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rmad-Bhgavatam
Canto 12 - The Age of Deterioration

1. The Degraded Dynasties of Kali-yuga

The Twelfth Canto of rmad-Bhgavatam begins with rla ukadeva

Gosvm predicting the kings of the earth who will appear in the future
during the age of Kali. Then he gives a description of the numerous faults
of the age, after which the presiding goddess of the earth sarcastically
berates the foolish members of the kingly order who perpetually try to
conquer her. Next ukadeva Gosvm explains the four varieties of
material annihilation, and then he gives his final advice to Mahrja
Parkit. Thereafter King Parkit is bitten by the snake-bird Takaka and
leaves this world. Sta Gosvm concludes his narration of rmadBhgavatam to the sages at Naimiraya forest by enumerating the
teachers of the various branches of the Vedas and Puras, relating the
pious history of Mrkaeya i, glorifying the Supreme Lord in His
universal form and in His expansion as the sun-god, summarizing the
topics discussed in this literature, and offering final benedictions and
prayers.
The first chapter of this canto briefly describes the future kings of the
dynasty of Magadha and how they become degraded because of the
influence of the age of Kali. There were twenty kings who ruled in the
family of Pru, in the dynasty of the sun-god, counting from Uparicara
Vasu to Purajaya. After Purajaya, the lineage of this dynasty will
become corrupted. Following Purajaya there will be five kings known as
the Pradyotanas, who are then followed by the iungas, the Mauryas,
the ugas, the Kvas, thirty kings of the Andhra nation, seven bhras,
ten Gardabhs, sixteen Kakas, eight Yavanas, fourteen Turukas, ten
Guruas, eleven Maulas, five Kilakil monarchs and thirteen Bhlikas.
After this, different regions will be ruled over at the same time by seven
Andhra kings, seven Kaualas, the kings of Vidra, and the Niadhas.

Then the power of rulership in the countries of Magadha and so forth will
fall to kings who are no better than dras and mlecchas and are totally
absorbed in irreligion.
TEXTS 1-2
r-uka uvca
yo 'ntya purajayo nma
bhaviyo brahadratha
tasymtyas tu unako
hatv svminam tma-jam
pradyota-saja rjna
kart yat-plaka suta
vikhaypas tat-putro
bhavit rjakas tata
r uka uvcar ukadeva Gosvm said; yawho; antyathe final
member (of the lineage described in the Ninth Canto); purajaya
Purajaya (Ripujaya); nmanamed; bhaviyawill live in the future;
brahadrathathe descendant of Bhadratha; tasyahis; amtya
minister; tubut; unakaunaka; hatvkilling; svminamhis
master; tma-jamhis own son; pradyota-sajamnamed Pradyota;
rjnamthe king; kartwill make; yatwhose; plakanamed
Plaka; sutathe son; vikhaypaVikhaypa; tat-putrathe son
of Plaka; bhavitwill be; rjakaRjaka; tatathen (coming as the
son of Vikhaypa).
ukadeva Gosvm said: The last king mentioned in our previous
enumeration of the future rulers of the Mgadha dynasty was Purajaya,
who will take birth as the descendant of Bhadratha. Purajaya's
minister unaka will assassinate the king and install his own son,
Pradyota, on the throne. The son of Pradyota will be Plaka, his son will
be Vikhaypa, and his son will be Rjaka.
The vicious political intrigue described here is symptomatic of the age of
Kali. In the Ninth Canto of this work, ukadeva Gosvm describes how
the great rulers of men descended from two royal dynasties, that of the
sun and that of the moon. The Ninth Canto's description of Lord
Rmacandra, a most famous incarnation of God, occurs in this

genealogical narration, and at the end of the Ninth Canto ukadeva

describes the forefathers of Lord Ka and Lord Balarma. Finally, the
appearance of Lord Ka and that of Lord Balarma are mentioned
within the context of the narration of the moon dynasty.
The Tenth Canto is devoted exclusively to a description of Lord Ka's
childhood pastimes in Vndvana, His teenage activities in Mathur and
His adult activities in Dvrak. The famous epic Mahbhrata also
describes the events of this period, focusing upon the five Pava
brothers and their activities in relation with Lord Ka and other leading
historical figures, such as Bhma, Dhtarra, Drocrya and Vidura.
Within the Mahbhrata is Bhagavad-gt, in which Lord Ka is declared
to be the Absolute Truth, the Supreme Personality of Godhead. rmadBhgavatam, of which we are presently translating the twelfth and final
canto, is considered a more advanced literature than the Mahbhrata
because throughout the entire work Lord r Ka, the Absolute Truth
and supreme source of all existence, is directly, centrally and irrefutably
revealed. In fact, the First Canto of the Bhgavatam describes how r
Vysadeva composed this great work because he was dissatisfied with his
rather sporadic glorification of Lord Ka in the Mahbhrata.
Although rmad-Bhgavatam narrates the histories of many royal
dynasties and the lives of innumerable kings, not until the description of
the present age, the age of Kali, do we find a minister assassinating his
own king and installing his son on the throne. This incident resembles
Dhtarra's attempt to assassinate the Pavas and crown his son
Duryodhana king. As the Mahbhrata describes, Lord Ka thwarted
this attempt, but with the departure of the Lord for the spiritual sky, the
age of Kali became fully manifested, ushering in political assassination
within one's own house as a standard technique.
TEXT 3
nandivardhanas tat-putra
paca pradyotan ime
aa-triottara-ata
bhokyanti pthiv np
nandivardhanaNandivardhana; tat-putrahis son; pacafive;
pradyotanPradyotanas; imethese; aa-triathirty-eight; uttara
increased by; atamone hundred; bhokyantithey will enjoy;
pthivmthe earth; npthese kings.

The son of Rjaka will be Nandivardhana, and thus in the Pradyotana

dynasty there will be five kings, who will enjoy the earth for 138 years.
TEXT 4
iungas tato bhvya
kkavaras tu tat-suta
kemadharm tasya suta
ketraja kemadharma-ja
iungaiunga;
tatathen;
bhvyawill
take
birth;
kkavaraKkavara; tuand; tat-sutahis son; kemadharm
Kemadharm; tasyaof Kkavara; sutathe son; ketraja
Ketraja; kemadharma-jaborn to Kemadharm.
Nandivardhana will have a son named iunga, and his son will be
known as Kkavara. The son of Kkavara will be Kemadharm, and
the son of Kemadharm will be Ketraja.
TEXT 5
vidhisra sutas tasyjtaatrur bhaviyati
darbhakas tat-suto bhv
darbhakasyjaya smta
vidhisraVidhisra; sutathe son; tasyaof Ketraja; ajtaatru
Ajtaatru; bhaviyatiwill be; darbhakaDarbhaka; tat-sutathe son
of Ajtaatru; bhvwill take birth; darbhakasyaof Darbhaka; ajaya
Ajaya; smtais remembered.
The son of Ketraja will be Vidhisra, and his son will be Ajtaatru.
Ajtaatru will have a son named Darbhaka, and his son will be Ajaya.
TEXTS 6-8
nandivardhana jeyo
mahnandi sutas tata
iung daaivaite
say-uttara-ata-trayam

sam bhokyanti pthiv

kuru-reha kalau np
mahnandi-suto rjan
dr-garbhodbhavo bal
mahpadma-pati kacin
nanda katra-vina-kt
tato np bhaviyanti
dra-prys tv adhrmik
nandivardhanaNandivardhana; jeyathe son of Ajaya; mahnandiMahnandi;
sutathe
son;
tatathen
(following
Nandivardhana); iungthe iungas; daaten; evaindeed; ete
these; saisixty; uttaraincreased by; ata-trayamthree hundred;
samyears; bhokyantithey will rule; pthivmthe earth;
kururehaO best of the Kurus; kalauin this age of Kali; npthe
kings; mahnandi-sutathe son of Mahnandi; rjanO King Parkit;
dr-garbhain the womb of a dra woman; udbhavataking birth;
balpowerful; mah-padmaof an army, or wealth, measured in the
millions; patithe master; kacita certain; nandaNanda; katraof
the royal class; vina-ktthe destroyer; tatathen; npthe kings;
bhaviyantiwill become; dra-pryno better than dras; tuand;
adhrmikirreligious.
Ajaya will father a second Nandivardhana, whose son will be
Mahnandi. O best of the Kurus, these ten kings of the iunga
dynasty will rule the earth for a total of 360 years during the age of
Kali. My dear Parkit, King Mahnandi will father a very powerful son
in the womb of a dra woman. He will be known as Nanda and will be
the master of millions of soldiers and fabulous wealth. He will wreak
havoc among the katriyas, and from that time onward virtually all
kings will be irreligious dras.
Here is a description of how authentic political authority degenerated and
disintegrated throughout the world. There is a Supreme Godhead, and
there are saintly, powerful men who have taken the role of government
leaders and represented that Godhead on earth. With the advent of the
age of Kali, however, this transcendental system of government collapsed,
and unauthorized, uncivilized men gradually took the reins of power.

TEXT 9
sa eka-cchatr pthivm
anullaghita-sana
siyati mahpadmo
dvitya iva bhrgava
sahe (Nanda); eka-chatrmunder a single leadership; pthivmthe
entire earth; anullaghitaundefied; sanahis rulership; siyatihe
will have sovereignty over; mahpadmathe lord of Mahpadma;
dvityaa second; iva-as if; bhrgavaParaurma.
That lord of Mahpadma, King Nanda, will rule over the entire earth
just like a second Paraurma, and no one will challenge his authority.
In the eighth verse of this chapter it was mentioned that King Nanda
would destroy the remnants of the katriya order. Therefore he is here
compared to Lord Paraurma, who annihilated the katriya class twentyone times in a previous age.
TEXT 10
tasya cau bhaviyanti
sumlya-pramukh sut
ya im bhokyanti mah
rjna ca ata sam
tasyaof him (Nanda); caand; aaueight; bhaviyantiwill take
birth; sumlya-pramukhheaded by Sumlya; sutsons; yewho;
immthis; bhokyantiwill enjoy; mahmthe earth; rjnakings;
caand; atamone hundred; samyears.
He will have eight sons, headed by Sumlya, who will control the earth
as powerful kings for one hundred years.
TEXT 11
nava nandn dvija kacit
prapannn uddhariyati
te abhve jagat
maury bhokyanti vai kalau

navanine; nandnthe Nandas (King Nanda and his eight sons);

dvijabrhmaa; kacita certain; prapannntrusting; uddhariyati
will uproot; temof them; abhvein the absence; jagatmthe earth;
maurythe Maurya dynasty; bhokyantiwill rule over; vaiindeed;
kalauin this age, Kali-yuga.
A certain brhmaa [Cakya] will betray the trust of King Nanda and
his eight sons and will destroy their dynasty. In their absence the
Mauryas will rule the world as the age of Kali continues.
rdhara Svm and Vivantha Cakravart hkura both confirm that the
brhmaa mentioned here is Cakya, also known as Kauilya or
Vtsyyana. The great historical narration rmad-Bhgavatam, which
began with the events prior to the cosmic manifestation, now reaches into
the realm of modern recorded history. Modern historians recognize both
the Maurya dynasty and Candragupta, the king mentioned in the
following verse.
TEXT 12
sa eva candragupta vai
dvijo rjye 'bhiekyati
tat-suto vrisras tu
tata cokavardhana
sahe (Cakya); evaindeed; candraguptamPrince Candragupta;
vaiindeed; dvijathe brhmaa; rjyein the role of king;
abhiekyatiwill install; tatof Candragupta; sutathe son;
vrisraVrisra; tuand; tatafollowing Vrisra; caand;
aokavardhanaAokavardhana.
This brhmaa will enthrone Candragupta, whose son will be named
Vrisra. The son of Vrisra will be Aokavardhana.
TEXT 13
suya bhavit tasya
sagata suyaa-suta
likas tatas tasya
somaarm bhaviyati
atadhanv tatas tasya

bhavit tad-bhadratha
suyaSuya; bhavitwill be born; tasyaof him (Aokavardhana);
sagataSagata; suyaa-sutathe son of Suya; lika
lika; tatanext; tasyaof him (lika); somaarmSomaarm;
bhaviyatiwill be; atadhanvatadhanv; tatanext; tasyaof him
(Somaarm); bhavitwill be; tatof him (atadhanv); bhadratha
Bhadratha.
Aokavardhana will be followed by Suya, whose son will be Sagata.
His son will be lika, lika's son will be Somaarm, and
Somaarm's son will be atadhanv. His son will be known as
Brhadratha.
TEXT 14
maury hy ete daa np
sapta-triac-chatottaram
sam bhokyanti pthiv
kalau kuru-kulodvaha
maurythe Mauryas; hiindeed; etethese; daaten; npkings;
sapta-triatthirty-seven; ataone hundred; uttarammore than;
samyears; bhokyantithey will rule; pthivmthe earth; kalauin
Kali-yuga; kuru-kulaof the Kuru dynasty; udvahaO most eminent
hero.
O best of the Kurus, these ten Maurya kings will rule the earth for 137
years of the Kali-yuga.
Although nine kings are mentioned by name, Daaratha appeared after
Sujyeha, before the rule of Sagata, and thus there are ten Maurya kings.
TEXTS 15-17
agnimitras tatas tasmt
sujyeho bhavit tata
vasumitro bhadraka ca
pulindo bhavit suta
tato ghoa sutas tasmd

vajramitro bhaviyati
tato bhgavatas tasmd
devabhti kurdvaha
ug daaite bhokyanti
bhmi vara-atdhikam
tata kvn iya bhmir
ysyaty alpa-gun npa
agnimitraAgnimitra; tatafrom Pupamitra, the general who will
murder Bhadratha; tasmtfrom him (Agnimitra); sujyeha
Sujyeha; bhavitwill be; tatafrom him; vasumitraVasumitra;
bhadrakaBhadraka; caand; pulindaPulinda; bhavitwill be;
sutathe son; tatafrom him (Pulinda); ghoaGhoa; sutathe
son; tasmtfrom him; vajramitraVajramitra; bhaviyatiwill be;
tatafrom him; bhgavataBhgavata; tasmtfrom him; devabhti
Devabhti; kuru-udvahaO most eminent of the Kurus; ugthe
ugas; daaten; etethese; bhokyantiwill enjoy; bhmimthe
earth; varayears; ataone hundred; adhikammore than; tata
then; kvnthe Kva dynasty; iyamthis; bhmithe earth;
ysyatiwill come under the domain; alpa-gunof few good qualities;
npaO King Parkit.
My dear King Parkit, Agnimitra will follow as king, and then
Sujyeha. Sujyeha will be followed by Vasumitra, Bhadraka, and the
son of Bhadraka, Pulinda. Then the son of Pulinda, named Ghoa, will
rule, followed by Vajramitra, Bhgavata and Devabhti. In this way, O
most eminent of the Kuru heroes, ten uga kings will rule over the
earth for more than one hundred years. Then the earth will come under
the subjugation of the kings of the Kva dynasty, who will manifest
very few good qualities.
According to rla rdhara Svm, the uga dynasty began when General
Pupamitra killed his king, Bhadratha, and assumed power. After
Pupamitra came Agnimitra and the rest of the uga dynasty, which
lasted for 112 years.
TEXT 18
uga hatv devabhti

