!i$ when irre!igiosity prevai!s most prominent!y. And in the a"sence of a suita"!e king to cur" irre!igious tendencies$ educating the peop!e systematica!!y in the teaching of Srimad-Bhagavatam wi!! c!ear up the ha*y atmosphere of corruption$ "ri"ery$ "!ackmai!$ etc. %5L% <@ %5L% iti dharmam mahim caiva santvayitva maha-rathah nisatam adade khadgam ka!aye 9dharma-hetave SE=3=E#S iti--thusD dharmam--the persona!ity of re!igionD mahim--the earthD ca--a!soD eva--asD santvayitva--after pacifyingD maha-rathah--the genera! who cou!d fight a!one with thousands of enemiesD nisatam--sharpD adade--took upD khadgam--swordD ka!aye--to ki!! the personified 6a!iD adharma--irre!igionD hetave--the root cause. %CA=S:A%&3= #ahara(a +ariksit$ who cou!d fight one thousand enemies sing!e-handed!y$ thus pacified the persona!ity of re!igion and the earth. %hen he took up his sharp sword to ki!! the persona!ity of 6a!i$ who is the cause of a!! irre!igion. +BC+3C% As descri"ed a"ove$ the persona!ity of 6a!i is he who de!i"erate!y commits a!! kinds of sinfu! acts which are for"idden in the revea!ed scriptures. %his age of 6a!i wi!! certain!y "e fu!! of a!! activities of 6a!i$ "ut this does not mean that the !eaders of society$ the e4ecutive heads$ the !earned and inte!!igent men$ or a"ove a!! the devotees of the :ord shou!d sit down tight!y and "ecome ca!!ous to the reactions of the age of 6a!i. &n the rainy season certain!y there wi!! "e profuse rainfa!!s$ "ut that does not mean that men shou!d not take means to protect themse!ves from the rains. &t is the duty of the e4ecutive heads of state and others to take a!! necessary actions against the activities of 6a!i or the persons inf!uenced "y the age of 6a!iD and #ahara(a +ariksit is the idea! e4ecutive head of the state$ for at once he was ready to ki!! the persona!ity of 6a!i with his sharp sword. %he administrators shou!d not simp!y pass reso!utions for anticorruptiona! steps$ "ut they must "e ready with sharp swords to ki!! the persons creating corruptions

from the ang!e of vision of the recogni*ed sastras. %he administrators cannot prevent corrupt activities "y a!!owing wine shops. %hey must at once c!ose a!! shops of into4icating drugs and wine and force punishment even "y death for those who indu!ge in ha"its of into4ication of a!! description. %hat is the way of stopping the activities of 6a!i$ as e4hi"ited herein "y #ahara(a +ariksit$ the maha-ratha. %5L% <; %5L% tam (ighamsum a"hipretya vihaya nrpa-!anchanam tat-pada-mu!am sirasa samagad "haya-vihva!ah SE=3=E#S tam--himD (ighamsum--wi!!ing to ki!!D a"hipretya--knowing it we!!D vihaya--!eaving asideD nrpa!anchanam--the dress of a kingD tat-pada-mu!am--at his feetD sirasa--"y the headD samagat--fu!!y surrenderedD "haya-vihva!ah--under pressure of fearfu!ness. %CA=S:A%&3= When the persona!ity of 6a!i understood that the 6ing was wi!!ing to ki!! him$ he at once a"andoned the dress of a king and$ under pressure of fear$ comp!ete!y surrendered to him$ "owing his head. +BC+3C% %he roya! dress of the persona!ity of 6a!i is artificia!. %he roya! dress is suita"!e for a king or ksatriya$ "ut when a !ower-c!ass man artificia!!y dresses himse!f as a king$ his rea! identity is disc!osed "y the cha!!enge of a "ona fide ksatriya !ike #ahara(a +ariksit. A rea! ksatriya never surrenders. e accepts the cha!!enge of his riva! ksatriya$ and he fights either to die or to win. Surrender is unknown to a rea! ksatriya. &n the age of 6a!i there are so many pretenders dressed and posed !ike administrators or e4ecutive heads$ "ut their rea! identity is disc!osed when they are cha!!enged "y a rea! ksatriya. %herefore when the artificia!!y dressed persona!ity of 6a!i saw that to fight #ahara(a +ariksit was "eyond his a"i!ity$ he "owed down his head !ike a su"ordinate and gave up his roya! dress. %5L% I? %5L% patitam padayor virah krpaya dina-vatsa!ah saranyo navadhic ch!okya aha cedam hasann iva SE=3=E#S patitam--fa!!enD padayoh--at the feetD virah--the heroD krpaya--out of compassionD dina-vatsa!ah--kind to the poorD saranyah--one who is )ua!ified to accept surrenderD na--notD avadhit--did ki!!D s!okyah--one who is worthy of "eing sungD aha--saidD ca--a!soD idam--thisD hasan--smi!ingD iva--!ike. %CA=S:A%&3=

#ahara(a +ariksit$ who was )ua!ified to accept surrender and worthy of "eing sung in history$ did not ki!! the poor surrendered and fa!!en 6a!i$ "ut smi!ed compassionate!y$ for he was kind to the poor. +BC+3C% 5ven an ordinary ksatriya does not ki!! a surrendered person$ and what to speak of #ahara(a +ariksit$ who was "y nature compassionate and kind to the poor. e was smi!ing "ecause the artificia!!y dressed 6a!i had disc!osed his identity as a !ower-c!ass man$ and he was thinking how ironic it was that a!though no one was saved from his sharp sword when he desired to ki!!$ the poor !ower-c!ass 6a!i was spared "y his time!y surrender. #ahara(a +ariksit9s g!ory and kindness are therefore sung in history. e was a kind and compassionate emperor$ fu!!y worthy of accepting surrender even from his enemy. %hus the persona!ity of 6a!i was saved "y the wi!! of +rovidence. %5L% I/ %5L% ra(ovaca na te gudakesa-yaso-dharanam "addhan(a!er vai "hayam asti kincit na vartitavyam "havata kathancana ksetre madiye tvam adharma-"andhuh SE=3=E#S ra(a uvaca--the 6ing saidD na--notD te--yourD gudakesa--Ar(unaD yasah-dharanam--of us who inherited the fameD "addha-an(a!eh--one with fo!ded handsD vai--certain!yD "hayam--fearD asti--there isD kincit--even a s!ightD na--neitherD vartitavyam--can "e a!!owed to !iveD "havata--"y youD kathancana--"y a!! meansD ksetre--in the !andD madiye--in my kingdomD tvam--youD adharma-"andhuh--the friend of irre!igion. %CA=S:A%&3= %he 6ing thus said8 We have inherited the fame of Ar(unaD therefore since you have surrendered yourse!f with fo!ded hands you need not fear for your !ife. But you cannot remain in my kingdom$ for you are the friend of irre!igion. +BC+3C% %he persona!ity of 6a!i$ who is the friend of a!! kinds of irre!igiosities$ may "e e4cused if he surrenders$ "ut in a!! circumstances he cannot "e a!!owed to !ive as a citi*en in any part of a we!fare state. %he +andavas were entrusted representatives of the +ersona!ity of 2odhead$ :ord 6rsna$ who practica!!y "rought into "eing the Batt!e of 6uruksetra$ "ut not for any persona! interest. e wanted an idea! king !ike #ahara(a Eudhisthira and his descendants !ike #ahara(a +ariksit to ru!e the wor!d$ and therefore a responsi"!e king !ike #ahara(a +ariksit cou!d not a!!ow the friend of irre!igiosity to f!ourish in his kingdom at the cost of the good fame of the +andavas. %hat is the way of wiping out corruption in the state$ and not otherwise. %he friends of irre!igiosity shou!d "e "anished from the state$ and that wi!! save the state from corruption. %5L% I< %5L% tvam vartamanam nara-deva-dehesv anupravrtto 9yam adharma-pugah

!o"ho 9nrtam cauryam anaryam amho (yestha ca maya ka!ahas ca dam"hah SE=3=E#S tvam--youD vartamanam--whi!e presentD nara-deva--a man-god$ or a kingD dehesu--in the "odyD anupravrttah--taking p!ace everywhereD ayam--a!! theseD adharma--irre!igious princip!esD pugah--in the massesD !o"hah--greedD anrtam--fa!sityD cauryam--ro""eryD anaryam--incivi!ityD amhah--treacheryD (yestha-misfortuneD ca--andD maya--cheatingD ka!ahah--)uarre!D ca--andD dam"hah--vanity. %CA=S:A%&3= &f the persona!ity of 6a!i$ irre!igion$ is a!!owed to act as a man-god or an e4ecutive head$ certain!y irre!igious princip!es !ike greed$ fa!sehood$ ro""ery$ incivi!ity$ treachery$ misfortune$ cheating$ )uarre! and vanity wi!! a"ound. +BC+3C% %he princip!es of re!igion$ name!y austerity$ c!ean!iness$ mercy and truthfu!ness$ as we have a!ready discussed$ may "e fo!!owed "y the fo!!ower of any faith. %here is no need to turn from indu to #ohammedan to Christian or some other faith and thus "ecome a renegade and not fo!!ow the princip!es of re!igion. %he Bhagavatam re!igion urges fo!!owing the princip!es of re!igion. %he princip!es of re!igion are not the dogmas or regu!ative princip!es of a certain faith. Such regu!ative princip!es may "e different in terms of the time and p!ace concerned. 3ne has to see whether the aims of re!igion have "een achieved. Sticking to the dogmas and formu!as without attaining the rea! princip!es is not good. A secu!ar state may "e impartia! to any particu!ar type of faith$ "ut the state cannot "e indifferent to the princip!es of re!igion as a"ove-mentioned. But in the age of 6a!i$ the e4ecutive heads of state wi!! "e indifferent to such re!igious princip!es$ and therefore under their patronage the opponents of re!igious princip!es$ such as greed$ fa!sehood$ cheating and pi!fery$ wi!! natura!!y fo!!ow$ and so there wi!! "e no meaning to propaganda crying to stop corruption in the state. %5L% II %5L% na vartitavyam tad adharma-"andho dharmena satyena ca vartitavye "rahmavarte yatra ya(anti ya(nair ya(nesvaram ya(na-vitana-vi(nah SE=3=E#S na--notD vartitavyam--deserve to remainD tat--thereforeD adharma--irre!igiosityD "andho--friendD dharmena--with re!igionD satyena--with truthD ca--a!soD vartitavye--"eing situated inD "rahma-avarte--p!ace where sacrifice is performedD yatra--whereD ya(anti--du!y performD ya(naih--"y sacrifices or devotiona! servicesD ya(na-isvaram--unto the Supreme :ord$ the +ersona!ity of 2odheadD ya(na--sacrificeD vitana-spreadingD vi(nah--e4perts. %CA=S:A%&3= %herefore$ 3 friend of irre!igion$ you do not deserve to remain in a p!ace where e4perts perform sacrifices according to truth and re!igious princip!es for the satisfaction of the Supreme +ersona!ity of 2odhead.

+BC+3C% Ea(nesvara$ or the Supreme +ersona!ity of 2odhead$ is the "eneficiary of a!! kinds of sacrificia! ceremonies. Such sacrificia! ceremonies are prescri"ed different!y in the scriptures for different ages. &n other words$ sacrifice means to accept the supremacy of the :ord and there"y perform acts "y which the :ord may "e satisfied in a!! respects. %he atheists do not "e!ieve in the e4istence of 2od$ and they do not perform any sacrifice for the satisfaction of the :ord. Any p!ace or country where the supremacy of the :ord is accepted and thus sacrifice is performed is ca!!ed "rahmavarta. %here are different countries in different parts of the wor!d$ and each and every country may have different types of sacrifice to p!ease the Supreme :ord$ "ut the centra! point in p!easing im is ascertained in the Bhagavatam$ and it is truthfu!ness. %he "asic princip!e of re!igion is truthfu!ness$ and the u!timate goa! of a!! re!igions is to satisfy the :ord. &n this age of 6a!i$ the greatest common formu!a of sacrifice is the sankirtana-ya(na. %hat is the opinion of the e4perts who know how to propagate the process of ya(na. :ord Caitanya preached this method of ya(na$ and it is understood from this verse that the sacrificia! method of sankirtana-ya(na may "e performed anywhere and everywhere in order to drive away the persona!ity of 6a!i and save human society from fa!!ing prey to the inf!uence of the age. %5L% I> %5L% yasmin harir "hagavan i(yamana i(yatma-murtir ya(atam sam tanoti kaman amoghan sthira-(angamanam antar "ahir vayur ivaisa atma SE=3=E#S yasmin--in such sacrificia! ceremoniesD harih--the Supreme :ordD "hagavan--the +ersona!ity of 2odheadD i(yamanah--"eing worshipedD i(ya-atma--the sou! of a!! worshipa"!e deitiesD murtih--in the formsD ya(atam--those who worshipD sam--we!fareD tanoti--spreadsD kaman--desiresD amoghan--invio!a"!eD sthira(angamanam--of a!! the moving and nonmovingD antah--withinD "ahih--outsideD vayuh--airD iva--!ikeD esah--of a!! of themD atma--spirit sou!. %CA=S:A%&3= &n a!! sacrificia! ceremonies$ a!though sometimes a demigod is worshiped$ the Supreme :ord +ersona!ity of 2odhead is worshiped "ecause e is the Supersou! of everyone$ and e4ists "oth inside and outside !ike the air. %hus it is e on!y who awards a!! we!fare to the worshiper. +BC+3C% &t is even sometimes seen that demigods !ike &ndra and Candra are worshiped and offered sacrificia! awards$ yet the rewards of a!! such sacrifices are awarded to the worshiper "y the Supreme :ord$ and it is the :ord on!y who can offer a!! we!fare to the worshiper. %he demigods$ a!though worshiped$ cannot do anything without the sanction of the :ord "ecause the :ord is the Supersou! of everyone$ "oth moving and nonmoving. &n Bhagavad-gita ,;.<I0 the :ord imse!f confirms this in the fo!!owing s!oka8 ye 9py anya-devata-"hakta ya(ante sraddhayanvitah te 9pi mam eva kaunteya ya(anty avidhi-purvakam

"Whatever a man may sacrifice to other gods$ 3 son of 6unti$ is rea!!y meant for #e a!one$ "ut it is offered without true understanding." %he fact is that the Supreme :ord is one without a second. %here is no 2od other than the :ord imse!f. %hus the Supreme :ord is eterna!!y transcendenta! to the materia! creation. But there are many who worship the demigods !ike the sun$ the moon and &ndra$ who are on!y materia! representatives of the Supreme :ord. %hese demigods are indirect$ )ua!itative representations of the Supreme :ord. A !earned scho!ar or devotee$ however$ knows who is who. %herefore he direct!y worships the Supreme :ord and is not diverted "y the materia!$ )ua!itative representations. %hose who are not so !earned worship such )ua!itative$ materia! representations$ "ut their worship is unceremonious "ecause it is irregu!ar. %5L% I7 %5L% suta uvaca pariksitaivam adistah sa ka!ir (ata-vepathuh tam udyatasim ahedam danda-panim ivodyatam SE=3=E#S sutah uvaca--Sri Suta 2osvami saidD pariksita--"y #ahara(a +ariksitD evam--thusD adistah--"eing orderedD sah--heD ka!ih--the persona!ity of 6a!iD (ata--there wasD vepathuh--trem"!ingD tam--himD udyata--raisedD asim--swordD aha--saidD idam--thusD danda-panim--Eamara(a$ the persona!ity of deathD iva--!ikeD udyatam-a!most ready. %CA=S:A%&3= Sri Suta 2osvami said8 %he persona!ity of 6a!i$ thus "eing ordered "y #ahara(a +ariksit$ "egan to trem"!e in fear. Seeing the 6ing "efore him !ike Eamara(a$ ready to 6i!! him$ 6a!i spoke to the 6ing as fo!!ows. +BC+3C% %he 6ing was ready to ki!! the persona!ity of 6a!i at once$ as soon as he diso"eyed his order. 3therwise the 6ing had no o"(ection to a!!owing him to pro!ong his !ife. %he persona!ity of 6a!i a!so$ after attempting to get rid of the punishment in various ways$ decided that he must surrender unto him$ and thus he "egan to trem"!e in fear of his !ife. %he king$ or the e4ecutive head$ must "e so strong as to stand "efore the persona!ity of 6a!i !ike the persona!ity of death$ Eamara(a. %he 6ing9s order must "e o"eyed$ otherwise the cu!prit9s !ife is in risk. %hat is the way to ru!e the persona!ities of 6a!i who create distur"ance in the norma! !ife of the state citi*ens. %5L% I. %5L% ka!ir uvaca yatra kva vatha vatsyami sarva-"hauma tava(naya !aksaye tatra tatrapi tvam attesu-sarasanam SE=3=E#S

ka!ih uvaca--the persona!ity of 6a!i saidD yatra--anywhereD kva--and everywhereD va--eitherD atha-thereofD vatsyami--& sha!! resideD sarva-"hauma--3 !ord ,or emperor0 of the earthD tava--yourD a(naya--"y the orderD !aksaye--& seeD tatra tatra--anywhere and everywhereD api--a!soD tvam--Eour #a(estyD atta--taken overD isu--arrowsD sarasanam--"ows. %CA=S:A%&3= 3 Eour #a(esty$ though & may !ive anywhere and everywhere under your order$ & sha!! "ut see you with "ow and arrows wherever & !ook. +BC+3C% %he persona!ity of 6a!i cou!d see that #ahara(a +ariksit was the emperor of a!! !ands a!! over the wor!d$ and thus anywhere he might !ive he wou!d have to meet with the same mood of the 6ing. %he persona!ity of 6a!i was meant for mischief$ and #ahara(a +ariksit was meant for su"duing a!! kinds of mischiefmongers$ especia!!y the persona!ity of 6a!i. &t was "etter$ therefore$ for the persona!ity of 6a!i to have "een ki!!ed "y the 6ing then and there instead of "eing ki!!ed e!sewhere. e was$ after a!!$ a surrendered sou! "efore the 6ing$ and it was for the 6ing to do what was re)uired. %5L% I%5L% tan me dharma-"hrtam srestha sthanam nirdestum arhasi yatraiva niyato vatsya atisthams te 9nusasanam SE=3=E#S tat--thereforeD me--meD dharma-"hrtam--of a!! the protectors of re!igionD srestha--3 chiefD sthanam-p!aceD nirdestum--fi4D arhasi--may you do soD yatra--whereD eva--certain!yD niyatah--a!waysD vatsye--can resideD atisthan--permanent!y situatedD te--yourD anusasanam--under your ru!e. %CA=S:A%&3= %herefore$ 3 chief amongst the protectors of re!igion$ p!ease fi4 some p!ace for me where & can !ive permanent!y under the protection of your government. +BC+3C% %he persona!ity of 6a!i addressed #ahara(a +ariksit as the chief amongst the protectors of re!igiosity "ecause the 6ing refrained from ki!!ing a person who surrendered unto him. A surrendered sou! shou!d "e given a!! protection$ even though he may "e an enemy. %hat is the princip!e of re!igion. And we can (ust imagine what sort of protection is given "y the +ersona!ity of 2odhead to the person who surrenders unto im$ not as an enemy "ut as a devoted servitor. %he :ord protects the surrendered sou! from a!! sins and a!! resu!tant reactions of sinfu! acts ,Bg. /@...0. %5L% I@ %5L% suta uvaca

a"hyarthitas tada tasmai sthanani ka!aye dadau dyutam panam striyah suna yatradharmas catur-vidhah SE=3=E#S sutah uvaca--Suta 2osvami saidD a"hyarthitah--thus "eing petitionedD tada--at that timeD tasmai--unto himD sthanani--p!acesD ka!aye--to the persona!ity of 6a!iD dadau--gave him permissionD dyutam--gam"!ingD panam--drinkingD striyah--i!!icit association with womenD suna--anima! s!aughterD yatra--whereverD adharmah--sinfu! activitiesD catuh-vidhah--four kinds of. %CA=S:A%&3= Suta 2osvami said8 #ahara(a +ariksit$ thus "eing petitioned "y the persona!ity of 6a!i$ gave him permission to reside in p!aces where gam"!ing$ drinking$ prostitution and anima! s!aughter were performed. +BC+3C% %he "asic princip!es of irre!igiosity$ such as pride$ prostitution$ into4ication and fa!sehood$ counteract the four princip!es of re!igion$ name!y austerity$ c!ean!iness$ mercy and truthfu!ness. %he persona!ity of 6a!i was given permission to !ive in four p!aces particu!ar!y mentioned "y the 6ing$ name!y the p!ace of gam"!ing$ the p!ace of prostitution$ the p!ace of drinking and the p!ace of anima! s!aughter. Sri!a Aiva 2osvami directs that drinking against the princip!es of scriptures$ such as the sautramaniya(na$ association with women outside marriage$ and ki!!ing anima!s against the in(unctions of scriptures are irre!igious. &n the 'edas two different types of in(unctions are there for the pravrttas$ or those who are engaged in materia! en(oyment$ and for the nivrttas$ or those who are !i"erated from materia! "ondage. %he 'edic in(unction for the pravrttas is to gradua!!y regu!ate their activities towards the path of !i"eration. %herefore$ for those who are in the !owest stage of ignorance and who indu!ge in wine$ women and f!esh$ drinking "y performing sautramani-ya(na$ association of women "y marriage and f!esh-eating "y sacrifices are sometimes recommended. Such recommendations in the 'edic !iterature are meant for a particu!ar c!ass of men$ and not for a!!. But "ecause they are in(unctions of the 'edas for particu!ar types of persons$ such activities "y the pravrttas are not considered adharma. 3ne man9s food may "e poison for othersD simi!ar!y$ what is recommended for those in the mode of ignorance may "e poison for those in the mode of goodness. Sri!a Aiva 2osvami +ra"hu$ therefore$ affirms that recommendations in the scriptures for a certain c!ass of men are never to "e considered adharma$ or irre!igious. But such activities are factua!!y adharma$ and they are never to "e encouraged. %he recommendations in the scriptures are not meant for the encouragement of such adharma$ "ut for regu!ating the necessary adharma gradua!!y toward the path of dharma. Fo!!owing in the footsteps of #ahara(a +ariksit$ it is the duty of a!! e4ecutive heads of states to see that the princip!es of re!igion$ name!y austerity$ c!ean!iness$ mercy and truthfu!ness$ are esta"!ished in the state$ and that the princip!es of irre!igion$ name!y pride$ i!!icit fema!e association or prostitution$ into4ication and fa!sity$ are checked "y a!! means. And to make the "est use of a "ad "argain$ the persona!ity of 6a!i may "e transferred to p!aces of gam"!ing$ drinking$ prostitution and s!aughterhouses$ if there are any p!aces !ike that. %hose who are addicted to these irre!igious ha"its may "e regu!ated "y the in(unctions of the scripture. &n no circumstances shou!d they "e encouraged "y any state. &n other words$ the state shou!d categorica!!y stop a!! sorts of gam"!ing$ drinking$ prostitution and fa!sity. %he state which wants to eradicate corruption "y ma(ority may introduce the princip!es of re!igion in the fo!!owing manner8 /. %wo compu!sory fasting days in a month$ if not more ,austerity0. 5ven from the economic point of view$ such two fasting days in a month in the state wi!! save tons of food$ and the system wi!! a!so act very favora"!y on the genera! hea!th of the citi*ens.

<. %here must "e compu!sory marriage of young "oys and gir!s attaining twenty-four years of age and si4teen years of age respective!y. %here is no harm in coeducation in the schoo!s and co!!eges$ provided the "oys and gir!s are du!y married$ and in case there is any intimate connection "etween a ma!e and fema!e student$ they shou!d "e married proper!y without i!!icit re!ation. %he divorce act is encouraging prostitution$ and this shou!d "e a"o!ished. I. %he citi*ens of the state must give in charity up to fifty percent of their income for the purpose of creating a spiritua! atmosphere in the state or in human society$ "oth individua!!y and co!!ective!y. %hey shou!d preach the princip!es of Bhagavatam "y ,a0 karma-yoga$ or doing everything for the satisfaction of the :ord$ ,"0 regu!ar hearing of the Srimad-Bhagavatam from authori*ed persons or rea!i*ed sou!s$ ,c0 chanting of the g!ories of the :ord congregationa!!y at home or at p!aces of worship$ ,d0 rendering a!! kinds of service to "hagavatas engaged in preaching Srimad-Bhagavatam and ,e0 residing in a p!ace where the atmosphere is saturated with 2od consciousness. &f the state is regu!ated "y the a"ove process$ natura!!y there wi!! "e 2od consciousness everywhere. 2am"!ing of a!! description$ even specu!ative "usiness enterprise$ is considered to "e degrading$ and when gam"!ing is encouraged in the state$ there is a comp!ete disappearance of truthfu!ness. A!!owing young "oys and gir!s to remain unmarried more than the a"ove-mentioned ages and !icensing anima! s!aughterhouses of a!! description shou!d "e at once prohi"ited. %he f!esh-eaters may "e a!!owed to take f!esh as mentioned in the scriptures$ and not otherwise. &nto4ication of a!! description--even smoking cigarettes$ chewing to"acco or the drinking of tea--must "e prohi"ited. %5L% I; %5L% punas ca yacamanaya (ata-rupam adat pra"huh tato 9nrtam madam kamam ra(o vairam ca pancamam SE=3=E#S punah--againD ca--a!soD yacamanaya--to the "eggarD (ata-rupam--go!dD adat--gave awayD pra"huh--the 6ingD tatah--where"yD anrtam--fa!sehoodD madam--into4icationD kamam--!ustD ra(ah--on account of a passionate moodD vairam--enmityD ca--a!soD pancamam--the fifth one. %CA=S:A%&3= %he persona!ity of 6a!i asked for something more$ and "ecause of his "egging$ the 6ing gave him permission to !ive where there is go!d "ecause wherever there is go!d there is a!so fa!sity$ into4ication$ !ust$ envy and enmity. +BC+3C% A!though #ahara(a +ariksit gave 6a!i permission to !ive in four p!aces$ it was very difficu!t for him to find the p!aces "ecause during the reign of #ahara(a +ariksit there were no such p!aces. %herefore 6a!i asked the 6ing to give him something practica! which cou!d "e uti!i*ed for his nefarious purposes. #ahara(a +ariksit thus gave him permission to !ive in a p!ace where there is go!d$ "ecause wherever there is go!d there are a!! the a"ove-mentioned four things$ and over and a"ove them there is enmity a!so. So the persona!ity of 6a!i "ecame go!d-standardi*ed. According to Srimad-Bhagavatam$ go!d encourages fa!sity$ into4ication$ prostitution$ envy and enmity. 5ven a go!d-standard e4change and currency is "ad. 2o!d-standard currency is "ased on fa!sehood "ecause the currency is not on a par with the reserved go!d. %he "asic princip!e is fa!sity "ecause currency notes are issued in va!ue "eyond that of the actua! reserved go!d. %his artificia! inf!ation of currency "y the authorities encourages prostitution of the state economy. %he price of commodities "ecomes artificia!!y inf!ated "ecause of "ad money$ or artificia! currency notes.

Bad money drives away good money. &nstead of paper currency$ actua! go!d coins shou!d "e used for e4change$ and this wi!! stop prostitution of go!d. 2o!d ornaments for women may "e a!!owed "y contro!$ not "y )ua!ity$ "ut "y )uantity. %his wi!! discourage !ust$ envy and enmity. When there is actua! go!d currency in the form of coins$ the inf!uence of go!d in producing fa!sity$ prostitution$ etc.$ wi!! automatica!!y cease. %here wi!! "e no need of an anticorruption ministry for another term of prostitution and fa!sity of purpose. %5L% >? %5L% amuni panca sthanani hy adharma-pra"havah ka!ih auttareyena dattani nyavasat tan-nidesa-krt SE=3=E#S amuni--a!! thoseD panca--fiveD sthanani--p!acesD hi--certain!yD adharma--irre!igious princip!esD pra"havah--encouragingD ka!ih--the age of 6a!iD auttareyena--"y the son of BttaraD dattani--de!iveredD nyavasat--dwe!tD tat--"y himD nidesa-krt--directed. %CA=S:A%&3= %hus the persona!ity of 6a!i$ "y the directions of #ahara(a +ariksit$ the son of Bttara$ was a!!owed to !ive in those five p!aces. +BC+3C% %hus the age of 6a!i "egan with go!d standardi*ation$ and therefore fa!sity$ into4ication$ anima! s!aughter and prostitution are rampant a!! over the wor!d$ and the saner section is eager to drive out corruption. %he counteracting process is suggested a"ove$ and everyone can take advantage of this suggestion. %5L% >/ %5L% athaitani na seveta "u"husuh purusah kvacit visesato dharma-si!o ra(a !oka-patir guruh SE=3=E#S atha--thereforeD etani--a!! theseD na--neverD seveta--come in contactD "u"husuh--those who desire we!!"eingD purusah--personD kvacit--in any circumstancesD visesatah--specifica!!yD dharma-si!ah--those who are on the progressive path of !i"erationD ra(a--the kingD !oka-patih--pu"!ic !eaderD guruh--the "rahmanas and the sannyasis. %CA=S:A%&3=

%herefore$ whoever desires progressive we!!-"eing$ especia!!y kings$ re!igionists$ pu"!ic !eaders$ "rahmanas and sannyasis$ shou!d never come in contact with the four a"ove-mentioned irre!igious princip!es. +BC+3C% %he "rahmanas are the re!igious preceptors for a!! other castes$ and the sannyasis are the spiritua! masters for a!! the castes and orders of society. So a!so are the king and the pu"!ic !eaders who are responsi"!e for the materia! we!fare of a!! peop!e. %he progressive re!igionists and those who are responsi"!e human "eings or those who do not want to spoi! their va!ua"!e human !ives shou!d refrain from a!! the princip!es of irre!igiosity$ especia!!y i!!icit connection with women. &f a "rahmana is not truthfu!$ a!! his c!aims as a "rahmana at once "ecome nu!! and void. &f a sannyasi is i!!icit!y connected with women$ a!! his c!aims as a sannyasi at once "ecome fa!se. Simi!ar!y$ if the king and the pu"!ic !eader are unnecessari!y proud or ha"ituated to drinking and smoking$ certain!y they "ecome dis)ua!ified to discharge pu"!ic we!fare activities. %ruthfu!ness is the "asic princip!e for a!! re!igions. %he four !eaders of the human society$ name!y the sannyasis$ the "rahmana$ the king and the pu"!ic !eader$ must "e tested crucia!!y "y their character and )ua!ification. Before one can "e accepted as a spiritua! or materia! master of society$ he must "e tested "y the a"ove-mentioned criteria of character. Such pu"!ic !eaders may "e !ess )ua!ified in academic )ua!ifications$ "ut it is necessary primari!y that they "e free from the contamination of the four dis)ua!ifications$ name!y gam"!ing$ drinking$ prostitution and anima! s!aughter. %5L% >< %5L% vrsasya nastams trin padan tapah saucam dayam iti pratisandadha asvasya mahim ca samavardhayat SE=3=E#S vrsasya--of the "u!! ,the persona!ity of re!igion0D nastan--!ostD trin--threeD padan--!egsD tapah--austerityD saucam--c!ean!inessD dayam--mercyD iti--thusD pratisandadhe--reesta"!ishedD asvasya--"y encouraging activitiesD mahim--the earthD ca--andD samavardhayat--perfect!y improved. %CA=S:A%&3= %hereafter the 6ing reesta"!ished the !ost !egs of the persona!ity of re!igion Fthe "u!!G$ and "y encouraging activities he sufficient!y improved the condition of the earth. +BC+3C% By designating particu!ar p!aces for the persona!ity of 6a!i$ #ahara(a +ariksit practica!!y cheated 6a!i. &n the presence of 6a!i$ 1harma ,in the shape of a "u!!0$ and the earth ,in the shape of a cow0$ he cou!d actua!!y estimate the genera! condition of his kingdom$ and therefore he at once took proper steps to reesta"!ish the !egs of the "u!!$ name!y austerity$ c!ean!iness and mercy. And for the genera! "enefit of the peop!e of the wor!d$ he saw that the go!d stock might "e emp!oyed for sta"i!i*ation. 2o!d is certain!y a generator of fa!sity$ into4ication$ prostitution$ enmity and vio!ence$ "ut under the guidance of a proper king or pu"!ic !eader$ or a "rahmana or sannyasi$ the same go!d can "e proper!y uti!i*ed to reesta"!ish the !ost !egs of the "u!!$ the persona!ity of re!igion. #ahara(a +ariksit$ therefore$ !ike his grandfather Ar(una$ co!!ected a!! i!!icit go!d kept for the propensities of 6a!i and emp!oyed it in the sankirtana-ya(na$ as per instruction of the Srimad-Bhagavatam. As we have suggested "efore$ one9s accumu!ated wea!th may "e divided into three parts for distri"ution$

name!y fifty percent for the service of the :ord$ twenty-five percent for the fami!y mem"ers and twentyfive percent for persona! necessities. Spending fifty percent for the service of the :ord or for propagation of spiritua! know!edge in society "y way of the sankirtana-ya(na is the ma4imum disp!ay of human mercy. peop!e of the wor!d are genera!!y in darkness regarding spiritua! know!edge$ especia!!y in regard to the devotiona! service of the :ord$ and therefore to propagate the systematic transcendenta! know!edge of devotiona! service is the greatest mercy that one can show in this wor!d. When everyone is taught to sacrifice fifty percent of his accumu!ated go!d for the :ord9s service$ certain!y austerity$ c!ean!iness and mercy automatica!!y ensue$ and thus the !ost three !egs of the persona!ity of re!igion are automatica!!y esta"!ished. When there is sufficient austerity$ c!ean!iness$ mercy and truthfu!ness$ natura!!y mother earth is comp!ete!y satisfied$ and there is very !itt!e chance for 6a!i to infi!trate the structure of human society. %5L%S >I->> %5L% sa esa etarhy adhyasta asanam parthivocitam pitamahenopanyastam ra(naranyam viviksata aste 9dhuna sa ra(arsih kauravendra-sriyo!!asan ga(ahvaye maha-"hagas cakravarti "rhac-chravah SE=3=E#S sah--heD esah--thisD etarhi--at the presentD adhyaste--is ru!ing overD asanam--the throneD parthivaucitam--(ust "efitting a kingD pitamahena--"y the grandfatherD upanyastam--"eing handed overD ra(na--"y the 6ingD aranyam--forestD viviksata--desiringD aste--is thereD adhuna--at presentD sah--thatD ra(a-rsih--the sage amongst the kingsD kaurava-indra--the chief amongst the 6uru kingsD sriya--g!oriesD u!!asan-spreadingD ga(ahvaye--in astinapuraD maha-"hagah--the most fortunateD cakravarti--the 5mperorD "rhatsravah--high!y famous. %CA=S:A%&3= %he most fortunate 5mperor #ahara(a +ariksit$ who was entrusted with the kingdom of astinapura "y #ahara(a Eudhisthira when he desired to retire to the forest$ is now ru!ing the wor!d with great success due to his "eing g!orified "y the deeds of the kings of the 6uru dynasty. +BC+3C% %he pro!onged sacrificia! ceremonies undertaken "y the sages of =aimisaranya were "egun short!y after the demise of #ahara(a +ariksit. %he sacrifice was to continue for one thousand years$ and it is understood that in the "eginning some of the contemporaries of Ba!adeva$ the e!der "rother of :ord 6rsna$ a!so visited the sacrificia! p!ace. According to some authorities$ the present tense is a!so used to indicate the nearest margin of time from the past. &n that sense$ the present tense is app!ied to the reign of #ahara(a +ariksit here. For a continuous fact$ a!so$ present tense can "e used. %he princip!es of #ahara(a +ariksit can "e sti!! continued$ and human society can sti!! "e improved if there is determination "y the authorities. We can sti!! purge out from the state a!! the activities of immora!ity introduced "y the persona!ity of 6a!i if we are determined to take action !ike #ahara(a +ariksit. e a!!otted some p!ace for 6a!i$ "ut in fact 6a!i cou!d not find such p!aces in the wor!d at a!! "ecause #ahara(a +ariksit was strict!y vigi!ant to see that there were no p!aces for gam"!ing$ drinking$ prostitution and anima! s!aughter. #odern administrators want to "anish corruption from the state$ "ut foo!s as they are$ they do not know

how to do it. %hey want to issue !icenses for gam"!ing houses$ wine and other into4icating drug houses$ "rothe!s$ hote! prostitution and cinema houses$ and fa!sity in every dea!ing$ even in their own$ and they want at the same time to drive out corruption from the state. %hey want the kingdom of 2od without 2od consciousness. ow can it "e possi"!e to ad(ust two contradictory matters? &f we want to drive out corruption from the state$ we must first of a!! organi*e society to accept the princip!es of re!igion$ name!y austerity$ c!ean!iness$ mercy and truthfu!ness$ and to make the condition favora"!e we must c!ose a!! p!aces of gam"!ing$ drinking$ prostitution and fa!sity. %hese are some of the practica! !essons from the pages of Srimad-Bhagavatam. %5L% >7 %5L% ittham-"hutanu"havo 9yam a"himanyu-suto nrpah yasya pa!ayatah ksaunim yuyam satraya diksitah SE=3=E#S ittham-"huta--"eing thusD anu"havah--e4perienceD ayam--of thisD a"himanyu-sutah--son of A"himanyuD nrpah--the kingD yasya--whoseD pa!ayatah--on account of his ru!ingD ksaunim--on the earthD yuyam--you a!!D satraya--in performing sacrificesD diksitah--initiated. %CA=S:A%&3= #ahara(a +ariksit$ the son of A"himanyu$ is so e4perienced that "y dint of his e4pert administration and patronage$ it has "een possi"!e for you to perform a sacrifice such as this. +BC+3C% %he "rahmanas and the sannyasis are e4pert in the spiritua! advancement of society$ whereas the ksatriyas or the administrators are e4pert in the materia! peace and prosperity of human society. Both of them are the pi!!ars of a!! happiness$ and therefore they are meant for fu!! cooperation for common we!fare. #ahara(a +ariksit was e4perienced enough to drive away 6a!i from his fie!d of activities and there"y make the state receptive to spiritua! en!ightenment. &f the common peop!e are not receptive$ it is very difficu!t to impress upon them the necessity of spiritua! en!ightenment. Austerity$ c!ean!iness$ mercy and truthfu!ness$ the "asic princip!es of re!igion$ prepare the ground for the reception of advancement in spiritua! know!edge$ and #ahara(a +ariksit made this favora"!e condition possi"!e. %hus the rsis of =aimisaranya were a"!e to perform the sacrifices for a thousand years. &n other words$ without state support$ no doctrines of phi!osophy or re!igious princip!es can progressive!y advance. %here shou!d "e comp!ete cooperation "etween the "rahmanas and the ksatriyas for this common good. 5ven up to #ahara(a Asoka$ the same spirit was prevai!ing. :ord Buddha was sufficient!y supported "y 6ing Asoka$ and thus his particu!ar cu!t of know!edge was spread a!! over the wor!d. %hus end the Bhaktivedanta purports of the First Canto$ Seventeenth Chapter$ of the Srimad-Bhagavatam$ entit!ed "+unishment and Ceward of 6a!i." Chapter 5ighteen #ahara(a +ariksit Cursed "y a Brahmana Boy %5L% / %5L% suta uvaca

yo vai drauny-astra-vip!usto na matur udare mrtah anugrahad "hagavatah krsnasyad"huta-karmanah SE=3=E#S sutah uvaca--Sri Suta 2osvami saidD yah--one whoD vai--certain!yD drauni-astra--"y the weapon of the son of 1ronaD vip!ustah--"urned "yD na--neverD matuh--of the motherD udare--in the wom"D mrtah--met his deathD anugrahat--"y the mercyD "hagavatah--of the +ersona!ity of 2odheadD krsnasya--6rsnaD ad"hutakarmanah--who acts wonderfu!!y. %CA=S:A%&3= Sri Suta 2osvami said8 1ue to the mercy of the +ersona!ity of 2odhead$ Sri 6rsna$ who acts wonderfu!!y$ #ahara(a +ariksit$ though struck "y the weapon of the son of 1rona in his mother9s wom"$ cou!d not "e "urned. +BC+3C% %he sages of =aimisaranya "ecame struck with wonder after hearing a"out the wonderfu! administration of #ahara(a +ariksit$ especia!!y in reference to his punishing the persona!ity of 6a!i and making him comp!ete!y una"!e to do any harm within the kingdom. Suta 2osvami was e)ua!!y an4ious to descri"e #ahara(a +ariksit9s wonderfu! "irth and death$ and this verse is stated "y Suta 2osvami to increase the interest of the sages of =aimisaranya. %5L% < %5L% "rahma-kopotthitad yas tu taksakat prana-vip!avat na sammumohoru"hayad "hagavaty arpitasayah SE=3=E#S "rahma-kopa--fury of a "rahmanaD utthitat--caused "yD yah--what wasD tu--"utD taksakat--"y the snake"irdD prana-vip!avat--from disso!ution of !ifeD na--neverD sammumoha--was overwhe!medD uru-"hayat-great fearD "hagavati--unto the +ersona!ity of 2odheadD arpita--surrenderedD asayah--consciousness. %CA=S:A%&3= Furthermore$ #ahara(a +ariksit was a!ways conscious!y surrendered to the +ersona!ity of 2odhead$ and therefore he was neither afraid nor overwhe!med "y fear due to a snake-"ird which was to "ite him "ecause of the fury of a "rahmana "oy. +BC+3C% A se!f-surrendered devotee of the :ord is ca!!ed narayana-parayana. Such a person is never afraid of any p!ace or person$ not even of death. For him nothing is as important as the Supreme :ord$ and thus he gives e)ua! importance to heaven and he!!. e knows we!! that "oth heaven and he!! are creations of the :ord$ and simi!ar!y !ife and death are different conditions of e4istence created "y the :ord. But in a!! conditions and in a!! circumstances$ remem"rance of =arayana is essentia!. %he narayana-parayana

practices this constant!y. #ahara(a +ariksit was such a pure devotee. e was wrongfu!!y cursed "y an ine4perienced son of a "rahmana$ who was under the inf!uence of 6a!i$ and #ahara(a +ariksit took this to "e sent "y =arayana. e knew that =arayana ,:ord 6rsna0 had saved him when he was "urned in the wom" of his mother$ and if he were to "e ki!!ed "y a snake "ite$ it wou!d a!so take p!ace "y the wi!! of the :ord. %he devotee never goes against the wi!! of the :ordD anything sent "y 2od is a "!essing for the devotee. %herefore #ahara(a +ariksit was neither afraid of nor "ewi!dered "y such things. %hat is the sign of a pure devotee of the :ord. %5L% I %5L% utsr(ya sarvatah sangam vi(nata(ita-samsthitih vaiyasaker (ahau sisyo gangayam svam ka!evaram SE=3=E#S utsr(ya--after !eaving asideD sarvatah--a!! aroundD sangam--associationD vi(nata--"eing understoodD a(ita-one who is never con)uered ,the +ersona!ity of 2odhead0D samsthitih--actua! positionD vaiyasakeh--unto the son of 'yasaD (ahau--gave upD sisyah--as a discip!eD gangayam--on the "ank of the 2angesD svam--his ownD ka!evaram--materia! "ody. %CA=S:A%&3= Furthermore$ after !eaving a!! his associates$ the 6ing surrendered himse!f as a discip!e to the son of 'yasa FSukadeva 2osvamiG$ and thus he was a"!e to understand the actua! position of the +ersona!ity of 2odhead. +BC+3C% %he word a(ita is significant here. %he +ersona!ity of 2odhead$ Sri 6rsna$ is known as A(ita$ or uncon)uera"!e$ and e is so in every respect. =o one can know is actua! position. e is uncon)uera"!e "y know!edge a!so. We have heard a"out is dhama$ or p!ace$ eterna! 2o!oka 'rndavana$ "ut there are many scho!ars who interpret this a"ode in different ways. But "y the grace of a spiritua! master !ike Sukadeva 2osvami$ unto whom the 6ing gave himse!f up as a most hum"!e discip!e$ one is a"!e to understand the actua! position of the :ord$ is eterna! a"ode$ and is transcendenta! parapherna!ia in that dhama$ or a"ode. 6nowing the transcendenta! position of the :ord and the transcendenta! method "y which one can approach that transcendenta! dhama$ the 6ing was confident a"out his u!timate destination$ and "y knowing this he cou!d !eave aside everything materia!$ even his own "ody$ without any difficu!ty of attachment. &n the Bhagavad-gita$ it is stated$ param drstva nivartate8 one can give up a!! connection with materia! attachment when one is a"!e to see the param$ or the superior )ua!ity of things. From Bhagavad-gita we understand the )ua!ity of the :ord9s energy that is superior to the materia! )ua!ity of energy$ and "y the grace of a "ona fide spiritua! master !ike Sukadeva 2osvami$ it is )uite possi"!e to know everything of the superior energy of the :ord "y which the :ord manifests is eterna! name$ )ua!ity$ pastimes$ parapherna!ia and variegatedness. Bn!ess one thorough!y understands this superior or eterna! energy of the :ord$ it is not possi"!e to !eave the materia! energy$ however one may theoretica!!y specu!ate on the true nature of the A"so!ute %ruth. By the grace of :ord 6rsna$ #ahara(a +ariksit was a"!e to receive the mercy of such a persona!ity as Sukadeva 2osvami$ and thus he was a"!e to know the actua! position of the uncon)uera"!e :ord. &t is very difficu!t to find the :ord from the 'edic !iteratures$ "ut it is very easy to know im "y the mercy of a !i"erated devotee !ike Sukadeva 2osvami. %5L% >

%5L% nottamas!oka-vartanam (usatam tat-kathamrtam syat sam"hramo 9nta-ka!e 9pi smaratam tat-padam"u(am SE=3=E#S na--neverD uttama-s!oka--the +ersona!ity of 2odhead$ of whom the 'edic hymns singD vartanam--of those who !ive on themD (usatam--of those who are engaged inD tat-- isD katha-amrtam--transcendenta! topics a"out imD syat--it so happensD sam"hramah--misconceptionD anta--at the endD ka!e--in timeD api-a!soD smaratam--remem"eringD tat-- isD pada-am"u(am--!otus feet. %CA=S:A%&3= %his was so "ecause those who have dedicated their !ives to the transcendenta! topics of the +ersona!ity of 2odhead$ of whom the 'edic hymns sing$ and who are constant!y engaged in remem"ering the !otus feet of the :ord$ do not run the risk of having misconceptions even at the !ast moment of their !ives. +BC+3C% %he highest perfection of !ife is attained "y remem"ering the transcendenta! nature of the :ord at the !ast moment of one9s !ife. %his perfection of !ife is made possi"!e "y one who has !earned the actua! transcendenta! nature of the :ord from the 'edic hymns sung "y a !i"erated sou! !ike Sukadeva 2osvami or someone in that !ine of discip!ic succession. %here is no gain in hearing the 'edic hymns from some menta! specu!ator. When the same is heard from an actua! se!f-rea!i*ed sou! and is proper!y understood "y service and su"mission$ everything "ecomes transparent!y c!ear. %hus a su"missive discip!e is a"!e to !ive transcendenta!!y and continue to the end of !ife. By scientific adaptation$ one is a"!e to remem"er the :ord even at the end of !ife$ when the power of remem"rance is s!ackened due to derangement of "odi!y mem"ranes. For a common man$ it is very difficu!t to remem"er things as they are at the time of death$ "ut "y the grace of the :ord and is "ona fide devotees$ the spiritua! masters$ one can get this opportunity without difficu!ty. And it was done in the case of #ahara(a +ariksit. %5L% 7 %5L% tavat ka!ir na pra"havet pravisto 9piha sarvatah yavad iso mahan urvyam a"himanyava eka-rat SE=3=E#S tavat--so !ongD ka!ih--the persona!ity of 6a!iD na--cannotD pra"havet--f!ourishD pravistah--entered inD api-even thoughD iha--hereD sarvatah--everywhereD yavat--as !ong asD isah--the !ordD mahan--greatD urvyam-powerfu!D a"himanyavah--the son of A"himanyuD eka-rat--the one emperor. %CA=S:A%&3= As !ong as the great$ powerfu! son of A"himanyu remains the 5mperor of the wor!d$ there is no chance that the persona!ity of 6a!i wi!! f!ourish.

+BC+3C% As we have a!ready e4p!ained$ the persona!ity of 6a!i had entered the (urisdiction of this earth !ong ago$ and he was !ooking for an opportunity to spread his inf!uence a!! over the wor!d. But he cou!d not do so satisfactori!y due to the presence of #ahara(a +ariksit. %hat is the way of good government. %he distur"ing e!ements !ike the persona!ity of 6a!i wi!! a!ways try to e4tend their nefarious activities$ "ut it is the duty of the a"!e state to check them "y a!! means. A!though #ahara(a +ariksit a!!otted p!aces for the persona!ity of 6a!i$ at the same time he gave no chance for the citi*ens to "e swayed "y the persona!ity of 6a!i. %5L% . %5L% yasminn ahani yarhy eva "hagavan utsasar(a gam tadaivehanuvrtto 9sav adharma-pra"havah ka!ih SE=3=E#S yasmin--on thatD ahani--very dayD yarhi eva--in the very momentD "hagavan--the +ersona!ity of 2odheadD utsasar(a--!eft asideD gam--the earthD tada--at that timeD eva--certain!yD iha--in this wor!dD anuvrttah-fo!!owedD asau--heD adharma--irre!igionD pra"havah--acce!eratingD ka!ih--the persona!ity of )uarre!. %CA=S:A%&3= %he very day and moment the +ersona!ity of 2odhead$ :ord Sri 6rsna$ !eft this earth$ the persona!ity of 6a!i$ who promotes a!! kinds of irre!igious activities$ came into this wor!d. +BC+3C% %he +ersona!ity of 2odhead and is ho!y name$ )ua!ities$ etc.$ are a!! identica!. %he persona!ity of 6a!i was not a"!e to enter the (urisdiction of the earth due to the presence of the +ersona!ity of 2odhead. And simi!ar!y$ if there is an arrangement for the constant chanting of the ho!y names$ )ua!ities$ etc.$ of the Supreme +ersona!ity of 2odhead$ there is no chance at a!! for the persona!ity of 6a!i to enter. %hat is the techni)ue of driving away the persona!ity of 6a!i from the wor!d. &n moderni*ed human society there are great advancements of materia! science$ and they have invented the radio to distri"ute sound in the air. So instead of vi"rating some nuisance sound for sense en(oyment$ if the state arranges to distri"ute transcendenta! sound "y resounding the ho!y name$ fame and activities of the :ord$ as they are authori*ed in the Bhagavad-gita or Srimad-Bhagavatam$ then a favora"!e condition wi!! "e created$ the princip!es of re!igion in the wor!d wi!! "e reesta"!ished$ and thus the e4ecutive heads$ who are so an4ious to drive away corruption from the wor!d$ wi!! "e successfu!. =othing is "ad if proper!y used for the service of the :ord. %5L% %5L% nanudvesti ka!im samrat saranga iva sara-"huk kusa!any asu siddhyanti netarani krtani yat

SE=3=E#S na--neverD anudvesti--enviousD ka!im--unto the persona!ity of 6a!iD samrat--the 5mperorD saram-ga-rea!ist$ !ike the "eesD iva--!ikeD sara-"huk--one who accepts the su"stanceD kusa!ani--auspicious o"(ectsD asu--immediate!yD siddhyanti--"ecome successfu!D na--neverD itarani--which are inauspiciousD krtani-"eing performedD yat--as much as. %CA=S:A%&3= #ahara(a +ariksit was a rea!ist$ !ike the "ees who on!y accept the essence Fof a f!owerG. e knew perfect!y we!! that in this age of 6a!i$ auspicious things produce good effects immediate!y$ whereas inauspicious acts must "e actua!!y performed Fto render effectsG. So he was never envious of the persona!ity of 6a!i. +BC+3C% %he age of 6a!i is ca!!ed the fa!!en age. &n this fa!!en age$ "ecause the !iving "eings are in an awkward position$ the Supreme :ord has given some specia! faci!ities to them. So "y the wi!! of the :ord$ a !iving "eing does not "ecome a victim of a sinfu! act unti! the act is actua!!y performed. &n other ages$ simp!y "y thinking of performing a sinfu! act$ one used to "ecome a victim of the act. 3n the contrary$ a !iving "eing in this age is awarded with the resu!ts of pious acts simp!y "y thinking of them. #ahara(a +ariksit$ "eing the most !earned and e4perienced king "y the grace of the :ord$ was not unnecessari!y envious of the persona!ity of 6a!i "ecause he did not intend to give him any chance to perform any sinfu! act. e protected his su"(ects from fa!!ing prey to the sinfu! acts of the age of 6a!i$ and at the same time he gave fu!! faci!ity to the age of 6a!i "y a!!otting him some particu!ar p!aces. At the end of the Srimad-Bhagavatam it is said that even though a!! nefarious activities of the persona!ity of 6a!i are present$ there is a great advantage in the age of 6a!i. 3ne can attain sa!vation simp!y "y chanting the ho!y name of the :ord. %hus #ahara(a +ariksit made an organi*ed effort to propagate the chanting of the :ord9s ho!y name$ and thus he saved the citi*ens from the c!utches of 6a!i. &t is for this advantage on!y that great sages sometimes wish a!! good for the age of 6a!i. &n the 'edas a!so it is said that "y discourse on :ord 6rsna9s activities$ one can get rid of a!! the disadvantages of the age of 6a!i. &n the "eginning of the Srimad-Bhagavatam it is a!so said that "y the recitation of Srimad-Bhagavatam$ the Supreme :ord "ecomes at once arrested within one9s heart. %hese are some of the great advantages of the age of 6a!i$ and #ahara(a +ariksit took a!! the advantages and did not think any i!! of the age of 6a!i$ true to his 'aisnavite cu!t. %5L% @ %5L% kim nu "a!esu surena ka!ina dhira-"hiruna apramattah pramattesu yo vrko nrsu vartate SE=3=E#S kim--whatD nu--may "eD "a!esu--among the !ess inte!!igent personsD surena--"y the powerfu!D ka!ina--"y the persona!ity of 6a!iD dhira--se!f-contro!!edD "hiruna--"y one who is afraid ofD apramattah--one who is carefu!D pramattesu--among the care!essD yah--one whoD vrkah--tigerD nrsu--among menD vartate--e4ists. %CA=S:A%&3=

#ahara(a +ariksit considered that !ess inte!!igent men might find the persona!ity of 6a!i to "e very powerfu!$ "ut that those who are se!f-contro!!ed wou!d have nothing to fear. %he 6ing was powerfu! !ike a tiger and took care for the foo!ish$ care!ess persons. +BC+3C% %hose who are not devotees of the :ord are care!ess and uninte!!igent. Bn!ess one is thorough!y inte!!igent$ one cannot "e a devotee of the :ord. %hose who are not devotees of the :ord fa!! prey to the actions of 6a!i. &t wi!! not "e possi"!e to "ring a"out a saner condition in society un!ess we are prepared to accept the modes of action adopted "y #ahara(a +ariksit$ i.e.$ propagation of the devotiona! service of the :ord to the common man. %5L% ; %5L% upavarnitam etad vah punyam pariksitam maya vasudeva-kathopetam akhyanam yad aprcchata SE=3=E#S upavarnitam--a!most everything descri"edD etat--a!! theseD vah--unto youD punyam--piousD pariksitam-a"out #ahara(a +ariksitD maya--"y meD vasudeva--of :ord 6rsnaD katha--narrationsD upetam--in connection withD akhyanam--statementsD yat--whatD aprcchata--you asked from me. %CA=S:A%&3= 3 sages$ as you did ask me$ now & have descri"ed a!most everything regarding the narrations a"out :ord 6rsna in connection with the history of the pious #ahara(a +ariksit. +BC+3C% Srimad-Bhagavatam is the history of the activities of the :ord. And the activities of the :ord are performed in re!ation with the devotees of the :ord. %herefore$ the history of the devotees is not different from the history of :ord 6rsna9s activities. A devotee of the :ord regards "oth the activities of the :ord and those of is pure devotees on an e)ua! !eve!$ for they are a!! transcendenta!. %5L% /? %5L% ya yah katha "hagavatah kathaniyoru-karmanah guna-karmasrayah pum"hih samsevyas ta "u"husu"hih SE=3=E#S yah--whateverD yah--and whatsoeverD kathah--topicsD "hagavatah--a"out the +ersona!ity of 2odheadD kathaniya--were to "e spoken "y meD uru-karmanah--of im who acts wonderfu!!yD guna--transcendenta! )ua!itiesD karma--uncommon deedsD asrayah--invo!vingD pum"hih--"y personsD samsevyah--ought to "e heardD tah--a!! of themD "u"husu"hih--"y those who want their own we!fare.

%CA=S:A%&3= %hose who are desirous of achieving comp!ete perfection in !ife must su"missive!y hear a!! topics that are connected with the transcendenta! activities and )ua!ities of the +ersona!ity of 2odhead$ who acts wonderfu!!y. +BC+3C% %he systematic hearing of the transcendenta! activities$ )ua!ities and names of :ord Sri 6rsna pushes one towards eterna! !ife. Systematic hearing means knowing im gradua!!y in truth and fact$ and this knowing im in truth and fact means attaining eterna! !ife$ as stated in the Bhagavad-gita. Such transcendenta!$ g!orified activities of :ord Sri 6rsna are the prescri"ed remedy for counteracting the process of "irth$ death$ o!d age and disease$ which are considered to "e materia! awards for the conditioned !iving "eing. %he cu!mination of such a perfectiona! stage of !ife is the goa! of human !ife and the attainment of transcendenta! "!iss. %5L% // %5L% rsaya ucuh suta (iva samah saumya sasvatir visadam yasah yas tvam samsasi krsnasya martyanam amrtam hi nah SE=3=E#S rsayah ucuh--the good sages saidD suta--3 Suta 2osvamiD (iva--we wish you !ife forD samah--many yearsD saumya--graveD sasvatih--eterna!D visadam--particu!ar!yD yasah--in fameD yah tvam--"ecause youD samsasi-speaking nice!yD krsnasya--of :ord Sri 6rsnaD martyanam--of those who dieD amrtam--eternity of !ifeD hi-certain!yD nah--our. %CA=S:A%&3= %he good sages said8 3 grave Suta 2osvamiJ #ay you !ive many years and have eterna! fame$ for you are speaking very nice!y a"out the activities of :ord 6rsna$ the +ersona!ity of 2odhead. %his is (ust !ike nectar for morta! "eings !ike us. +BC+3C% When we hear a"out the transcendenta! )ua!ities and activities of the +ersona!ity of 2odhead$ we may a!ways remem"er what has "een spoken "y the :ord imse!f in the Bhagavad-gita ,>.;0. is acts$ even when e acts in human society$ are a!! transcendenta!$ for they are a!! accentuated "y the spiritua! energy of the :ord$ which is distinguished from is materia! energy. As stated in the Bhagavad-gita$ such acts are ca!!ed divyam. %his means that e does not act or take is "irth !ike an ordinary !iving "eing under the custody of materia! energy. =or is is "ody materia! or changea"!e !ike that of ordinary !iving "eings. And one who understands this fact$ either from the :ord or from authori*ed sources$ is not re"orn after !eaving the present materia! "ody. Such an en!ightened sou! is admitted into the spiritua! rea!m of the :ord and engages in the transcendenta! !oving service of the :ord. %herefore$ the more we hear a"out the transcendenta! activities of the :ord$ as they are stated in the Bhagavad-gita and Srimad-Bhagavatam$ the more we can know a"out is transcendenta! nature and thus make definite progress on the path "ack to 2odhead.