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kvo 'mtyas tu kminam

svaya kariyate rjya
vasudevo mah-mati
ugamthe uga king; hatvkilling; devabhtimDevabhti;
kvathe member of the Kva family; amtyahis minister; tu
but; kminamlusty; svayamhimself; kariyatewill execute; rjyam
the rulership; vasudevanamed Vasudeva; mah-mativery intelligent.
Vasudeva, an intelligent minister coming from the Kva family, will
kill the last of the uga kings, a lusty debauchee named Devabhti,
and assume rulership himself.
Apparently, because King Devabhti was lusty after the wives of other
men, his minister killed him, assuming leadership and thus beginning the
Kva dynasty.
TEXT 19
tasya putras tu bhmitras
tasya nryaa suta
kvyan ime bhmi
catvriac ca paca ca
atni tri bhokyanti
var ca kalau yuge
tasyaof him (Vasudeva); putrathe son; tuand; bhmitra
Bhmitra; tasyahis; nryaaNryaa; sutathe son; kvaayankings of the Kva dynasty; imethese; bhmimthe earth;
catvriatforty; caand; pacafive; caand; atnihundreds;
trithree; bhokyantithey will rule; varmyears; caand; kalau
yugein the Kali-yuga.
The son of Vasudeva will be Bhmitra, and his son will be Nryaa.
These kings of the Kva dynasty will rule the earth for 345 more years
of the Kali-yuga.
TEXT 20
hatv kva suarma
tad-bhtyo valo bal

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g bhokyaty andhra-jtya
kacit klam asattama
hatvkilling; kvamthe Kva king; suarmamnamed Suarm;
tat-bhtyahis own servant; valaa low-class dra; balnamed
Bal; gmthe earth; bhokyatiwill rule; andhra-jtyaof the Andhra
race; kacitfor some; klamtime; asattamamost degraded.
The last of the Kvas, Suarm, will be murdered by his own servant,
Bal a low-class dra of the Andhra race. This most degraded Mahrja
Bal will have control over the earth for some time.
Here is a further description of how uncultured men infiltrated
government administration. The so-called king named Bal is described as
asattama, a most impious, uncultured man.
TEXTS 21-26
ka-nmtha tad-bhrt
bhavit pthiv-pati
r-ntakaras tat-putra
pauramsas tu tat-suta
lambodaras tu tat-putras
tasmc cibilako npa
meghasvti cibilakd
aamnas tu tasya ca
aniakarm hleyas
talakas tasya ctma-ja
purabhrus tat-putras
tato rj sunandana
cakoro bahavo yatra
ivasvtir arin-dama
tasypi gomat putra
purmn bhavit tata
medair ivaskando
yajars tat-sutas tata
vijayas tat-suto bhvya
candravija sa-lomadhi

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ete trian npataya

catvry abda-atni ca
a-pacac ca pthiv
bhokyanti kuru-nandana
ka-nmanamed Ka; athathen; tatof him (Bal); bhrtthe
brother; bhavitwill become; pthiv-patithe master of the earth; rntakarar ntakara; tatof Ka; putrathe son;
pauramsaPauramsa; tuand; tat-sutahis son; lambodara
Lambodara; tuand; tat-putrahis son; tasmtfrom him
(Lambodara); cibilakaCibilaka; npathe king; meghasvti
Meghasvti; cibilaktfrom Cibilaka; aamnaAamna; tuand;
tasyaof him (Meghasvti); caand; aniakarmAniakarm;
hleyaHleya; talakaTalaka; tasyaof him (Hleya); caand;
tma-jathe son; purabhruPurabhru; tatof Talaka; putra
the son; tatathen; rjthe king; sunandanaSunandana; cakora
Cakora; bahavathe Bahus; yatraamong whom; ivasvtiivasvti;
arimdamathe subduer of enemies; tasyaof him; apialso; gomat
Gomat; putrathe son; purmnPurmn; bhavitwill be; tata
from him (Gomat); medairMedair; ivaskandaivaskanda;
yajarYajar; tatof ivaskanda; sutathe son; tatathen;
vijayaVijaya; tat-sutahis son; bhvyawill be; candravija
Candravija; sa-lomadhialong with Lomadhi; etethese; triat
thirty; n-patayakings; catvrifour; abda-atnicenturies; caand;
a-pacsatfifty-six; caand; pthivmthe world; bhokyantiwill
rule; kuru-nandanaO favorite son of the Kurus.
The brother of Bal, named Ka, will become the next ruler of the
earth. His son will be ntakara, and his son will be Pauramsa. The
son of Pauramsa will be Lambodara, who will father Mahrja
Cibilaka. From Cibilaka will come Meghasvti, whose son will be
Aamna. The son of Aamna will be Aniakarm. His son will be
Hleya, and his son will be Talaka. The son of Talaka will be
Purabhru, and following him Sunandana will become king.
Sunandana will be followed by Cakora and the eight Bahus, among
whom ivasvti will be a great subduer of enemies. The son of ivasvti
will be Gomat. His son will be Purmn, whose son will be Medair.
His son will be ivaskanda, and his son will be Yajar. The son of
Yajar will be Vijaya, who will have two sons, Candravija and

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Lomadhi. These thirty kings will enjoy sovereignty over the earth for a
total of 456 years, O favorite son of the Kurus.
TEXT 27
saptbhr vabhty
daa gardabhino np
kak oaa bh-pl
bhaviyanty ati-lolup
saptaseven; bhrbhras; vabhtyof the city of Avabhti;
daaten; gardabhinaGardabhs; npkings; kakKakas;
oaasixteen; bh-plrulers of the earth; bhaviyantiwill be; atilolupvery greedy.
Then will follow seven kings of the bhra race from the ciq of
Avabhti, and then ten Gardabhs. After them, sixteen kings of the
Kakas will rule and will be known for their excessive greed.
TEXT 28
tato 'au yavan bhvy
caturdaa turukak
bhyo daa guru ca
maul ekdaaiva tu
tatathen; aaueight; yavanYavanas; bhvywill be; catudaafourteen; turukakTurukas; bhyafurthermore; daaten;
guruGuruas; caand; maulMaulas; ekdaaeleven; eva
indeed; tuand.
Eight Yavanas will then take power, followed by fourteen Turukas, ten
Guruas and eleven kings of the Maula dynasty.
TEXTS 29-31
ete bhokyanti pthiv
daa vara-atni ca
navdhik ca navati
maul ekdaa kitim

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bhokyanty abda-atny aga

tri tai sasthite tata
kilakily npatayo
bhtanando 'tha vagiri
iunandi ca tad-bhrt
yaonandi pravraka
ity ete vai vara-ata
bhaviyanty adhikni a
etethese; bhokyantiwill rule; pthivmthe earth; daaten; varaatnicenturies; caand; nava-adhikmplus nine; caand; navatim
ninety; maulthe Maulas; ekdaaeleven; kitimthe world;
bhokyantiwill rule; abda-atnicenturies; agamy dear Parkit;
trithree; taithey; sasthitewhen they are all dead; tatathen;
kilakilymin the city Kilakil; n-patayakings; bhtananda
Bhtananda; athaand then; vagiriVagiri; iunandiiunandi;
caand; tathis; bhrtbrother; yaonandiYaonandi; pravraka
Pravraka; itithus; etethese; vaiindeed; vara-atamone hundred
years; bhaviyantiwill be; adhikniplus; asix.
These bhras, Gardabhs and Kakas will enjoy the earth for 1,099
years, and the Maulas will rule for 300 years. When all of them have
died off there will appear in the city of Kilakil a dynasty of kings
consisting of Bhtananda, Vagiri, iunandi, iunandi's brother
Yaonandi, and Pravraka. These kings of Kilakil will hold sway for a
total of 106 years.
TEXTS 32-33
te trayodaa sut
bhavitra ca bhlik
pupamitro 'tha rjanyo
durmitro 'sya tathaiva ca
eka-kl ime bh-p
saptndhr sapta kaual
vidra-patayo bhvy
niadhs tata eva hi

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temof them (Bhtananda and the other kings of the Kilakil dynasty);
trayodaathirteen; sutsons; bhavitrawill be; caand;
bhlikcalled the Bhlikas; pupamitraPupamitra; athathen;
rjanyathe king; durmitraDurmitra; asyahis (son); tathalso;
evaindeed; caand; eka-klruling at the same time; imethese;
bh-pkings;
saptaseven;
andhrAndhras;
saptaseven;
kaualkings of Kauala-dea; vidra-patayarulers of Vidra;
bhvywill be; niadhNiadhas; tatathen (after the Bhlikas);
eva hiindeed.
The Kilakils will be followed by their thirteen sons, the Bhlikas, and
after them King Pupamitra, his son Durmitra, seven Andhras, seven
Kaualas and also kings of the Vidra and Niadha provinces will
separately rule in different parts of the world.
TEXT 34
mgadhn tu bhavit
vivasphrji purajaya
kariyaty aparo varn
pulinda-yadu-madrakn
mgadhnmof the Magadha province; tuand; bhavitthere will be;
vivasphrjiVivasphrji; purajayaKing Purajaya; kariyatihe
will make; aparabeing the replica of; varnall the civilized classes
of men; pulinda-yadu-madrakninto outcastes such as the Pulindas,
Yadus and Madrakas.
There will then appear a king of the Mgadhas named Vivasphrji,
who will be like another Purajaya. He will turn all the civilized classes
into low-class, uncivilized men in the same category as the Pulindas,
Yadus and Madrakas.
TEXT 35
praj cbrahma-bhyih
sthpayiyati durmati
vryavn katram utsdya
padmavaty sa vai puri
anu-gagam -prayga

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gupt bhokyati medinm

prajthe citizens; caand; abrahmaunbrahminical; bhyih
predominantly; sthpayiyatihe will make; durmatithe unintelligent
(Vivasphrji); vrya-vanpowerful; katramthe katriya class;
utsdyadestroying; padmavatymin Padmavat; sahe; vaiindeed;
puriin the city; anu-gagamfrom Gagdvr (Hardwar); praygamto Prayga; guptmprotected; bhokyatihe will rule;
medinmthe earth.
Foolish King Vivasphrji will maintain all the citizens in ungodliness
and will use his power to completely disrupt the katriya order. From
his capital of Padmavat he will rule that part of the earth extending
from the source of the Gag to Prayga.
TEXT 36
saurrvanty-bhr ca
r arbuda-mlav
vrty dvij bhaviyanti
dra-pry jandhip
aurraresiding in aurra; avantin Avant; bhrand in
bhra; caand; rresiding in the ra province; arbuda-mlav
residing in Arbuda and Mlava; vrtydeviated from all purificatory
rituals; dvijthe brhmaas; bhaviyantiwill become; dra-pry
no better than dras; jana-adhipthe kings.
At that time the brhmaas of such provinces as aurra, Avant,
bhra, ra, Arbuda and Mlava will forget all their regulative
principles, and the members of the royal order in these places will
become no better than dras.
TEXT 37
sindhos taa candrabhg
kaunt kmra-maalam
bhokyanti dr vrtydy
mlecch cbrahma-varcasa

17

sindhoof the River Sindhu; taamthe land on the shore;

candrabhgmCandrabhg; kauntmKaunt; kmra-maalamthe
region of Kmra; bhokyantiwill rule; drdras; vrtya-dy
brhmaas who have fallen from the brahminical standard, and other
disqualified men; mlecchmeat-eaters; caand; abrahma-varcasa
lacking spiritual potency.
The land along the Sindhu River, as well as the districts of
Candrabhg, Kaunt and Kmra, will be ruled by dras, fallen
brhmaas and meat-eaters. Having given up the path of Vedic
civilization, they will have lost all spiritual strength.
TEXT 38
tulya-kl ime rjan
mleccha-pry ca bh-bhta
ete 'dharmnta-par
phalgu-ds tvra-manyava
tulya-klruling at the same time; imethese; rjanO King Parkit;
mleccha-prymostly outcastes; caand; bh-bhtakings; ete
these; adharmato irreligion; antaand untruthfulness; par
dedicated; phalgu-dgiving little benefit to their subjects; tvrafierce;
manyavatheir anger.
There will be many such uncivilized kings ruling at the same time, O
King Parkit, and they will all be uncharitable, possessed of fierce
tempers, and great devotees of irreligion and falsity.
TEXTS 39-40
str-bla-go-dvija-ghn ca
para-dra-dhandt
uditsta-mita-pry
alpa-sattvlpakyua
asaskt kriy-hn
rajas tamasvt
prajs te bhakayiyanti
mlecch rjanya-rpia

18

strof women; blachildren; gocows; dvijaand brhmaas;

ghnthe murderers; caand; paraof other men; drathe wives;
dhanaand money; dtshowing interest in; udita-asta-mita
switching their moods from elated to depressed and then to moderate;
pryfor the most part; alpa-sattvahaving little strength; alpakayuaand short life spans; asasktnot purified by Vedic rituals;
kriy-hndevoid of regulative principles; rajasby the mode of
passion; tamasand by the mode of ignorance; vtcovered over;
prajthe citizens; tethey; bhakayiyantiwill virtually devour;
mlecchoutcastes; rjanya-rpiaappearing as kings.
These barbarians in the guise of kings will devour the citizenry,
murdering innocent women, children, cows and brhmaas and
coveting the wives and property of other men. They will be erratic in
their moods, have little strength of character and be very short-lived.
Indeed, not purified by any Vedic rituals and lacking in the practice of
regulative principles, they will be completely covered by the modes of
passion and ignorance.
These verses give a concise, accurate description of the fallen leaders of
this age.
TEXT 41
tan-nths te janapads
tac-chlcra-vdina
anyonyato rjabhi ca
kaya ysyanti pit
tat-nththe subjects having these kings as rulers; tethey; janapadthe residents of the cities; tatof these kings; la(imitating)
the character; crabehavior; vdinaand speech; anyonyataone
another; rjabhiby the kings; caand; kayam ysyantithey will
become ruined; pittormented.
The citizens governed by these low-class kings will imitate the
character, behavior and speech of their rulers. Harassed by their leaders
and by each other, they will all suffer ruination.
At the end of the Ninth Canto of rmad-Bhgavatam, it is stated that
Ripujaya, or Purajaya, the first king mentioned in this chapter, ended

19

his rule about one thousand years after the time of Lord Ka. Since Lord
Ka appeared approximately five thousand years ago, Purajaya must
have appeared about four thousand years ago. That would mean that
Vivasphrji, the last king mentioned, would have appeared
approximately in the twelfth century of the Christian era.
Modern Western scholars have made the false accusation that Indian
religious literature has no sense of chronological history. But the elaborate
historical chronology described in this chapter certainly refutes that naive
assessment.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Twelfth Canto, First Chapter, of the
rmad-Bhgavatam, entitled "The Degraded Dynasties of Kali-yuga."