%5L% /< %5L% karmany asminn anasvase dhuma-dhumratmanam "havan apayayati govindapada-padmasavam madhu SE=3=E#S karmani--performance ofD asmin--in thisD anasvase--without certaintyD dhuma--smokeD dhumraatmanam--tinged "ody and mindD "havan--your good se!fD apayayati--very much p!easingD govinda--the +ersona!ity of 2odheadD pada--feetD padma-asavam--nectar of the !otus f!owerD madhu--honey. %CA=S:A%&3= We have (ust "egun the performance of this fruitive activity$ a sacrificia! fire$ without certainty of its resu!t due to the many imperfections in our action. 3ur "odies have "ecome "!ack from the smoke$ "ut we are factua!!y p!eased "y the nectar of the !otus feet of the +ersona!ity of 2odhead$ 2ovinda$ which you are distri"uting. +BC+3C% %he sacrificia! fire kind!ed "y the sages of =aimisaranya was certain!y fu!! of smoke and dou"ts "ecause of so many f!aws. %he first f!aw is that there is an acute scarcity of e4pert "rahmanas a"!e to carry out such performances successfu!!y in this age of 6a!i. Any discrepancy in such sacrifices spoi!s the who!e show$ and the resu!t is uncertain$ !ike agricu!tura! enterprises. %he good resu!t of ti!!ing the paddy fie!d depends on providentia! rain$ and therefore the resu!t is uncertain. Simi!ar!y$ performance of any kind of sacrifice in this age of 6a!i is a!so uncertain. Bnscrupu!ous greedy "rahmanas of the age of 6a!i induce the innocent pu"!ic to such uncertain sacrificia! shows without disc!osing the scriptura! in(unction that in the age of 6a!i there is no fruitfu! sacrificia! performance "ut the sacrifice of the congregationa! chanting of the ho!y name of the :ord. Suta 2osvami was narrating the transcendenta! activities of the :ord "efore the congregation of sages$ and they were factua!!y perceiving the resu!t of hearing these transcendenta! activities. 3ne can fee! this practica!!y$ as one can fee! the resu!t of eating food. Spiritua! rea!i*ation acts in that way. %he sages of =aimisaranya were practica!!y sufferers from the smoke of a sacrificia! fire and were dou"tfu! a"out the resu!t$ "ut "y hearing from a rea!i*ed person !ike Suta 2osvami$ they were fu!!y satisfied. &n the Brahma-vaivarta +urana$ 'isnu te!!s Siva that in the age of 6a!i$ men fu!! of an4ieties of various kinds can vain!y !a"or in fruitive activity and phi!osophica! specu!ations$ "ut when they are engaged in devotiona! service$ the resu!t is sure and certain$ and there is no !oss of energy. &n other words$ nothing performed for spiritua! rea!i*ation or for materia! "enefit can "e successfu! without the devotiona! service to the :ord. %5L% /I %5L% tu!ayama !avenapi na svargam napunar-"havam "hagavat-sangi-sangasya martyanam kim utasisah

SE=3=E#S tu!ayama--to "e "a!anced withD !avena--"y a momentD api--evenD na--neverD svargam--heaven!y p!anetsD na--norD apunah-"havam--!i"eration from matterD "hagavat-sangi--devotee of the :ordD sangasya--of the associationD martyanam--those who are meant for deathD kim--what is thereD uta--to speak ofD asisah-wor!d!y "enediction. %CA=S:A%&3= %he va!ue of a moment9s association with the devotee of the :ord cannot even "e compared to the attainment of heaven!y p!anets or !i"eration from matter$ and what to speak of wor!d!y "enedictions in the form of materia! prosperity$ which are for those who are meant for death. +BC+3C% When there are some simi!ar points$ it is possi"!e to compare one thing to another. 3ne cannot compare the association of a pure devotee to anything materia!. #en who are addicted to materia! happiness aspire to reach the heaven!y p!anets !ike the moon$ 'enus and &ndra!oka$ and those who are advanced in materia! phi!osophica! specu!ations aspire after !i"eration from a!! materia! "ondage. When one "ecomes frustrated with a!! kinds of materia! advancement$ one desires the opposite type of !i"eration$ which is ca!!ed apunar-"hava$ or no re"irth. But the pure devotees of the :ord do not aspire after the happiness o"tained in the heaven!y kingdom$ nor do they aspire after !i"eration from materia! "ondage. &n other words$ for the pure devotees of the :ord the materia! p!easures o"taina"!e in the heaven!y p!anets are !ike phantasmagoria$ and "ecause they are a!ready !i"erated from a!! materia! conceptions of p!easure and distress$ they are factua!!y !i"erated even in the materia! wor!d. %his means that the pure devotees of the :ord are engaged in a transcendenta! e4istence$ name!y in the !oving service of the :ord$ "oth in the materia! wor!d and in the spiritua! wor!d. As a government servant is a!ways the same$ either in the office or at home or at any p!ace$ so a devotee has nothing to do with anything materia!$ for he is e4c!usive!y engaged in the transcendenta! service of the :ord. Since he has nothing to do with anything materia!$ what p!easure can he derive from materia! "enedictions !ike kingship or other over!ordships$ which are finished )uick!y with the end of the "ody? 1evotiona! service is eterna!D it has no end$ "ecause it is spiritua!. %herefore$ since the assets of a pure devotee are comp!ete!y different from materia! assets$ there is no comparison "etween the two. Suta 2osvami was a pure devotee of the :ord$ and therefore his association with the rsis in =aimisaranya is uni)ue. &n the materia! wor!d$ association with gross materia!ists is verita"!y condemned. %he materia!ist is ca!!ed yosit-sangi$ or one who is much attached to materia! entang!ement ,women and other parapherna!ia0. Such attachment is conditioned "ecause it drives away the "enedictions of !ife and prosperity. And (ust the opposite is "hagavata-sangi$ or one who is a!ways in the association with the :ord9s name$ form$ )ua!ities$ etc. Such association is a!ways desira"!eD it is worshipa"!e$ it is praiseworthy$ and one may accept it as the highest goa! of !ife. %5L% /> %5L% ko nama trpyed rasavit kathayam mahattamaikanta-parayanasya nantam gunanam agunasya (agmur yogesvara ye "hava-padma-mukhyah SE=3=E#S kah--who is heD nama--specifica!!yD trpyet--get fu!! satisfactionD rasa-vit--e4pert in re!ishing me!!ow nectarD kathayam--in the topics ofD mahat-tama--the greatest amongst the !iving "eingsD ekanta-e4c!usive!yD parayanasya--of one who is the she!ter ofD na--neverD antam--endD gunanam--of attri"utesD

agunasya--of the %ranscendenceD (agmuh--cou!d ascertainD yoga-isvarah--the !ords of mystic powerD ye--a!! theyD "hava--:ord SivaD padma--:ord BrahmaD mukhyah--heads. %CA=S:A%&3= %he +ersona!ity of 2odhead$ :ord 6rsna F2ovindaG$ is the e4c!usive she!ter for a!! great !iving "eings$ and is transcendenta! attri"utes cannot even "e measured "y such masters of mystic powers as :ord Siva and :ord Brahma. Can anyone who is e4pert in re!ishing nectar FrasaG ever "e fu!!y satiated "y hearing topics a"out im? +BC+3C% :ord Siva and :ord Brahma are two chiefs of the demigods. %hey are fu!! of mystic powers. For e4amp!e$ :ord Siva drank an ocean of poison of which one drop was sufficient to ki!! an ordinary !iving "eing. Simi!ar!y$ Brahma cou!d create many powerfu! demigods$ inc!uding :ord Siva. So they are isvaras$ or !ords of the universe. But they are not the supreme powerfu!. %he supreme powerfu! is 2ovinda$ :ord 6rsna. e is the %ranscendence$ and is transcendenta! attri"utes cannot "e measured even "y such powerfu! isvaras as Siva and Brahma. %herefore :ord 6rsna is the e4c!usive she!ter of the greatest of a!! !iving "eings. Brahma is counted amongst the !iving "eings$ "ut he is the greatest of a!! of us. And why is the greatest of a!! the !iving "eings so much attached to the transcendenta! topics of :ord 6rsna? Because e is the reservoir of a!! en(oyment. 5veryone wants to re!ish some kind of taste in everything$ "ut one who is engaged in the transcendenta! !oving service of the :ord can derive un!imited p!easure from such engagement. %he :ord is un!imited$ and is name$ attri"utes$ pastimes$ entourage$ variegatedness$ etc. are un!imited$ and those who re!ish them can do so un!imited!y and sti!! not fee! satiated. %his fact is confirmed in the +adma +urana8 ramante yogino 9nante satyananda-cid-atmani iti rama-padenasau param "rahma"hidhiyate "%he mystics derive un!imited transcendenta! p!easures from the A"so!ute %ruth$ and therefore the Supreme A"so!ute %ruth$ the +ersona!ity of 2odhead$ is a!so known as Cama." %here is no end to such transcendenta! discourses. &n mundane affairs there is the !aw of satiation$ "ut in transcendence there is no such satiation. Suta 2osvami desired to continue the topics of :ord 6rsna "efore the sages of =aimisaranya$ and the sages a!so e4pressed their readiness to hear from him continuous!y. Since the :ord is transcendence and is attri"utes are transcendenta!$ such discourses increase the receptive mood of the purified audience. %5L% /7 %5L% tan no "havan vai "hagavat-pradhano mahattamaikanta-parayanasya harer udaram caritam visuddham susrusatam no vitanotu vidvan SE=3=E#S tat--thereforeD nah--of usD "havan--your good se!fD vai--certain!yD "hagavat--in re!ation with the +ersona!ity of 2odheadD pradhanah--chief!yD mahat-tama--the greatest of a!! greatsD ekanta--e4c!usive!yD parayanasya--of the she!terD hareh--of the :ordD udaram--impartia!D caritam--activitiesD visuddham--

transcendenta!D susrusatam--those who are receptiveD nah--ourse!vesD vitanotu--kind!y descri"eD vidvan--3 !earned one. %CA=S:A%&3= 3 Suta 2osvami$ you are a !earned and pure devotee of the :ord "ecause the +ersona!ity of 2odhead is your chief o"(ect of service. %herefore p!ease descri"e to us the pastimes of the :ord$ which are a"ove a!! materia! conception$ for we are an4ious to receive such messages. +BC+3C% %he speaker on the transcendenta! activities of the :ord shou!d have on!y one o"(ect of worship and service$ :ord 6rsna$ the Supreme +ersona!ity of 2odhead. And the audience for such topics shou!d "e an4ious to hear a"out im. When such a com"ination is possi"!e$ name!y a )ua!ified speaker and a )ua!ified audience$ it is then and there very much congenia! to continue discourses on the %ranscendence. +rofessiona! speakers and a materia!!y a"sor"ed audience cannot derive rea! "enefit from such discourses. +rofessiona! speakers make a show of Bhagavata-saptaha for the sake of fami!y maintenance$ and the materia!!y disposed audience hears such discourses of Bhagavata-saptaha for some materia! "enefit$ name!y re!igiosity$ wea!th$ gratification of the senses$ or !i"eration. Such Bhagavatam discourses are not purified from the contamination of the materia! )ua!ities. But the discourses "etween the saints of =aimisaranya and Sri Suta 2osvami are on the transcendenta! !eve!. %here is no motive for materia! gain. &n such discourses$ un!imited transcendenta! p!easure is re!ished "oth "y the audience and "y the speaker$ and therefore they can continue the topics for many thousands of years. =ow Bhagavata-saptahas are he!d for seven days on!y$ and after finishing the show$ "oth the audience and the speaker "ecome engaged in materia! activities as usua!. %hey can do so "ecause the speaker is not "hagavat-pradhana and the audience is not susrusatam$ as e4p!ained a"ove. %5L% /. %5L% sa vai maha-"hagavatah pariksid yenapavargakhyam ada"hra-"uddhih (nanena vaiyasaki-sa"ditena "he(e khagendra-dhva(a-pada-mu!am SE=3=E#S sah--heD vai--certain!yD maha-"hagavatah--first-c!ass devoteeD pariksit--the 6ingD yena--"y whichD apavarga-akhyam--"y the name of !i"erationD ada"hra--fi4edD "uddhih--inte!!igenceD (nanena--"y know!edgeD vaiyasaki--the son of 'yasaD sa"ditena--vi"rated "yD "he(e--taken toD khaga-indra--2aruda$ the king of the "irdsD dhva(a--f!agD pada-mu!am--so!es of the feet. %CA=S:A%&3= 3 Suta 2osvami$ p!ease descri"e those topics of the :ord "y which #ahara(a +ariksit$ whose inte!!igence was fi4ed on !i"eration$ attained the !otus feet of the :ord$ who is the she!ter of 2aruda$ the king of "irds. %hose topics were vi"rated "y the son of 'yasa FSri!a SukadevaG. +BC+3C% %here is some controversy amongst the students on the path of !i"eration. Such transcendenta! students are known as impersona!ists and devotees of the :ord. %he devotee of the :ord worships the transcendenta! form of the :ord$ whereas the impersona!ist meditates upon the g!aring effu!gence$ or the

"odi!y rays of the :ord$ known as the "rahma(yoti. ere in this verse it is said that #ahara(a +ariksit attained the !otus feet of the :ord "y instructions in know!edge de!ivered "y the son of 'yasadeva$ Sri!a Sukadeva 2osvami. Sukadeva 2osvami was a!so an impersona!ist in the "eginning$ as he himse!f has admitted in the Bhagavatam ,<./.;0$ "ut !ater on he was attracted "y the transcendenta! pastimes of the :ord and thus "ecame a devotee. Such devotees with perfect know!edge are ca!!ed maha-"hagavatas$ or first-c!ass devotees. %here are three c!asses of devotees$ name!y the prakrta$ madhyama$ and maha"hagavata. %he prakrta$ or third-c!ass devotees$ are temp!e worshipers without specific know!edge of the :ord and the :ord9s devotees. %he madhyama$ or the second-c!ass devotee$ knows we!! the :ord$ the :ord9s devotees$ the neophytes$ and the nondevotees a!so. But the maha-"hagavata$ or the first-c!ass devotee$ sees everything in re!ation with the :ord and the :ord present in everyone9s re!ation. %he maha"hagavata$ therefore$ does not make any distinction$ particu!ar!y "etween a devotee and nondevotee. #ahara(a +ariksit was such a maha-"hagavata devotee "ecause he was initiated "y a maha-"hagavata devotee$ Sukadeva 2osvami. e was e)ua!!y kind$ even to the persona!ity of 6a!i$ and what to speak of others. So there are many instances in the transcendenta! histories of the wor!d of an impersona!ist who has !ater "ecome a devotee. But a devotee has never "ecome an impersona!ist. %his very fact proves that on the transcendenta! steps$ the step occupied "y a devotee is higher than the step occupied "y an impersona!ist. &t is a!so stated in the Bhagavad-gita ,/<.70 that persons stuck on the impersona! step undergo more sufferings than achievement of rea!ity. %herefore know!edge imparted "y Sukadeva 2osvami unto #ahara(a +ariksit he!ped him attain the service of the :ord. And this stage of perfection is ca!!ed apavarga$ or the perfect stage of !i"eration. Simp!e know!edge of !i"eration is materia! know!edge. Actua! freedom from materia! "ondage is ca!!ed !i"eration$ "ut attainment of the transcendenta! service of the :ord is ca!!ed the perfect stage of !i"eration. Such a stage is attained "y know!edge and renunciation$ as we have a!ready e4p!ained ,Bhag. /.<./<0$ and perfect know!edge$ as de!ivered "y Sri!a Sukadeva 2osvami$ resu!ts in the attainment of the transcendenta! service of the :ord. %5L% /%5L% tan nah param punyam asamvrtartham akhyanam atyad"huta-yoga-nistham akhyahy anantacaritopapannam pariksitam "hagavata"hiramam SE=3=E#S tat--thereforeD nah--unto usD param--supremeD punyam--purifyingD asamvrta-artham--as it isD akhyanam-narrationD ati--veryD ad"huta--wonderfu!D yoga-nistham--compact in "hakti-yogaD akhyahi--descri"eD ananta--the Bn!imitedD acarita--activitiesD upapannam--fu!! ofD pariksitam--spoken to #ahara(a +ariksitD "hagavata--of the pure devoteesD a"hiramam--particu!ar!y very dear. %CA=S:A%&3= %hus p!ease narrate to us the narrations of the Bn!imited$ for they are purifying and supreme. %hey were spoken to #ahara(a +ariksit$ and they are very dear to the pure devotees$ "eing fu!! of "hakti-yoga. +BC+3C% What was spoken to #ahara(a +ariksit and what is very dear to the pure devotees is Srimad-Bhagavatam. Srimad-Bhagavatam is main!y fu!! of the narrations of the activities of the Supreme Bn!imited$ and therefore it is the science of "hakti-yoga$ or the devotiona! service of the :ord. %hus it is para$ or supreme$ "ecause a!though it is enriched with a!! know!edge and re!igion$ it is specifica!!y enriched with the devotiona! service of the :ord.

%5L% /@ %5L% suta uvaca aho vayam (anma-"hrto 9dya hasma vrddhanuvrttyapi vi!oma-(atah dausku!yam adhim vidhunoti sighram mahattamanam a"hidhana-yogah SE=3=E#S sutah uvaca--Suta 2osvami saidD aho--howD vayam--weD (anma-"hrtah--promoted in "irthD adya--todayD ha--c!ear!yD asma--have "ecomeD vrddha-anuvrttya--"y serving those who are advanced in know!edgeD api--a!thoughD vi!oma-(atah--"orn in a mi4ed casteD dausku!yam--dis)ua!ification of "irthD adhim-sufferingsD vidhunoti--purifiesD sighram--very soonD mahat-tamanam--of those who are greatD a"hidhana-conversationD yogah--connection. %CA=S:A%&3= Sri Suta 2osvami said8 3 2od$ a!though we are "orn in a mi4ed caste$ we are sti!! promoted in "irthright simp!y "y serving and fo!!owing the great who are advanced in know!edge. 5ven "y conversing with such great sou!s$ one can without de!ay c!eanse onese!f of a!! dis)ua!ifications resu!ting from !ower "irths. +BC+3C% Suta 2osvami did not take his "irth in a "rahmana fami!y. e was "orn in a fami!y of mi4ed caste$ or an uncu!tured !ow fami!y. But "ecause of higher association$ !ike Sri Sukadeva 2osvami and the great rsis of =aimisaranya$ certain!y the dis)ua!ification of inferior "irth was washed off. :ord Sri Caitanya #ahapra"hu fo!!owed this princip!e in pursuance of the 'edic usages$ and "y is transcendenta! association e e!evated many !ow"orn$ or those dis)ua!ified "y "irth or action$ to the status of devotiona! service and esta"!ished them in the position of acaryas$ or authorities. e c!ear!y stated that any man$ whatever he may "e$ whether a "rahmana or sudra "y "irth$ or a househo!der or mendicant in the order of society$ if he is conversant with the science of 6rsna$ he can "e accepted as an acarya or guru$ a spiritua! master. Suta 2osvami !earned the science of 6rsna from great rsis and authorities !ike Sukadeva and 'yasadeva and he was so )ua!ified that even the sages of =aimisaranya eager!y wanted to hear from him the science of 6rsna in the form of Srimad-Bhagavatam. So he had the dou"!e association of great sou!s "y hearing and preaching. %ranscendenta! science$ or the science of 6rsna$ has to "e !earned from the authorities$ and when one preaches the science$ he "ecomes sti!! more )ua!ified. So Suta 2osvami had "oth the advantages$ and thus undou"ted!y he was comp!ete!y freed from a!! dis)ua!ifications of !ow "irth and menta! agonies. %his verse definite!y proves that Sri!a Sukadeva 2osvami did not refuse to teach Suta 2osvami a"out the transcendenta! science nor did the sages of =aimisaranya refuse to hear !essons from him "ecause of his inferior "irth. %his means that thousands of years ago there was no "ar to !earning or preaching the transcendenta! science "ecause of inferior "irth. %he rigidity of the so-ca!!ed caste system in indu society "ecame prominent within on!y one hundred years or so when the num"er of dvi(a"andhus$ or dis)ua!ified men in the fami!ies of higher castes$ increased. :ord Sri Caitanya revived the origina! 'edic system$ and e e!evated %hakura aridasa to the position of namacarya$ or the authority in preaching the g!ories of the ho!y name of the :ord$ a!though is o!iness Sri!a aridasa %hakura was p!eased to appear in a fami!y of #ohammedans. Such is the power of pure devotees of the :ord. %he 2anges water is accepted as pure$ and one can "ecome purified after taking a "ath in the waters of the 2anges. But as far as the great devotees of the :ord are concerned$ they can purify a degraded sou! even "y "eing seen "y the !ow"orn$ and what to speak of

association. :ord Sri Caitanya #ahapra"hu wanted to purify the who!e atmosphere of the po!!uted wor!d "y sending )ua!ified preachers a!! over the wor!d$ and it remains with the &ndians to take up this task scientifica!!y and thus do the "est kind of humanitarian work. %he menta! diseases of the present generation are more acute than "odi!y diseasesD it is )uite fit and proper to take up the preaching of Srimad-Bhagavatam a!! over the wor!d without de!ay. #ahattamanam a"hidhana a!so means dictionary of great devotees$ or a "ook fu!! of the words of great devotees. Such a dictionary of the words of great devotees and those of the :ord are in the 'edas and a!!ied !iteratures$ specifica!!y the Srimad-Bhagavatam. %5L% /; %5L% kutah punar grnato nama tasya mahattamaikanta-parayanasya yo 9nanta-saktir "hagavan ananto mahad-gunatvad yam anantam ahuh SE=3=E#S kutah--what to sayD punah--againD grnatah--one who chantsD nama--ho!y nameD tasya-- isD mahat-tama-great devoteesD ekanta--e4c!usiveD parayanasya--of one who takes she!ter ofD yah-- e whoD ananta--is the Bn!imitedD saktih--potencyD "hagavan--the +ersona!ity of 2odheadD anantah--immeasura"!eD mahat--greatD gunatvat--on account of such attri"utesD yam--whomD anantam--"y the name anantaD ahuh--is ca!!ed. %CA=S:A%&3= And what to speak of those who are under the direction of the great devotees$ chanting the ho!y name of the Bn!imited$ who has un!imited potency? %he +ersona!ity of 2odhead$ un!imited in potency and transcendenta! "y attri"utes$ is ca!!ed the ananta FBn!imitedG. +BC+3C% %he dvi(a-"andhu$ or the !ess inte!!igent$ uncu!tured men "orn of higher castes$ put forward many arguments against the !ower-caste men "ecoming "rahmanas in this !ife. %hey argue that "irth in a fami!y of sudras or !ess than sudras is made possi"!e "y one9s previous sinfu! acts and that one therefore has to comp!ete the terms of disadvantages due to !ower "irth. And to answer these fa!se !ogicians$ SrimadBhagavatam asserts that one who chants the ho!y name of the :ord under the direction of a pure devotee can at once get free from the disadvantages due to a !ower-caste "irth. A pure devotee of the :ord does not commit any offense whi!e chanting the ho!y name of the :ord. %here are ten different offenses in the chanting of the ho!y name of the :ord. %o chant the ho!y name under the direction of a pure devotee is offense!ess chanting. 3ffense!ess chanting of the ho!y name of the :ord is transcendenta!$ and$ therefore$ such chanting can at once purify one from the effects of a!! kinds of previous sins. %his offense!ess chanting indicates that one has fu!!y understood the transcendenta! nature of the ho!y name and has thus surrendered unto the :ord. %ranscendenta!!y the ho!y name of the :ord and the :ord imse!f are identica!$ "eing a"so!ute. %he ho!y name of the :ord is as powerfu! as the :ord. %he :ord is the a!!powerfu! +ersona!ity of 2odhead$ and e has innumera"!e names$ which are a!! nondifferent from im and are e)ua!!y powerfu! a!so. &n the !ast word of the Bhagavad-gita the :ord asserts that one who surrenders fu!!y unto im is protected from a!! sins "y the grace of the :ord. Since is name and e imse!f are identica!$ the ho!y name of the :ord can protect the devotee from a!! effects of sins. %he chanting of the ho!y name of the :ord can undou"ted!y de!iver one from the disadvantages of a !owercaste "irth. %he :ord9s un!imited power is e4tended on and on "y the un!imited e4pansion of the devotees and incarnations$ and thus every devotee of the :ord and incarnations a!so can "e e)ua!!y surcharged with the potency of the :ord. Since the devotee is surcharged with the potency of the :ord$ even fractiona!!y$ the dis)ua!ification due to !ower "irth cannot stand in the way.

%5L% <? %5L% etavata!am nanu sucitena gunair asamyanatisayanasya hitvetaran prarthayato vi"hutir yasyanghri-renum (usate 9na"hipsoh SE=3=E#S etavata--so farD a!am--unnecessaryD nanu--if at a!!D sucitena--"y descriptionD gunaih--"y attri"utesD asamya--immeasura"!eD anati-sayanasya--of one who is une4ce!!edD hitva--!eaving asideD itaran--othersD prarthayatah--of those who ask forD vi"hutih--favor of the goddess of fortuneD yasya--one whoseD anghri-feetD renum--dustD (usate--servesD ana"hipsoh--of one who is unwi!!ing. %CA=S:A%&3= &t is now ascertained that e Fthe +ersona!ity of 2odheadG is un!imited and there is none e)ua! to im. Conse)uent!y no one can speak of im ade)uate!y. 2reat demigods cannot o"tain the favor of the goddess of fortune even "y prayers$ "ut this very goddess renders service unto the :ord$ a!though e is unwi!!ing to have such service. +BC+3C% %he +ersona!ity of 2odhead$ or the +aramesvara +ara"rahman$ according to the srutis$ has nothing to do. e has no e)ua!. =or does anyone e4ce! im. e has un!imited potencies$ and is every action is carried out systematica!!y in is natura! and perfect ways. %hus the Supreme +ersona!ity of 2odhead is fu!! in imse!f$ and e has nothing to accept from anyone e!se$ inc!uding the great demigods !ike Brahma. 3thers ask for the favor of the goddess of fortune$ and despite such prayers she dec!ines to award such favors. But sti!! she renders service unto the Supreme +ersona!ity of 2odhead$ a!though e has nothing to accept from her. %he +ersona!ity of 2odhead in is 2ar"hodakasayi 'isnu feature "egets Brahma$ the first created person in the materia! wor!d$ from is nave! !otus stem and not in the wom" of the goddess of fortune$ who is eterna!!y engaged in is service. %hese are some of the instances of is comp!ete independence and perfection. %hat e has nothing to do does not mean that e is impersona!. e is transcendenta!!y so fu!! of inconceiva"!e potencies that simp!y "y is wi!!ing$ everything is done without physica! or persona! endeavor. e is ca!!ed$ therefore$ Eogesvara$ or the :ord of a!! mystic powers. %5L% </ %5L% athapi yat-pada-nakhavasrstam (agad virincopahrtarhanam"hah sesam punaty anyatamo mukundat ko nama !oke "hagavat-padarthah SE=3=E#S atha--thereforeD api--certain!yD yat--whoseD pada-nakha--nai!s of the feetD avasrstam--emanatingD (agat-the who!e universeD virinca--Brahma(iD upahrta--co!!ectedD arhana--worshipD am"hah--waterD sa--a!ong withD isam--:ord SivaD punati--purifiesD anyatamah--who e!seD mukundat--"esides the +ersona!ity of

2odhead Sri 6rsnaD kah--whoD nama--nameD !oke--within the wor!dD "hagavat--Supreme :ordD pada-positionD arthah--worth. %CA=S:A%&3= Who can "e worthy of the name of the Supreme :ord "ut the +ersona!ity of 2odhead Sri 6rsna? Brahma(i co!!ected the water emanating from the nai!s of is feet in order to award it to :ord Siva as a worshipfu! we!come. %his very water Fthe 2angesG is purifying the who!e universe$ inc!uding :ord Siva. +BC+3C% %he conception of many gods in the 'edic !iteratures "y the ignorant is comp!ete!y wrong. %he :ord is one without a second$ "ut e e4pands imse!f in many ways$ and this is confirmed in the 'edas. Such e4pansions of the :ord are !imit!ess$ "ut some of them are the !iving entities. %he !iving entities are not as powerfu! as the :ord9s p!enary e4pansions$ and therefore there are two different types of e4pansions. :ord Brahma is genera!!y one of the !iving entities$ and :ord Siva is the via medium "etween the :ord and the !iving entities. &n other words$ even demigods !ike :ord Brahma and :ord Siva$ who are the chief amongst a!! demigods$ are never e)ua! to or greater than :ord 'isnu$ the Supreme +ersona!ity of 2odhead. %he goddess of fortune$ :aksmi$ and a!!-powerfu! demigods !ike Brahma and Siva are engaged in the worship of 'isnu or :ord 6rsnaD therefore who can "e more powerfu! than #ukunda ,:ord 6rsna0 to "e factua!!y ca!!ed the Supreme +ersona!ity of 2odhead? %he goddess of fortune$ :aksmi(i$ :ord Brahma and :ord Siva are not independent!y powerfu!D they are powerfu! as e4pansions of the Supreme :ord$ and a!! of them are engaged in the transcendenta! !oving service of the :ord$ and so a!so are the !iving entities. %here are four sects of worshipfu! devotees of the :ord$ and the chief amongst them are the Brahma-sampradaya$ Cudrasampradaya and Sri-sampradaya$ descending direct!y from :ord Brahma$ :ord Siva and the goddess of fortune$ :aksmi$ respective!y. Besides the a"ove-mentioned three sampradayas$ there is the 6umarasampradaya$ descending from Sanat-kumara. A!! of the four origina! sampradayas are sti!! scrupu!ous!y engaged in the transcendenta! service of the :ord up to date$ and they a!! dec!are that :ord 6rsna$ #ukunda$ is the Supreme +ersona!ity of 2odhead$ and no other persona!ity is e)ua! to im or greater than im. %5L% << %5L% yatranuraktah sahasaiva dhira vyapohya dehadisu sangam udham vra(anti tat parama-hamsyam antyam yasminn ahimsopasamah sva-dharmah SE=3=E#S yatra--unto whomD anuraktah--firm!y attachedD sahasa--a!! of a suddenD eva--certain!yD dhirah--se!fcontro!!edD vyapohya--!eaving asideD deha--the gross "ody and su"t!e mindD adisu--re!ating toD sangam-attachmentD udham--taken toD vra(anti--go awayD tat--thatD parama-hamsyam--the highest stage of perfectionD antyam--and "eyond thatD yasmin--in whichD ahimsa--nonvio!enceD upasamah--and renunciationD sva-dharmah--conse)uentia! occupation. %CA=S:A%&3= Se!f-contro!!ed persons who are attached to the Supreme :ord Sri 6rsna can a!! of a sudden give up the wor!d of materia! attachment$ inc!uding the gross "ody and su"t!e mind$ and go away to attain the highest perfection of the renounced order of !ife$ "y which nonvio!ence and renunciation are conse)uentia!.

+BC+3C% 3n!y the se!f-contro!!ed can gradua!!y "e attached to the Supreme +ersona!ity of 2odhead. Se!fcontro!!ed means not indu!ging in sense en(oyment more than is necessary. And those who are not se!fcontro!!ed are given over to sense en(oyment. 1ry phi!osophica! specu!ation is a su"t!e sense en(oyment of the mind. Sense en(oyment !eads one to the path of darkness. %hose who are se!f-contro!!ed can make progress on the path of !i"eration from the conditiona! !ife of materia! e4istence. %he 'edas$ therefore$ en(oin that one shou!d not go on the path of darkness "ut shou!d make a progressive march towards the path of !ight or !i"eration. Se!f-contro! is actua!!y achieved not "y artificia!!y stopping the senses from materia! en(oyment$ "ut "y "ecoming factua!!y attached to the Supreme :ord "y engaging one9s una!!oyed senses in the transcendenta! service of the :ord. %he senses cannot "e forci"!y cur"ed$ "ut they can "e given proper engagement. +urified senses$ therefore$ are a!ways engaged in the transcendenta! service of the :ord. %his perfectiona! stage of sense engagement is ca!!ed "hakti-yoga. So those who are attached to the means of "hakti-yoga are factua!!y se!f-contro!!ed and can a!! of a sudden give up their home!y or "odi!y attachment for the service of the :ord. %his is ca!!ed the paramahamsa stage. amsas$ or swans$ accept on!y mi!k out of a mi4ture of mi!k and water. Simi!ar!y$ those who accept the service of the :ord instead of maya9s service are ca!!ed the paramahamsas. %hey are natura!!y )ua!ified with a!! the good attri"utes$ such as pride!essness$ freedom from vanity$ nonvio!ence$ to!erance$ simp!icity$ respecta"i!ity$ worship$ devotion and sincerity. A!! these god!y )ua!ities e4ist in the devotee of the :ord spontaneous!y. Such paramahamsas$ who are comp!ete!y given up to the service of the :ord$ are very rare. %hey are very rare even amongst the !i"erated sou!s. Cea! nonvio!ence means freedom from envy. &n this wor!d everyone is envious of his fe!!ow "eing. But a perfect paramahamsa$ "eing comp!ete!y given up to the service of the :ord$ is perfect!y nonenvious. e !oves every !iving "eing in re!ation with the Supreme :ord. Cea! renunciation means perfect dependence on 2od. 5very !iving "eing is dependent on someone e!se "ecause he is so made. Actua!!y everyone is dependent on the mercy of the Supreme :ord$ "ut when one forgets his re!ation with the :ord$ he "ecomes dependent on the conditions of materia! nature. Cenunciation means renouncing ones dependence on the conditions of materia! nature and thus "ecoming comp!ete!y dependent on the mercy of the :ord. Cea! independence means comp!ete faith in the mercy of the :ord without dependence on the conditions of matter. %his paramahamsa stage is the highest perfectiona! stage in "hakti-yoga$ the process of devotiona! service to the Supreme :ord. %5L% <I %5L% aham hi prsto 9ryamano "havad"hir acaksa atmavagamo 9tra yavan na"hah patanty atma-samam patattrinas tatha samam visnu-gatim vipascitah SE=3=E#S aham--my hum"!e se!fD hi--certain!yD prstah--asked "y youD aryamanah--as powerfu! as the sunD "havad"hih--"y youD acakse--may descri"eD atma-avagamah--as far as my know!edge is concernedD atra-hereinD yavan--so farD na"hah--skyD patanti--f!yD atma-samam--as far as it canD patattrinah--the "irdsD tatha--thusD samam--simi!ar!yD visnu-gatim--know!edge of 'isnuD vipascitah--even though !earned. %CA=S:A%&3= 3 rsis$ who are as powerfu!!y pure as the sun$ & sha!! try to descri"e to you the transcendenta! pastimes of 'isnu as far as my know!edge is concerned. As the "irds f!y in the sky as far as their capacity a!!ows$ so do the !earned devotees descri"e the :ord as far as their rea!i*ation a!!ows. +BC+3C%

%he Supreme A"so!ute %ruth is un!imited. =o !iving "eing can know a"out the un!imited "y his !imited capacity. %he :ord is impersona!$ persona! and !oca!i*ed. By is impersona! feature e is a!!-pervading Brahman$ "y is !oca!i*ed feature e is present in everyone9s heart as the Supreme Sou!$ and "y is u!timate persona! feature e is the o"(ect of transcendenta! !oving service "y is fortunate associates the pure devotees. %he pastimes of the :ord in different features can on!y "e estimated part!y "y the great !earned devotees. So Sri!a Suta 2osvami has right!y taken this position in descri"ing the pastimes of the :ord as far as he has rea!i*ed. Factua!!y on!y the :ord imse!f can descri"e imse!f$ and is !earned devotee a!so can descri"e im as far as the :ord gives him the power of description. %5L%S <>-<7 %5L% ekada dhanur udyamya vicaran mrgayam vane mrgan anugatah srantah ksudhitas trsito "hrsam (a!asayam acaksanah pravivesa tam asramam dadarsa munim asinam santam mi!ita-!ocanam SE=3=E#S ekada--once upon a timeD dhanuh--arrows and "owD udyamya--taking firm!yD vicaran--fo!!owingD mrgayam--hunting e4cursionD vane--in the forestD mrgan--stagsD anugatah--whi!e fo!!owingD srantah-fatiguedD ksudhitah--hungryD trsitah--"eing thirstyD "hrsam--e4treme!yD (a!a-asayam--reservoir of waterD acaksanah--whi!e searching forD pravivesa--entered intoD tam--that famousD asramam--hermitage of Samika CsiD dadarsa--sawD munim--the sageD asinam--seatedD santam--a!! si!entD mi!ita--c!osedD !ocanam--eyes. %CA=S:A%&3= 3nce upon a time #ahara(a +ariksit$ whi!e engaged in hunting in the forest with "ow and arrows$ "ecame e4treme!y fatigued$ hungry and thirsty whi!e fo!!owing the stags. Whi!e searching for a reservoir of water$ he entered the hermitage of the we!!-known Samika Csi and saw the sage sitting si!ent!y with c!osed eyes. +BC+3C% %he Supreme :ord is so kind to is pure devotees that in proper time e ca!!s such devotees up to im and thus creates an auspicious circumstance for the devotee. #ahara(a +ariksit was a pure devotee of the :ord$ and there was no reason for him to "ecome e4treme!y fatigued$ hungry and thirsty "ecause a devotee of the :ord never "ecomes pertur"ed "y such "odi!y demands. But "y the desire of the :ord$ even such a devotee can "ecome apparent!y fatigued and thirsty (ust to create a situation favora"!e for his renunciation of wor!d!y activities. 3ne has to give up a!! attachment for wor!d!y re!ations "efore one is a"!e to go "ack to 2odhead$ and thus when a devotee is too much a"sor"ed in wor!d!y affairs$ the :ord creates a situation to cause indifference. %he Supreme :ord never forgets is pure devotee$ even though he may "e engaged in so-ca!!ed wor!d!y affairs. Sometimes e creates an awkward situation$ and the devotee "ecomes o"!iged to renounce a!! wor!d!y affairs. %he devotee can understand "y the signa! of the :ord$ "ut others take it to "e unfavora"!e and frustrating. #ahara(a +ariksit was to "ecome the medium for the reve!ation of Srimad-Bhagavatam "y :ord Sri 6rsna$ as his grandfather Ar(una was the medium for the Bhagavad-gita. ad Ar(una not "een taken up with an i!!usion of fami!y affection "y the wi!! of the

:ord$ the Bhagavad-gita wou!d not have "een spoken "y the :ord imse!f for the good of a!! concerned. Simi!ar!y$ had #ahara(a +ariksit not "een fatigued$ hungry and thirsty at this time$ Srimad-Bhagavatam wou!d not have "een spoken "y Sri!a Sukadeva 2osvami$ the prime authority of Srimad-Bhagavatam. So this is a pre!ude to the circumstances under which Srimad-Bhagavatam was spoken for the "enefit of a!! concerned. %he pre!ude$ therefore$ "egins with the words "once upon a time." %5L% <. %5L% pratiruddhendriya-pranamano-"uddhim uparatam sthana-trayat param praptam "rahma-"hutam avikriyam SE=3=E#S pratiruddha--restrainedD indriya--the sense organsD prana--air of respirationD manah--the mindD "uddhim--inte!!igenceD uparatam--inactiveD sthana--p!acesD trayat--from the threeD param--transcendenta!D praptam--achievedD "rahma-"hutam--)ua!itative!y e)ua! with the Supreme A"so!uteD avikriyam-unaffected. %CA=S:A%&3= %he muni9s sense organs$ "reath$ mind and inte!!igence were a!! restrained from materia! activities$ and he was situated in a trance apart from the three Fwakefu!ness$ dream and unconsciousnessG$ having achieved a transcendenta! position )ua!itative!y e)ua! with the Supreme A"so!ute. +BC+3C% &t appears that the muni$ in whose hermitage the 6ing entered$ was in yogic trance. %he transcendenta! position is attained "y three processes$ name!y the process of (nana$ or theoretica! know!edge of transcendence$ the process of yoga$ or factua! rea!i*ation of trance "y manipu!ation of the physio!ogica! and psycho!ogica! functions of the "ody$ and the most approved process of "hakti-yoga$ or the engagement of senses in the devotiona! service of the :ord. &n the Bhagavad-gita a!so we have the information of the gradua! deve!opment of perception from matter to a !iving entity. 3ur materia! mind and "ody deve!op from the !iving entity$ the sou!$ and "eing inf!uenced "y the three )ua!ities of matter$ we forget our rea! identity. %he (nana process theoretica!!y specu!ates a"out the rea!ity of the sou!. But "hakti-yoga factua!!y engages the spirit sou! in activities. %he perception of matter is transcended to sti!! su"t!er states of the senses. %he senses are transcended to the su"t!er mind$ and then to "reathing activities and gradua!!y to inte!!igence. Beyond the inte!!igence$ the !iving sou! is rea!i*ed "y the mechanica! activities of the yoga system$ or practice of meditation restraining the senses$ regu!ating the "reathing system and app!ying inte!!igence to rise to the transcendenta! position. %his trance stops a!! materia! activities of the "ody. %he 6ing saw the muni in that position. e a!so saw the muni as fo!!ows. %5L% <%5L% viprakirna-(atacchannam rauravena(inena ca visusyat-ta!ur udakam tatha-"hutam ayacata

SE=3=E#S viprakirna--a!! scatteredD (ata-acchannam--covered with compressed$ !ong hairD rauravena--"y the skin of a stagD a(inena--"y the skinD ca--a!soD visusyat--dried upD ta!uh--pa!ateD udakam--waterD tatha-"hutam--in that stateD ayacata--asked for. %CA=S:A%&3= %he sage$ in meditation$ was covered "y the skin of a stag$ and !ong$ compressed hair was scattered a!! over him. %he 6ing$ whose pa!ate was dry from thirst$ asked him for water. +BC+3C% %he 6ing$ "eing thirsty$ asked the sage for water. %hat such a great devotee and king asked for water from a sage a"sor"ed in trance was certain!y providentia!. 3therwise there was no chance of such a uni)ue happening. #ahara(a +ariksit was thus p!aced in an awkward position so that gradua!!y SrimadBhagavatam cou!d "e revea!ed. %5L% <@ %5L% a!a"dha-trna-"humy-adir asampraptarghya-sunrtah ava(natam ivatmanam manyamanas cukopa ha SE=3=E#S a!a"dha--having not receivedD trna--seat of strawD "humi--p!aceD adih--and so onD asamprapta--not proper!y receivedD arghya--water for receptionD sunrtah--sweet wordsD ava(natam--thus "eing neg!ectedD iva--!ike thatD atmanam--persona!!yD manyamanah--thinking !ike thatD cukopa--"ecame angryD ha--in that way. %CA=S:A%&3= %he 6ing$ not received "y any forma! we!come "y means of "eing offered a seat$ p!ace$ water and sweet addresses$ considered himse!f neg!ected$ and so thinking he "ecame angry. +BC+3C% %he !aw of reception in the codes of the 'edic princip!es states that even if an enemy is received at home$ he must "e received with a!! respects. e shou!d not "e given a chance to understand that he has come into the house of an enemy. When :ord 6rsna$ accompanied "y Ar(una and Bhima$ approached Aarasandha in #agadha$ the respecta"!e enemies were given a roya! reception "y 6ing Aarasandha. %he guest enemy$ name!y Bhima$ was to fight with Aarasandha$ and yet they were given a grand reception. At night they used to sit down together as friends and guests$ and in the day they used to fight$ risking !ife and death. %hat was the !aw of reception. %he reception !aw en(oins that a poor man$ who has nothing to offer his guest$ shou!d "e good enough to offer a straw mat for sitting$ a g!ass of water for drinking and some sweet words. %herefore$ to receive a guest$ either friend or foe$ there is no e4pense. &t is on!y a )uestion of good manners. When #ahara(a +ariksit entered the door of Samika Csi$ he did not e4pect a roya! reception "y the rsi "ecause he knew that saints and rsis are not materia!!y rich men. But he never e4pected that a seat of straw$ a g!ass of water and some sweet words wou!d "e denied to him. e was not an ordinary guest$ nor

was he an enemy of the rsi$ and therefore the co!d reception "y the rsi astonished the 6ing great!y. As a matter of fact$ the 6ing was right to get angry with the rsi when he needed a g!ass of water very "ad!y. %o "ecome angry in such a grave situation was not unnatura! for the 6ing$ "ut "ecause the 6ing himse!f was not !ess than a great saint$ his "ecoming angry and taking action were astonishing. So it must "e accepted that it was so ordained "y the supreme wi!! of the :ord. %he 6ing was a great devotee of the :ord$ and the saint was a!so as good as the 6ing. But "y the wi!! of the :ord$ the circumstances were so created that they "ecame ways to the 6ing9s "ecoming unattached to fami!y connection and governmenta! activities and thus "ecoming a comp!ete!y surrendered sou! unto the !otus feet of :ord 6rsna. %he mercifu! :ord sometimes creates such awkward positions for his pure devotees in order to drag them towards imse!f from the mire of materia! e4istence. But outward!y the situations appear to "e frustrating to the devotees. %he devotees of the :ord are a!ways under the protection of the :ord$ and in any condition$ frustration or success$ the :ord is the supreme guide for the devotees. %he pure devotees$ therefore$ accept a!! conditions of frustration as "!essings from the :ord. %5L% <; %5L% a"huta-purvah sahasa ksut-trd"hyam arditatmanah "rahmanam praty a"hud "rahman matsaro manyur eva ca SE=3=E#S a"huta-purvah--unprecedentedD sahasa--circumstantia!!yD ksut--hungerD trd"hyam--as we!! as "y thirstD ardita--"eing distressedD atmanah--of his se!fD "rahmanam--unto a "rahmanaD prati--againstD a"hut-"ecameD "rahman--3 "rahmanasD matsarah--enviousD manyuh--angryD eva--thusD ca--and. %CA=S:A%&3= 3 "rahmanas$ the 6ing9s anger and envy$ directed toward the "rahmana sage$ were unprecedented$ "eing that circumstances had made him hungry and thirsty. +BC+3C% For a king !ike #ahara(a +ariksit to "ecome angry and envious$ especia!!y at a sage and "rahmana$ was undou"ted!y unprecedented. %he 6ing knew we!! that "rahmanas$ sages$ chi!dren$ women and o!d men are a!ways "eyond the (urisdiction of punishment. Simi!ar!y$ the king$ even though he commits a great mistake$ is never to "e considered a wrongdoer. But in this case$ #ahara(a +ariksit "ecame angry and envious at the sage due to his thirst and hunger$ "y the wi!! of the :ord. %he 6ing was right to punish his su"(ect for co!d!y receiving him or neg!ecting him$ "ut "ecause the cu!prit was a sage and a "rahmana$ it was unprecedented. As the :ord is never envious of anyone$ so a!so the :ord9s devotee is never envious of anyone. %he on!y (ustification for #ahara(a +ariksit9s "ehavior is that it was ordained "y the :ord. %5L% I? %5L% sa tu "rahma-rser amse gatasum uragam rusa vinirgacchan dhanus-kotya nidhaya puram agatah

SE=3=E#S sah--the 6ingD tu--howeverD "rahma-rseh--of the "rahmana sageD amse--on the shou!derD gata-asum-!ife!essD uragam--snakeD rusa--in angerD vinirgacchan--whi!e !eavingD dhanuh-kotya--with the front of the "owD nidhaya--"y p!acing itD puram--pa!aceD agatah--returned. %CA=S:A%&3= Whi!e !eaving$ the 6ing$ "eing so insu!ted$ picked up a !ife!ess snake with his "ow and angri!y p!aced it on the shou!der of the sage. %hen he returned to his pa!ace. +BC+3C% %he 6ing thus treated the sage tit for tat$ a!though he was never accustomed to such si!!y actions. By the wi!! of the :ord$ the 6ing$ whi!e going away$ found a dead snake in front of him$ and he thought that the sage$ who had co!d!y received him$ thus might "e co!d!y rewarded "y "eing offered a gar!and of a dead snake. &n the ordinary course of dea!ing$ this was not very unnatura!$ "ut in the case of #ahara(a +ariksit9s dea!ing with a "rahmana sage$ this was certain!y unprecedented. &t so happened "y the wi!! of the :ord. %5L% I/ %5L% esa kim ni"hrtasesakarano mi!iteksanah mrsa-samadhir ahosvit kim nu syat ksatra-"andhu"hih SE=3=E#S esah--thisD kim--whetherD ni"hrta-asesa--meditative moodD karanah--sensesD mi!ita--c!osedD iksanah-eyesD mrsa--fa!seD samadhih--tranceD aho--remainsD svit--if it is soD kim--eitherD nu--"utD syat--may "eD ksatra-"andhu"hih--"y the !ower ksatriya. %CA=S:A%&3= Bpon returning$ he "egan to contemp!ate and argue within himse!f whether the sage had actua!!y "een in meditation$ with senses concentrated and eyes c!osed$ or whether he had (ust "een feigning trance (ust to avoid receiving a !ower ksatriya. +BC+3C% %he 6ing$ "eing a devotee of the :ord$ did not approve of his own action$ and thus he "egan to wonder whether the sage was rea!!y in a trance or was (ust pretending in order to avoid receiving the 6ing$ who was a ksatriya and therefore !ower in rank. Cepentance comes in the mind of a good sou! as soon as he commits something wrong. Sri!a 'isvanatha Cakravarti %hakura and Sri!a Aiva 2osvami do not "e!ieve that the 6ing9s action was due to his past misdeeds. %he arrangement was so made "y the :ord (ust to ca!! the 6ing "ack home$ "ack to 2odhead. According to Sri!a 'isvanatha Cakravarti$ the p!an was made "y the wi!! of the :ord$ and "y the wi!! of the :ord the situation of frustration was created. %he p!an was that for his so-ca!!ed misdeed the 6ing cou!d "e cursed "y an ine4perienced "rahmana "oy infected "y the inf!uence of 6a!i$ and thus the 6ing wou!d !eave his hearth and home for good. is connections with Sri!a Sukadeva 2osvami wou!d ena"!e the presentation of the great Srimad-Bhagavatam$ which is considered to "e the "ook incarnation of the :ord. %his "ook incarnation of the :ord gives much fascinating information of the transcendenta!

pastimes of the :ord$ !ike is rasa-!i!a with the spiritua! cowherd damse!s of 'ra(a"humi. %his specific pastime of the :ord has a specia! significance "ecause anyone who proper!y !earns a"out this particu!ar pastime of the :ord wi!! certain!y "e dissuaded from mundane se4 desire and "e p!aced on the path of su"!ime devotiona! service to the :ord. %he pure devotee9s mundane frustration is meant to e!evate the devotee to a higher transcendenta! position. By p!acing Ar(una and the +andavas in frustration due to the intrigue of their cousin-"rothers$ the pre!ude of the Batt!e of 6uruksetra was created "y the :ord. %his was to incarnate the sound representative of the :ord$ Bhagavad-gita. So "y p!acing 6ing +ariksit in an awkward position$ the incarnation of Srimad-Bhagavatam was created "y the wi!! of the :ord. Being distressed "y hunger and thirst was on!y a show$ "ecause the 6ing endured much$ even in the wom" of his mother. e was never distur"ed "y the g!aring heat of the "rahmastra re!eased "y Asvatthama. %he 6ing9s distressed condition was certain!y unprecedented. %he devotees !ike #ahara(a +ariksit are powerfu! enough to for"ear such distresses$ "y the wi!! of the :ord$ and they are never distur"ed. %he situation$ in this case$ was therefore a!! p!anned "y the :ord. %5L% I< %5L% tasya putro 9tite(asvi viharan "a!ako 9r"hakaih ra(nagham prapitam tatam srutva tatredam a"ravit SE=3=E#S tasya--his ,the sage9s0D putrah--sonD ati--e4treme!yD te(asvi--powerfu!D viharan--whi!e p!ayingD "a!akah-with "oysD ar"hakaih--who were a!! chi!dishD ra(na--"y the 6ingD agham--distressD prapitam--made to haveD tatam--the fatherD srutva--"y hearingD tatra--then and thereD idam--thisD a"ravit--spoke. %CA=S:A%&3= %he sage had a son who was very powerfu!$ "eing a "rahmana9s son. Whi!e he was p!aying with ine4perienced "oys$ he heard of his father9s distress$ which was occasioned "y the 6ing. %hen and there the "oy spoke as fo!!ows. +BC+3C% 1ue to #ahara(a +ariksit9s good government$ even a "oy of tender age$ who was p!aying with other ine4perienced "oys$ cou!d "ecome as powerfu! as a )ua!ified "rahmana. %his "oy was known as Srngi$ and he achieved good training in "rahmacarya "y his father so that he cou!d "e as powerfu! as a "rahmana$ even at that age. But "ecause the age of 6a!i was seeking an opportunity to spoi! the cu!tura! heritage of the four orders of !ife$ the ine4perienced "oy gave a chance for the age of 6a!i to enter into the fie!d of 'edic cu!ture. atred of the !ower orders of !ife "egan from this "rahmana "oy$ under the inf!uence of 6a!i$ and thus cu!tura! !ife "egan to dwind!e day after day. %he first victim of "rahminica! in(ustice was #ahara(a +ariksit$ and thus the protection given "y the 6ing against the ons!aught of 6a!i was s!ackened. %5L% II %5L% aho adharmah pa!anam pivnam "a!i-"hu(am iva svaminy agham yad dasanam dvara-panam sunam iva

SE=3=E#S aho--(ust !ook atD adharmah--irre!igionD pa!anam--of the ru!ersD pivnam--of one who is "rought upD "a!i"hu(am--!ike the crowsD iva--!ikeD svamini--unto the masterD agham--sinD yat--what isD dasanam--of the servantsD dvara-panam--keeping watch at the doorD sunam--of the dogsD iva--!ike. %CA=S:A%&3= F%he "rahmana9s son$ Srngi$ said8G 3 (ust !ook at the sins of the ru!ers who$ !ike crows and watchdogs at the door$ perpetrate sins against their masters$ contrary to the princip!es governing servants. +BC+3C% %he "rahmanas are considered to "e the head and "rains of the socia! "ody$ and the ksatriyas are considered to "e the arms of the socia! "ody. %he arms are re)uired to protect the "ody from a!! harm$ "ut the arms must act according to the directions of the head and "rain. %hat is a natura! arrangement made "y the supreme order$ for it is confirmed in the Bhagavad-gita that four socia! orders or castes$ name!y the "rahmanas$ the ksatriyas$ the vaisyas and the sudras$ are set up according to )ua!ity and work done "y them. =atura!!y the son of a "rahmana has a good chance to "ecome a "rahmana "y the direction of his )ua!ified father$ as a son of a medica! practitioner has a very good chance to "ecome a )ua!ified medica! practitioner. So the caste system is )uite scientific. %he son must take advantage of the father9s )ua!ification and thus "ecome a "rahmana or medica! practitioner$ and not otherwise. Without "eing )ua!ified$ one cannot "ecome a "rahmana or medica! practitioner$ and that is the verdict of a!! scriptures and socia! orders. erein Srngi$ a )ua!ified son of a great "rahmana$ attained the re)uired "rahminica! power "oth "y "irth and "y training$ "ut he was !acking in cu!ture "ecause he was an ine4perienced "oy. By the inf!uence of 6a!i$ the son of a "rahmana "ecame puffed up with "rahminica! power and thus wrong!y compared #ahara(a +ariksit to crows and watchdogs. %he 6ing is certain!y the watchdog of the state in the sense that he keeps vigi!ant eyes over the "order of the state for its protection and defense$ "ut to address him as a watchdog is the sign of a !ess-cu!tured "oy. %hus the downfa!! of the "rahminica! powers "egan as they gave importance to "irthright without cu!ture. %he downfa!! of the "rahmana caste "egan in the age of 6a!i. And since "rahmanas are the heads of the socia! order$ a!! other orders of society a!so "egan to deteriorate. %his "eginning of "rahminica! deterioration was high!y dep!ored "y the father of Srngi$ as we wi!! find. %5L% I> %5L% "rahmanaih ksatra-"andhur hi grha-pa!o nirupitah sa katham tad-grhe dvah-sthah sa"handam "hoktum arhati SE=3=E#S "rahmanaih--"y the "rahminica! orderD ksatra-"andhuh--the sons of the ksatriyasD hi--certain!yD grhapa!ah--the watchdogD nirupitah--designatedD sah--heD katham--on what groundsD tat-grhe--in the home of him ,the master0D dvah-sthah--keeping at the doorD sa-"handam--in the same potD "hoktum--to eatD arhati--deserves. %CA=S:A%&3=