20

2. The Symptoms of Kali-yuga

This chapter relates that, when the bad qualities of the age of Kali will
increase to an intolerable level, the Supreme Personality of Godhead will
descend as Kalki to destroy those who are fixed in irreligion. After that, a
new Satya-yuga will begin.
As the age of Kali progresses, all good qualities of men diminish and all
impure qualities increase. Atheistic systems of so-called religion become
predominant, replacing the codes of Vedic law. The kings become just
like highway bandits, the people in general become dedicated to low
occupations, and all the social classes become just like dras. All cows
become like goats, all spiritual hermitages become like materialistic
homes, and family ties extend no further than the immediate relationship
of marriage.
When the age of Kali has almost ended, the Supreme Personality of
Godhead will incarnate. He will appear in the village ambhala, in the
home of the exalted brhmaa Viuya, and will take the name Kalki.
He will mount His horse Devadatta and, taking His sword in hand, will
roam about the earth killing millions of bandits in the guise of kings.
Then the signs of the next Satya-yuga will begin to appear. When the
moon, sun and the planet Bhaspati enter simultaneously into one
constellation and conjoin in the lunar mansion Puy, Satya-yuga will
begin. In the order of Satya, Tret, Dvpara and Kali, the cycle of four ages
rotates in the society of living entities in this universe.
The chapter ends with a brief description of the future dynasties of the
sun and moon coming from Vaivasvata Manu in the next Satya-yuga.
Even now two saintly katriyas are living who at the end of this Kali-yuga
will reinitiate the pious dynasties of the sun-god, Vivasvn, and the moongod, Candra. One of these kings is Devpi, a brother of Mahrja antanu,
and the other is Maru, a descendant of Ikvku. They are biding their time
incognito in a village named Kalpa.
TEXT 1
r-uka uvca

21

tata cnu-dina dharma

satya auca kam day
klena balin rjan
nakyaty yur bala smti
r-uka uvcaukadeva Gosvm said; tatathen; caand;
anudinamday after day; dharmareligion; satyamtruth; aucam
cleanliness; kamtolerance; daymercy; klenaby the force of
time; balinstrong; rjanO King Parkit; nakyatiwill become
ruined; yuduration of life; balamstrength; smtimemory.
ukadeva Gosvm said: Then, O King, religion, truthfulness,
cleanliness, tolerance, mercy, duration of life, physical strength and
memory will all diminish day by day because of the powerful influence
of the age of Kali.
During the present age, Kali-yuga, practically all desirable qualities will
gradually diminish, as described in this verse. For example, dharma,
which indicates a respect for higher authority that leads one to obey
religious principles, will diminish.
In the Western world, theologians have been unable to scientifically
present the laws of God or, indeed, God Himself, and thus in Western
intellectual history a rigid dichotomy has arisen between theology and
science. In an attempt to resolve this conflict, some theologians have
agreed to modify their doctrines so that they conform not only to proven
scientific facts but even to pseudoscientific speculations and hypotheses,
which, though unproven, are hypocritically included within the realm of
"science." On the other hand, some fanatical theologians disregard the
scientific method altogether and insist on the veracity of their antiquated,
sectarian dogmas.
Thus bereft of systematic Vedic theology, material science has moved into
the destructive realm of gross materialism, while speculative Western
philosophy has drifted into the superficiality of relativistic ethics and
inconclusive linguistic analysis. With so many of the best Western minds
dedicated to materialistic analysis, naturally much of Western religious
life, separated from the intellectual mainstream, is dominated by irrational
fanaticism and unauthorized mystic and mystery cults. People have
become so ignorant of the science of God that they often lump the Ka
consciousness movement in with this odd assortment of fanciful attempts

22

at theology and religion. Thus dharma, or true religion, which is strict and
conscious obedience to God's law, is diminishing.
Satyam, truthfulness, is also diminishing, simply because people do not
know what the truth is. Without knowing the Absolute Truth, one cannot
clearly understand the real significance or purpose of life merely by
amassing huge quantities of relative or hypothetical truths.
Kam, tolerance or forgiveness, is diminishing as well, because there is
no practical method by which people can purify themselves and thus
become free of envy. Unless one is purified by chanting the holy names of
the Lord in an authorized program of spiritual improvement, the mind
will be overwhelmed by anger, envy and all sorts of small-mindedness.
Thus day, mercy, is also decreasing. All living beings are eternally
connected by their common participation in the divine existence of God.
When this existential oneness is obscured through atheism and
agnosticism, people are not inclined to be merciful to one another; they
cannot recognize their self-interest in promoting the welfare of other
living beings. In fact, people are no longer even merciful to themselves:
they systematically destroy themselves through liquor, drugs, tobacco,
meat-eating, sexual promiscuity and whatever other cheap gratificatory
processes are available to them.
Because of all these self-destructive practices and the powerful influence
of time, the average life span (yur) is decreasing. Modern scientists,
seeking to gain credibility among the mass of people, often publish
statistics supposedly showing that science has increased the average
duration of life. But these statistics do not take into account the number
of people killed through the cruel practice of abortion. When we figure
aborted children into the life expectancy of the total population, we find
that the average duration of life has not at all increased in the age of Kali
but is rather decreasing drastically.
Balam, bodily strength, is also decreasing. The Vedic literature states that
five thousand years ago, in the previous age, human beingsand even
animals and plantswere larger and stronger. With the progress of the
age of Kali, physical stature and strength will gradually diminish.
Certainly smti, memory, is weakening. In former ages human beings
possessed superior memory, and they also did not encumber themselves
with a terrible bureaucratic and technical society, as we have done. Thus
essential information and abiding wisdom were preserved without
recourse to writing. Of course, in the age of Kali things are dramatically

23

different.
TEXT 2
vittam eva kalau n
janmcra-guodaya
dharma-nyya-vyavasthy
kraa balam eva hi
vittamwealth; evaalone; kalauin the age of Kali; nmamong
men; janmaof good birth; cragood behavior; guaand good
qualities; udayathe cause of manifestation; dharmaof religious duty;
nyyaand reason; vyavasthymin the establishment; kraamthe
cause; balamstrength; evaonly; hiindeed.
In Kali-yuga, wealth alone will be considered the sign of a man's good
birth, proper behavior and fine qualities. And law and justice will be
applied only on the basis of one's power.
In the age of Kali, a man is considered high class, middle class or low
class merely according to his financial status, regardless of his knowledge,
culture and behavior. In this age there are many great industrial and
commercial cities with luxurious neighborhoods reserved for the wealthy.
On beautiful tree-lined roads, within apparently aristocratic homes, it is
not unusual to find many perverted, dishonest and sinful activities taking
place. According to Vedic criteria, a man is considered high class if his
behavior is enlightened, and his behavior is considered enlightened if his
activities are dedicated to promoting the happiness of all creatures. Every
living being is originally happy, because in all living bodies there is an
eternal spiritual spark that partakes of the divine conscious nature of God.
When our original spiritual awareness is revived, we become naturally
blissful and satisfied in knowledge and peace. An enlightened, or
educated, man should endeavor to revive his own spiritual understanding,
and he should help others experience the same sublime consciousness.
The great Western philosopher Socrates stated that if a man is enlightened
he will automatically act virtuously, and rla Prabhupda confirmed this
fact. But in the Kali-yuga this obvious truth is disregarded, and the search
for knowledge and virtue has been replaced by a vicious, animalistic
competition for money. Those who prevail become the "top dogs" of
modern society, and their consumer power grants them a reputation as

24

most respectable, aristocratic and well educated.

This verse also states that in the age of Kali brute strength (balam eva) will
determine law and "justice." We should keep in mind that in the
progressive, Vedic culture, there was no artificial dichotomy between the
spiritual and the public realms. All civilized people took it for granted that
God is everywhere and that His laws are binding upon all creatures. The
Sanskrit word dharma, therefore, indicates one's social, or public,
obligation as well as one's religious duty. Thus responsibly caring for
one's family is dharma, and engaging in the loving service of God is also
dharma. This verse indicates, however, that in the age of Kali the principle
of "might makes right" will hold sway.
In the first chapter of this canto we observed how this principle infiltrated
India's past. Similarly, as the Western world achieved political, economic
and technological hegemony over Asian lands, bogus propaganda was
disseminated to the effect that Indian, and in general all non-Western,
religion, theology and philosophy are somehow primitive and
unscientificmere mythology and superstition. Fortunately this arrogant,
irrational view is now dissipating, and people all over the world are
beginning to appreciate the staggering wealth of spiritual philosophy and
science available in the Sanskrit literature of India. In other words, many
intelligent people no longer consider traditional Western religion or
empirical science, which has virtually superseded religion as the official
Western dogma, necessarily authoritative merely because the West has
politically and economically subdued other geographic and ethnic
configurations of humanity. Thus there is now hope that spiritual issues
can be contested and resolved on a philosophical level and not merely by
a crude test of arms.
Next this verse points out that the rule of law will be applied unequally to
the powerful and the powerless. Already in many nations justice is
available only to those who can pay and fight for it. In a civilized state,
every man, woman and child must have equal and rapid access to a fair
system of laws. In modern times we sometimes refer to this as human
rights. Certainly human rights are one of the more obvious casualties of
the age of Kali.
TEXT 3
dmpatye 'bhirucir hetur
myaiva vyvahrike

25

strtve pustve ca hi ratir

vipratve stram eva hi
dm-patyein the relationship of husband and wife; abhiruci
superficial attraction; hetuthe reason; mydeceit; evaindeed;
vyvahrikein business; strtvein being a woman; pustvein being a
man; caand; hiindeed; ratisex; vipratvein being a brhmaa;
stramthe sacred thread; evaonly; hiindeed.
Men and women will live together merely because of superficial
attraction, and success in business will depend on deceit. Womanliness
and manliness will be judged according to one's expertise in sex, and a
man will be known as a brhmaa just by his wearing a thread.
Just as human life as a whole has a great and serious purposenamely
spiritual liberationfundamental human institutions such as marriage
and child-rearing should also be dedicated to that great objective.
Unfortunately, in the present age the satisfaction of the sex impulse has
become the overriding, if not the exclusive, reason for marriage.
The sexual impulse, which induces the male and female of almost every
species to combine physically, and in higher species also emotionally, is
ultimately not a natural urge, because it is based on the unnatural
identification of the self with the body. Life itself is a spiritual
phenomenon. It is the soul that lives and gives apparent life to the
biological machine called the body. Consciousness is the soul's manifest
energy, and thus consciousness, awareness itself, is originally an entirely
spiritual event. When life, or consciousness, is confined within a
biological machine and falsely mistakes itself to be that machine, material
existence occurs and sex desire arises.
God intends human life to be an opportunity for us to rectify this illusory
mode of existence and return to the vast satisfaction of pure, godly
existence. But because our identification with the material body is a long
historical affair, it is difficult for most people to immediately break free
from the demands of the materially molded mind. Therefore the Vedic
scriptures prescribe sacred marriage, in which a so-called man and a socalled woman may combine in a regulated, spiritual marriage sheltered by
overarching religious injunctions. In this way the candidate for selfrealization who has selected family life can derive adequate satisfaction for
his senses and simultaneously please the Lord within his heart by obeying

26

religious injunctions. The Lord then purifies him of material desire.

In Kali-yuga this deep understanding has been almost lost, and, as stated
in this verse, men and women combine like animals, solely on the basis of
mutual attraction to bodies made of flesh, bone, membrane, blood and so
on. In other words, in our modern, godless society the weak, superficial
intelligence of humanity rarely penetrates beyond the gross physical
covering of the eternal soul, and thus family life has in most cases lost its
highest purpose and value.
A corollary point established in this verse is that in the age of Kali a
woman is considered "a good woman" if she is sexually attractive and,
indeed, sexually efficient. Similarly, a sexually attractive man is "a good
man." The best example of this superficiality is the incredible attention
twentieth-century people give to materialistic movie stars, music stars and
other prominent figures in the entertainment industry. In fact, pursuing
sexual experiences with various types of bodies is similar to drinking old
wine from new bottles. But few people in the Kali-yuga can understand
this.
Finally, this verse states that in the age of Kali a man will become known
as a priest, or brhmaa, merely by wearing ceremonial dress. In India,
brhmaas wear a sacred thread, and in other parts of world members of
the priestly class have other ornaments and symbols. But in the age of Kali
the symbols alone will suffice to establish a person as a religious leader,
despite his ignorance of God.
TEXT 4
ligam evrama-khytv
anyonypatti-kraam
avtty nyya-daurbalya
pitye cpala vaca
ligamthe external symbol; evamerely; rama-khytauin knowing
a person's spiritual order; anyonyamutual; pattiof exchange;
kraamthe cause; avttyby lack of livelihood; nyyain credibility;
daurbalyamthe weakness; pityein scholarship; cpalamtricky;
vacawords.
A person's spiritual position will be ascertained merely according to
external symbols, and on that same basis people will change from one
spiritual order to the next. A person's propriety will be seriously

27

questioned if he does not earn a good living. And one who is very clever
at juggling words will be considered a learned scholar.
The previous verse stated that in the age of Kali the priestly class will be
recognized by external symbols alone, and this verse extends the same
principle to the other orders of society, namely the political or military
class, the business or productive class, and finally the laborer or artisan
class.
Modern sociologists have demonstrated that in those societies chiefly
governed by the Protestant ethic, poverty is considered a sign of
indolence, dirtiness, stupidity, immorality and worthlessness. In a Godconscious society, however, many persons voluntarily decide to dedicate
their lives not to material acquisition but rather to the pursuit of
knowledge and spirituality. Thus a preference for the simple and the
austere may indicate intelligence, self-control and sensitivity to the higher
purpose of life. Of course, in itself poverty does not establish these
virtues, but it may sometimes be the result of them. In the Kali-yuga,
however, this possibility is often forgotten.
Intellectuality is another casualty of the bewildering age of Kali. Modern
so-called philosophers and scientists have created a technical, esoteric
terminology for each branch of learning, and when they give lectures
people consider them learned simply because of their ability to speak that
which no one else can understand. In Western culture, the Greek Sophists
were among the first to systematically argue for rhetoric and "efficiency"
above wisdom and purity, and sophistry certainly flourishes in the
twentieth century. Modern universities have very little wisdom, though
they do possess a virtual infinity of technical data. Although many
modern thinkers are fundamentally ignorant of the higher, spiritual
reality, they are, so to speak, "good talkers," and most people simply don't
notice their ignorance.
TEXT 5
anhyataivsdhutve
sdhutve dambha eva tu
svkra eva codvhe
snnam eva prasdhanam
anhyatpoverty; evasimply; asdhutvein one's being unholy;
sdhutvein virtue, or success; dambhahypocrisy; evaalone; tu

28

and; sv-kraverbal acceptance; evaalone; caand; udvhein

marriage; snnambathing with water; evaalone; prasdhanam
cleaning and decorating of the body.
A person will be judged unholy if he does not have money, and
hypocrisy will be accepted as virtue. Marriage will be arranged simply
by verbal agreement, and a person will think he is fit to appear in
public if he has merely taken a bath.
The word dambha indicates a self-righteous hypocritesomeone not so
much concerned with being saintly as with appearing saintly. In the age of
Kali there is a rather large number of self-righteous, hypocritical religious
fanatics claiming to have the only way, the only truth and the only light.
In many Muslim countries this mentality has resulted in brutal repression
of religious freedom and thus destroyed the opportunity for enlightened
spiritual dialectic. Fortunately, in much of the Western world there is a
system of free religious expression. Even in the West, however, selfrighteous hypocrites consider sincere and saintly followers of other
disciplines to be heathens and devils.
Western religious fanatics are usually addicted to many bad habits, such
as smoking, drinking, sex, gambling and animal slaughter. Although the
followers of the Ka consciousness movement strictly avoid illicit sex,
intoxication, gambling and animal-killing, and although they dedicate
their lives to the constant glorification of God, self-righteous hypocrites
claim that such strict austerity and devotion to God are "tricks of the
devil." Thus the sinful are promoted as religious, and the saintly are
decried as demonic. This pathetic incapacity to grasp the most
rudimentary criteria of spirituality is a prominent symptom of Kali-yuga.
In this age, the institution of marriage will degenerate. Indeed, already a
marriage certificate is sometimes cynically rejected as "a mere piece of
paper." Forgetting the spiritual purpose of marriage and
misunderstanding sex to be the goal of family life, lusty men and women
directly engage in sexual affairs without the troublesome formalities and
responsibilities of a legal relationship. Such foolish people argue that "sex
is natural." But if sex is natural, pregnancy and childbirth are equally
natural. And for the child it is certainly natural to be raised by a loving
father and mother and in fact to have the same father and mother
throughout his life. Psychological studies confirm that a child needs to be
cared for by both his father and his mother, and thus it is obviously

29

natural for sex to be accompanied by a permanent marriage arrangement.

Hypocritical people justify unrestricted sex by saying "it is natural" but to
avoid the natural consequence of sex-pregnancythey use
contraceptives, which certainly do not grow on trees. Indeed,
contraceptives are not at all natural. Thus hypocrisy and foolishness
abound in the age of Kali.
The verse concludes by saying that people will neglect to ornament their
bodies properly in the present age. A human being should decorate his
body with various religious ornaments. Vaiavas mark their bodies with
tilaka blessed with the holy name of God. But in the age of Kali, religious
and even material formalities are thoughtlessly discarded.
TEXT 6
dre vry-ayana trtha
lvaya kea-dhraam
udara-bharat svrtha
satyatve dhryam eva hi
dkya kuumba-bharaa
yao 'rthe dharma-sevanam
dresituated far away; vriof water; ayanama reservoir; trtham
holy place; lvayambeauty; keahair; dhraamcarrying; udarambharatfilling the belly; sva-arthathe goal of life; satyatvein socalled truth; dhryamaudacity; evasimply; hiindeed; dkyam
expertise; kuumba-bharaammaintaining a family; yaafame;
arthefor the sake of; dharma-sevanamobservance of religious
principles.
A sacred place will be taken to consist of no more than a reservoir of
water located at a distance, and beauty will be thought to depend on
one's hairstyle. Filling the belly will become the goal of life, and one
who is audacious will be accepted as truthful. He who can maintain a
family will be regarded as an expert man, and the principles of religion
will be observed only for the sake of reputation.
In India there are many sacred places through which holy rivers flow.
Foolish persons eagerly seek redemption from their sins by bathing in
these rivers but do not take instruction from learned devotees of the Lord
who reside in such places. One should go to a holy place seeking spiritual

30

enlightenment and not just for ritualistic bathing.

In this age, people tirelessly arrange their hair in different styles, trying to
enhance their facial beauty and sexuality. They do not know that actual
beauty comes from within the heart, from the soul, and that only a person
who is pure is truly attractive. As the difficulties of this age increase,
filling one's belly will be the mark of success, and one who can maintain
his own family will be considered brilliant in economic affairs. Religion
will be practiced, if at all, only for the sake of reputation and without any
essential understanding of the Supreme Personality of Godhead.
TEXT 7
eva prajbhir dubhir
kre kiti-maale
brahma-vi-katra-dr
yo bal bhavit npa
evamin this way; prajbhiwith populace; dubhicorrupted;
krebeing crowded; kiti-maalethe earth globe; brahmaamong
the brhmaas; vivaiyas; katrakatriyas; drmand dras;
yawhoever; balthe strongest; bhavithe will become; npathe
king.
As the earth thus becomes crowded with a corrupt population, whoever
among any of the social classes shows himself to be the strongest will
gain political power.
TEXT 8
praj hi lubdhai rjanyair
nirghair dasyu-dharmabhi
cchinna-dra-dravi
ysyanti giri-knanam
prajthe citizens; hiindeed; lubdhaiavaricious; rjanyaiby the
royal order; nirghaimerciless; dasyuof ordinary thieves;
dharmabhiacting according to the nature; cchinnataken away;
dratheir wives; draviand property; ysyantithey will go; giri
to the mountains; knanamand forests.
Losing their wives and properties to such avaricious and merciless

31

rulers, who will behave no better than ordinary thieves, the citizens will
flee to the mountains and forests.
TEXT 9
ka-mlmia-kaudraphala-pupi-bhojan
anvy vinakyanti
durbhika-kara-pit
kaleaves; mlaroots; miameat; kaudrawild honey; phala
fruits; pupaflowers; aiand seeds; bhojaneating; anvy
because of drought; vinakyantithey will become ruined; durbhika
by famine; karaand taxation; pittormented.
Harassed by famine and excessive taxes, people will resort to eating
leaves, roots, flesh, wild honey, fruits, flowers and seeds. Struck by
drought, they will become completely ruined.
rmad-Bhgavatam authoritatively describes the future of our planet. Just
as a leaf disconnected from a plant or tree dries up, withers and
disintegrates, when human society is disconnected from the Supreme
Lord it withers up and disintegrates in violence and chaos. Despite our
computers and rockets, if the Supreme Lord does not send rain we shall
all starve.
TEXT 10
ta-vttapa-prvhimair anyonyata praj
kut-tbhy vydhibhi caiva
santapsyante ca cintay
taby cold; vtawind; tapathe heat of the sun; prvttorrential
rain; himaiand snow; anyonyataby quarrel; prajthe citizens;
kutby hunger; tbhymand thirst; vydhibhiby diseases; ca
also; evaindeed; santapsyantethey will suffer great distress; caand;
cintayby anxiety.
The citizens will suffer greatly from cold, wind, heat, rain and snow.
They will be further tormented by quarrels, hunger, thirst, disease and

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severe anxiety.
TEXT 11
triad viati vari
paramyu kalau nm
triatthirty; viatiplus twenty; variyears; parama-yuthe
maximum duration of life; kalauin Kali-yuga; nmof men.
The maximum duration of life for human beings in Kali-yuga will
become fifty years.
TEXTS 12-16
kyameu deheu
dehin kali-doata
varramavat dharme
nae veda-pathe nm
paa-pracure dharme
dasyu-pryeu rjasu
caurynta-vth-hisnn-vttiu vai nu
dra-pryeu vareu
cchga-prysu dhenuu
gha-pryev rameu
yauna-pryeu bandhuu
au-prysv oadhu
am-pryeu sthsnuu
vidyut-pryeu megheu
nya-pryeu sadmasu
ittha kalau gata-prye
janeu khara-dharmiu
dharma-trya sattvena
bhagavn avatariyati
kyameuhaving become smaller; deheuthe bodies; dehinmof

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all living entities; kali-doataby the contamination of the age of Kali;

vara-rama-vatmof the members of varrama society; dharme
when their religious principles; naehave been destroyed; veda-pathe
the path of the Vedas; nmfor all men; paa-pracuremostly
atheism; dharmereligion; dasyu-pryeumostly thieves; rjasuthe
kings; cauryabanditry; antalying; vth-hisuseless slaughter;
nnvarious; vttiutheir occupations; vaiindeed; nuwhen men;
dra-pryeumostly low-class dras; vareuthe so-called social
orders; chga-prysuno better than goats; dhenuuthe cows; ghapryeujust like materialistic homes; rameuthe spiritual
hermitages; yauna-pryeuextending no further than marriage;
bandhuufamily ties; au-prysumostly very small; oadhuplants
and herbs; am-pryeujust like am trees; sthsnuuall the trees;
vidyut-pryeualways manifesting lightning; megheuthe clouds;
nya-pryeudevoid of religious life; sadmasuthe homes; ittham
thus; kalauwhen the age of Kali; gata-pryeis almost finished;
janeuthe people; khara-dharmiuwhen they have assumed the
characteristics of asses; dharma-tryafor the deliverance of religion;
sattvenain the pure mode of goodness; bhagavnthe Supreme
Personality of Godhead; avatariyatiwill descend.
By the time the age of Kali ends, the bodies of all creatures will be
greatly reduced in size, and the religious principles of followers of
varrama will be ruined. The path of the Vedas will be completely
forgotten in human society, and so-called religion will be mostly
atheistic. The kings will mostly be thieves, the occupations of men will
be stealing, lying and needless violence, and all the social classes will
be reduced to the lowest level of dras. Cows will be like goats,
spiritual hermitages will be no different from mundane houses, and
family ties will extend no further than the immediate bonds of
marriage. Most plants and herbs will be tiny, and all trees will appear
like dwarf am trees. Clouds will be full of lightning, homes will be
devoid of piety, and all human beings will have become like asses. At
that time, the Supreme Personality of Godhead will appear on the earth.
Acting with the power of pure spiritual goodness, He will rescue eternal
religion.
Significantly, these verses point out that most so-called religions in this
age will be atheistic (psaa-pracure dharme). In confirmation of the

34

Bhgavatam's prediction, the United States Supreme Court has recently

ruled that to be considered a religion a system of belief need not recognize
a supreme being. Also, many atheistic, voidistic belief systems, often
imported from the Orient, have attracted the attention of modern atheistic
scientists, who expound on the similarities between Eastern and Western
voidism in fashionable, esoteric books.
These verses vividly describe many unsavory symptoms of the age of Kali.
Ultimately, at the end of this age, Lord Ka will descend as Kalki and
remove the thoroughly demonic persons from the face of the earth.
TEXT 17
carcara-guror vior
varasykhiltmana
dharma-trya sdhn
janma karmpanuttaye
cara-acaraof all moving and nonmoving living beings; guroof the
spiritual master; viothe Supreme Lord, Viu; varasyathe
Supreme Personality of Godhead; akhilaof all; tmanaof the
Supreme Soul; dharma-tryafor the protection of religion;
sdhnmof saintly men; janmathe birth; karmaof their fruitive
activities; apanuttayefor the cessation.
Lord Viuthe Supreme Personality of Godhead, the spiritual master
of all moving and nonmoving living beings, and the Supreme Soul of
alltakes birth to protect the principles of religion and to relieve His
saintly devotees from the reactions of material work.
TEXT 18
ambhala-grma-mukhyasya
brhmaasya mahtmana
bhavane viuyaasa
kalki prdurbhaviyati
ambhala-grmain the village ambhala; mukhyasyaof the chief
citizen; brhmaasyaof the brhmaa; mah-tmanathe great soul;
bhavanein the home; viuyaasaof Viuya; kalkiLord Kalki;
prdurbhaviyatiwill appear.

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Lord Kalki will appear in the home of the most eminent brhmaa of
ambhala village, the great soul Viuya.
TEXTS 19-20
avam u-gam ruhya
devadatta jagat-pati
asinsdhu-damanam
aaivarya-gunvita
vicarann un kauy
hayenpratima-dyuti
npa-liga-cchado dasyn
koio nihaniyati
avamHis
horse;
u-gamswift-traveling;
ruhyamounting;
devadattamnamed Devadatta; jagat-patithe Lord of the universe;
asinwith His sword; asdhu-damanam(the horse who) subdues the
unholy; aawith eight; aivaryamystic opulences; guaand
transcendental qualities of the Personality of Godhead; anvita
endowed; vicarantraveling about; unswift; kauymupon the
earth; hayenaby His horse; apratimaunrivaled; dyutiwhose
effulgence; npa-ligawith the dress of kings; chadadisguising
themselves; dasynthieves; koiaby the millions; nihaniyatiHe
will slaughter.
Lord Kalki, the Lord of the universe, will mount His swift horse
Devadatta and, sword in hand, travel over the earth exhibiting His eight
mystic opulences and eight special qualities of Godhead. Displaying His
unequaled effulgence and riding with great speed, He will kill by the
millions those thieves who have dared dress as kings.
These verses describe the thrilling pastimes of Lord Kalki. Anyone would
be attracted by the sight of a powerful, beautiful man riding on a
wonderful horse at lightning speed, chastising and devastating cruel,
demonic people with the sword in His hand.
Of course, fanatical materialists may argue that this picture of Lord Kalki
is a mere anthropomorphic creation of the human minda mythological
deity created by people who need to believe in some superior being. But
this argument is not logical, nor does it prove anything. It is merely the

36

opinion of certain people. We need water, but that does not mean man
creates water. We also need food, oxygen and many other things that we
do not create. Since our general experience is that our needs correspond
to available objects existing in the external world, that we appear to need
a Supreme Lord would tend to indicate that in fact there is a Supreme
Lord. In other words, nature endows us with a sense of need for things
that actually exist and that are in fact necessary for our well-being.
Similarly, we experience a need for God because we are in fact part of God
and cannot live without Him. At the end of Kali-yuga this same God will
appear as the mighty Kalki avatra and beat the pollution out of the
demons.
TEXT 21
atha te bhaviyanti
mansi viadni vai
vsudevga-rgtipuya-gandhnila-spm
paura-jnapadn vai
hatev akhila-dasyuu
athathen; temof them; bhaviyantiwill become; mansithe
minds; viadniclear; vaiindeed; vsudevaof Lord Vsudeva; aga
of the body; rgafrom the cosmetic decorations; ati-puyamost
sacred; gandhahaving the fragrance; anilaby the wind; spmof
those who have been touched; pauraof the city-dwellers; janapadnmand the residents of the smaller towns and villages; vai
indeed; hateuwhen they have been killed; akhilaall; dasyuuthe
rascal kings.
After all the impostor kings have been killed, the residents of the cities
and towns will feel the breezes carrying the most sacred fragrance of
the sandalwood paste and other decorations of Lord Vsudeva, and
their minds will thereby become transcendentally pure.
Nothing can surpass the sublime experience of being dramatically rescued
by a great hero who happens to be the Supreme Lord. The death of the
demons at the end of Kali-yuga is accompanied by fragrant spiritual
breezes, and thus the atmosphere becomes most enchanting.