%he descendants of the king!y orders are definite!y designated as watchdogs$ and they must keep themse!ves at the door. 3n what grounds can dogs enter the house and c!aim to dine with the master on the same p!ate? +BC+3C% %he ine4perienced "rahmana "oy certain!y knew that the 6ing asked for water from his father and the father did not respond. e tried to e4p!ain away his father9s inhospita!ity in an impertinent manner "efitting an uncu!tured "oy. e was not at a!! sorry for the 6ing9s not "eing we!! received. 3n the contrary$ he (ustified the wrong act in a way characteristic of the "rahmanas of 6a!i-yuga. e compared the 6ing to a watchdog$ and so it was wrong for the 6ing to enter the home of a "rahmana and ask for water from the same pot. %he dog is certain!y reared "y its master$ "ut that does not mean that the dog sha!! c!aim to dine and drink from the same pot. %his menta!ity of fa!se prestige is the cause of downfa!! of the perfect socia! order$ and we can see that in the "eginning it was started "y the ine4perienced son of a "rahmana. As the dog is never a!!owed to enter within the room and hearth$ a!though it is reared "y the master$ simi!ar!y$ according to Srngi$ the 6ing had no right to enter the house of Samika Csi. According to the "oy9s opinion$ the 6ing was on the wrong side and not his father$ and thus he (ustified his si!ent father. %5L% I7 %5L% krsne gate "hagavati sastary utpatha-gaminam tad "hinna-setun adyaham sasmi pasyata me "a!am SE=3=E#S krsne--:ord 6rsnaD gate--having departed from this wor!dD "hagavati--the +ersona!ity of 2odheadD sastari--the supreme ru!erD utpatha-gaminam--of those who are upstartsD tat "hinna--"eing separatedD setun--the protectorD adya--todayD aham--myse!fD sasmi--sha!! punishD pasyata--(ust seeD me--myD "a!am-prowess. %CA=S:A%&3= After the departure of :ord Sri 6rsna$ the +ersona!ity of 2odhead and supreme ru!er of everyone$ these upstarts have f!ourished$ our protector "eing gone. %herefore & myse!f sha!! take up this matter and punish them. Aust witness my power. +BC+3C% %he ine4perienced "rahmana$ puffed up "y a !itt!e "rahma-te(as$ "ecame inf!uenced "y the spe!! of 6a!iyuga. #ahara(a +ariksit gave !icense to 6a!i to !ive in four p!aces as mentioned herein"efore$ "ut "y his very e4pert government the persona!ity of 6a!i cou!d hard!y find the p!aces a!!otted him. %he persona!ity of 6a!i-yuga$ therefore$ was seeking the opportunity to esta"!ish authority$ and "y the grace of the :ord he found a ho!e in the puffed-up$ ine4perienced son of a "rahmana. %he !itt!e "rahmana wanted to show his prowess in destruction$ and he had the audacity to punish such a great king as #ahara(a +ariksit. e wanted to take the p!ace of :ord 6rsna after is departure. %hese are the principa! signs of upstarts who want to take the p!ace of Sri 6rsna under the inf!uence of the age of 6a!i. An upstart with a !itt!e power wants to "ecome an incarnation of the :ord. %here are many fa!se incarnations after the departure of :ord 6rsna from the face of the g!o"e$ and they are mis!eading the innocent pu"!ic "y accepting the spiritua!

o"edience of the genera! mass of peop!e to maintain fa!se prestige. &n other words$ the persona!ity of 6a!i got the opportunity to reign through this son of a "rahmana$ Srngi. %5L% I. %5L% ity uktva rosa-tamrakso vayasyan rsi-"a!akah kausiky-apa upasprsya vag-va(ram visasar(a ha SE=3=E#S iti--thusD uktva--sayingD rosa-tamra-aksah--with red-hot eyes due to "eing angryD vayasyan--unto the p!aymatesD rsi-"a!akah--the son of a rsiD kausiki--the Civer 6ausikaD apah--waterD upasprsya--"y touchingD vak--wordsD va(ram--thunder"o!tD visasar(a--threwD ha--in the past. %CA=S:A%&3= %he son of the rsi$ his eyes red-hot with anger$ touched the water of the Civer 6ausika whi!e speaking to his p!aymates and discharged the fo!!owing thunder"o!t of words. +BC+3C% %he circumstances under which #ahara(a +ariksit was cursed were simp!y chi!dish$ as it appears from this verse. Srngi was showing his impudency amongst his p!aymates$ who were innocent. Any sane man wou!d have prevented him from doing such great harm to a!! human society. By ki!!ing a king !ike #ahara(a +ariksit$ (ust to make a show of ac)uired "rahminica! power$ the ine4perienced son of a "rahmana committed a great mistake. %5L% I%5L% iti !anghita-maryadam taksakah saptame 9hani danksyati sma ku!angaram codito me tata-druham SE=3=E#S iti--thusD !anghita--surpassingD maryadam--eti)uetteD taksakah--snake-"irdD saptame--on the seventhD ahani--dayD danksyati--wi!! "iteD sma--certain!yD ku!a-angaram--the wretched of the dynastyD coditah-having doneD me--myD tata-druham--enmity towards the father. %CA=S:A%&3= %he "rahmana9s son cursed the 6ing thus8 3n the seventh day from today a snake-"ird wi!! "ite the most wretched one of that dynasty F#ahara(a +ariksitG "ecause of his having "roken the !aws of eti)uette "y insu!ting my father. +BC+3C%

%hus the "eginning of the misuse of "rahminica! power "egan$ and gradua!!y the "rahmanas in the age of 6a!i "ecame devoid of "oth "rahminica! powers and cu!ture. %he "rahmana "oy considered #ahara(a +ariksit to "e ku!angara$ or the wretched of the dynasty$ "ut factua!!y the "rahmana "oy himse!f was so "ecause on!y from him did the "rahmana caste "ecome power!ess$ !ike the snake whose poisoned teeth are "roken. %he snake is fearfu! as !ong as his poison teeth are there$ otherwise he is fearfu! on!y to chi!dren. %he persona!ity of 6a!i con)uered the "rahmana "oy first$ and gradua!!y the other castes. %hus the who!e scientific system of the orders of society in this age has assumed the form of a vitiated caste system$ which is now "eing uprooted "y another c!ass of men simi!ar!y inf!uenced "y the age of 6a!i. 3ne shou!d see to the root cause of vitiation and not try to condemn the system as it is$ without know!edge of its scientific va!ue. %5L% I@ %5L% tato 9"hyetyasramam "a!o ga!e sarpa-ka!evaram pitaram viksya duhkharto mukta-kantho ruroda ha SE=3=E#S tatah--thereafterD a"hyetya--after entering intoD asramam--the hermitageD "a!ah--"oyD ga!e sarpa--the snake on the shou!derD ka!evaram--"odyD pitaram--unto the fatherD viksya--having seenD duhkha-artah--in a sorry p!ightD mukta-kanthah--!oud!yD ruroda--criedD ha--in the past. %CA=S:A%&3= %hereafter$ when the "oy returned to the hermitage$ he saw a snake on his father9s shou!der$ and out of his grief he cried very !oud!y. +BC+3C% %he "oy was not happy "ecause he committed a great mistake$ and he wanted to "e re!ieved of the "urden on his heart "y crying. So after entering the hermitage and seeing his father in that condition$ he cried !oud!y so that he might "e re!ieved. But it was too !ate. %he father regretted the who!e incident. %5L% I; %5L% sa va angiraso "rahman srutva suta-vi!apanam unmi!ya sanakair netre drstva camse mrtoragam SE=3=E#S sah--heD vai--a!soD angirasah--the rsi "orn in the fami!y of AngiraD "rahman--3 SaunakaD srutva--on hearingD suta--his sonD vi!apanam--crying in distressD unmi!ya--openingD sanakaih--gradua!!yD netre--"y the eyesD drstva--"y seeingD ca--a!soD amse--on the shou!derD mrta--deadD uragam--snake. %CA=S:A%&3=

3 "rahmanas$ the rsi$ who was "orn in the fami!y of Angira #uni$ hearing his son crying$ gradua!!y opened his eyes and saw the dead snake around his neck. %5L% >? %5L% visr(ya tam ca papraccha vatsa kasmad dhi rodisi kena va te 9pakrtam ity uktah sa nyavedayat SE=3=E#S visr(ya--throwing asideD tam--thatD ca--a!soD papraccha--askedD vatsa--my dear sonD kasmat--what forD hi-certain!yD rodisi--cryingD kena--"y whomD va--otherwiseD te--theyD apakrtam--mis"ehavedD iti--thusD uktah-"eing askedD sah--the "oyD nyavedayat--informed of everything. %CA=S:A%&3= e threw the dead snake aside and asked his son why he was crying$ whether anyone had done him harm. 3n hearing this$ the son e4p!ained to him what had happened. +BC+3C% %he father did not take the dead snake on his neck very serious!y. e simp!y threw it away. Actua!!y there was nothing serious!y wrong in #ahara(a +ariksit9s act$ "ut the foo!ish son took it very serious!y$ and "eing inf!uenced "y 6a!i he cursed the 6ing and thus ended a chapter of happy history. %5L% >/ %5L% nisamya saptam atad-arham narendram sa "rahmano natma(am a"hyanandat aho "atamho mahad adya te krtam a!piyasi droha urur damo dhrtah SE=3=E#S nisamya--after hearingD saptam--cursedD atat-arham--never to "e condemnedD nara-indram--unto the 6ing$ "est of humankindD sah--thatD "rahmanah--"rahmana-rsiD na--notD atma-(am--his own sonD a"hyanandat--congratu!atedD aho--a!asD "ata--distressingD amhah--sinsD mahat--greatD adya--todayD te-yourse!fD krtam--performedD a!piyasi--insignificantD drohe--offenseD uruh--very greatD damah--punishmentD dhrtah--awarded. %CA=S:A%&3= %he father heard from his son that the 6ing had "een cursed$ a!though he shou!d never have "een condemned$ for he was the "est amongst a!! human "eings. %he rsi did not congratu!ate his son$ "ut$ on the contrary$ "egan to repent$ saying8 A!asJ What a great sinfu! act was performed "y my son. e has awarded heavy punishment for an insignificant offense. +BC+3C%

%he king is the "est of a!! human "eings. e is the representative of 2od$ and he is never to "e condemned for any of his actions. &n other words$ the king can do no wrong. %he king may order hanging of a cu!prit son of a "rahmana$ "ut he does not "ecome sinfu! for ki!!ing a "rahmana. 5ven if there is something wrong with the king$ he is never to "e condemned. A medica! practitioner may ki!! a patient "y mistaken treatment$ "ut such a ki!!er is never condemned to death. So what to speak of a good and pious king !ike #ahara(a +ariksit? &n the 'edic way of !ife$ the king is trained to "ecome a ra(arsi$ or a great saint$ a!though he is ru!ing as king. &t is the king on!y "y whose good government the citi*ens can !ive peacefu!!y and without any fear. %he ra(arsis wou!d manage their kingdoms so nice!y and pious!y that their su"(ects wou!d respect them as if they were the :ord. %hat is the instruction of the 'edas. %he king is ca!!ed narendra$ or the "est amongst the human "eings. ow then cou!d a king !ike #ahara(a +ariksit "e condemned "y an ine4perienced$ puffed-up son of a "rahmana$ even though he had attained the powers of a )ua!ified "rahmana? Since Samika Csi was an e4perienced$ good "rahmana$ he did not approve of the actions of his condemned son. e "egan to !ament for a!! that his son had done. %he king was "eyond the (urisdiction of curses as a genera! ru!e$ and what to speak of a good king !ike #ahara(a +ariksit. %he offense of the 6ing was most insignificant$ and his "eing condemned to death was certain!y a very great sin for Srngi. %herefore Csi Samika regretted the who!e incident. %5L% >< %5L% na vai nr"hir nara-devam parakhyam sammatum arhasy avipakva-"uddhe yat-te(asa durvisahena gupta vindanti "hadrany akuto"hayah pra(ah SE=3=E#S na--neverD vai--as a matter of factD nr"hih--"y any manD nara-devam--unto a man-godD para-akhyam-who is transcendenta!D sammatum--p!ace on e)ua! footingD arhasi--"y the prowessD avipakva--unripe or immatureD "uddhe--inte!!igenceD yat--of whomD te(asa--"y the prowessD durvisahena--unsurpassa"!eD guptah--protectedD vindanti--en(oysD "hadrani--a!! prosperityD akutah-"hayah--comp!ete!y defendedD pra(ah--the su"(ects. %CA=S:A%&3= 3 my "oy$ your inte!!igence is immature$ and therefore you have no know!edge that the king$ who is the "est amongst human "eings$ is as good as the +ersona!ity of 2odhead. e is never to "e p!aced on an e)ua! footing with common men. %he citi*ens of the state !ive in prosperity$ "eing protected "y his unsurpassa"!e prowess. %5L% >I %5L% a!aksyamane nara-deva-namni rathanga-panav ayam anga !okah tada hi caura-pracuro vinanksyaty araksyamano 9vivaruthavat ksanat SE=3=E#S

a!aksyamane--"eing a"o!ishedD nara-deva--monarchica!D namni--of the nameD ratha-anga-panau--the representative of the :ordD ayam--thisD anga--3 my "oyD !okah--this wor!dD tada hi--at onceD caura--thievesD pracurah--too muchD vinanksyati--van)uishesD araksyamanah--"eing not protectedD avivarutha-vat--!ike !am"sD ksanat--at once. %CA=S:A%&3= #y dear "oy$ the :ord$ who carries the whee! of a chariot$ is represented "y the monarchica! regime$ and when this regime is a"o!ished the who!e wor!d "ecomes fi!!ed with thieves$ who then at once van)uish the unprotected su"(ects !ike scattered !am"s. +BC+3C% According to Srimad-Bhagavatam the monarchica! regime represents the Supreme :ord$ the +ersona!ity of 2odhead. %he king is said to "e the representative of the A"so!ute +ersona!ity of 2odhead "ecause he is trained to ac)uire the )ua!ities of 2od to protect the !iving "eings. %he Batt!e of 6uruksetra was p!anned "y the :ord to esta"!ish the rea! representative of the :ord$ #ahara(a Eudhisthira. An idea! king thorough!y trained "y cu!ture and devotiona! service with the martia! spirit makes a perfect king. Such a persona! monarchy is far "etter than the so-ca!!ed democracy of no training and responsi"i!ity. %he thieves and rogues of modern democracy seek e!ection "y misrepresentation of votes$ and the successfu! rogues and thieves devour the mass of popu!ation. 3ne trained monarch is far "etter than hundreds of use!ess ministeria! rogues$ and it is hinted herein that "y a"o!ition of a monarchica! regime !ike that of #ahara(a +ariksit$ the mass of peop!e "ecome open to many attacks of the age of 6a!i. %hey are never happy in an over!y advertised form of democracy. %he resu!t of such a king!ess administration is descri"ed in the fo!!owing verses. %5L% >> %5L% tad adya nah papam upaity ananvayam yan nasta-nathasya vasor vi!umpakat parasparam ghnanti sapanti vrn(ate pasun striyo 9rthan puru-dasyavo (anah SE=3=E#S tat--for this reasonD adya--from this dayD nah--upon usD papam--reaction of sinD upaiti--wi!! overtakeD ananvayam--disruptionD yat--"ecauseD nasta--a"o!ishedD nathasya--of the monarchD vasoh--of wea!thD vi!umpakat--"eing p!underedD parasparam--"etween one anotherD ghnanti--wi!! ki!!D sapanti--wi!! do harmD vrn(ate--wi!! stea!D pasun--anima!sD striyah--womenD arthan--richesD puru--great!yD dasyavah--thievesD (anah--the mass of peop!e. %CA=S:A%&3= 1ue to the termination of the monarchica! regimes and the p!undering of the peop!e9s wea!th "y rogues and thieves$ there wi!! "e great socia! disruptions. +eop!e wi!! "e ki!!ed and in(ured$ and anima!s and women wi!! "e sto!en. And for a!! these sins we sha!! "e responsi"!e. +BC+3C% %he word nah ,we0 is very significant in this verse. %he sage right!y takes the responsi"i!ity of the "rahmanas as a community for ki!!ing monarchica! government and thus giving an opportunity to the soca!!ed democrats$ who are genera!!y p!underers of the wea!th of the state su"(ects. %he so-ca!!ed

democrats capture the administrative machine without assuming responsi"i!ity for the prosperous condition of the citi*ens. 5veryone captures the post for persona! gratification$ and thus instead of one king$ a num"er of irresponsi"!e kings grow up to ta4 the citi*ens. &t is foreto!d herein that in the a"sence of good monarchica! government$ everyone wi!! "e the cause of distur"ance for others "y p!undering riches$ anima!s$ women$ etc. %5L% >7 %5L% tadarya-dharmah pravi!iyate nrnam varnasramacara-yutas trayimayah tato 9rtha-kama"hinivesitatmanam sunam kapinam iva varna-sankarah SE=3=E#S tada--at that timeD arya--progressive civi!i*ationD dharmah--engagementD pravi!iyate--is systematica!!y van)uishedD nrnam--of humankindD varna--casteD asrama--orders of societyD acara-yutah--composed in a good mannerD trayi-mayah--in terms of the 'edic in(unctionD tatah--thereafterD artha--economic deve!opmentD kama-a"hinivesita--fu!!y a"sor"ed in sense gratificationD atmanam--of menD sunam--!ike dogsD kapinam--!ike monkeysD iva--thusD varna-sankarah--unwanted popu!ation. %CA=S:A%&3= At that time the peop!e in genera! wi!! fa!! systematica!!y from the path of a progressive civi!i*ation in respect to the )ua!itative engagements of the castes and the orders of society and the 'edic in(unctions. %hus they wi!! "e more attracted to economic deve!opment for sense gratification$ and as a resu!t there wi!! "e an unwanted popu!ation on the !eve! of dogs and monkeys. +BC+3C% &t is foreto!d herein that in the a"sence of a monarchica! regime$ the genera! mass of peop!e wi!! "e an unwanted popu!ation !ike dogs and monkeys. As the monkeys are too se4ua!!y inc!ined and dogs are shame!ess in se4ua! intercourse$ the genera! mass of popu!ation "orn of i!!egitimate connection wi!! systematica!!y go astray from the 'edic way of good manners and )ua!itative engagements in the castes and orders of !ife. %he 'edic way of !ife is the progressive march of the civi!i*ation of the Aryans. %he Aryans are progressive in 'edic civi!i*ation. %he 'edic civi!i*ation9s destination is to go "ack to 2odhead$ "ack home$ where there is no "irth$ no death$ no o!d age and no disease. %he 'edas direct everyone not to remain in the darkness of the materia! wor!d "ut to go towards the !ight of the spiritua! kingdom far "eyond the materia! sky. %he )ua!itative caste system and the orders of !ife are scientifica!!y p!anned "y the :ord and is representatives$ the great rsis. %he perfect way of !ife gives a!! sorts of instruction in things "oth materia! and spiritua!. %he 'edic way of !ife does not a!!ow any man to "e !ike the monkeys and dogs. A degraded civi!i*ation of sense gratification and economic deve!opment is the "y-product of a god!ess or king!ess government of the peop!e$ "y the peop!e$ and for the peop!e. %he peop!e shou!d not$ therefore$ "egrudge the poor administrations they themse!ves e!ect. %5L% >. %5L% dharma-pa!o nara-patih sa tu samrad "rhac-chravah

saksan maha-"hagavato ra(arsir haya-medhayat ksut-trt-srama-yuto dino naivasmac chapam arhati SE=3=E#S dharma-pa!ah--the protector of re!igionD nara-patih--the 6ingD sah--heD tu--"utD samrat--5mperorD "rhat-high!yD sravah--ce!e"ratedD saksat--direct!yD maha-"hagavatah--the first-c!ass devotee of the :ordD ra(arsih--saint amongst the roya! orderD haya-medhayat--great performer of horse sacrificesD ksut--hungerD trt-thirstD srama-yutah--tired and fatiguedD dinah--strickenD na--neverD eva--thusD asmat--"y usD sapam--curseD arhati--deserves. %CA=S:A%&3= %he 5mperor +ariksit is a pious king. e is high!y ce!e"rated and is a first-c!ass devotee of the +ersona!ity of 2odhead. e is a saint amongst roya!ty$ and he has performed many horse sacrifices. When such a king is tired and fatigued$ "eing stricken with hunger and thirst$ he does not at a!! deserve to "e cursed. +BC+3C% After e4p!aining the genera! codes re!ating to the roya! position and asserting that the king can do no wrong and therefore is never to "e condemned$ the sage Samika wanted to say something a"out 5mperor +ariksit specifica!!y. %he specific )ua!ification of #ahara(a +ariksit is summari*ed herein. %he 6ing$ even ca!cu!ated as a king on!y$ was most ce!e"rated as a ru!er who administered the re!igious princip!es of the roya! order. &n the sastras the duties of a!! castes and orders of society are prescri"ed. A!! the )ua!ities of a ksatriya mentioned in the Bhagavad-gita ,/@.>I0 were present in the person of the 5mperor. e was a!so a great devotee of the :ord and a se!f-rea!i*ed sou!. Cursing such a king$ when he was tired and fatigued with hunger and thirst$ was not at a!! proper. Samika Csi thus admitted from a!! sides that #ahara(a +ariksit was cursed most un(ust!y. A!though a!! the "rahmanas were a!oof from the incident$ sti!! for the chi!dish action of a "rahmana "oy the who!e wor!d situation was changed. %hus Csi Samika$ a "rahmana$ took responsi"i!ity for a!! deterioration of the good orders of the wor!d. %5L% >%5L% apapesu sva-"hrtyesu "a!enapakva-"uddhina papam krtam tad "hagavan sarvatma ksantum arhati SE=3=E#S apapesu--unto one who is comp!ete!y free from a!! sinsD sva-"hrtyesu--unto one who is su"ordinate and deserves to "e protectedD "a!ena--"y a chi!dD apakva--who is immatureD "uddhina--"y inte!!igenceD papam--sinfu! actD krtam--has "een doneD tat "hagavan--therefore the +ersona!ity of 2odheadD sarvaatma--who is a!!-pervadingD ksantum--(ust to pardonD arhati--deserve. %CA=S:A%&3=

%hen the rsi prayed to the a!!-pervading +ersona!ity of 2odhead to pardon his immature "oy$ who had no inte!!igence and who committed the great sin of cursing a person who was comp!ete!y free from a!! sins$ who was su"ordinate and who deserved to "e protected. +BC+3C% 5veryone is responsi"!e for his own action$ either pious or sinfu!. Csi Samika cou!d foresee that his son had committed a great sin "y cursing #ahara(a +ariksit$ who deserved to "e protected "y the "rahmanas$ for he was a pious ru!er and comp!ete!y free from a!! sins "ecause of his "eing a first-c!ass devotee of the :ord. When an offense is done unto the devotee of the :ord$ it is very difficu!t to overcome the reaction. %he "rahmanas$ "eing at the head of the socia! orders$ are meant to give protection to their su"ordinates and not to curse them. %here are occasions when a "rahmana may furious!y curse a su"ordinate ksatriya or vaisya$ etc.$ "ut in the case of #ahara(a +ariksit there were no grounds$ as a!ready e4p!ained. %he foo!ish "oy had done it out of sheer vanity in "eing a "rahmana9s son$ and thus he "ecame !ia"!e to "e punished "y the !aw of 2od. %he :ord never forgives a person who condemns is pure devotee. %herefore$ "y cursing a king the foo!ish Srngi had committed not on!y a sin "ut a!so the greatest offense. %herefore the rsi cou!d foresee that on!y the Supreme +ersona!ity of 2odhead cou!d save his "oy from his sinfu! act. e therefore direct!y prayed for pardon from the Supreme :ord$ who a!one can undo a thing which is impossi"!e to change. %he appea! was made in the name of a foo!ish "oy who had deve!oped no inte!!igence at a!!. A )uestion may "e raised herein that since it was the desire of the :ord that +ariksit #ahara(a "e put into that awkward position so that he might "e de!ivered from materia! e4istence$ then why was a "rahmana9s son made responsi"!e for this offensive act? %he answer is that the offensive act was performed "y a chi!d on!y so that he cou!d "e e4cused very easi!y$ and thus the prayer of the father was accepted. But if the )uestion is raised why the "rahmana community as a who!e was made responsi"!e for a!!owing 6a!i into the wor!d affairs$ the answer is given in the 'araha +urana that the demons who acted inimica!!y toward the +ersona!ity of 2odhead "ut were not ki!!ed "y the :ord were a!!owed to take "irth in the fami!ies of "rahmanas to take advantage of the age of 6a!i. %he a!!-mercifu! :ord gave them a chance to have their "irths in the fami!ies of pious "rahmanas so that they cou!d progress toward sa!vation. But the demons$ instead of uti!i*ing the good opportunity$ misused the "rahminica! cu!ture due to "eing puffed up "y vanity in "ecoming "rahmanas. %he typica! e4amp!e is the son of Samika Csi$ and a!! the foo!ish sons of "rahmanas are warned here"y not to "ecome as foo!ish as Srngi and "e a!ways on guard against the demoniac )ua!ities which they had in their previous "irths. %he foo!ish "oy was$ of course$ e4cused "y the :ord$ "ut others$ who may not have a father !ike Samika Csi$ wi!! "e put into great difficu!ty if they misuse the advantages o"tained "y "irth in a "rahmana fami!y. %5L% >@ %5L% tiraskrta vipra!a"dhah saptah ksipta hata api nasya tat pratikurvanti tad-"haktah pra"havo 9pi hi SE=3=E#S tirah-krtah--"eing defamedD vipra!a"dhah--"eing cheatedD saptah--"eing cursedD ksiptah--distur"ed "y neg!igenceD hatah--or even "eing ki!!edD api--a!soD na--neverD asya--for a!! these actsD tat--themD pratikurvanti--counteractD tat--the :ord9sD "haktah--devoteesD pra"havah--powerfu!D api--a!thoughD hi-certain!y. %CA=S:A%&3=

%he devotees of the :ord are so for"earing that even though they are defamed$ cheated$ cursed$ distur"ed$ neg!ected or even ki!!ed$ they are never inc!ined to avenge themse!ves. +BC+3C% Csi Samika a!so knew that the :ord does not forgive a person who has committed an offense at the feet of a devotee. %he :ord can on!y give direction to take she!ter of the devotee. e thought within himse!f that if #ahara(a +ariksit wou!d countercurse the "oy$ he might "e saved. But he knew a!so that a pure devotee is ca!!ous a"out wor!d!y advantages or reverses. As such$ the devotees are never inc!ined to counteract persona! defamation$ curses$ neg!igence$ etc. As far as such things are concerned$ in persona! affairs the devotees do not care for them. But in the case of their "eing performed against the :ord and is devotees$ then the devotees take very strong action. &t was a persona! affair$ and therefore Samika Csi knew that the 6ing wou!d not take counteraction. %hus there was no a!ternative than to p!ace an appea! to the :ord for the immature "oy. &t is not that on!y the "rahmanas are powerfu! enough to award curses or "!essings upon the su"ordinatesD the devotee of the :ord$ even though he may not "e a "rahmana$ is more powerfu! than a "rahmana. But a powerfu! devotee never misuses the power for persona! "enefit. Whatever power the devotee may have is a!ways uti!i*ed in service towards the :ord and is devotees on!y. %5L% >; %5L% iti putra-krtaghena so 9nutapto maha-munih svayam viprakrto ra(na naivagham tad acintayat SE=3=E#S iti--thusD putra--sonD krta--done "yD aghena--"y the sinD sah--he ,the muni0D anutaptah--regrettingD maha-munih--the sageD svayam--persona!!yD viprakrtah--"eing so insu!tedD ra(na--"y the 6ingD na--notD eva--certain!yD agham--the sinD tat--thatD acintayat--thought of it. %CA=S:A%&3= %he sage thus regretted the sin committed "y his own son. e did not take the insu!t paid "y the 6ing very serious!y. +BC+3C% %he who!e incident is now c!eared up. #ahara(a +ariksit9s gar!anding the sage with a dead snake was not at a!! a very serious offense$ "ut Srngi9s cursing the 6ing was a serious offense. %he serious offense was committed "y a foo!ish chi!d on!yD therefore he deserved to "e pardoned "y the Supreme :ord$ a!though it was not possi"!e to get free from the sinfu! reaction. #ahara(a +ariksit a!so did not mind the curse offered to him "y a foo!ish "rahmana. 3n the contrary$ he took fu!! advantage of the awkward situation$ and "y the great wi!! of the :ord$ #ahara(a +ariksit achieved the highest perfection of !ife through the grace of Sri!a Sukadeva 2osvami. Actua!!y it was the desire of the :ord$ and #ahara(a +ariksit$ Csi Samika and his son Srngi were a!! instrumenta! in fu!fi!!ing the desire of the :ord. So none of them were put into difficu!ty "ecause everything was done in re!ation with the Supreme +erson. %5L% 7? %5L%

prayasah sadhavo !oke parair dvandvesu yo(itah na vyathanti na hrsyanti yata atmagunasrayah SE=3=E#S prayasah--genera!!yD sadhavah--saintsD !oke--in this wor!dD paraih--"y othersD dvandvesu--in dua!ityD yo(itah--"eing engagedD na--neverD vyathanti--distressedD na--norD hrsyanti--takes p!easureD yatah--"ecauseD atma--se!fD aguna-asrayah--transcendenta!. %CA=S:A%&3= 2enera!!y the transcendenta!ists$ even though engaged "y others in the dua!ities of the materia! wor!d$ are not distressed. =or do they take p!easure Fin wor!d!y thingsG$ for they are transcendenta!!y engaged. +BC+3C% %he transcendenta!ists are the empiric phi!osophers$ the mystics and the devotees of the :ord. 5mpiric phi!osophers aim at the perfection of merging into the "eing of the A"so!ute$ mystics aim at perceiving the a!!-pervading Supersou!$ and the devotees of the :ord are engaged in the transcendenta! !oving service of the +ersona!ity of 2odhead. Since Brahman$ +aramatma and Bhagavan are different phases of the same %ranscendence$ a!! these transcendenta!ists are "eyond the three modes of materia! nature. #ateria! distresses and happinesses are products of the three modes$ and therefore the causes of such materia! distress and happiness have nothing to do with the transcendenta!ists. %he 6ing was a devotee$ and the rsi was a mystic. %herefore "oth of them were unattached to the accidenta! incident created "y the supreme wi!!. %he p!ayfu! chi!d was an instrument in fu!fi!!ing the :ord9s wi!!. %hus end the Bhaktivedanta purports of the First Canto$ 5ighteenth Chapter$ of the Srimad-Bhagavatam$ entit!ed "#ahara(a +ariksit Cursed "y a Brahmana Boy." Chapter =ineteen %he Appearance of Sukadeva 2osvami %5L% / %5L% suta uvaca mahi-patis tv atha tat-karma garhyam vicintayann atma-krtam sudurmanah aho maya nicam anarya-vat krtam niragasi "rahmani gudha-te(asi SE=3=E#S sutah uvaca--Suta 2osvami saidD mahi-patih--the 6ingD tu--"utD atha--thus ,whi!e coming "ack home0D tat--thatD karma--actD garhyam--a"omina"!eD vicintayan--thus thinkingD atma-krtam--done "y himse!fD sudurmanah--very much depressedD aho--a!asD maya--"y meD nicam--heinousD anarya--uncivi!i*edD vat--!ikeD krtam--doneD niragasi--unto one who is fau!t!essD "rahmani--unto a "rahmanaD gudha--graveD te(asi--unto the powerfu!. %CA=S:A%&3=