37

TEXT 22
te praj-visarga ca
sthaviha sambhaviyati
vsudeve bhagavati
sattva-mrtau hdi sthite
temof them; prajof progeny; visargathe creation; caand;
sthavihaabundant; sambhaviyatiwill be; vsudeveLord Vsudeva;
bhagavatithe Supreme Personality of Godhead; sattva-mrtauin His
transcendental form of pure goodness; hdiin their hearts; sthitewhen
He is situated.
When Lord Vsudeva, the Supreme Personality of Godhead, appears in
their hearts in His transcendental form of goodness, the remaining
citizens will abundantly repopulate the earth.
TEXT 23
yadvatro bhagavn
kalkir dharma-patir hari
kta bhaviyati tad
praj-sti ca sttvik
yadwhen; avatraincarnates; bhagavnthe Supreme Lord;
kalkiKalki; dharma-patithe master of religion; harithe Supreme
Personality of Godhead; ktamSatya-yuga; bhaviyatiwill begin;
tadthen; praj-stithe creation of progeny; caand; sttvikin
the mode of goodness.
When the Supreme Lord has appeared on earth as Kalki, the maintainer
of religion, Satya-yuga will begin, and human society will bring forth
progeny in the mode of goodness.
TEXT 24
yad candra ca srya ca
tath tiya-bhaspat
eka-rau sameyanti
bhaviyati tad ktam

38

yadwhen; candrathe moon; caand; sryathe sun; caand;

tathalso; tiyathe asterism Tiy (more commonly known as Puy,
extending from 3 20 to 16 40 Cancer); bhaspatand the planet
Jupiter; eka-rauin the same constellation (Cancer); sameyantiwill
enter simultaneously; bhaviyatiwill be; tadthen; ktamSatya-yuga.
When the moon, the sun and Bhaspat are together in the constellation
Karkaa, and all three enter simultaneously into the lunar mansion
Puyat that exact moment the age of Satya, or Kta, will begin.
TEXT 25
ye 'tt vartamn ye
bhaviyanti ca prthiv
te ta uddeata prokt
vay soma-sryayo
yethose
who;
attpast;
vartamnpresent;
yewho;
bhaviyantiwill be in the future; caand; prthivkings of the earth;
te teall of them; uddeataby brief mention; proktdescribed;
vaythe members of the dynasties; soma-sryayoof the sun-god
and the moon-god.
Thus I have described all the kingspast, present and futurewho
belong to the dynasties of the sun and the moon.
TEXT 26
rabhya bhavato janma
yvan nandbhiecanam
etad vara-sahasra tu
ata pacadaottaram
rabhyabeginning from; bhavataof your good self (Parkit);
janmathe birth; yvatup until; nandaof King Nanda, the son of
Mahnandi; abhiecanamthe coronation; etatthis; varayears;
sahasramone thousand; tuand; atamone hundred; paca-daauttaramplus fifty.
From your birth up to the coronation of King Nanda, 1,150 years will

39

pass.
Although ukadeva Gosvm previously described approximately fifteen
hundred years of royal dynasties, it is understood that some overlapping
occurred between kings. Therefore the present chronological calculation
should be taken as authoritative.
TEXTS 27-28
saptar tu yau prvau
dyete uditau divi
tayos tu madhye nakatra
dyate yat sama nii
tenaiva ayo yukts
tihanty abda-ata nm
te tvadye dvij kla
adhun crit magh
sapta-mof the constellation of the seven sages (the constellation
known to Westerners as Ursa Major); tuand; yauwhich two stars;
prvaufirst; dyeteare seen; uditaurisen; diviin the sky; tayoof
the two (named Pulaha and Kratu); tuand; madhyebetween;
nakatramthe lunar mansion; dyateis seen; yatwhich; samamon
the same line of celestial longitude, as their midpoint; niiin the night
sky; tenawith that lunar mansion; evaindeed; ayathe seven
sages; yuktare connected; tihantithey remain; abda-atamone
hundred years; nmof human beings; tethese seven sages; tvadye
in your; dvijthe elevated brhmaas; klein the time; adhunnow;
caand; ritare situated; maghin the asterism Magh.
Of the seven stars forming the constellation of the seven sages, Pulaha
and Kratu are the first to rise in the night sky. If a line running north
and south were drawn through their midpoint, whichever of the lunar
mansions this line passes through is said to be the ruling asterism of
the constellation for that time. The Seven Sages will remain connected
with that particular lunar mansion for one hundred human years.
Currently, during your lifetime, they are situated in the nakatra called
Magh.

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TEXT 29
vior bhagavato bhnu
kkhyo 'sau diva gata
tadviat kalir loka
ppe yad ramate jana
vioof Viu; bhagavatathe Supreme Personality of Godhead;
bhnuthe sun; ka-khyaknown as Ka; asauHe; divamto
the spiritual sky; gatahaving returned; tadthen; aviatentered;
kalithe age of Kali; lokamthis world; ppein sin; yatin which
age; ramatetake pleasure; janathe people.
The Supreme Lord, Viu, is brilliant like the sun and is known as
Ka. When He returned to the spiritual sky, Kali entered this world,
and people then began to take pleasure in sinful activities.
TEXT 30
yvat sa pda-padmbhy
span ste ram-pati
tvat kalir vai pthiv
parkrantu na cakat
yvatas long as; saHe, Lord r Ka; pda-padmbhymwith His
lotus feet; spantouching; steremained; ram-patithe husband of
the goddess of fortune; tvatfor that long; kalithe age of Kali; vai
indeed; pthivmthe earth; parkrantumto overcome; nanot; ca
and; aakatwas able.
As long us Lord r Ka, the husband of the goddess of fortune,
touched the earth with His lotus feet, Kali was powerless to subdue this
planet.
Although even during the time of Lord Ka's presence on earth Kali had
entered the earth to a slight extent through the impious activities of
Duryodhana and his allies, Lord Ka consistently suppressed Kali's
influence. Kali could not flourish until Lord Ka had left the earth.
TEXT 31
yad devaraya sapta

41

maghsu vicaranti hi
tad pravttas tu kalir
dvdabda-attmaka
yadwhen; deva-aya saptathe seven sages among the demigods;
maghsuin the lunar mansion Magh; vicarantiare traveling; hi
indeed; tadthen; pravttabegins; tuand; kalithe age of Kali;
dvdaatwelve; abda-atacenturies [These twelve hundred years of
the demigods equal 432,000 earth years]; tmakaconsisting of.
When the constellation of the seven sages is passing through the lunar
mansion Magh, the age of Kali begins. It comprises twelve hundred
years of the demigods.
TEXT 32
yad maghbhyo ysyanti
prvh maharaya
tad nandt prabhty ea
kalir vddhi gamiyati
yadwhen; maghbhyafrom Magh; ysyantithey will go; prvahmto the next lunar mansion, Prvh; mah-ayathe
seven great sages; tadthen; nandtbeginning from Nanda; prabhti
and his descendants; eathis; kaliage of Kali; vddhimmaturity;
gamiyatiwill attain.
When the great sages of the Saptari constellation pass from Magh to
Prvsh, Kali will have his full strength, beginning from King Nanda
and his dynasty.
TEXT 33
yasmin ko diva ytas
tasminn eva tadhani
pratipanna kali-yugam
iti prhu pur-vida
yasminon which; kaLord r Ka; divamto the spiritual
world; ytagone; tasminon that; evasame; tadthen; ahaniday;

42

pratipannamobtained; kali-yugamthe age of Kali; itithus; prhu

they say; purof the past; vidathe experts.
Those who scientifically understand the past declare that on the very
day that Lord r Ka departed for the spiritual world, the influence
of the age of Kali began.
Although technically Kali-yuga was to begin during the time of Lord
Ka's presence on earth, this fallen age had to wait meekly for the
departure of the Supreme Personality of Godhead.
TEXT 34
divybdn sahasrnte
caturthe tu puna ktam
bhaviyati tad n
mana tma-prakakam
divyaof the demigods; abdnmyears; sahasraof one thousand;
anteat the end; caturthein the fourth age, Kali; tuand; puna
again; ktamthe Satya-yuga; bhaviyatiwill be; tadthen; nmof
men; manathe minds; tma-prakakamself-luminous.
After the one thousand celestial years of Kali-yuga, the Satya-yuga will
manifest again. At that time the minds of all men will become selfeffulgent.
TEXT 35
ity ea mnavo vao
yath sakhyyate bhuvi
tath vi-dra-vipr
ts t jey yuge yuge
itithus (in the cantos of this rmad-Bhgavatam); eathis;
mnavadescending from Vaivasvata Manu; vaathe dynasty;
yathas; sakhyyateit is enumerated; bhuviupon the earth; tath
in the same way; viof the vaiyas; dradras; viprmand
brhmaas; t tthe situations of each; jeyare to be understood;
yuge yugein each age.

43

Thus I have described the royal dynasty of Manu, as it is known on this

earth. One can similarly study the history of the vaiyas, dras and
brhmaas living in the various ages.
Just as the dynasty of kings includes exalted and insignificant, virtuous
and wicked monarchs, varieties of human character are found in the
intellectual, commercial and laboring orders of society.
TEXT 36
ete nma-lign
puru mahtmanm
kath-mtrvain
krtir eva sthit bhuvi
etemof these; nmatheir names; lignmwhich are the only
means of remembering them; purumof the personalities; mahtmanmwho were great souls; kaththe stories; mtramerely;
avainmwhose remaining portion; krtithe glories; evaonly;
sthitare present; bhuvion the earth.
These personalities, who were great souls, are now known only by their
names. They exist only in accounts from the past, and only their fame
remains on the earth.
Although one may consider oneself to be a great, powerful leader, he will
ultimately end up as a name in a long list of names. In other words, it is
useless to be attached to power and position in the material world.
TEXT 37
devpi ntanor bhrt
maru cekvku-vaa-ja
kalpa-grma ste
mah-yoga-balnvitau
devpiDevpi; ntanoof Mahrja ntanu; bhrtthe brother;
maruMaru; caand; ikvku-vaa-jaborn in the dynasty of
Ikvku; kalpa-grmein the village Kalpa; stethe two of them are
living; mahgreat; yoga-balawith mystic power; anvitauendowed.
Devpi, the brother of Mahrja ntanu, and Maru, the descendant of

44

Ikvku, both possess great mystic strength and are living even now in
the village of Kalpa.
TEXT 38
tv ihaitya kaler ante
vsudevnuikitau
varrama-yuta dharma
prva-vat prathayiyata
tauthey (Maru and Devpi); ihato human society; etyareturning;
kaleof the age of Kali; anteat the end; vsudevaby the Supreme
Personality of Godhead, Vsudeva; anuikitauinstructed; vararamathe divine system of occupational and spiritual orders of society;
yutamcomprising; dharmamthe code of eternal religion; prva-vat
just as previously; prathayiyatathey will promulgate.
At the end of the age of Kali, these two kings, having received
instruction directly from the Supreme Personality of Godhead,
Vsudeva, will return to human society and reestablish the eternal
religion of man, characterized by the divisions of vara and rama, just
as it was before.
According to this and the previous verse, the two great kings who will
reestablish human culture after the end of Kali-yuga have already
descended to the earth, where they are patiently waiting to render their
devotional service to Lord Viu.
TEXT 39
kta tret dvpara ca
kali ceti catur-yugam
anena krama-yogena
bhuvi priu vartate
ktamSatya-yuga; tretTret-yuga; dvparamDvpara-yuga; ca
and; kaliKali-yuga; caand; itithus; catu-yugamthe cycle of four
ages; anenaby this; kramasequential; yogenapattern; bhuviin this
world; priuamong living beings; vartategoes on continuously.
The cycle of four agesSatya, Tret, Dvpara and Kalicontinues

45

perpetually among living beings on this earth, repeating the same

general sequence of events.
TEXT 40
rjann ete may prokt
nara-devs tathpare
bhmau mamatva ktvnte
hitvem nidhana gat
rjanO King Parkit; etethese; mayby me; proktdescribed;
nara-devkings; tathand; apareother human beings; bhmau
upon the earth; mamatvampossessiveness; ktvexerting; antein the
end; hitvgiving up; immthis world; nidhanamdestruction; gat
met.
My dear King Parkit, all these kings I have described, as well as all
other human beings, come to this earth and stake their claims, but
ultimately they all must give up this world and meet their destruction.
TEXT 41
kmi-vi-bhasma-sajnte
rja-nmno 'pi yasya ca
bhta-dhruk tat-kte svrtha
ki veda nirayo yata
kmiof worms; vistool; bhasmaand ashes; sajthe
designation; antein the end; rja-nmnagoing by the name "king";
apieven though; yasyaof which (body); caand; bhtaof living
beings; dhrukan enemy; tat-ktefor the sake of that body; svaarthamhis own best interest; kimwhat; vedadoes he know;
nirayapunishment in hell; yatabecause of which.
Even though a person's body may now have the designation "king," in
the end its name will be "worms," "stool" or "ashes." What can a
person who injures other living beings for the sake of his body know
about his own self-interest, since his activities are simply leading him to
hell?

46

After death, the body may be buried and eaten by worms, or it may be
thrown in the street or forest to be eaten by animals who will pass out its
remnants as stool, or it may be burned and converted into ashes.
Therefore one should not pave his way to hell by using his temporary
body to injure the bodies of other living beings. In this verse the word
bhta includes nonhuman life forms, who are also creatures of God. One
should give up all envious violence and learn to see God in everything by
the process of Ka consciousness.
TEXT 42
katha seyam akha bh
prvair me puruair dht
mat-putrasya ca pautrasya
mat-prv vaa-jasya v
kathamhow; s iyamthis same; akhaunbounded; bhearth;
prvaiby the predecessors; memy; puruaiby the personalities;
dhtheld in control; mat-putrasyaof my son; caand; pautrasyaof
the grandson; mat-prvnow under my sway; vaa-jasyaof the
descendant; vor.
[The materialistic king thinks:] "This unbounded earth was held by my
predecessors and is now under my sovereignty. How can I arrange for it
to remain in the hands of my sons, grandsons and other descendants?"
This is an example of foolish possessiveness.
TEXT 43
tejo-'b-anna-maya kya
ghtvtmataybudh
mah mamatay cobhau
hitvnte 'darana gat
tejafire; apwater; annaand earth; mayamcomposed of; kyam
this body; ghtvaccepting; tmataywith the sense of "I"; abudh
the unintelligent; mahmthis earth; mamataywith the sense of "my";
caand; ubhauboth; hitvgiving up; anteultimately; adaranam
disappearance; gatthey have obtained.
Although the foolish accept the body made of earth, water and fire as

47

"me" and this earth as "mine," in every case they have ultimately
abandoned both their body and the earth and passed away into
oblivion.
Although the soul is eternal, our so-called family tradition and earthly
fame will certainly pass into oblivion.
TEXT 44
ye ye bh-patayo rjan
bhujate bhuvam ojas
klena te kt sarve
kath-mtr kathsu ca
ye yewhatever; bh-patayakings; rjanO King Parkit; bhujate
enjoy; bhuvamthe world; ojaswith their power; klenaby the force
of time; tethey; kthave been made; sarveall; kath-mtr
mere accounts; kathsuin various histories; caand.
My dear King Parkit, all these kings who tried to enjoy the earth by
their strength were reduced by the force of time to nothing more than
historical accounts.
The word rjan, "O King," is significant in this verse. Parkit Mahrja
was preparing to give up his body and go back home, back to Godhead,
and ukadeva Gosvm, his most merciful spiritual master, devastated any
possible attachment that he might have to the position of king by showing
the ultimate insignificance of such a position. By the causeless mercy of
the spiritual master one is prepared to go back home, back to Godhead.
The spiritual master teaches one to relax one's strong grip on material
illusion and leave the kingdom of my behind. Although ukadeva
Gosvm speaks very bluntly within this chapter about the so-called glory
of the material world, he is exhibiting the causeless mercy of the spiritual
master, who takes his surrendered disciple back to the kingdom of
Godhead, Vaikuha.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Twelfth Canto, Second Chapter, of
the rmad-Bhgavatam, entitled "The Symptoms of Kali-yuga."

48

3. The Bhmi-gt

This chapter describes how the earth took note of the foolishness of the
many kings bent on conquering her. It also describes how even though
the age of Kali is full of faults, the glorification of the name of Lord Hari
destroys them all.
Great kings, who are actually just playthings of death, desire to subdue
their six internal enemies-the five senses and the mind-and afterward they
imagine they will go on to conquer the earth and all its oceans. Seeing
their false hopes, the earth simply laughs, for eventually they all must
leave this planet and go elsewhere, as have all the great kings and
monarchs of the past. Moreover, after usurping the earth or some part of
it-which is actually unconquerable and must in every case be given upfathers, sons, brothers, friends and relatives quarrel over it.
Thus the study of history naturally leads to the conclusion that all worldly
achievements are temporary, and this conclusion should give rise to a
sense of renunciation. Ultimately, the highest goal of life for any living
entity is pure devotion to Lord Ka, which annihilates all
inauspiciousness. In the age of Satya, religion was complete, still
possessing its four legs of truth, mercy, austerity and charity. With the
coming of each succeeding age, starting with Tret, these religious
qualities each diminish by one quarter. In Kali-yuga the legs of religion
retain only one fourth of their power, and even that will be lost with the
progress of the age. The mode of goodness is predominant during Satyayuga, and the mode of passion is predominant during the Tret-yuga. The
mixed modes of passion and ignorance are predominant during Dvparayuga, and in the age of Kali the mode of ignorance is predominant.
Atheism, the smallness and inferiority of all things, and devotion to the
genitals and belly are very much evident in the age of Kali. Living entities
contaminated by the influence of Kali do not worship the Supreme Lord,
r Hari, even though they can be freed from all bondage and easily
achieve the supreme destination simply by chanting the glories of His
name and taking shelter of Him. But if somehow or other the Supreme
Personality of Godhead becomes manifest within the hearts of the

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conditioned souls in Kali-yuga, then all faults of place, time and

personality inherent in the age will be destroyed. Kali-yuga is an ocean of
faults, but it possesses one great quality: simply by the chanting of the
name of Ka, one can be delivered from material association and attain
the Absolute Truth. All that was accomplished in the age of Satya by
meditation, in the age of Tret by sacrificial performances and in the age
of Dvpara by temple worship is easily gained during the Kali-yuga by the
simple process of hari-krtana.
TEXT 1
r-uka uvca
dvtmani jaye vyagrn
npn hasati bhr iyam
aho m vijiganti
mtyo kranak np
r-uka uvcar ukadeva Gosvm said; dvobserving; tmani
of herself; jayein conquest; vyagrnbusily engaged; npnthe kings;
hasatishe laughs; bhthe earth; iyamthis; ahoah; mme;
vijigantithey are desiring to conquer; mtyoof death; kranak
playthings; npthe kings.
ukadeva Gosvm said: Seeing the kings of this earth busy trying to
conquer her, the earth herself laughed. She said: "Just see how these
kings, who are actually playthings in the hands of death, are desiring to
conquer me.
TEXT 2
kma ea narendr
mogha syd vidum api
yena phenopame pie
ye 'ti-virambhit np
kmalust; eathis; nara-indrmof the rulers of men; mogha
the failure; sytbecomes; vidumwho are wise; apieven; yenaby
which (lust); phena-upamecomparable to ephemeral bubbles; piein
this lump; yewho; ati-virambhitperfectly trusting; npathe
kings.

50

"Great rulers of men, even those who are learned, meet frustration and
failure because of material lust. Driven by lust, these kings place great
hope and faith in the dead lump of flesh called the body, even though
the material frame is as fleeting as bubbles of foam on water.
TEXTS 3-4
prva nirjitya a-varga
jeymo rja-mantria
tata saciva-paurptakarndrn asya kaakn
eva kramea jeyma
pthv sgara-mekhalm
ity -baddha-hday
na payanty antike 'ntakam
prvamfirst of all; nirjityaconquering; a-vargamthe five senses
and the mind; jeymawe will conquer; rja-mantriathe royal
ministers; tatathen; sacivathe personal secretaries; paurathe
citizens of the capital; ptathe friends; kari-indrnthe elephant
keepers; asyaridding ourselves of; kaaknthe thorns; evamin this
way; krameagradually; jeymawe shall conquer; pthvmthe
earth; sgarathe ocean; mekhalmwhose girdle; itithus thinking;
by hopes; baddhabound up; hdaytheir hearts; na payanti
they do not see; antikenearby; antakamtheir own end.
"Kings and politicians imagine: 'First I will conquer my senses and
mind; then I will subdue my chief ministers and rid myself of the thornpricks of my advisors, citizens, friends and relatives, as well as the
keepers of my elephants. In this way I will gradually conquer the entire
earth.' Because the hearts of these leaders are bound by great
expectations, they fail to see death waiting nearby.
To satisfy their greed for power, determined politicians, dictators and
military leaders undergo severe austerities and sacrifice, with much selfdiscipline. Then they lead their great nations in a struggle to control the
sea, land, air and space. Although the politicians and their followers will
soon be deadsince birth and death are all inevitable in this worldthey
persist in their frenetic struggle for ephemeral glory.

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TEXT 5
samudrvara jitv
m vianty abdhim ojas
kiyad tma-jayasyaitan
muktir tma-jaye phalam
samudra-varambounded by the ocean; jitvhaving conquered;
mmme; viantithey enter; abdhimthe ocean; ojasby their
strength; kiyathow much; tma-jayasyaof victory over the self; etat
this; muktiliberation; tma-jayeof victory over the self; phalamthe
fruit.
"After conquering all the land on my surface, these proud kings forcibly
enter the ocean to conquer the sea itself. What is the use of their selfcontrol, which is aimed at political exploitation? The actual goal of selfcontrol is spiritual liberation."
TEXT 6
y visjyaiva manavas
tat-sut ca kurdvaha
gat yathgata yuddhe
t m jeyanty abuddhaya
ymwhom; visjyagiving up; evaindeed; manavahuman beings;
tat-suttheir sons; caalso; kuru-udvahaO best of the Kurus;
gatgone away; yath-gatamjust as they had originally come;
yuddhein battle; tmthat; mmme, the earth; jeyantithey try to
conquer; abuddhayaunintelligent.
O best of the Kurus, the earth continued as follows: "Although in the
past great men and their descendants have left me, departing from this
world in the same helpless way they came into it, even today foolish
men are trying to conquer me.
TEXT 7
mat-kte pit-putr
bhrt cpi vigraha
jyate hy asat rjye

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mamat-baddha-cetasm
mat-ktefor the sake of me; pit-putrmbetween fathers and sons;
bhrtmamong brothers; caand; apialso; vigrahaconflict;
jyatearises; hiindeed; asatmamong the materialistic; rjyefor
political rule; mamatby the sense of possession; baddhabound up;
cetasmwhose hearts.
"For the sake of conquering me, materialistic persons fight one another.
Fathers oppose their sons, and brothers fight one another, because their
hearts are bound to possessing political power.
TEXT 8
mamaiveya mah ktsn
na te mheti vdina
spardhamn mitho ghnanti
mriyante mat-kte np
mamamine; evaindeed; iyamthis; mahland; ktsnentire; na
not; teyours; mhayou fool; iti vdinathus speaking;
spardhamnquarreling; mithaeach other; ghnantithey kill;
mriyantethey are killed; mat-ktefor my sake; npkings.
"Political leaders challenge one another: 'All this land is mine! It's not
yours, you fool!' Thus they attack one another and die.
This verse describes with brilliant clarity the mundane political mentality
that provokes innumerable conflicts in the world. For example, as we
prepare this translation of rmad-Bhgavatam, British and Argentine
military forces are bitterly fighting over the tiny Falkland Islands.
The fact is that the Supreme Lord is the proprietor of all land. Of course,
even in a God-conscious world political boundaries exist. But in such a
God-conscious atmosphere political tensions are greatly eased, and people
of all lands welcome each other and respect each other's right to live in
peace.
TEXTS 9-13
pthu purrav gdhir
nahuo bharato 'rjuna

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mndht sagaro rma

khavgo dhundhuh raghu
tabindur yayti ca
aryti antanur gaya
bhagratha kuvalayva
kakutstho naiadho nga
hirayakaipur vtro
rvao loka-rvaa
namuci ambaro bhaumo
hirayko 'tha traka
anye ca bahavo daity
rjno ye mahevar
sarve sarva-vida r
sarve sarva-jito 'jit
mamat mayy avartanta
ktvoccair martya-dharmia
kathvae klena
hy aktrth kt vibho
pthu purrav gdhiMahrjas Pthu, Purrav and Gdhi; nahua
bharata arjunaNahua, Bharata and Krtavrya Arjuna; mndht
sagara rmaMndht, Sagara and Rma; khavga dhundhuh
raghuKhavga, Dhundhuh and Raghu; tabindu yayti ca
Tabindu and Yayti; aryti antanu gayaaryti, antanu and
Gaya; bhagratha kuvalayvaBhagratha and Kuvalayva; kakutstha
naiadha ngaKakutstha, Naiadha and Nga; hirayakaipu vtra
Hirayakaipu and Vtrsura; rvaaRvaa; loka-rvaawho
made the whole world cry; namuci ambara bhaumaNamuci,
ambara and Bhauma; hiraykaHirayka; athaand; traka
Traka; anyeothers; caas well; bahavamany; daitydemons;
rjnakings; yewho; mah-vargreat controllers; sarveall of
them; sarva-vidaall-knowing; rheroes; sarveall; sarva-jita
all-conquering;
ajitunconquerable;
mamatmpossessiveness;
mayifor me; avartantathey lived; ktvexpressing; uccaito a
great degree; martya-dharmiasubject to the laws of birth and death;
kath-avaeremaining merely as historical narrations; klenaby the

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force of time; hiindeed; akta-arthincomplete in perfecting their

desires; ktthey have been made; vibhoO Lord.
"Such kings as Pthu, Purrav, Gdhi, Nahua, Bharata, Krtavrya
Arjuna, Mndht, Sagara, Rma, Khavga, Dhundhuh, Raghu,
Tabindu, Yayti, aryti, antanu, Gaya, Bhagratha, Kuvalayva,
Kakutstha, Naiadha, Nga, Hirayakaipu, Vtra, Rvaa, who made
the whole world lament, Namuci, ambara, Bhauma, Hirayka and
Traka, as well as many other demons and kings who possessed great
powers of control over others, were all full of knowledge, heroic, allconquering and unconquerable. Nevertheless, O almighty Lord,
although they lived their lives intensely trying to possess me, these
kings were subject to the passage of time, which reduced them all to
mere historical accounts. None of them could permanently establish
their rule."
According to rla rdhara Svm, and as confirmed by rla Vivantha
Cakravart hkura, the King Rma mentioned here is not the incarnation
of Godhead Rmacandra. Pthu Mahrja is understood to be an
incarnation of the Supreme Personality of Godhead who completely
exhibited the characteristics of an earthly king, claiming proprietorship
over the entire earth. A saintly king like Pthu Mahrja, however,
controls the earth on behalf of the Supreme Personality of Godhead,
whereas a demon such as Hirayakaipu or Rvaa tries to exploit the
earth for his personal sense gratification. Nevertheless, both saintly kings
and demons must leave the earth. In this way their political supremacy is
ultimately neutralized by the force of time.
Modern political leaders cannot even temporarily control the entire earth,
nor are their opulences and intelligence unlimited. Possessing hopelessly
fragmented power, enjoying a miniscule life span, and lacking deep
existential intelligence, modern leaders inevitably are symbols of
frustration and misdirected ambition.
TEXT 14
kath ims te kathit mahyas
vitya lokeu yaa pareyum
vijna-vairgya-vivakay vibho
vaco-vibhtr na tu pramrthyam

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kaththe narrations; imthese; teunto you; kathithave been

spoken; mahyasmof great kings; vityaspreading; lokeu
throughout all the worlds; yaatheir fame; pareyumwho have
departed;
vijnatranscendental
knowledge;
vairgyaand
renunciation; vivakaywith the desire for teaching; vibhoO mighty
Parkit; vacaof words; vibhtthe decoration; nanot; tubut;
prama-arthyamof the most essential purport.
ukadeva Gosvm said: O mighty Parkit, I have related to you the
narrations of all these great kings, who spread their fame throughout
the world and then departed. My real purpose was to teach
transcendental knowledge and renunciation. Stories of kings lend
power and opulence to these narrations but do not in themselves
constitute the ultimate aspect of knowledge.
Since all the narrations of rmad-Bhgavatam bring the reader to the
perfection of transcendental knowledge, they all give supreme spiritual
lessons though apparently dealing with kings or other mundane subject
matter. In relation with Ka, all ordinary topics become transcendental
narrations, with the power to bring the reader to the perfection of life.
TEXT 15
yas tttama-loka-gunuvda
sagyate 'bhkam amagala-ghna
tam eva nitya uyd abhka
ke 'mal bhaktim abhpsamna
yawhich; tuon the other hand; uttama-lokaof the Supreme
Personality of Godhead, who is praised in transcendental verses; guaof
the qualities; anuvdathe recounting; sagyateis sung; abhkam
always; amagala-ghnawhich destroys everything inauspicious; tam
that; evaindeed; nityamregularly; uytone should hear;
abhknamconstantly; keunto Lord Ka; amalmuntainted;
bhaktimdevotional service; abhpsamnahe who desires.
The person who desires pure devotional service to Lord Ka should
hear the narrations of Lord Uttamaloka's glorious qualities, the
constant chanting of which destroys everything inauspicious. The
devotee should engage in such listening in regular daily assemblies and

56

should also continue his hearing throughout the day.