Sri Suta 2osvami said8 Whi!e returning home$ the 6ing F#ahara(a +ariksitG fe!t that the act he had committed against the fau!t!ess and powerfu! "rahmana was heinous and uncivi!i*ed. Conse)uent!y he was distressed. +BC+3C% %he pious 6ing regretted his accidenta! improper treatment of the powerfu! "rahmana$ who was fau!t!ess. Such repentance is natura! for a good man !ike the 6ing$ and such repentance de!ivers a devotee from a!! kinds of sins accidenta!!y committed. %he devotees are natura!!y fau!t!ess. Accidenta! sins committed "y a devotee are sincere!y regretted$ and "y the grace of the :ord a!! sins unwi!!ing!y committed "y a devotee are "urnt in the fire of repentance. %5L% < %5L% dhruvam tato me krta-deva-he!anad duratyayam vyasanam nati-dirghat tad astu kamam hy agha-niskrtaya me yatha na kuryam punar evam addha SE=3=E#S dhruvam--sure and certainD tatah--thereforeD me--myD krta-deva-he!anat--"ecause of diso"eying the orders of the :ordD duratyayam--very difficu!tD vyasanam--ca!amityD na--notD ati--great!yD dirghat--far offD tat--thatD astu--!et it "eD kamam--desire without reservationsD hi--certain!yD agha--sinsD niskrtaya--for getting freeD me--myD yatha--so thatD na--neverD kuryam--sha!! & do itD punah--againD evam--as & have doneD addha--direct!y. %CA=S:A%&3= F6ing +ariksit thought8G 1ue to my neg!ecting the in(unctions of the Supreme :ord & must certain!y e4pect some difficu!ty to overcome me in the near future. & now desire without reservation that the ca!amity come now$ for in this way & may "e freed of the sinfu! action and not commit such an offense again. +BC+3C% %he Supreme :ord en(oins that "rahmanas and cows must "e given a!! protection. %he :ord is imse!f very much inc!ined to do good to "rahmanas and cows ,go-"rahmana-hitaya ca0. #ahara(a +ariksit knew a!! this$ and thus he conc!uded that his insu!ting a powerfu! "rahmana was certain!y to "e punished "y the !aws of the :ord$ and he was e4pecting something very difficu!t in the very near future. e therefore desired the imminent ca!amity to fa!! on him and not on his fami!y mem"ers. A man9s persona! misconduct affects a!! his fami!y mem"ers. %herefore #ahara(a +ariksit desired the ca!amity to fa!! on him a!one. By suffering persona!!y he wou!d "e restrained from future sins$ and at the same time the sin which he had committed wou!d "e counteracted so that his descendants wou!d not suffer. %hat is the way a responsi"!e devotee thinks. %he fami!y mem"ers of a devotee a!so share the effects of a devotee9s service unto the :ord. #ahara(a +rah!ada saved his demon father "y his persona! devotiona! service. A devotee son in the fami!y is the greatest "oon or "!essing of the :ord. %5L% I %5L%

adyaiva ra(yam "a!am rddha-kosam prakopita-"rahma-ku!ana!o me dahatv a"hadrasya punar na me 9"hut papiyasi dhir dvi(a-deva-go"hyah SE=3=E#S adya--this dayD eva--on the veryD ra(yam--kingdomD "a!am rddha--strength and richesD kosam--treasuryD prakopita--ignited "yD "rahma-ku!a--"y the "rahmana communityD ana!ah--fireD me dahatu--!et it "urn meD a"hadrasya--inauspiciousnessD punah--againD na--notD me--unto meD a"hut--may occurD papiyasi--sinfu!D dhih--inte!!igenceD dvi(a--"rahmanasD deva--the Supreme :ordD go"hyah--and the cows. %CA=S:A%&3= & am uncivi!i*ed and sinfu! due to my neg!ect of "rahminica! cu!ture$ 2od consciousness and cow protection. %herefore & wish that my kingdom$ strength and riches "urn up immediate!y "y the fire of the "rahmana9s wrath so that in the future & may not "e guided "y such inauspicious attitudes. +BC+3C% +rogressive human civi!i*ation is "ased on "rahminica! cu!ture$ 2od consciousness and protection of cows. A!! economic deve!opment of the state "y trade$ commerce$ agricu!ture and industries must "e fu!!y uti!i*ed in re!ation to the a"ove princip!es$ otherwise a!! so-ca!!ed economic deve!opment "ecomes a source of degradation. Cow protection means feeding the "rahminica! cu!ture$ which !eads towards 2od consciousness$ and thus perfection of human civi!i*ation is achieved. %he age of 6a!i aims at ki!!ing the higher princip!es of !ife$ and a!though #ahara(a +ariksit strong!y resisted the domination of the persona!ity of 6a!i within the wor!d$ the inf!uence of the age of 6a!i came at an opportune moment$ and even a strong king !ike #ahara(a +ariksit was induced to disregard the "rahminica! cu!ture due to a s!ight provocation of hunger and thirst. #ahara(a +ariksit !amented the accidenta! incident$ and he desired that a!! his kingdom$ strength and accumu!ation of wea!th wou!d "e "urned up for not "eing engaged in "rahminica! cu!ture$ etc. Where wea!th and strength are not engaged in the advancement of "rahminica! cu!ture$ 2od consciousness and cow protection$ the state and home are sure!y doomed "y +rovidence. &f we want peace and prosperity in the wor!d$ we shou!d take !essons from this verseD every state and every home must endeavor to advance the cause of "rahminica! cu!ture for se!f-purification$ 2od consciousness for se!frea!i*ation and cow protection for getting sufficient mi!k and the "est food to continue a perfect civi!i*ation. %5L% > %5L% sa cintayann ittham athasrnod yatha muneh sutokto nirrtis taksakakhyah sa sadhu mene na cirena taksakana!am prasaktasya virakti-karanam SE=3=E#S sah--he$ the 6ingD cintayan--thinkingD ittham--!ike thisD atha--nowD asrnot--heardD yatha--asD muneh--of the sageD suta-uktah--uttered "y the sonD nirrtih--deathD taksaka-akhyah--in re!ation with the snake-"irdD sah--he ,the 6ing0D sadhu--we!! and goodD mene--acceptedD na--notD cirena--very !ong timeD taksaka-snake-"irdD ana!am--fireD prasaktasya--for one who is too attachedD virakti--indifferenceD karanam--cause.

%CA=S:A%&3= Whi!e the 6ing was thus repenting$ he received news of his imminent death$ which wou!d "e due to the "ite of a snake-"ird$ occasioned "y the curse spoken "y the sage9s son. %he 6ing accepted this as good news$ for it wou!d "e the cause of his indifference toward wor!d!y things. +BC+3C% Cea! happiness is achieved "y spiritua! e4istence or "y cessation of the repetition of "irth and death. 3ne can stop the repetition of "irth and death on!y "y going "ack to 2odhead. &n the materia! wor!d$ even "y attaining the topmost p!anet ,Brahma!oka0$ one cannot get rid of the conditions of repeated "irth and death$ "ut sti!! we do not accept the path of attaining perfection. %he path of perfection frees one from a!! materia! attachments$ and thus one "ecomes fit to enter into the spiritua! kingdom. %herefore$ those who are materia!!y poverty-stricken are "etter candidates than those who are materia!!y prosperous. #ahara(a +ariksit was a great devotee of the :ord and a "ona fide candidate for entering into the kingdom of 2od$ "ut even though he was so$ his materia! assets as the 5mperor of the wor!d were set"acks to perfect attainment of his rightfu! status as one of the associates of the :ord in the spiritua! sky. As a devotee of the :ord$ he cou!d understand that the cursing of the "rahmana "oy$ a!though unwise$ was a "!essing upon him$ "eing the cause of detachment from wor!d!y affairs$ "oth po!itica! and socia!. Samika #uni a!so$ after regretting the incident$ conveyed the news to the 6ing as a matter of duty so that the 6ing wou!d "e a"!e to prepare himse!f to go "ack to 2odhead. Samika #uni sent news to the 6ing that foo!ish Srngi$ his son$ a!though a powerfu! "rahmana "oy$ unfortunate!y had misused his spiritua! power "y cursing the 6ing unwarranted!y. %he incident of the 6ing9s gar!anding the muni was not sufficient cause for "eing cursed to death$ "ut since there was no way to retract the curse$ the 6ing was informed to prepare for death within a week. Both Samika #uni and the 6ing were se!f-rea!i*ed sou!s. Samika #uni was a mystic$ and #ahara(a +ariksit was a devotee. %herefore there was no difference "etween them in se!f-rea!i*ation. =either of them was afraid of meeting death. #ahara(a +ariksit cou!d have gone to the muni to "eg his pardon$ "ut the news of imminent death was conveyed to the 6ing with so much regret "y the muni that the 6ing did not want to shame the muni further "y his presence there. e decided to prepare himse!f for his imminent death and find out the way to go "ack to 2odhead. %he !ife of a human "eing is a chance to prepare onese!f to go "ack to 2odhead$ or to get rid of the materia! e4istence$ the repetition of "irth and death. %hus in the system of varnasrama-dharma every man and woman is trained for this purpose. &n other words$ the system of varnasrama-dharma is known a!so as sanatana-dharma$ or the eterna! occupation. %he system of varnasrama-dharma prepares a man for going "ack to 2odhead$ and thus a househo!der is ordered to go to the forest as vanaprastha to ac)uire comp!ete know!edge and then to take sannyasa prior to his inevita"!e death. +ariksit #ahara(a was fortunate to get a seven-day notice to meet his inevita"!e death. But for the common man there is no definite notice$ a!though death is inevita"!e for a!!. Foo!ish men forget this sure fact of death and neg!ect the duty of preparing themse!ves for going "ack to 2odhead. %hey spoi! their !ives in anima! propensities to eat$ drink$ "e merry and en(oy. Such an irresponsi"!e !ife is adopted "y the peop!e in the age of 6a!i "ecause of a sinfu! desire to condemn "rahminica! cu!ture$ 2od consciousness and cow protection$ for which the state is responsi"!e. %he state must emp!oy revenue to advance these three items and thus educate the popu!ace to prepare for death. %he state which does so is the rea! we!fare state. %he state of &ndia shou!d "etter fo!!ow the e4amp!es of #ahara(a +ariksit$ the idea! e4ecutive head$ than to imitate other materia!istic states which have no idea of the kingdom of 2odhead$ the u!timate goa! of human !ife. 1eterioration of the idea!s of &ndian civi!i*ation has "rought a"out the deterioration of civic !ife$ not on!y in &ndia "ut a!so a"road. %5L% 7 %5L% atho vihayemam amum ca !okam vimarsitau heyataya purastat

krsnanghri-sevam adhimanyamana upavisat prayam amartya-nadyam SE=3=E#S atho--thusD vihaya--giving upD imam--thisD amum--and the ne4tD ca--a!soD !okam--p!anetsD vimarsitau--a!! of them "eing (udgedD heyataya--"ecause of inferiorityD purastat--herein"eforeD krsna-anghri--the !otus feet of the :ord$ Sri 6rsnaD sevam--transcendenta! !oving serviceD adhimanyamanah--one who thinks of the greatest of a!! achievementsD upavisat--sat down firm!yD prayam--for fastingD amartya-nadyam--on the "ank of the transcendenta! river ,the 2anges or the Eamuna0. %CA=S:A%&3= #ahara(a +ariksit sat down firm!y on the "anks of the 2anges to concentrate his mind in 6rsna consciousness$ re(ecting a!! other practices of se!f-rea!i*ation$ "ecause transcendenta! !oving service to 6rsna is the greatest achievement$ superseding a!! other methods. +BC+3C% For a devotee !ike #ahara(a +ariksit$ none of the materia! p!anets$ even the topmost Brahma!oka$ is as desira"!e as 2o!oka 'rndavana$ the a"ode of :ord Sri 6rsna$ the primeva! :ord and origina! +ersona!ity of 2odhead. %his earth is one of the innumera"!e materia! p!anets within the universe$ and there are innumera"!e universes a!so within the compass of the mahat-tattva. %he devotees are to!d "y the :ord and is representatives$ the spiritua! masters or acaryas$ that not one of the p!anets within a!! the innumera"!e universes is suita"!e for the residentia! purposes of a devotee. %he devotee a!ways desires to go "ack home$ "ack to 2odhead$ (ust to "ecome one of the associates of the :ord in the capacity of servitor$ friend$ parent or con(uga! !over of the :ord$ either in one of the innumera"!e 'aikuntha p!anets or in 2o!oka 'rndavana$ the p!anet of :ord Sri 6rsna. A!! these p!anets are eterna!!y situated in the spiritua! sky$ the paravyoma$ which is on the other side of the Causa! 3cean within the mahat-tattva. #ahara(a +ariksit was a!ready aware of a!! this information due to his accumu!ated piety and "irth in a high fami!y of devotees$ 'aisnavas$ and thus he was not at a!! interested in the materia! p!anets. #odern scientists are very eager to reach the moon "y materia! arrangements$ "ut they cannot conceive of the highest p!anet of this universe. But a devotee !ike #ahara(a +ariksit does not care a fig for the moon or$ for that matter$ any of the materia! p!anets. So when he was assured of his death on a fi4ed date$ he "ecame more determined in the transcendenta! !oving service of :ord 6rsna "y comp!ete fasting on the "ank of the transcendenta! Civer Eamuna$ which f!ows down "y the capita! of astinapura ,in the 1e!hi state0. Both the 2anges and the Eamuna are amartya ,transcendenta!0 rivers$ and Eamuna is sti!! more sanctified for the fo!!owing reasons. %5L% . %5L% ya vai !asac-chri-tu!asi-vimisrakrsnanghri-renv-a"hyadhikam"u-netri punati !okan u"hayatra sesan kas tam na seveta marisyamanah SE=3=E#S ya--the river whichD vai--a!waysD !asat--f!oating withD sri-tu!asi--tu!asi !eavesD vimisra--mi4edD krsnaanghri--the !otus feet of the :ord$ Sri 6rsnaD renu--dustD a"hyadhika--auspiciousD am"u--waterD netri--that which is carryingD punati--sanctifiesD !okan--p!anetsD u"hayatra--"oth the upper and !ower or inside and

outsideD sa-isan--a!ong with :ord SivaD kah--who e!seD tam--that riverD na--does notD seveta--worshipD marisyamanah--one who is to die at any moment. %CA=S:A%&3= %he river F2anges$ "y which the 6ing sat to fastG carries the most auspicious water$ which is mi4ed with the dust of the !otus feet of the :ord and tu!asi !eaves. %herefore that water sanctifies the three wor!ds inside and outside and even sanctifies :ord Siva and other demigods. Conse)uent!y everyone who is destined to die must take she!ter of this river. +BC+3C% #ahara(a +ariksit$ (ust after receiving the news of his death within seven days$ at once retired from fami!y !ife and shifted himse!f to the sacred "ank of the Eamuna Civer. 2enera!!y it is said that the 6ing took she!ter on the "ank of the 2anges$ "ut according to Sri!a Aiva 2osvami$ the 6ing took she!ter on the "ank of the Eamuna. Sri!a Aiva 2osvami9s statement appears to "e more accurate "ecause of the geographica! situation. #ahara(a +ariksit resided in his capita! astinapura$ situated near present 1e!hi$ and the Civer Eamuna f!ows down past the city. =atura!!y the 6ing wou!d take she!ter of the Civer Eamuna "ecause she was f!owing past his pa!ace door. And as far as sanctity is concerned$ the Civer Eamuna is more direct!y connected with :ord 6rsna than the 2anges. %he :ord sanctified the Civer Eamuna from the "eginning of is transcendenta! pastimes in the wor!d. Whi!e is father 'asudeva was crossing the Eamuna with the "a"y :ord 6rsna for a safe p!ace at 2oku!a on the other "ank of the river from #athura$ the :ord fe!! down in the river$ and "y the dust of is !otus feet the river at once "ecame sanctified. &t is especia!!y mentioned herein that #ahara(a +ariksit took she!ter of that particu!ar river which is "eautifu!!y f!owing$ carrying the dust of the !otus feet of :ord 6rsna$ mi4ed with tu!asi !eaves. :ord 6rsna9s !otus feet are a!ways "esmeared with the tu!asi !eaves$ and thus as soon as is !otus feet contact the water of the 2anges and the Eamuna$ the rivers "ecome at once sanctified. %he :ord$ however$ contacted the Civer Eamuna more than the 2anges. According to the 'araha +urana$ as )uoted "y Sri!a Aiva 2osvami$ there is no difference "etween the water of the 2anges and the Eamuna$ "ut when the water of the 2anges is sanctified one hundred times$ it is ca!!ed the Eamuna. Simi!ar!y$ it is said in the scriptures that one thousand names of 'isnu are e)ua! to one name of Cama$ and three names of :ord Cama are e)ua! to one name of 6rsna. %5L% %5L% iti vyavacchidya sa pandaveyah prayopavesam prati visnu-padyam dadhau mukundanghrim ananya-"havo muni-vrato mukta-samasta-sangah SE=3=E#S iti--thusD vyavacchidya--having decidedD sah--the 6ingD pandaveyah--worthy descendant of the +andavasD praya-upavesam--for fasting unti! deathD prati--towardD visnu-padyam--on the "ank of the 2anges ,emanating from the !otus feet of :ord 'isnu0D dadhau--gave himse!f upD mukunda-anghrim--unto the !otus feet of :ord 6rsnaD ananya--without deviationD "havah--spiritD muni-vratah--with the vows of a sageD mukta--!i"erated fromD samasta--a!! kinds ofD sangah--association. %CA=S:A%&3= %hus the 6ing$ the worthy descendant of the +andavas$ decided once and for a!! and sat on the 2anges9 "ank to fast unti! death and give himse!f up to the !otus feet of :ord 6rsna$ who a!one is a"!e to award

!i"eration. So$ freeing himse!f from a!! kinds of associations and attachments$ he accepted the vows of a sage. +BC+3C% %he water of the 2anges sanctifies a!! the three wor!ds$ inc!uding the gods and the demigods$ "ecause it emanates from the !otus feet of the +ersona!ity of 2odhead 'isnu. :ord 6rsna is the fountainhead of the princip!e of visnu-tattva$ and therefore she!ter of is !otus feet can de!iver one from a!! sins$ inc!uding an offense committed "y a king unto a "rahmana. #ahara(a +ariksit$ therefore$ decided to meditate upon the !otus feet of :ord Sri 6rsna$ who is #ukunda$ or the giver of !i"erations of a!! description. %he "anks of the 2anges or the Eamuna give one a chance to remem"er the :ord continuous!y. #ahara(a +ariksit freed himse!f from a!! sorts of materia! association and meditated upon the !otus feet of :ord 6rsna$ and that is the way of !i"eration. %o "e free from a!! materia! association means to cease comp!ete!y from committing any further sins. %o meditate upon the !otus feet of the :ord means to "ecome free from the effects of a!! previous sins. %he conditions of the materia! wor!d are so made that one has to commit sins wi!!ing!y or unwi!!ing!y$ and the "est e4amp!e is #ahara(a +ariksit himse!f$ who was a recogni*ed sin!ess$ pious king. But he a!so "ecame a victim of an offense$ even though he was ever unwi!!ing to commit such a mistake. e was cursed a!so$ "ut "ecause he was a great devotee of the :ord$ even such reverses of !ife "ecame favora"!e. %he princip!e is that one shou!d not wi!!ing!y commit any sin in his !ife and shou!d constant!y remem"er the !otus feet of the :ord without deviation. 3n!y in such a mood wi!! the :ord he!p the devotee make regu!ar progress toward the path of !i"eration and thus attain the !otus feet of the :ord. 5ven if there are accidenta! sins committed "y the devotee$ the :ord saves the surrendered sou! from a!! sins$ as confirmed in a!! scriptures. sva-pada-mu!am "ha(atah priyasya tyaktany a"havasya harih paresah vikarma yac cotpatitam kathancid dhunoti sarvam hrdi sannivistah ,Bhag. //.7.><0 %5L% @ %5L% tatropa(agmur "huvanam punana mahanu"hava munayah sa-sisyah prayena tirtha"higamapadesaih svayam hi tirthani punanti santah SE=3=E#S tatra--thereD upa(agmuh--arrivedD "huvanam--the universeD punanah--those who can sanctifyD mahaanu"havah--great mindsD munayah--thinkersD sa-sisyah--a!ong with their discip!esD prayena--a!mostD tirtha--p!ace of pi!grimageD a"higama--(ourneyD apadesaih--on the p!ea ofD svayam--persona!!yD hi-certain!yD tirthani--a!! the p!aces of pi!grimageD punanti--sanctifyD santah--sages. %CA=S:A%&3= At that time a!! the great minds and thinkers$ accompanied "y their discip!es$ and sages who cou!d veri!y sanctify a p!ace of pi!grimage (ust "y their presence$ arrived there on the p!ea of making a pi!grim9s (ourney. +BC+3C%

When #ahara(a +ariksit sat down on the "ank of the 2anges$ the news spread in a!! directions of the universe$ and the great-minded sages$ who cou!d fo!!ow the importance of the occasion$ a!! arrived there on the p!ea of pi!grimage. Actua!!y they came to meet #ahara(a +ariksit and not to take a "ath of pi!grimage "ecause a!! of them were competent enough to sanctify the p!aces of pi!grimage. Common men go to pi!grimage sites to get themse!ves purified of a!! sins. %hus the p!aces of pi!grimage "ecome over"urdened with the sins of others. But when such sages visit over"urdened p!aces of pi!grimage$ they sanctify the p!aces "y their presence. %herefore the sages who came to meet #ahara(a +ariksit were not very much interested in getting themse!ves purified !ike common men$ "ut on the p!ea of taking a "ath in that p!ace they came to meet #ahara(a +ariksit "ecause they cou!d foresee that Srimad-Bhagavatam wou!d "e spoken "y Sukadeva 2osvami. A!! of them wanted to take advantage of the great occasion. %5L%S ;-/? %5L% atrir vasisthas cyavanah saradvan aristanemir "hrgur angiras ca parasaro gadhi-suto 9tha rama utathya indrapramadedhmavahau medhatithir deva!a arstiseno "haradva(o gautamah pippa!adah maitreya aurvah kavasah kum"hayonir dvaipayano "hagavan naradas ca SE=3=E#S atri to narada--a!! names of the different saint!y persona!ities who arrived there from different parts of the universe. %CA=S:A%&3= From different parts of the universe there arrived great sages !ike Atri$ Cyavana$ Saradvan$ Aristanemi$ Bhrgu$ 'asistha$ +arasara$ 'isvamitra$ Angira$ +arasurama$ Btathya$ &ndrapramada$ &dhmavahu$ #edhatithi$ 1eva!a$ Arstisena$ Bharadva(a$ 2autama$ +ippa!ada$ #aitreya$ Aurva$ 6avasa$ 6um"hayoni$ 1vaipayana and the great persona!ity =arada. +BC+3C% Cyavana8 A great sage and one of the sons of Bhrgu #uni. e was "orn premature!y when his pregnant mother was kidnapped. Cyavana is one of the si4 sons of his father. Bhrgu8 When Brahma(i was performing a great sacrifice on "eha!f of 'aruna$ #aharsi Bhrgu was "orn from the sacrificia! fire. e was a great sage$ and his very dear wife was +u!oma. e cou!d trave! in space !ike 1urvasa$ =arada and others$ and he used to visit a!! the p!anets of the universe. Before the Batt!e of 6uruksetra$ he tried to stop the "att!e. Sometimes he instructed Bharadva(a #uni a"out astronomica! evo!ution$ and he is the author of the great Bhrgu-samhita$ the great astro!ogica! ca!cu!ation. e e4p!ained how air$ fire$ water and earth are generated from ether. e e4p!ained how the air in the stomach works and regu!ates the intestines. As a great phi!osopher$ he !ogica!!y esta"!ished the eternity of the !iving entity ,#aha"harata0. e was a!so a great anthropo!ogist$ and the theory of evo!ution was !ong ago e4p!ained "y him. e was a scientific propounder of the four divisions and orders of human society known as the varnasrama institution. e converted the ksatriya king 'itahavya into a "rahmana. 'asistha8 See Srimad-Bhagavatam /.;...