Since any topic related to Lord Ka is auspicious and transcendental,
the direct narration of Lord Ka's own activities, political and
nonpolitical, is certainly the supreme subject matter for hearing. The
word nityam here indicates regulated cultivation of the topics of Lord
Ka, and abhkam indicates constant remembrance of such regulated
spiritual experiences.
TEXT 16
r-rjovca
kenopyena bhagavan
kaler don kalau jan
vidhamiyanty upacits
tan me brhi yath mune
r-rj uvcaKing Parkit said; kenaby what; upyenameans;
bhagavanmy dear lord; kaleof the age of Kali; donthe faults;
kalauliving in Kali-yuga; janpeople; vidhamiyantiwill eradicate;
upacitnaccumulated; tatthat; meto me; brhiplease explain;
yathfittingly; muneO sage.
King Parkit said: My lord, how can persons living in the age of Kali rid
themselves of the cumulative contamination of this age? O great sages
please explain this to me.
King Parkit was a compassionate, saintly ruler. Thus, after hearing of the
abominable qualities of the age of Kali, he naturally inquired as to how
those born in this age can free themselves of its inherent contamination.
TEXT 17
yugni yuga-dharm ca
mna pralaya-kalpayo
klasyevara-rpasya
gati vior mahtmana
yugnithe ages of the universal history; yuga-dharmnthe special
qualities of each age; caand; mnamthe measurement; pralayaof
annihilation; kalpayoand of universal maintenance; klasyaof time;
vara-rpasyathe representation of the Personality of Godhead;

57

gatimthe movement; vioof Lord Viu; mah-tmanathe

Supreme Soul.
Please explain the different ages of universal history, the special
qualities of each age, the duration of cosmic maintenance and
destruction, and the movement of time, which is the direct
representation of the Supreme Soul, the Personality of Godhead, Lord
Viu.
TEXT 18
r-uka uvca
kte pravartate dharma
catu-pt taj-janair dhta
satya day tapo dnam
iti pd vibhor npa
r-uka uvcar ukadeva Gosvm said; ktein the Satya-yuga, the
age of truth; pravartateexists; dharmareligion; catu-ptwith four
legs; tatof that age; janaiby the people; dhtamaintained;
satyamtruth; daymercy; tapaausterity; dnamcharity; itithus;
pdthe legs; vibhoof mighty religion; npaO King.
ukadeva Gosvm said: My dear King, in the beginning, during Satyayuga, the age of truth, religion is present with all four of its legs intact
and is carefully maintained by the people of that age. These four legs of
powerful religion are truthfulness, mercy, austerity and charity.
Just as there are four seasons, there are four ages of the earth, each lasting
hundreds of thousands of years. The first of these is Satya-yuga, when
such good qualities as charity are prominent.
Actual charity, here referred to as dnam, is to award fearlessness and
freedom to others, not to give them some material means of temporary
pleasure or relief. Any material "charitable" arrangement will inevitably be
crushed by the onward march of time. Thus only realization of one's
eternal existence beyond the reach of time can make one fearless, and
only freedom from material desire constitutes real freedom, for it enables
one to escape the bondage of the laws of nature. Therefore real charity is
to help people revive their eternal, spiritual consciousness.
Religion is here referred to as vibhu, "the mighty," because universal

58

religious principles are not different from the Supreme Lord Himself and
ultimately lead one to His kingdom. The qualities mentioned here
truthfulness, mercy, austerity and charityare universal, nonsectarian
aspects of pious life.
In the First Canto of rmad-Bhgavatam, the fourth leg of religion is
listed as cleanliness. According to rla Vivantha Cakravart hkura,
this is an alternative definition of the word dnam in the present context.
TEXT 19
santu karu maitr
nt dnts titikava
tmrm sama-da
pryaa rama jan
santuself-satisfied; karumerciful; maitrfriendly; nt
pacified; dntself-controlled; titikavatolerant; tma-rm
enthused from within; sama-dapossessed of equal vision; pryaa
for the most part; ramaendeavoring diligently (for self-realization);
janthe people.
The people of Satya-yuga are for the most part self-satisfied, merciful,
friendly to all, peaceful, sober and tolerant. They take their pleasure
from within, see all things equally and always endeavor diligently for
spiritual perfection.
Sama-darana, equal vision, is based on the perception of the Supreme
Spirit behind all material variety and within all living entities.
TEXT 20
trety dharma-pdn
turyo hyate anai
adharma-pdair antahisantoa-vigrahai
tretymin the second age; dharma-pdnmof the legs of religion;
turyaone fourth; aapart; hyateis lost; anaigradually;
adharma-pdaiby the legs of irreligion; antaby falsity; his
violence; asantoadissatisfaction; vigrahaiand quarrel.
In Tret-yuga each leg of religion is gradually reduced by one quarter by

59

the influence of the four pillars of irreligionlying, violence,

dissatisfaction and quarrel.
By falsity truth is diminished, by violence mercy is diminished, by
dissatisfaction austerity is diminished, and by quarrel charity and
cleanliness are diminished.
TEXT 21
tad kriy-tapo-nih
nti-hisr na lampa
trai-vargiks tray-vddh
var brahmottar npa
tadthen (in the Tret age); kriyto ritualistic ceremonies; tapa
and to penances; nihdevoted; na ati-hisrnot excessively
violent; na lampanot wantonly desiring sense gratification; traivargikinterested in the three principles of religiosity, economic
development and sense gratification; trayby the three Vedas; vddh
made prosperous; varthe four classes of society; brahma-uttar
mostly brhmaas; npaO King.
In the Tret age people are devoted to ritual performances and severe
austerities. They are not excessively violent or very lusty after sensual
pleasure. Their interest lies primarily in religiosity, economic
development and regulated sense gratification, and they achieve
prosperity by following the prescriptions of the three Vedas. Although
in this age society evolves into four separate classes, O King, most
people are brhmaas.
TEXT 22
tapa-satya-day-dnev
ardha hrasvati dvpare
histuy-anta-dveair
dharmasydharma-lakaai
tapaof austerity; satyatruth; daymercy; dneuand charity;
ardhamone half; hrasvatidiminishes; dvparein the age of Dvpara;
hisby violence; atuidissatisfaction; antauntruth; dveaiand
hatred; dharmasyaof religion; adharma-lakaaiby the qualities of

60

irreligion.
In Dvpara-yuga the religious qualities of austerity, truth, mercy and
charity are reduced to one half by their irreligious counterparts
dissatisfaction, untruth, violence and enmity.
TEXT 23
yaasvino mah-l
svdhyydhyayane rat
dhy kuumbino h
var katra-dvijottar
yaasvinaeager for glory; mah-lnoble; svdhyya-adhyayanein
study of the Vedic literature; ratabsorbed; hyendowed with
opulence; kuumbinahaving large families; hjoyful; varthe
four classes of society; katra-dvija-uttarrepresented mostly by the
katriyas and brhmaas.
In the Dvpara age people are interested in glory and are very noble.
They devote themselves to the study of the Vedas, possess great
opulence, support large families and enjoy life with vigor. Of the four
classes, the katriyas and brhmaas are most numerous.
TEXT 24
kalau tu dharma-pdn
turyo 'dharma-hetubhi
edhamnai kyamo
hy ante so 'pi vinakyati
kalauin the age of Kali; tuand; dharma-pdnmof the legs of
religion; turya-aaone fourth; adharmaof irreligion; hetubhiby
the principles; edhamnaiwhich are increasing; kyama
decreasing; hiindeed; antein the end; sathat one quarter; api
also; vinakyatiwill be destroyed.
In the age of Kali only one fourth of the religious principles remains.
That last remnant will continuously be decreased by the ever-increasing
principles of irreligion and will finally be destroyed.

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TEXT 25
tasmin lubdh durcr
nirday uka-vairia
durbhag bhri-tar ca
dra-dsottar praj
tasminin that age; lubdhgreedy; durcrill-behaved; nirday
merciless; uka-vairiaprone to useless quarrel; durbhag
unfortunate; bhri-tarobsessed by many kinds of hankering; ca
and; dra-dsa-uttarpredominantly low-class laborers and
barbarians; prajthe people.
In the Kali age people tend to be greedy, ill-behaved and merciless, and
they fight one another without good reason. Unfortunate and obsessed
with material desires, the people of Kali-yuga are almost all dras and
barbarians.
In this age, we can already observe that most people are laborers, clerks,
fishermen, artisans or other kinds of workers within the dra category.
Enlightened devotees of God and noble political leaders are extremely
scarce, and even independent businessmen and farmers are a vanishing
breed as huge business conglomerates increasingly convert them into
subservient employees. Vast regions of the earth are already populated by
barbarians and semibarbarous peoples, making the entire situation
dangerous and bleak. The Ka consciousness movement is empowered
to rectify the current dismal state of affairs. It is the only hope for the
ghastly age called Kali-yuga.
TEXT 26
sattva rajas tama iti
dyante purue gu
kla-sacodits te vai
parivartanta tmani
sattvamgoodness; rajapassion; tamaignorance; itithus;
dyanteare seen; puruein a person; guthe modes of material
nature; kla-sacoditimpelled by time; tethey; vaiindeed;
parivartanteundergo permutation; tmaniwithin the mind.
The

material

modesgoodness,

passion

and

ignorancewhose

62

permutations are observed within a person's mind, are set into motion
by the power of time.
The four ages described in these verses are manifestations of various
modes of material nature. The age of truth, Satya-yuga, manifests the
predominance of material goodness, and Kali-yuga manifests the
predominance of ignorance. According to rla Vivantha Cakravart
hkura, within each age the other three ages occasionally manifest as
sub-ages. Thus even within Satya-yuga a demon in the mode of ignorance
may appear, and within the age of Kali the highest religious principles
may flourish for some time. As described in rmad-Bhgavatam, the three
modes of nature are present everywhere and in everything, but the
predominant mode, or combination of modes, determines the general
character of any material phenomenon. In each age, therefore, the three
modes are present in varying proportions. The particular age represented
by goodness (Satya), passion (Tret), passion and ignorance (Dvpara) or
ignorance (Kali) exists within each of the other ages as a subfactor.
TEXT 27
prabhavanti yad sattve
mano-buddhndriyi ca
tad kta-yuga vidyj
jne tapasi yad ruci
prabhavantithey are predominantly manifest; yadwhen; sattvein
the mode of goodness; manathe mind; buddhiintelligence;
indriyisenses; caand; tadthen; kta-yugamthe age of Kta;
vidytshould be understood; jnein knowledge; tapasiand
austerity; yatwhen; rucipleasure.
When the mind, intelligence and senses are solidly fixed in the mode of
goodness, that time should be understood as Satya-yuga, the age of
truth. People then take pleasure in knowledge and austerity.
The word kta means "performed" or "executed." Thus in the age of truth
all religious duties are duly performed, and people take great pleasure in
spiritual knowledge and austerity. Even in the Kali-yuga, those who are
situated in the mode of goodness take pleasure in the cultivation of
spiritual knowledge and the regulated performance of austerity. This

63

sublime state of existence is possible for one who has conquered sex
desire.
TEXT 28
yad karmasu kmyeu
bhaktir yaasi dehinm
tad tret rajo-vttir
iti jnhi buddhiman
yadwhen; karmasuin duties; kmyeubased on selfish desire;
bhaktidevotion; yaasiin honor; dehinmof the embodied souls;
tadthen; tretthe age of Tret; raja-vttipredominated by
activities in the mode of passion; itithus; jnhiyou should
understand; buddhi-manO intelligent King Parkit.
O most intelligent one, when the conditioned souls are devoted to their
duties but have ulterior motives and seek personal prestige, you should
understand such a situation to be the age of Tret, in which the
functions of passion are prominent.
TEXT 29
yad lobhas tv asantoo
mno dambho 'tha matsara
karma cpi kmyn
dvpara tad rajas-tama
yadwhen; lobhagreed; tuindeed; asantoadissatisfaction;
mnafalse pride; dambhahypocrisy; athaand; matsaraenvy;
karmamof activities; caand; apialso; kmynmselfish;
dvparamthe age of Dvpara; tatthat; raja-tamapredominated by
a mixture of the modes of passion and ignorance.
When greed, dissatisfaction, false pride, hypocrisy and envy become
prominent, along with attraction for selfish activities, such a time is the
age of Dvpara, dominated by the mixed modes of passion and
ignorance.
TEXT 30

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yad mynta tandr

nidr his vidanam
oka-mohau bhaya dainya
sa kalis tmasa smta
yadwhen; mydeceit; antamfalse speech; tandrsloth; nidr
sleep and intoxication; hisviolence; vidanamdepression; oka
lamentation; mohauand delusion; bhayamfear; dainyampoverty;
sathat; kalithe age of Kali; tmasain the mode of ignorance;
smtais considered.
When there is a predominance of cheating, lying, sloth, sleepiness,
violence, depression, lamentation, bewilderment, fear and poverty, that
age is Kali, the age of the mode of ignorance.
In Kali-yuga, people are almost exclusively devoted to gross materialism,
with hardly any affinity for self-realization.
TEXT 31
tasmt kudra-do marty
kudra-bhgy mahan
kmino vitta-hn ca
svairiya ca striyo 'sat
tasmtdue to these qualities of the age of Kali; kudra-da
shortsighted; martyhuman beings; kudra-bhgyunfortunate;
mah-aanexcessive in their eating habits; kminafull of lust;
vitta-hnlacking wealth; caand; svairiyaindependent in their
social dealings; caand; striyathe women; asatunchaste.
Because of the bad qualities of the age of Kali, human beings will
become shortsighted, unfortunate, gluttonous, lustful and povertystricken. The women, becoming unchaste, will freely wander from one
man to the next.
In the age of Kali certain pseudointellectuals, seeking individual freedom,
support sexual promiscuity. In fact, identification of the self with the
body and the pursuit of "individual freedom" in the body rather than in
the soul are signs of the most dismal ignorance and slavery to lust. When
women are unchaste, many children are born out of wedlock as products

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of lust. These children grow up in psychologically unfavorable

circumstances, and a neurotic, ignorant society arises. Symptoms of this
are already manifest throughout the world.
TEXT 32
dasytk janapad
ved paa-dit
rjna ca praj-bhak
inodara-par dvij
dasyu-utkpredominated by thieves; jana-padthe populated
places; vedthe Vedic scriptures; paaby atheists; dit
contaminated; rjnathe political leaders; caand; praj-bhak
consuming the populace; ina-udarato the genitals and belly; par
dedicated; dvijthe brhmaas.
Cities will be dominated by thieves, the Vedas will be contaminated by
speculative interpretations of atheists, political leaders will virtually
consume the citizens, and the so-called priests and intellectuals will be
devotees of their bellies and genitals.
Many large cities are unsafe at night. For example, it is understood that
no sane person will walk in New York's Central Park at night because he
knows he will almost certainly be mugged. Apart from ordinary thieves,
who abound in this age, large cities are filled with cutthroat businessmen,
who enthusiastically convince people to purchase and consume useless or
even harmful products. It has been well documented that beef, tobacco,
liquor and many other modern products destroy one's physical health,
what to speak of mental health, and yet modern capitalists do not hesitate
to use every psychological trick in the book to convince people to
consume these things. Modern cities are full of mental and atmospheric
pollution, and even ordinary citizens are finding them unbearable.
This verse also points out that the teachings of the Vedic scriptures will be
distorted in this age. Great universities teach courses on Hinduism in
which Indian religion, despite limitless evidence to the contrary, is
described as polytheistic and leading to an impersonal salvation. In fact,
all Vedic literature is a unified whole, as stated by Lord Ka Himself in
Bhagavad-gt (15.15): vedai ca sarvair aham eva vedya "By all the Vedas
I [Ka] am to be known." All Vedic literature is meant for enlightening

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us about the Supreme Personal Absolute TruthViu, or Ka.