+arasara8 e is the grandson of 'asistha #uni and father of 'yasadeva. e is the son of #aharsi Sakti$ and his mother9s name was Adrsyati. e was in the wom" of his mother when she was on!y twe!ve years o!d. And from within the wom" of his mother he !earned the 'edas. is father was ki!!ed "y a demon$ 6a!masapada$ and to avenge this he wanted to annihi!ate the who!e wor!d. e was restrained$ however$ "y his grandfather 'asistha. e then performed a Caksasa-ki!!ing ya(na$ "ut #aharsi +u!astya restrained him. e "egot 'yasadeva$ "eing attracted "y Satyavati$ who was to "ecome the wife of #ahara(a Santanu. By the "!essings of +arasara$ Satyavati "ecame fragrant for mi!es. e was present a!so during the time of Bhisma9s death. e was spiritua! master of #ahara(a Aanaka and a great devotee of :ord Siva. e is the author of many 'edic scriptures and socio!ogica! directions. 2adhi-suta$ or 'isvamitra8 A great sage of austerity and mystic power. e is famous as 2adhi-suta "ecause his father was 2adhi$ a powerfu! king of the province of 6anyaku"(a ,part of Bttara +radesh0. A!though he was a ksatriya "y "irth$ he "ecame a "rahmana in the very same "ody "y the power of his spiritua! achievements. e picked a )uarre! with 'asistha #uni when he was a ksatriya king and performed a great sacrifice in cooperation with #aganga #uni and thus was a"!e to van)uish the sons of 'asistha. e "ecame a great yogi$ and yet he fai!ed to check his senses and thus was o"!iged to "ecome the father of Sakunta!a$ the "eauty )ueen of wor!d history. 3nce$ when he was a ksatriya king$ he visited the hermitage of 'asistha #uni$ and he was given a roya! reception. 'isvamitra wanted from 'asistha a cow named =andini$ and the #uni refused to de!iver it. 'isvamitra sto!e the cow$ and thus there was a )uarre! "etween the sage and the 6ing. 'isvamitra was defeated "y the spiritua! strength of 'asistha$ and thus the 6ing decided to "ecome a "rahmana. Before "ecoming a "rahmana he underwent severe austerity on the "ank of the 6ausika. e was a!so one who tried to stop the 6uruksetra war. Angira8 e is one of the si4 menta! sons of Brahma and the father of Brhaspati$ the great !earned priest of the demigods in the heaven!y p!anets. e was "orn of the semen of Brahma(i given to a cinder of fire. Btathya and Samvarta are his sons. &t is said that he is sti!! performing austerity and chanting the ho!y name of the :ord at a p!ace known as A!okananda on the "anks of the 2anges. +arasurama8 See Srimad-Bhagavatam /.;... Btathya8 3ne of the three sons of #aharsi Angira. e was the spiritua! master of #ahara(a #andhata. e married Bhadra$ the daughter of Soma ,moon0. 'aruna kidnapped his wife Bhadra$ and to reta!iate the offense of the god of water$ he drank a!! the water of the wor!d. #edhatithi8 An o!d sage of yore. An assem"!y mem"er of the heaven!y 6ing &ndradeva. is son was 6anva #uni$ who "rought up Sakunta!a in the forest. e was promoted to the heaven!y p!anet "y strict!y fo!!owing the princip!es of retired !ife ,vanaprastha0. 1eva!a8 A great authority !ike =arada #uni and 'yasadeva. is good name is on the !ist of authorities mentioned in the Bhagavad-gita when Ar(una acknow!edged :ord 6rsna as the Supreme +ersona!ity of 2odhead. e met #ahara(a Eudhisthira after the Batt!e of 6uruksetra$ and he was the e!der "rother of 1haumya$ the priest of the +andava fami!y. :ike the ksatriyas$ he a!so a!!owed his daughter to se!ect her own hus"and in a svayamvara meeting$ and at that ceremony a!! the "ache!or sons of the rsis were invited. According to some$ he is not Asita 1eva!a. Bharadva(a8 See Srimad-Bhagavatam /.;... 2autama8 3ne of the seven great sages of the universe. Saradvan 2autama was one of his sons. +ersons in the 2autama-gotra ,dynasty0 today are either his fami!y descendants or in his discip!ic succession. %he "rahmanas who profess 2autama-gotra are genera!!y fami!y descendants$ and the ksatriyas and vaisyas who profess 2autama-gotra are a!! in the !ine of his discip!ic succession. e was the hus"and of the famous Aha!ya who turned into stone when &ndradeva$ the 6ing of the heaven$ mo!ested her. Aha!ya was de!ivered "y :ord Camacandra. 2autama was the grandfather of 6rpacarya$ one of the heroes of the Batt!e of 6uruksetra. #aitreya8 A great rsi of yore. e was spiritua! master of 'idura and a great re!igious authority. e advised 1hrtarastra to keep good re!ations with the +andavas. 1uryodhana disagreed and thus was cursed "y him. e met 'yasadeva and had re!igious discourses with him. %5L% // %5L%

anye ca devarsi-"rahmarsi-varya ra(arsi-varya arunadayas ca nanarseya-pravaran sametan a"hyarcya ra(a sirasa vavande SE=3=E#S anye--many othersD ca--a!soD devarsi--saint!y demigodsD "rahmarsi--saint!y "rahmanasD varyah--topmostD ra(arsi-varyah--topmost saint!y kingsD aruna-adayah--a specia! rank of ra(arsisD ca--andD nana--many othersD arseya-pravaran--chief amongst the dynasties of the sagesD sametan--assem"!ed togetherD a"hyarcya--"y worshipingD ra(a--the 5mperorD sirasa--"owed his head to the groundD vavande--we!comed. %CA=S:A%&3= %here were a!so many other saint!y demigods$ kings and specia! roya! orders ca!!ed arunadayas Fa specia! rank of ra(arsisG from different dynasties of sages. When they a!! assem"!ed together to meet the 5mperor F+ariksitG$ he received them proper!y and "owed his head to the ground. +BC+3C% %he system of "owing the head to the ground to show respect to superiors is an e4ce!!ent eti)uette which o"!iges the honored guest deep into the heart. 5ven the first-grade offender is e4cused simp!y "y this process$ and #ahara(a +ariksit$ a!though honored "y a!! the rsis and kings$ we!comed a!! the "ig men in that hum"!e eti)uette in order to "e e4cused from any offenses. 2enera!!y at the !ast stage of one9s !ife this hum"!e method is adopted "y every sensi"!e man in order to "e e4cused "efore departure. &n this way #ahara(a +ariksit imp!ored everyone9s good wi!! for going "ack home$ "ack to 2odhead. %5L% /< %5L% sukhopavistesv atha tesu "huyah krta-pranamah sva-cikirsitam yat vi(napayam asa vivikta-ceta upasthito 9gre 9"higrhita-panih SE=3=E#S sukha--happi!yD upavistesu--a!! sitting downD atha--thereuponD tesu--unto them ,the visitors0D "huyah-againD krta-pranamah--having offered o"eisancesD sva--his ownD cikirsitam--decision of fastingD yat--whoD vi(napayam asa--su"mittedD vivikta-cetah--one whose mind is detached from wor!d!y affairsD upasthitah-"eing presentD agre--"efore themD a"higrhita-panih--hum"!y with fo!ded hands. %CA=S:A%&3= After a!! the rsis and others had seated themse!ves comforta"!y$ the 6ing$ hum"!y standing "efore them with fo!ded hands$ to!d them of his decision to fast unti! death. +BC+3C% A!though the 6ing had a!ready decided to fast unti! death on the "ank of the 2anges$ he hum"!y e4pressed his decision to e!icit the opinions of the great authorities present there. Any decision$ however important$ shou!d "e confirmed "y some authority. %hat makes the matter perfect. %his means that the monarchs who ru!ed the earth in those days were not irresponsi"!e dictators. %hey scrupu!ous!y fo!!owed

the authoritative decisions of the saints and sages in terms of 'edic in(unction. #ahara(a +ariksit$ as a perfect king$ fo!!owed the princip!es "y consu!ting the authorities$ even up to the !ast days of his !ife. %5L% /I %5L% ra(ovaca aho vayam dhanyatama nrpanam mahattamanugrahaniya-si!ah ra(nam ku!am "rahmana-pada-saucad durad visrstam "ata garhya-karma SE=3=E#S ra(a uvaca--the fortunate 6ing saidD aho--ahD vayam--weD dhanya-tamah--most thankfu!D nrpanam--of a!! the kingsD mahat-tama--of the great sou!sD anugrahaniya-si!ah--trained to get favorsD ra(nam--of the roya!D ku!am--ordersD "rahmana-pada--feet of the "rahmanasD saucat--refuse after c!eaningD durat--at a distanceD visrstam--a!ways !eft outD "ata--on account ofD garhya--condemna"!eD karma--activities. %CA=S:A%&3= %he fortunate 6ing said8 &ndeed$ we are the most gratefu! of a!! the kings who are trained to get favors from the great sou!s. 2enera!!y you FsagesG consider roya!ty as refuse to "e re(ected and !eft in a distant p!ace. +BC+3C% According to re!igious princip!es$ stoo!$ urine$ wash water$ etc.$ must "e !eft at a !ong distance. Attached "athrooms$ urina!s$ etc. may "e very convenient amenities of modern civi!i*ation$ "ut they are ordered to "e situated at a distance from residentia! )uarters. %hat very e4amp!e is cited herein in re!ation to the king!y order for those who are progressive!y marching "ack to 2odhead. :ord Sri Caitanya #ahapra"hu said that to "e in intimate touch with do!!ars-and-cents men$ or the king!y order$ is worse than suicide for one who desires to go "ack to 2odhead. &n other words$ the transcendenta!ists do not genera!!y associate with men who are too enamored "y the e4terna! "eauty of 2od9s creation. By advanced know!edge in spiritua! rea!i*ation$ the transcendenta!ist knows that this "eautifu! materia! wor!d is nothing "ut a shadowy ref!ection of the rea!ity$ the kingdom of 2od. %hey are not$ therefore$ very much captivated "y roya! opu!ence or anything !ike that. But in the case of #ahara(a +ariksit$ the situation was different. Apparent!y the 6ing was condemned to death "y an ine4perienced "rahmana "oy$ "ut factua!!y he was ca!!ed "y the :ord to return to im. 3ther transcendenta!ists$ the great sages and mystics who assem"!ed together "ecause of #ahara(a +ariksit9s fasting unto death$ were )uite an4ious to see him$ for he was going "ack to 2odhead. #ahara(a +ariksit a!so cou!d understand that the great sages who assem"!ed there were a!! kind to his forefathers$ the +andavas$ "ecause of their devotiona! service to the :ord. e therefore fe!t gratefu! to the sages for "eing present there at the !ast stage of his !ife$ and he fe!t that it was a!! due to the greatness of his !ate forefathers or grandfathers. e fe!t proud$ therefore$ that he happened to "e the descendant of such great devotees. Such pride for the devotees of the :ord is certain!y not e)ua! to the puffed-up sense of vanity for materia! prosperity. %he first is rea!ity$ whereas the other is fa!se and vain. %5L% /> %5L% tasyaiva me 9ghasya paravareso vyasakta-cittasya grhesv a"hiksnam

nirveda-mu!o dvi(a-sapa-rupo yatra prasakto "hayam asu dhatte SE=3=E#S tasya--hisD eva--certain!yD me--mineD aghasya--of the sinfu!D para--transcendenta!D avara--mundaneD isah-contro!!er$ the Supreme :ordD vyasakta--over!y attachedD cittasya--of the mindD grhesu--to fami!y affairsD a"hiksnam--a!waysD nirveda-mu!ah--the source of detachmentD dvi(a-sapa--cursing "y the "rahmanaD rupah--form ofD yatra--whereuponD prasaktah--one who is affectedD "hayam--fearfu!nessD asu--very soonD dhatte--take p!ace. %CA=S:A%&3= %he Supreme +ersona!ity of 2odhead$ the contro!!er of "oth the transcendenta! and mundane wor!ds$ has gracious!y overtaken me in the form of a "rahmana9s curse. 1ue to my "eing too much attached to fami!y !ife$ the :ord$ in order to save me$ has appeared "efore me in such a way that on!y out of fear & wi!! detach myse!f from the wor!d. +BC+3C% #ahara(a +ariksit$ a!though "orn in a fami!y of great devotees$ the +andavas$ and a!though secure!y trained in transcendenta! attachment for the association of the :ord$ sti!! found the a!!urement of mundane fami!y !ife so strong that he had to "e detached "y a p!an of the :ord. Such direct action is taken "y the :ord in the case of a specia! devotee. #ahara(a +ariksit cou!d understand this "y the presence of the topmost transcendenta!ists in the universe. %he :ord resides with is devotees$ and therefore the presence of the great saints indicated the presence of the :ord. %he 6ing therefore we!comed the presence of the great rsis as a mark of favor of the Supreme :ord. %5L% /7 %5L% tam mopayatam pratiyantu vipra ganga ca devi dhrta-cittam ise dvi(opasrstah kuhakas taksako va dasatv a!am gayata visnu-gathah SE=3=E#S tam--for that reasonD ma--meD upayatam--taken she!ter ofD pratiyantu--(ust accept meD viprah--3 "rahmanasD ganga--mother 2angesD ca--a!soD devi--direct representative of the :ordD dhrta--taken intoD cittam--heartD ise--unto the :ordD dvi(a-upasrstah--created "y the "rahmanaD kuhakah--something magica!D taksakah--the snake"irdD va--eitherD dasatu--!et it "iteD a!am--without further de!ayD gayata--p!ease go on singingD visnu-gathah--narration of the deeds of 'isnu. %CA=S:A%&3= 3 "rahmanas$ (ust accept me as a comp!ete!y surrendered sou!$ and !et mother 2anges$ the representative of the :ord$ a!so accept me in that way$ for & have a!ready taken the !otus feet of the :ord into my heart. :et the snake-"ird--or whatever magica! thing the "rahmana created--"ite me at once. & on!y desire that you a!! continue singing the deeds of :ord 'isnu. +BC+3C%

As soon as one is given up comp!ete!y unto the !otus feet of the Supreme :ord$ he is not at a!! afraid of death. %he atmosphere created "y the presence of great devotees of the :ord on the "ank of the 2anges and #ahara(a +ariksit9s comp!ete acceptance of the :ord9s !otus feet were sufficient guarantee to the 6ing for going "ack to 2odhead. e thus "ecame a"so!ute!y free from a!! fear of death. %5L% /. %5L% punas ca "huyad "hagavaty anante ratih prasangas ca tad-asrayesu mahatsu yam yam upayami srstim maitry astu sarvatra namo dvi(e"hyah SE=3=E#S punah--againD ca--andD "huyat--!et it "eD "hagavati--unto :ord Sri 6rsnaD anante--who has un!imited potencyD ratih--attractingD prasangah--associationD ca--a!soD tat-- isD asrayesu--with those who are is devoteesD mahatsu--within the materia! creationD yam yam--whereverD upayami--& may takeD srstim--my "irthD maitri--friend!y re!ationD astu--!et it "eD sarvatra--everywhereD namah--my o"eisancesD dvi(e"hyah-unto the "rahmanas. %CA=S:A%&3= Again$ offering o"eisances unto a!! you "rahmanas$ & pray that if & shou!d again take my "irth in the materia! wor!d & wi!! have comp!ete attachment to the un!imited :ord 6rsna$ association with is devotees and friend!y re!ations with a!! !iving "eings. +BC+3C% %hat a devotee of the :ord is the on!y perfect !iving "eing is e4p!ained herein "y #ahara(a +ariksit. A devotee of the :ord is no one9s enemy$ a!though there may "e many enemies of a devotee. A devotee of the :ord does not !ike to associate with nondevotees$ a!though he has no enmity with them. e desires association with the devotees of the :ord. %his is perfect!y natura! "ecause "irds of the same feather mi4 together. And the most important function of a devotee is to have comp!ete attachment for :ord Sri 6rsna$ the father of a!! !iving "eings. As a good son of the father "ehaves in a friend!y way with a!! his other "rothers$ so a!so the devotee of the :ord$ "eing a good son of the supreme father$ :ord 6rsna$ sees a!! other !iving "eings in re!ation with the supreme father. e tries to "ring "ack the upstart sons of the father to a saner stage and to get them to accept the supreme fatherhood of 2od. #ahara(a +ariksit was certain!y going "ack to 2odhead$ "ut even if he were not to go "ack$ he prayed for a pattern of !ife which is the most perfect way in the materia! wor!d. A pure devotee does not desire the company of a persona!ity as great as Brahma$ "ut he prefers the association of a petty !iving "eing$ provided he is a devotee of the :ord. %5L% /%5L% iti sma ra(adhyavasaya-yuktah pracina-mu!esu kusesu dhirah udan-mukho daksina-ku!a aste samudra-patnyah sva-suta-nyasta-"harah SE=3=E#S

iti--thusD sma--as in the pastD ra(a--the 6ingD adhyavasaya--perseveranceD yuktah--"eing engagedD pracina--easternD mu!esu--with the rootD kusesu--on a seat made of kusa strawD dhirah--se!f-contro!!edD udan-mukhah--facing the northern sideD daksina--on the southernD ku!e--"ankD aste--situatedD samudra-the seaD patnyah--wife of ,the 2anges0D sva--ownD suta--sonD nyasta--given overD "harah--the charge of administration. %CA=S:A%&3= &n perfect se!f-contro!$ #ahara(a +ariksit sat down on a seat of straw$ with straw-roots facing the east$ p!aced on the southern "ank of the 2anges$ and he himse!f faced the north. Aust previous!y he had given charge of his kingdom over to his son. +BC+3C% %he Civer 2anges is ce!e"rated as the wife of the sea. %he seat of kusa straw is considered to "e sanctified if the straw is taken out of the earth comp!ete with root$ and if the root is pointed toward the east it is considered to "e auspicious. Facing the north is sti!! more favora"!e for attaining spiritua! success. #ahara(a +ariksit handed over the charge of administration to his son "efore !eaving home. e was thus fu!!y e)uipped for a!! favora"!e conditions. %5L% /@ %5L% evam ca tasmin nara-deva-deve prayopaviste divi deva-sanghah prasasya "humau vyakiran prasunair muda muhur dundu"hayas ca neduh SE=3=E#S evam--thusD ca--andD tasmin--in thatD nara-deva-deve--upon the 6ing9sD praya-upaviste--"eing engaged in fasting to deathD divi--in the skyD deva--demigodsD sanghah--a!! of themD prasasya--having praised the actionD "humau--on the earthD vyakiran--scatteredD prasunaih--with f!owersD muda--in p!easureD muhuh-continua!!yD dundu"hayah--ce!estia! drumsD ca--a!soD neduh--"eaten. %CA=S:A%&3= %hus the 6ing$ #ahara(a +ariksit$ sat to fast unti! death. A!! the demigods of the higher p!anets praised the 6ing9s actions and in p!easure continua!!y scattered f!owers over the earth and "eat ce!estia! drums. +BC+3C% 5ven up to the time of #ahara(a +ariksit there were interp!anetary communications$ and the news of #ahara(a +ariksit9s fasting unto death to attain sa!vation reached the higher p!anets in the sky where the inte!!igent demigods !ive. %he demigods are more !u4urious than human "eings$ "ut a!! of them are o"edient to the orders of the Supreme :ord. %here is no one in the heaven!y p!anets who is an atheist or non"e!iever. %hus any devotee of the :ord on the surface of the earth is a!ways praised "y them$ and in the case of #ahara(a +ariksit they were great!y de!ighted and thus gave tokens of honor "y scattering f!owers over the earth and "y "eating ce!estia! drums. A demigod takes p!easure in seeing someone go "ack to 2odhead. e is a!ways p!eased with a devotee of the :ord$ so much so that "y his adhidaivic powers he may he!p the devotees in a!! respects. And "y their actions$ the :ord is p!eased with them.

%here is an invisi"!e chain of comp!ete cooperation "etween the :ord$ the demigods and the devotee of the :ord on earth. %5L% /; %5L% maharsayo vai samupagata ye prasasya sadhv ity anumodamanah ucuh pra(anugraha-si!a-sara yad uttama-s!oka-guna"hirupam SE=3=E#S maharsayah--the great sagesD vai--as a matter of courseD samupagatah--assem"!ed thereD ye--those whoD prasasya--"y praisingD sadhu--)uite a!! rightD iti--thusD anumodamanah--a!! approvingD ucuh--saidD pra(aanugraha--doing good to the !iving "eingD si!a-sarah--)ua!itative!y powerfu!D yat--"ecauseD uttama-s!oka-one who is praised "y se!ected poemsD guna-a"hirupam--as "eautifu! as god!y )ua!ities. %CA=S:A%&3= A!! the great sages who were assem"!ed there a!so praised the decision of #ahara(a +ariksit and they e4pressed their approva! "y saying$ "'ery good." =atura!!y the sages are inc!ined to do good to common men$ for they have a!! the )ua!itative powers of the Supreme :ord. %herefore they were very much p!eased to see #ahara(a +ariksit$ a devotee of the :ord$ and they spoke as fo!!ows. +BC+3C% %he natura! "eauty of a !iving "eing is enhanced "y rising up to the p!atform of devotiona! service. #ahara(a +ariksit was a"sor"ed in attachment for :ord 6rsna. Seeing this$ the great sages assem"!ed were very p!eased$ and they e4pressed their approva! "y saying$ "'ery good." Such sages are natura!!y inc!ined to do good to the common man$ and when they see a persona!ity !ike #ahara(a +ariksit advance in devotiona! service$ their p!easure knows no "ounds$ and they offer a!! "!essings in their power. %he devotiona! service of the :ord is so auspicious that a!! demigods and sages$ up to the :ord imse!f$ "ecame p!eased with the devotee$ and therefore the devotee finds everything auspicious. A!! inauspicious matters are removed from the path of a progressive devotee. #eeting a!! the great sages at the time of death was certain!y auspicious for #ahara(a +ariksit$ and thus he was "!essed "y the so-ca!!ed curse of a "rahmana9s "oy. %5L% <? %5L% na va idam ra(arsi-varya citram "havatsu krsnam samanuvratesu ye 9dhyasanam ra(a-kirita-(ustam sadyo (ahur "hagavat-parsva-kamah SE=3=E#S na--neitherD va--!ike thisD idam--thisD ra(arsi--saint!y kingD varya--the chiefD citram--astonishingD "havatsu--unto a!! of youD krsnam--:ord 6rsnaD samanuvratesu--unto those who are strict!y in the !ine ofD ye--whoD adhyasanam--seated on the throneD ra(a-kirita--he!mets of kingsD (ustam--decoratedD sadyah--

immediate!yD (ahuh--gave upD "hagavat--the +ersona!ity of 2odheadD parsva-kamah--desiring to achieve association. %CA=S:A%&3= F%he sages said8G 3 chief of a!! the saint!y kings of the +andu dynasty who are strict!y in the !ine of :ord Sri 6rsnaJ &t is not at a!! astonishing that you give up your throne$ which is decorated with the he!mets of many kings$ to achieve eterna! association with the +ersona!ity of 2odhead. +BC+3C% Foo!ish po!iticians who ho!d po!itica! administrative posts think that the temporary posts they occupy are the highest materia! gain of !ife$ and therefore they stick to those posts even up to the !ast moment of !ife$ without knowing that achievement of !i"eration as one of the associates of the :ord in is eterna! a"ode is the highest gain of !ife. %he human !ife is meant for achieving this end. %he :ord has assured us in the Bhagavad-gita many times that going "ack to 2odhead$ is eterna! a"ode$ is the highest achievement. +rah!ada #ahara(a$ whi!e praying to :ord =rsimha$ said$ "3 my :ord$ & am very much afraid of the materia!istic way of !ife$ and & am not the !east afraid of Eour present ghast!y ferocious feature as =rsimhadeva. %his materia!istic way of !ife is something !ike a grinding stone$ and we are "eing crushed "y it. We have fa!!en into this horri"!e whir!poo! of the tossing waves of !ife$ and thus$ my :ord$ & pray at Eour !otus feet to ca!! me "ack to Eour eterna! a"ode as one of Eour servitors. %his is the summit !i"eration of this materia!istic way of !ife. & have very "itter e4perience of the materia!istic way of !ife. &n whichever species of !ife & have taken "irth$ compe!!ed "y the force of my own activities$ & have very painfu!!y e4perienced two things$ name!y separation from my "e!oved and meeting with what is not wanted. And to counteract them$ the remedies which & undertook were more dangerous than the disease itse!f. So & drift from one point to another "irth after "irth$ and & pray to Eou therefore to give me a she!ter at Eour !otus feet." %he +andava kings$ who are more than many saints of the wor!d$ knew the "itter resu!ts of the materia!istic way of !ife. %hey were never captivated "y the g!are of the imperia! throne they occupied$ and they sought a!ways the opportunity of "eing ca!!ed "y the :ord to associate with im eterna!!y. #ahara(a +ariksit was the worthy grandson of #ahara(a Eudhisthira. #ahara(a Eudhisthira gave up the imperia! throne to his grandson$ and simi!ar!y #ahara(a +ariksit$ the grandson of #ahara(a Eudhisthira$ gave up the imperia! throne to his son Aaname(aya. %hat is the way of a!! the kings in the dynasty "ecause they are a!! strict!y in the !ine of :ord 6rsna. %hus the devotees of the :ord are never enchanted "y the g!are of materia!istic !ife$ and they !ive impartia!!y$ unattached to the o"(ects of the fa!se$ i!!usory materia!istic way of !ife. %5L% </ %5L% sarve vayam tavad ihasmahe 9tha ka!evaram yavad asau vihaya !okam param vira(askam visokam yasyaty ayam "hagavata-pradhanah SE=3=E#S sarve--a!!D vayam--of usD tavat--as !ong asD iha--at this p!aceD asmahe--sha!! stayD atha--hereafterD ka!evaram--the "odyD yavat--so !ongD asau--the 6ingD vihaya--giving upD !okam--the p!anetD param--the supremeD vira(askam--comp!ete!y free from mundane contaminationD visokam--comp!ete!y freed from a!! kinds of !amentationD yasyati--returnsD ayam--thisD "hagavata--devoteeD pradhanah--the foremost. %CA=S:A%&3=

We sha!! a!! wait here unti! the foremost devotee of the :ord$ #ahara(a +ariksit$ returns to the supreme p!anet$ which is comp!ete!y free from a!! mundane contamination and a!! kinds of !amentation. +BC+3C% Beyond the !imitation of the materia! creation$ which is compared to the c!oud in the sky$ there is the paravyoma$ or the spiritua! sky$ fu!! of p!anets ca!!ed 'aikunthas. Such 'aikuntha p!anets are a!so different!y known as the +urusottama!oka$ Acyuta!oka$ %rivikrama!oka$ rsikesa!oka$ 6esava!oka$ Aniruddha!oka$ #adhava!oka$ +radyumna!oka$ Sankarsana!oka$ Sridhara!oka$ 'asudeva!oka$ Ayodhya!oka$ 1varaka!oka and many other mi!!ions of spiritua! !okas wherein the +ersona!ity of 2odhead predominatesD a!! the !iving entities there are !i"erated sou!s with spiritua! "odies as good as that of the :ord. %here is no materia! contaminationD everything there is spiritua!$ and therefore there is nothing o"(ective!y !amenta"!e. %hey are fu!! of transcendenta! "!iss$ and are without "irth$ death$ o!d age and disease. And amongst a!! the a"ove-mentioned 'aikuntha!okas$ there is one supreme !oka ca!!ed 2o!oka 'rndavana$ which is the a"ode of the :ord Sri 6rsna and is specific associates. #ahara(a +ariksit was destined to achieve this particu!ar !oka$ and the great rsis assem"!ed there cou!d foresee this. A!! of them consu!ted among themse!ves a"out the great departure of the great 6ing$ and they wanted to see him up to the !ast moment "ecause they wou!d no more "e a"!e to see such a great devotee of the :ord. When a great devotee of the :ord passes away$ there is nothing to "e !amented "ecause the devotee is destined to enter into the kingdom of 2od. But the sorry p!ight is that such great devotees !eave our sight$ and therefore there is every reason to "e sorry. As the :ord is rare!y to "e seen "y our present eyes$ so a!so are the great devotees. %he great rsis$ therefore$ correct!y decided to remain on the spot ti!! the !ast moment. %5L% << %5L% asrutya tad rsi-gana-vacah pariksit samam madhu-cyud guru cavya!ikam a"hasatainan a"hinandya yuktan susrusamanas caritani visnoh SE=3=E#S asrutya--(ust after hearingD tat--thatD rsi-gana--the sages assem"!edD vacah--speakingD pariksit--#ahara(a +ariksitD samam--impartia!D madhu-cyut--sweet to hearD guru--graveD ca--a!soD avya!ikam--perfect!y trueD a"hasata--saidD enan--a!! of themD a"hinandya--congratu!atedD yuktan--appropriate!y presentedD susrusamanah--"eing desirous to hearD caritani--activities ofD visnoh--the +ersona!ity of 2odhead. %CA=S:A%&3= A!! that was spoken "y the great sages was very sweet to hear$ fu!! of meaning and appropriate!y presented as perfect!y true. So after hearing them$ #ahara(a +ariksit$ desiring to hear of the activities of :ord Sri 6rsna$ the +ersona!ity of 2odhead$ congratu!ated the great sages. %5L% <I %5L% samagatah sarvata eva sarve veda yatha murti-dharas tri-prsthe nehatha namutra ca kascanartha rte paranugraham atma-si!am

SE=3=E#S samagatah--assem"!edD sarvatah--from a!! directionsD eva--certain!yD sarve--a!! of youD vedah--supreme know!edgeD yatha--asD murti-dharah--personifiedD tri-prsthe--on the p!anet of Brahma ,which is situated a"ove the three p!anetary systems$ name!y the upper$ intermediate and !ower wor!ds0D na--notD iha--in this wor!dD atha--thereafterD na--norD amutra--in the other wor!dD ca--a!soD kascana--any otherD arthah--interestD rte--save and e4ceptD para--othersD anugraham--doing good toD atma-si!am--own nature. %CA=S:A%&3= %he 6ing said8 3 great sages$ you have a!! very kind!y assem"!ed here$ having come from a!! parts of the universe. Eou are a!! as good as supreme know!edge personified$ who resides in the p!anet a"ove the three wor!ds FSatya!okaG. Conse)uent!y you are natura!!y inc!ined to do good to others$ and "ut for this you have no interest$ either in this !ife or in the ne4t. +BC+3C% Si4 kinds of opu!ences$ name!y wea!th$ strength$ fame$ "eauty$ know!edge and renunciation$ are a!! origina!!y the different attri"utes pertaining to the A"so!ute +ersona!ity of 2odhead. %he !iving "eings$ who are part-and-parce! entities of the Supreme Being$ have a!! these attri"utes partia!!y$ up to the fu!! strength of seventy-eight percent. &n the materia! wor!d these attri"utes ,up to seventy-eight percent of the :ord9s attri"utes0 are covered "y the materia! energy$ as the sun is covered "y a c!oud. %he covered strength of the sun is very dim$ compared to the origina! g!are$ and simi!ar!y the origina! co!or of the !iving "eings with such attri"utes "ecomes a!most e4tinct. %here are three p!anetary systems$ name!y the !ower wor!ds$ the intermediate wor!ds and the upper wor!ds. %he human "eings on earth are situated at the "eginning of the intermediate wor!ds$ "ut !iving "eings !ike Brahma and his contemporaries !ive in the upper wor!ds$ of which the topmost is Satya!oka. &n Satya!oka the inha"itants are fu!!y cogni*ant of 'edic wisdom$ and thus the mystic c!oud of materia! energy is c!eared. %herefore they are known as the 'edas personified. Such persons$ "eing fu!!y aware of know!edge "oth mundane and transcendenta!$ have no interest in either the mundane or transcendenta! wor!ds. %hey are practica!!y desire!ess devotees. &n the mundane wor!d they have nothing to achieve$ and in the transcendenta! wor!d they are fu!! in themse!ves. %hen why do they come to the mundane wor!d? %hey descend on different p!anets as messiahs "y the order of the :ord to de!iver the fa!!en sou!s. 3n the earth they come down and do good to the peop!e of the wor!d in different circumstances under different c!imatic inf!uences. %hey have nothing to do in this wor!d save and e4cept rec!aim the fa!!en sou!s rotting in materia! e4istence$ de!uded "y materia! energy. %5L% <> %5L% tatas ca vah prcchyam imam viprcche visra"hya vipra iti krtyatayam sarvatmana mriyamanais ca krtyam suddham ca tatramrsata"hiyuktah SE=3=E#S tatah--as suchD ca--andD vah--unto youD prcchyam--that which is to "e askedD imam--thisD viprcche--"eg to ask youD visra"hya--trustworthyD viprah--"rahmanasD iti--thusD krtyatayam--out of a!! different dutiesD sarva-atmana--"y everyoneD mriyamanaih--especia!!y those who are (ust a"out to dieD ca--andD krtyam-dutifu!D suddham--perfect!y correctD ca--andD tatra--thereinD amrsata--"y comp!ete de!i"erationD a"hiyuktah--(ust "efitting.

%CA=S:A%&3= 3 trustworthy "rahmanas$ & now ask you a"out my immediate duty. +!ease$ after proper de!i"eration$ te!! me of the una!!oyed duty of everyone in a!! circumstances$ and specifica!!y of those who are (ust a"out to die. +BC+3C% &n this verse the 6ing has p!aced two )uestions "efore the !earned sages. %he first )uestion is what is the duty of everyone in a!! circumstances$ and the second )uestion is what is the specific duty of one who is to die very short!y. 3ut of the two$ the )uestion re!ating to the dying man is most important "ecause everyone is a dying man$ either very short!y or after one hundred years. %he duration of !ife is immateria!$ "ut the duty of a dying man is very important. #ahara(a +ariksit p!aced these two )uestions "efore Sukadeva 2osvami a!so on his arriva!$ and practica!!y the who!e of the Srimad-Bhagavatam$ "eginning from the Second Canto up to the !ast %we!fth Canto$ dea!s with these two )uestions. %he conc!usion arrived at thereof is that devotiona! service of the :ord Sri 6rsna$ as it is confirmed "y the :ord imse!f in the !ast phases of the Bhagavad-gita$ is the !ast word in re!ation to everyone9s permanent duty in !ife. #ahara(a +ariksit was a!ready aware of this fact$ "ut he wanted the great sages assem"!ed there to unanimous!y give their verdict on his conviction so that he might "e a"!e to go on with his confirmed duty without controversy. e has especia!!y mentioned the word suddha$ or perfect!y correct. For transcendenta! rea!i*ation or se!f-rea!i*ation$ many processes are recommended "y various c!asses of phi!osophers. Some of them are first-c!ass methods$ and some of them are second- or third-c!ass methods. %he first-c!ass method demands that one give up a!! other methods and surrender unto the !otus feet of the :ord and thus "e saved from a!! sins and their reactions. %5L% <7 %5L% tatra"havad "hagavan vyasa-putro yadrcchaya gam atamano 9napeksah a!aksya-!ingo ni(a-!a"ha-tusto vrtas ca "a!air avadhuta-vesah SE=3=E#S tatra--thereD a"havat--appearedD "hagavan--powerfu!D vyasa-putrah--son of 'yasadevaD yadrcchaya--as one desiresD gam--the earthD atamanah--whi!e trave!ingD anapeksah--disinterestedD a!aksya--unmanifestedD !ingah--symptomsD ni(a-!a"ha--se!f-rea!i*edD tustah--satisfiedD vrtah--surroundedD ca--andD "a!aih--"y chi!drenD avadhuta--neg!ected "y othersD vesah--dressed. %CA=S:A%&3= At that moment there appeared the powerfu! son of 'yasadeva$ who trave!ed over the earth disinterested and satisfied with himse!f. e did not manifest any symptoms of "e!onging to any socia! order or status of !ife. e was surrounded with women and chi!dren$ and he dressed as if others had neg!ected him. +BC+3C% %he word "hagavan is sometimes used in re!ation with some of the great devotees of the :ord$ !ike Sukadeva 2osvami. Such !i"erated sou!s are disinterested in the affairs of this materia! wor!d "ecause they are se!f-satisfied "y the great achievements of devotiona! service. As e4p!ained "efore$ Sukadeva 2osvami never accepted any forma! spiritua! master$ nor did he undergo any forma! reformatory performances. is father$ 'yasadeva$ was his natura! spiritua! master "ecause Sukadeva 2osvami heard Srimad-Bhagavatam

from him. After this$ he "ecame comp!ete!y se!f-satisfied. %hus he was not dependent on any forma! process. %he forma! processes are necessary for those who are e4pected to reach the stage of comp!ete !i"eration$ "ut Sri Sukadeva 2osvami was a!ready in that status "y the grace of his father. As a young "oy he was e4pected to "e proper!y dressed$ "ut he went a"out naked and was uninterested in socia! customs. e was neg!ected "y the genera! popu!ace$ and in)uisitive "oys and women surrounded him as if he were a madman. e thus appears on the scene whi!e trave!ing on the earth of his own accord. &t appears that upon the in)uiry of #ahara(a +ariksit$ the great sages were not unanimous in their decision as to what was to "e done. For spiritua! sa!vation there were many prescriptions according to the different modes of different persons. But the u!timate aim of !ife is to attain the highest perfectiona! stage of devotiona! service to the :ord. As doctors differ$ so a!so sages differ in their different prescriptions. Whi!e such things were going on$ the great and powerfu! son of 'yasadeva appeared on the scene. %5L% <. %5L% tam dvyasta-varsam su-kumara-padakaroru-"ahv-amsa-kapo!a-gatram carv-ayataksonnasa-tu!ya-karnasu"hrv-ananam kam"u-su(ata-kantham SE=3=E#S tam--himD dvi-asta--si4teenD varsam--yearsD su-kumara--de!icateD pada--!egsD kara--handsD uru--thighsD "ahu--armsD amsa--shou!dersD kapo!a--foreheadD gatram--"odyD caru--"eautifu!D ayata--"roadD aksa--eyesD unnasa--high noseD tu!ya--simi!arD karna--earsD su"hru--nice "rowsD ananam--faceD kam"u--conchshe!!D su(ata--nice!y "ui!tD kantham--neck. %CA=S:A%&3= %his son of 'yasadeva was on!y si4teen years o!d. is !egs$ hands$ thighs$ arms$ shou!ders$ forehead and the other parts of his "ody were a!! de!icate!y formed. is eyes were "eautifu!!y wide$ and his nose and ears were high!y raised. e had a very attractive face$ and his neck was we!! formed and "eautifu! !ike a conchshe!!. +BC+3C% A respecta"!e persona!ity is descri"ed "eginning with the !egs$ and this honored system is o"served here with Sukadeva 2osvami. e was on!y si4teen years of age. A person is honored for his achievements and not for advanced age. A person can "e o!der "y e4perience and not "y age. Sri Sukadeva 2osvami$ who is descri"ed herein as the son of 'yasadeva$ was "y his know!edge more e4perienced than a!! the sages present there$ a!though he was on!y si4teen years o!d. %5L% <%5L% nigudha-(atrum prthu-tunga-vaksasam avarta-na"him va!i-va!gudaram ca dig-am"aram vaktra-vikirna-kesam pra!am"a-"ahum svamarottama"ham SE=3=E#S

nigudha--coveredD (atrum--co!!ar"oneD prthu--"roadD tunga--swo!!enD vaksasam--chestD avarta--whir!edD na"him--nave!D va!i-va!gu--stripedD udaram--a"domenD ca--a!soD dik-am"aram--dressed "y a!! directions ,naked0D vaktra--cur!edD vikirna--scatteredD kesam--hairD pra!am"a--e!ongatedD "ahum--handsD su-amarauttama--the "est among the gods ,6rsna0D a"ham--hue. %CA=S:A%&3= is co!!ar"one was f!eshy$ his chest "road and thick$ his nave! deep and his a"domen "eautifu!!y striped. is arms were !ong$ and cur!y hair was strewn over his "eautifu! face. e was naked$ and the hue of his "ody ref!ected that of :ord 6rsna. +BC+3C% is "odi!y features indicate him to "e different from common men. A!! the signs descri"ed in connection with the "odi!y features of Sukadeva 2osvami are uncommon symptoms$ typica! of great persona!ities$ according to physiognomica! ca!cu!ations. is "odi!y hue resem"!ed that of :ord 6rsna$ who is the supreme among the gods$ demigods and a!! !iving "eings. %5L% <@ %5L% syamam sadapivya-vayo-9nga-!aksmya strinam mano-(nam rucira-smitena pratyutthitas te munayah svasane"hyas ta!-!aksana-(na api gudha-varcasam SE=3=E#S syamam--"!ackishD sada--a!waysD apivya--e4cessive!yD vayah--ageD anga--symptomsD !aksmya--"y the opu!ence ofD strinam--of the fair se4D manah-(nam--attractiveD rucira--"eautifu!D smitena--smi!ingD pratyutthitah--stood upD te--a!! of themD munayah--the great sagesD sva--ownD asane"hyah--from the seatsD tat--thoseD !aksana-(nah--e4pert in the art of physiognomyD api--evenD gudha-varcasam--covered g!ories. %CA=S:A%&3= e was "!ackish and very "eautifu! due to his youth. Because of the g!amor of his "ody and his attractive smi!es$ he was p!easing to women. %hough he tried to cover his natura! g!ories$ the great sages present there were a!! e4pert in the art of physiognomy$ and so they honored him "y rising from their seats. %5L% <; %5L% sa visnu-rato 9tithaya agataya tasmai saparyam sirasa(ahara tato nivrtta hy a"udhah striyo 9r"haka mahasane sopavivesa pu(itah SE=3=E#S sah--heD visnu-ratah--#ahara(a +ariksit ,who is a!ways protected "y :ord 'isnu0D atithaye--to "ecome a guestD agataya--one who arrived thereD tasmai--unto himD saparyam--with the who!e "odyD sirasa--with "owed headD a(ahara--offered o"eisancesD tatah--thereafterD nivrttah--ceasedD hi--certain!yD a"udhah--!ess

inte!!igentD striyah--womenD ar"hakah--"oysD maha-asane--e4a!ted seatD sa--heD upavivesa--sat downD pu(itah--"eing respected. %CA=S:A%&3= #ahara(a +ariksit$ who is a!so known as 'isnurata Fone who is a!ways protected "y 'isnuG$ "owed his head to receive the chief guest$ Sukadeva 2osvami. At that time a!! the ignorant women and "oys ceased fo!!owing Sri!a Sukadeva. Ceceiving respect from a!!$ Sukadeva 2osvami took his e4a!ted seat. +BC+3C% 3n Sukadeva 2osvami9s arriva! at the meeting$ everyone$ e4cept Sri!a 'yasadeva$ =arada and a few others$ stood up$ and #ahara(a +ariksit$ who was g!ad to receive a great devotee of the :ord$ "owed down "efore him with a!! the !im"s of his "ody. Sukadeva 2osvami a!so e4changed the greetings and reception "y em"race$ shaking of hands$ nodding and "owing down$ especia!!y "efore his father and =arada #uni. %hus he was offered the presidentia! seat at the meeting. When he was so received "y the king and sages$ the street "oys and !ess inte!!igent women who fo!!owed him were struck with wonder and fear. So they retired from their frivo!ous activities$ and everything was fu!! of gravity and ca!m. %5L% I? %5L% sa samvrtas tatra mahan mahiyasam "rahmarsi-ra(arsi-devarsi-sanghaih vyarocata!am "hagavan yathendur graharksa-tara-nikaraih paritah SE=3=E#S sah--Sri Sukadeva 2osvamiD samvrtah--surrounded "yD tatra--thereD mahan--greatD mahiyasam--of the greatestD "rahmarsi--saint among the "rahmanasD ra(arsi--saint among the kingsD devarsi--saint among the demigodsD sanghaih--"y the assem"!y ofD vyarocata--we!! deservedD a!am--a"!eD "hagavan--powerfu!D yatha--asD induh--the moonD graha--p!anetsD rksa--heaven!y "odiesD tara--starsD nikaraih--"y the assem"!y ofD paritah--surrounded "y. %CA=S:A%&3= Sukadeva 2osvami was then surrounded "y saint!y sages and demigods (ust as the moon is surrounded "y stars$ p!anets and other heaven!y "odies. is presence was gorgeous$ and he was respected "y a!!. +BC+3C% &n the great assem"!y of saint!y persona!ities$ there was 'yasadeva the "rahmarsi$ =arada the devarsi$ +arasurama the great ru!er of the ksatriya kings$ etc. Some of them were powerfu! incarnations of the :ord. Sukadeva 2osvami was not known as "rahmarsi$ ra(arsi or devarsi$ nor was he an incarnation !ike =arada$ 'yasa or +arasurama. And yet he e4ce!!ed them in respects paid. %his means that the devotee of the :ord is more honored in the wor!d than the :ord imse!f. 3ne shou!d therefore never minimi*e the importance of a devotee !ike Sukadeva 2osvami. %5L% I/ %5L%

prasantam asinam akuntha-medhasam munim nrpo "hagavato 9"hyupetya pranamya murdhnavahitah krtan(a!ir natva gira sunrtayanvaprcchat SE=3=E#S prasantam--perfect!y pacifiedD asinam--sittingD akuntha--without hesitationD medhasam--one who has sufficient inte!!igenceD munim--unto the great sageD nrpah--the 6ing ,#ahara(a +ariksit0D "hagavatah--the great devoteeD a"hyupetya--approaching himD pranamya--"owing downD murdhna--his headD avahitah-proper!yD krta-an(a!ih--with fo!ded handsD natva--po!ite!yD gira--"y wordsD sunrtaya--in sweet voicesD anvaprcchat--in)uired. %CA=S:A%&3= %he sage Sri Sukadeva 2osvami sat perfect!y pacified$ inte!!igent and ready to answer any )uestion without hesitation. %he great devotee$ #ahara(a +ariksit$ approached him$ offered his respects "y "owing "efore him$ and po!ite!y in)uired with sweet words and fo!ded hands. +BC+3C% %he gesture now adopted "y #ahara(a +ariksit of )uestioning a master is )uite "efitting in terms of scriptura! in(unctions. %he scriptura! in(unction is that one shou!d hum"!y approach a spiritua! master to understand the transcendenta! science. #ahara(a +ariksit was now prepared for meeting his death$ and within the very short time of seven days he was to know the process of entering the kingdom of 2od. &n such important cases$ one is re)uired to approach a spiritua! master. %here is no necessity of approaching a spiritua! master un!ess one is in need of so!ving the pro"!ems of !ife. 3ne who does not know how to put )uestions "efore the spiritua! master has no "usiness seeing him. And the )ua!ification of the spiritua! master is perfect!y manifested in the person of Sukadeva 2osvami. Both the spiritua! master and the discip!e$ name!y Sri Sukadeva 2osvami and #ahara(a +ariksit$ attained perfection through the medium of Srimad-Bhagavatam. Sukadeva 2osvami !earned Srimad-Bhagavatam from his father$ 'yasadeva$ "ut he had no chance to recite it. Before #ahara(a +ariksit he recited Srimad-Bhagavatam and answered the )uestions of #ahara(a +ariksit unhesitating!y$ and thus "oth the master and the discip!e got sa!vation. %5L% I< %5L% pariksid uvaca aho adya vayam "rahman sat-sevyah ksatra-"andhavah krpayatithi-rupena "havad"his tirthakah krtah SE=3=E#S pariksit uvaca--the fortunate #ahara(a +ariksit saidD aho--ahD adya--todayD vayam--weD "rahman--3 "rahmanaD sat-sevyah--e!igi"!e to serve the devoteeD ksatra--the ru!ing c!assD "andhavah--friendsD krpaya-"y your mercyD atithi-rupena--in the manner of a guestD "havad"hih--"y your good se!fD tirthakah-)ua!ified for "eing p!aces of pi!grimageD krtah--done "y you. %CA=S:A%&3=

%he fortunate 6ing +ariksit said8 3 "rahmana$ "y your mercy on!y$ you have sanctified us$ making us !ike unto p!aces of pi!grimage$ a!! "y your presence here as my guest. By your mercy$ we$ who are "ut unworthy roya!ty$ "ecome e!igi"!e to serve the devotee. +BC+3C% Saint!y devotees !ike Sukadeva 2osvami genera!!y do not approach wor!d!y en(oyers$ especia!!y those in roya! orders. #ahara(a +rataparudra was a fo!!ower of :ord Caitanya$ "ut when he wanted to see the :ord$ the :ord refused to see him "ecause he was a king. For a devotee who desires to go "ack to 2odhead$ two things are strict!y prohi"ited8 wor!d!y en(oyers and women. %herefore$ devotees of the standard of Sukadeva 2osvami are never interested in seeing kings. #ahara(a +ariksit was$ of course$ a different case. e was a great devotee$ a!though a king$ and therefore Sukadeva 2osvami came to see him in his !ast stage of !ife. #ahara(a +ariksit$ out of his devotiona! humi!ity$ fe!t himse!f an unworthy descendant of his great ksatriya forefathers$ a!though he was as great as his predecessors. %he unworthy sons of the roya! orders are ca!!ed ksatra-"andhavas$ as the unworthy sons of the "rahmanas are ca!!ed dvi(a-"andhus or "rahma"andhus. #ahara(a +ariksit was great!y encouraged "y the presence of Sukadeva 2osvami. e fe!t himse!f sanctified "y the presence of the great saint whose presence turns any p!ace into a p!ace of pi!grimage. %5L% II %5L% yesam samsmaranat pumsam sadyah suddhyanti vai grhah kim punar darsana-sparsapada-saucasanadi"hih SE=3=E#S yesam--of whomD samsmaranat--"y remem"ranceD pumsam--of a personD sadyah--instant!yD suddhyanti-c!eansesD vai--certain!yD grhah--a!! housesD kim--whatD punah--thenD darsana--meetingD sparsa--touchingD pada--the feetD sauca--washingD asana-adi"hih--"y offering a seat$ etc. %CA=S:A%&3= Simp!y "y our remem"ering you$ our houses "ecome instant!y sanctified. And what to speak of seeing you$ touching you$ washing your ho!y feet and offering you a seat in our home? +BC+3C% %he importance of ho!y p!aces of pi!grimage is due to the presence of great sages and saints. &t is said that sinfu! persons go to the ho!y p!aces and !eave their sins there to accumu!ate. But the presence of the great saints disinfects the accumu!ated sins$ and thus the ho!y p!aces continue to remain sanctified "y the grace of the devotees and saints present there. &f such saints appear in the homes of wor!d!y peop!e$ certain!y the accumu!ated sins of such wor!d!y en(oyers "ecome neutra!i*ed. %herefore$ the ho!y saints actua!!y have no se!f-interest with the househo!ders. %he on!y aim of such saints is to sanctify the houses of the househo!ders$ and the househo!ders therefore shou!d fee! gratefu! when such saints and sages appear at their doors. A househo!der who dishonors such ho!y orders is a great offender. &t is en(oined$ therefore$ that a househo!der who does not "ow down "efore a saint at once must undergo fasting for the day in order to neutra!i*e the great offense. %5L% I> %5L%

sannidhyat te maha-yogin patakani mahanty api sadyo nasyanti vai pumsam visnor iva suretarah SE=3=E#S sannidhyat--on account of the presenceD te--yourD maha-yogin--3 great mysticD patakani--sinsD mahanti-invu!nera"!eD api--in spite ofD sadyah--immediate!yD nasyanti--van)uishedD vai--certain!yD pumsam--of a personD visnoh--!ike the presence of the +ersona!ity of 2odheadD iva--!ikeD sura-itarah--other than the demigods. %CA=S:A%&3= Aust as the atheist cannot remain in the presence of the +ersona!ity of 2odhead$ so a!so the invu!nera"!e sins of a man are immediate!y van)uished in your presence$ 3 saintJ 3 great mysticJ +BC+3C% %here are two c!asses of human "eings$ name!y the atheist and the devotee of the :ord. %he devotee of the :ord$ "ecause of manifesting god!y )ua!ities$ is ca!!ed a demigod$ whereas the atheist is ca!!ed a demon. %he demon cannot stand the presence of 'isnu$ the +ersona!ity of 2odhead. %he demons are a!ways "usy in trying to van)uish the +ersona!ity of 2odhead$ "ut factua!!y as soon as the +ersona!ity of 2odhead appears$ "y either is transcendenta! name$ form$ attri"utes$ pastimes$ parapherna!ia or variegatedness$ the demon is at once van)uished. &t is said that a ghost cannot remain as soon as the ho!y name of the :ord is chanted. %he great saints and devotees of the :ord are in the !ist of is parapherna!ia$ and thus as soon as a saint!y devotee is present$ the ghost!y sins are at once van)uished. %hat is the verdict of a!! 'edic !iteratures. 3ne is recommended$ therefore$ to associate on!y with saint!y devotees so that wor!d!y demons and ghosts cannot e4ert their sinister inf!uence. %5L% I7 %5L% api me "hagavan pritah krsnah pandu-suta-priyah paitr-svaseya-prity-artham tad-gotrasyatta-"andhavah SE=3=E#S api--definite!yD me--unto meD "hagavan--the +ersona!ity of 2odheadD pritah--p!easedD krsnah--the :ordD pandu-suta--the sons of 6ing +anduD priyah--dearD paitr--in re!ation with the fatherD svaseya--the sons of the sisterD priti--satisfactionD artham--in the matter ofD tat--theirD gotrasya--of the descendantD atta-acceptedD "andhavah--as a friend. %CA=S:A%&3= :ord 6rsna$ the +ersona!ity of 2odhead$ who is very dear to the sons of 6ing +andu$ has accepted me as one of those re!atives (ust to p!ease is great cousins and "rothers. +BC+3C%

A pure and e4c!usive devotee of the :ord serves his fami!y interest more de4terous!y than others$ who are attached to i!!usory fami!y affairs. 2enera!!y peop!e are attached to fami!y matters$ and the who!e economic impetus of human society is moving under the inf!uence of fami!y affection. Such de!uded persons have no information that one can render "etter service to the fami!y "y "ecoming a devotee of the :ord. %he :ord gives specia! protection to the fami!y mem"ers and descendants of a devotee$ even though such mem"ers are themse!ves nondevoteesJ #ahara(a +rah!ada was a great devotee of the :ord$ "ut his father$ iranyakasipu$ was a great atheist and dec!ared enemy of the :ord. But despite a!! this$ iranyakasipu was awarded sa!vation due to his "eing the father of #ahara(a +rah!ada. %he :ord is so kind that he gives a!! protection to the fami!y mem"ers of is devotee$ and thus the devotee has no need to "other a"out his fami!y mem"ers$ even if one !eaves such fami!y mem"ers aside to discharge devotiona! service. #ahara(a Eudhisthira and his "rothers were the sons of 6unti$ the paterna! aunt of :ord 6rsna$ and #ahara(a +ariksit admits the patronage of :ord 6rsna "ecause of his "eing the on!y grandson of the great +andavas. %5L% I. %5L% anyatha te 9vyakta-gater darsanam nah katham nrnam nitaram mriyamananam samsiddhasya vaniyasah SE=3=E#S anyatha--otherwiseD te--yourD avyakta-gateh--of one whose movements are invisi"!eD darsanam--meetingD nah--for usD katham--howD nrnam--of the peop!eD nitaram--specifica!!yD mriyamananam--of those who are a"out to dieD samsiddhasya--of one who is a!!-perfectD vaniyasah--vo!untary appearance. %CA=S:A%&3= 3therwise Fwithout "eing inspired "y :ord 6rsnaG how is it that you have vo!untari!y appeared here$ though you are moving incognito to the common man and are not visi"!e to us who are on the verge of death? +BC+3C% %he great sage Sukadeva 2osvami was certain!y inspired "y :ord 6rsna to appear vo!untari!y "efore #ahara(a +ariksit$ the great devotee of the :ord$ (ust to give him the teachings of Srimad-Bhagavatam. 3ne can achieve the nuc!eus of the devotiona! service of the :ord "y the mercy of the spiritua! master and the +ersona!ity of 2odhead. %he spiritua! master is the manifested representative of the :ord to he!p one achieve u!timate success. 3ne who is not authori*ed "y the :ord cannot "ecome a spiritua! master. Sri!a Sukadeva 2osvami is an authori*ed spiritua! master$ and thus he was inspired "y the :ord to appear "efore #ahara(a +ariksit and instruct him in the teachings of Srimad-Bhagavatam. 3ne can achieve the u!timate success of going "ack to 2odhead if he is favored "y the :ord9s sending is true representative. As soon as a true representative of the :ord is met "y a devotee of the :ord$ the devotee is assured a guarantee for going "ack to 2odhead (ust after !eaving the present "ody. %his$ however$ depends on the sincerity of the devotee himse!f. %he :ord is seated in the heart of a!! !iving "eings$ and thus he knows very we!! the movements of a!! individua! persons. As soon as the :ord finds that a particu!ar sou! is very eager to go "ack to 2odhead$ the :ord at once sends is "ona fide representative. %he sincere devotee is thus assured "y the :ord of going "ack to 2odhead. %he conc!usion is that to get the assistance and he!p of a "ona fide spiritua! master means to receive the direct he!p of the :ord imse!f. %5L% I-

%5L% atah prcchami samsiddhim yoginam paramam gurum purusasyeha yat karyam mriyamanasya sarvatha SE=3=E#S atah--thereforeD prcchami--"eg to in)uireD samsiddhim--the way of perfectionD yoginam--of the saintsD paramam--the supremeD gurum--the spiritua! masterD purusasya--of a personD iha--in this !ifeD yat-whateverD karyam--dutyD mriyamanasya--of one who is going to dieD sarvatha--in every way. %CA=S:A%&3= Eou are the spiritua! master of great saints and devotees. & am therefore "egging you to show the way of perfection for a!! persons$ and especia!!y for one who is a"out to die. +BC+3C% Bn!ess one is perfect!y an4ious to in)uire a"out the way of perfection$ there is no necessity of approaching a spiritua! master. A spiritua! master is not a kind of decoration for a househo!der. 2enera!!y a fashiona"!e materia!ist engages a so-ca!!ed spiritua! master without any profit. %he pseudo spiritua! master f!atters the so-ca!!ed discip!e$ and there"y "oth the master and his ward go to he!! without a dou"t. #ahara(a +ariksit is the right type of discip!e "ecause he puts forward )uestions vita! to the interest of a!! men$ particu!ar!y for the dying men. %he )uestion put forward "y #ahara(a +ariksit is the "asic princip!e of the comp!ete thesis of Srimad-Bhagavatam. =ow !et us see how inte!!igent!y the great master rep!ies. %5L% I@ %5L% yac chrotavyam atho (apyam yat kartavyam nr"hih pra"ho smartavyam "ha(aniyam va "ruhi yad va viparyayam SE=3=E#S yat--whateverD srotavyam--worth hearingD atho--thereofD (apyam--chantedD yat--what a!soD kartavyam-e4ecutedD nr"hih--"y the peop!e in genera!D pra"ho--3 masterD smartavyam--that which is remem"eredD "ha(aniyam--worshipa"!eD va--eitherD "ruhi--p!ease e4p!ainD yad va--what it may "eD viparyayam--against the princip!e. %CA=S:A%&3= +!ease !et me know what a man shou!d hear$ chant$ remem"er and worship$ and a!so what he shou!d not do. +!ease e4p!ain a!! this to me. %5L% I; %5L%

nunam "hagavato "rahman grhesu grha-medhinam na !aksyate hy avasthanam api go-dohanam kvacit SE=3=E#S nunam--"ecauseD "hagavatah--of you$ who are powerfu!D "rahman--3 "rahmanaD grhesu--in the housesD grha-medhinam--of the househo!dersD na--notD !aksyate--are seenD hi--e4act!yD avasthanam--staying inD api--evenD go-dohanam--mi!king the cowD kvacit--rare!y. %CA=S:A%&3= 3 powerfu! "rahmana$ it is said that you hard!y stay in the houses of men !ong enough to mi!k a cow. +BC+3C% Saints and sages in the renounced order of !ife go to the houses of the househo!ders at the time they mi!k the cows$ ear!y in the morning$ and ask some )uantity of mi!k for su"sistence. A pound of mi!k fresh from the mi!k "ag of a cow is sufficient to feed an adu!t with a!! vitamin va!ues$ and therefore saints and sages !ive on!y on mi!k. 5ven the poorest of the househo!ders keep at !east ten cows$ each de!ivering twe!ve to twenty )uarts of mi!k$ and therefore no one hesitates to spare a few pounds of mi!k for the mendicants. &t is the duty of househo!ders to maintain the saints and sages$ !ike the chi!dren. So a saint !ike Sukadeva 2osvami wou!d hard!y stay at the house of a househo!der for more than five minutes in the morning. &n other words$ such saints are very rare!y seen in the houses of househo!ders$ and #ahara(a +ariksit therefore prayed to him to instruct him as soon as possi"!e. %he househo!ders a!so shou!d "e inte!!igent enough to get some transcendenta! information from visiting sages. %he househo!der shou!d not foo!ish!y ask a saint to de!iver what is avai!a"!e in the market. %hat shou!d "e the reciproca! re!ation "etween the saints and the househo!ders. %5L% >? %5L% suta uvaca evam a"hasitah prstah sa ra(na s!aksnaya gira pratya"hasata dharma-(no "hagavan "adarayanih SE=3=E#S sutah uvaca--Sri Suta 2osvami saidD evam--thusD a"hasitah--"eing spokenD prstah--and asked forD sah-heD ra(na--"y the 6ingD s!aksnaya--"y sweetD gira--!anguageD pratya"hasata--"egan to rep!yD dharma-(nah-one who knows the princip!es of re!igionD "hagavan--the powerfu! persona!ityD "adarayanih--son of 'yasadeva. %CA=S:A%&3= Sri Suta 2osvami said8 %he 6ing thus spoke and )uestioned the sage$ using sweet !anguage. %hen the great and powerfu! persona!ity$ the son of 'yasadeva$ who knew the princip!es of re!igion$ "egan his rep!y. %hus end the Bhaktivedanta purports of the First Canto$ =ineteenth Chapter$ of the Srimad-Bhagavatam$ entit!ed "%he Appearance of Sukadeva 2osvami."

5=1 3F % 5 F&CS% CA=%3