Although known by many names and appearing in many forms, God is a
single absolute entity, and He is a person. But this true Vedic
understanding is hidden in the Kali-yuga.
In this verse ukadeva astutely observes that "political leaders will
virtually consume the citizens, and the so-called priests and intellectuals
will be devotees of their bellies and genitals." How sadly true this
statement is.
TEXT 33
avrat baavo 'auc
bhikava ca kuumbina
tapasvino grma-vs
nysino 'tyartha-lolup
avratfailing to execute their vows; baavathe brahmacrs;
aaucunclean; bhikavaprone to begging; caand; kuumbina
the householders; tapasvinathose who have gone to the forest for
austerities; grma-vsvillage residents; nysinathe sannyss;
atyartha-lolupexcessively greedy for wealth.
The brahmacrs will fail to execute their vows and become generally
unclean, the householders will become beggars, the vnaprasthas will
live in the villages, and the sannyss will become greedy for wealth.
Brahmacarya, celibate student life, is practically nonexistent in the age of
Kali. In America, many boys' schools have become coeducational because
young men frankly refuse to live without the constant companionship of
lusty young girls. Also, we have personally observed throughout the
Western world that student residences are among the dirtiest places on
earth, as predicted here by the word aauc.
Concerning householder beggars, when devotees of the Lord go door to
door distributing transcendental literature and requesting donations for
the propagation of God's glories, irritated householders commonly reply,
"Someone should give me a donation." Householders in Kali-yuga are not
charitable. Instead, because of their miserly mentality, they become
irritated when spiritual mendicants approach them.
In Vedic culture, at the age of fifty, couples retire to sacred places for
austere life and spiritual perfection. In countries like America, however,

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retirement cities have been constructed wherein elderly people can make
fools of themselves by wasting the last years of their lives playing golf,
ping-pong and shuffleboard and by engaging in pathetic attempts at love
affairs even while their bodies are horribly rotting and their minds are
growing senile. This shameless abuse of the venerable last years of life
denotes a stubborn unwillingness to acknowledge the actual purpose of
human life and is certainly an offense against God.
The words nysino 'tyartha-lolup indicate that charismatic religious
leaders, and even those who are not charismatic, will proclaim themselves
prophets, saints and incarnations to cheat the innocent public and fatten
their bank accounts. Therefore the International Society for Krishna
Consciousness is working arduously to establish bona fide celibate
student life, religious householder life, dignified and progressive
retirement, and genuine spiritual leadership for the entire world. Today,
May 9, 1982, in the sensual city of Rio de Janeiro, Brazil, we have awarded
sannysa, the renounced order of life, to three young men, two Brazilians
and one American, with the sincere hope that they will faithfully execute
the rigid vows of renounced life and provide authentic spiritual leadership
in South America.
TEXT 34
hrasva-ky mahhr
bhry-apaty gata-hriya
avat kauka-bhiya
caurya-myoru-shas
hrasva-kyhaving dwarfed bodies; mah-hreating too much;
bhri-apatyhaving many children; gata-hriyalosing their shyness;
avatconstantly; kaukaharshly; bhiyaspeaking; caurya
exhibiting the tendencies of thievery; mydeceit; uru-shasand
great audacity.
Women will become much smaller in size, and they will eat too much,
have more children than they can properly take care of, and lose all
shyness. They will always speak harshly and will exhibit qualities of
thievery, deceit and unrestrained audacity.
TEXT 35

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paayiyanti vai kudr

kir ka-kria
anpady api masyante
vrt sdhu jugupsitm
paayiyantiwill engage in commerce; vaiindeed; kudrpetty;
kirthe merchants; ka-kriaindulging in cheating; anpadi
when there is no emergency; apieven; masyantepeople will
consider; vrtman occupation; sdhugood; jugupsitmwhich is
actually contemptible.
Businessmen will engage in petty commerce and earn their money by
cheating. Even when there is no emergency, people will consider any
degraded occupation quite acceptable.
Although other occupations are available, people do not hesitate to work
in coal mines, slaughterhouses, steel mills, deserts, floating oil rigs,
submarines and other equally abominable situations. As also mentioned
here, businessmen will consider cheating and lying to be a perfectly
respectable way to do business. These are all symptoms of the age of Kali.
TEXT 36
pati tyakyanti nirdravya
bhty apy akhilottamam
bhtya vipanna pataya
kaula g cpayasvin
patima master; tyakyantithey will abandon; nirdravyamlacking
property; bhtyservants; apieven; akhila-uttamammost excellent
in personal qualities; bhtyama servant; vipannamincapacitated;
patayamasters; kaulambelonging to the family for generations;
gcows; caand; apayasvinwhich have stopped giving milk.
Servants will abandon a master who has lost his wealth, even if that
master is a saintly person of exemplary character. Masters will abandon
an incapacitated servant, even if that servant has been in the family for
generations. Cows will be abandoned or killed when they stop giving
milk.
In India, the cow is considered sacred not because Indian people are

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primitive worshipers of mythological totems but because Hindus

intelligently understand that the cow is a mother. As children, nearly all
of us were nourished with cow's milk, and therefore the cow is one of our
mothers. Certainly one's mother is sacred, and therefore we should not
kill the sacred cow.
TEXT 37
pit-bhrt-suhj-jtn
hitv saurata-sauhd
nannd-yla-savd
dn strai kalau nar
pittheir fathers; bhrtbrothers; suhtwell-wishing friends; jtn
and immediate relatives; hitvgiving up; sauratabased on sexual
relationships; sauhdtheir conception of friendship; nanndwith
their wives' sisters; ylaand wives' brothers; savdassociating
regularly; dnwretched; straieffeminate; kalauin Kali-yuga;
narthe men.
In Kali-yuga men will be wretched and controlled by women. They will
reject their fathers, brothers, other relatives and friends and will
instead associate with the sisters and brothers of their wives. Thus their
conception of friendship will be based exclusively on sexual ties.
TEXT 38
dr pratigrahyanti
tapo-veopajvina
dharma vakyanty adharma-j
adhiruhyottamsanam
drlowly, common workers; pratigrahyantiwill accept religious
charity; tapaby shows of austerity; veaand by dressing as
mendicants; upajvinaearning their living; dharmamthe principles of
religion; vakyantiwill speak about; adharma-jthose who know
nothing about religion; adhiruhyamounting; uttama-sanama high
seat.
Uncultured men will accept charity on behalf of the Lord and will earn
their livelihood by making a show of austerity and wearing a

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mendicant's dress. Those who know nothing about religion will mount
a high seat and presume to speak on religious principles.
The epidemic of bogus gurus, swamis, priests and so forth is explicitly
described here.
TEXTS 39-40
nitya udvigna-manaso
durbhika-kara-karit
niranne bh-tale rjan
anvi-bhaytur
vso-'nna-pna-ayanavyavya-snna-bhaai
hn pica-sandar
bhaviyanti kalau praj
nityamconstantly; udvignaagitated; manasatheir minds; durbhikaby famine; karaand taxes; karitaemaciated; nirannewhen there is
no food to be found; bh-taleupon the surface of the earth; rjanO
King Parkit; anviof drought; bhayabecause of fear; tur
anxious; vsaclothing; annafood; pnadrink; ayanarest;
vyavyasex; snnabathing; bhaaiand personal ornaments;
hnlacking; pica-sandarappearing just like ghostly demons;
bhaviyantithey will become; kalauin the age of Kali; prajthe
people.
In the age of Kali, people's minds will always be agitated. They will
become emaciated by famine and taxation, my dear King, and will
always be disturbed by fear of drought. They will lack adequate
clothing, food and drink, will be unable to properly rest, have sex or
bathe themselves, and will have no ornaments to decorate their bodies.
In fact, the people of Kali-yuga will gradually come to appear like
ghostly, haunted creatures.
The symptoms described here are already prevalent in many countries of
the world and will gradually spread to other places engulfed by impiety
and materialism.
TEXT 41

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kalau kkiike 'py arthe

vighya tyakta-sauhd
tyakyanti ca priyn prn
haniyanti svakn api
kalauin the age of Kali; kkiikeof a small coin; apieven; arthefor
the sake; vighyadeveloping enmity; tyaktaabandoning; sauhd
friendly relations; tyakyantithey will reject; caand; priyndear;
prntheir own lives; haniyantithey will kill; svakntheir own
relatives; apieven.
In Kali-yuga men will develop hatred for each other even over a few
coins. Giving up all friendly relations, they will be ready to lose their
own lives and kill even their own relatives.
TEXT 42
na rakiyanti manuj
sthavirau pitarv api
putrn bhry ca kula-j
kudr inodara-bhar
na rakiyantithey will not protect; manujmen; sthavirauelderly;
pitarauparents; apieven; putrnchildren; bhrymwife; caalso;
kula-jmborn of a proper family; kudrpetty; ina-udaramtheir
genitals and belly; bharsimply maintaining.
Men will no longer protect their elderly parents, their children or their
respectable wives. Thoroughly degraded, they will care only to satisfy
their own bellies and genitals.
In this age many people are already sending their elderly parents away to
lonely, and often bizarre, old-age homes, although the elderly parents
spent their entire lives serving their children.
Young children are also tormented in many ways in this age. Suicide
among children has increased dramatically in recent years because they
are being born not to loving, religious parents but to degraded, selfish
men and women. In fact, children are often born because a birth-control
pill, a prophylactic or some other contraceptive device malfunctioned.
Under such conditions, it is very difficult nowadays for parents to morally

72

guide their children. Generally ignorant of spiritual science, parents

cannot lead their children on the path of liberation and thus fail to fulfill
their primary responsibility in family life.
As predicted in this verse, adultery has become common, and people in
general are extremely concerned with eating and sex, which they consider
far more important than knowing the Absolute Truth.
TEXT 43
kalau na rjan jagat para guru
tri-loka-nthnata-pda-pakajam
pryea marty bhagavantam acyuta
yakyanti paa-vibhinna-cetasa
kalauin the age of Kali; nanot; rjanO King; jagatmof the
universe; paramthe supreme; gurumspiritual master; tri-lokaof the
three worlds; nthaby the various masters; natabowed down to;
pda-pakajamwhose lotus feet; pryeafor the most part; marty
human beings; bhagavantamthe Personality of Godhead; acyutamLord
Acyuta; yakyantithey will offer sacrifice; paaby atheism;
vibhinnadiverted; cetasatheir intelligence.
O King, in the age of Kali people's intelligence will be diverted by
atheism, and they will almost never offer sacrifice to the Supreme
Personality of Godhead, who is the supreme spiritual master of the
universe. Although the great personalities who control the three worlds
all bow down to the lotus feet of the Supreme Lord, the petty and
miserable human beings of this age will not do so.
The impulse to find the Absolute Truth, the source of all existence, has
motivated philosophers, theologians and other intellectuals of various
persuasions since time immemorial, and continues to do so today.
However, soberly analyzing the ever-increasing plurality of so-called
philosophies, religions, paths, ways of life and so on, we find that in
almost all cases the ultimate objective is something impersonal or
formless. But this idea of an impersonal or formless Absolute Truth has
serious logical flaws. According to ordinary rules of logic, a particular
effect should directly or indirectly embody the attributes, or nature, of its
own cause. Thus that which has no personality or activity could hardly be
the source of all personality and all activity.

73

Our irrepressible proclivity to philosophize about the ultimate truth often

expresses itself through philosophical, scientific and mystical attempts to
discover that from which everything emanates. This material world,
which is a seemingly limitless network of interactive causes and effects, is
certainly not the Absolute Truth, since scientific observation of material
elements indicates that the stuff of this world, material energy, is
endlessly transformed into different states and shapes. Therefore, one
particular instance of material reality cannot be the ultimate source of all
other things.
We may speculate that matter in some shape or other has always existed.
This theory, however, is no longer attractive to modern cosmologists,
such as those at the Massachusetts Institute of Technology. And even if
we do posit that matter has always existed, we still must explain the
source of consciousness if we want to satisfy our philosophical impulse
toward discovering the Absolute Truth. Although modern empirical
fanatics state that nothing is real except matter, everyone commonly
experiences that consciousness is not the same kind of substance as a
stone, a pencil or water. Awareness itself, in contradistinction to the
objects of awareness, is not a physical entity but rather a process of
perception and understanding. While there is ample evidence of a
systematic
interdependent
relationship
between
matter
and
consciousness, there is no rigid empirical evidence whatsoever that matter
is the cause of consciousness. Thus the theory that the material world has
always existed and is therefore the ultimate truth does not scientifically or
even intuitively explain the source of consciousness, which is the most
fundamentally real aspect of our existence.
Furthermore, as demonstrated by Dr. Richard Thompson of the State
University of New York at Binghamton and confirmed by several Nobel
laureates in physics who have praised his work, the laws of nature
governing the transformation of matter simply do not contain sufficiently
complex information to account for the inconceivable complexity of
events taking place within our own bodies and those of other life forms.
In other words, not only do the material laws of nature fail to account for
the existence of consciousness, but they cannot explain even the
interaction of material elements at complex organic levels. Even Socrates,
the first great Western philosopher, was disgusted with the attempt to
establish ultimate causality in terms of mechanistic principles.
The heat and luminosity of the sun's rays demonstrate to the satisfaction

74

of any rational man that the sun, the source of the rays, is certainly not a
dark, cold globe but rather a reservoir of almost unlimited heat and light.
Similarly, the innumerable instances of personality and personal
consciousness within creation are more than adequate to demonstrate the
existence, somewhere, of an unlimited reservoir of consciousness and
personal behavior. In his dialogue Philebus, the Greek philosopher Plato
argued that just as the material elements in our body are derived from a
vast reservoir of material elements existing within the universe, our
rational intelligence is also derived from a great cosmic intelligence
existing within the universe, and this supreme intelligence is God, the
creator. Unfortunately, in Kali-yuga many leading thinkers cannot
understand this and instead deny that the Absolute Truth, the source of
our personal consciousness, has consciousness and personality. This is as
reasonable as saying that the sun is cold and dark.
In Kali-yuga, many people present cheap, stereotyped arguments, such as
"If God had a body or personality, He would be limited." In this
inadequate attempt at logic, a qualified term is falsely presented in a
universal sense. What really should be said is, "If God had a material body
or a material personality like those we have experienced, He would be
limited." But we leave out the qualifying adjective material and make a
pseudouniversal assertion, as if we understood the full range, within total
reality, of bodies and personality.
Bhagavad-gt, rmad-Bhgavatam and other Vedic literatures teach that
the transcendental form and personality of the Absolute Truth are
unlimited. Clearly, to be truly infinite God must be not only
quantitatively but also qualitatively infinite. Unfortunately, in our
mechanistic, industrial age we tend to define infinity only in its
quantitative sense, and thus we fail to notice that an infinity of personal
qualities is a necessary aspect of infinity. In other words, God must have
infinite beauty, infinite wealth, infinite intelligence, infinite humor,
infinite kindness, infinite anger and so on. Infinite is an absolute, and if
anything we observe in this world is not contained, somehow or other,
within our conception of the Absolute, then that conception is of
something limited and not of the Absolute at all.
Only in Kali-yuga are there philosophers foolish enough to proudly define
the most absolute of all termsGodin materialistic, relative ways and
then declare themselves enlightened thinkers. No matter how big our
brain may be, we should have the common sense to place it at the feet of

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the Supreme Personality of Godhead.

TEXT 44
yan-nmadheya mriyama tura
patan skhalan v vivao gan pumn
vimukta-karmrgala uttam gati
prpnoti yakyanti na ta kalau jan
yatwhose; nmadheyamname; mriyamaa person who is dying;
turadistressed; patancollapsing; skhalanvoice faltering; vor;
vivaahelplessly; ganchanting; pumna person; vimuktafreed;
karmaof fruitive work; argalafrom the chains; uttammthe
topmost; gatimdestination; prpnotiachieves; yakyanti nathey do
not worship; tamHim, the Personality of Godhead; kalauin the age of
Kali; janpeople.
Terrified, about to die, a man collapses on his bed. Although his voice
is faltering and he is hardly conscious of what he is saying, if he utters
the holy name of the Supreme Lord he can be freed from the reaction of
his fruitive work and achieve the supreme destination. But still people
in the age of Kali will not worship the Supreme Lord.
You can lead a horse to water, but you cannot make him drink.
TEXT 45
pus kali-ktn don
dravya-detma-sambhavn
sarvn harati citta-stho
bhagavn puruottama
pusmof men; kali-ktncreated by the influence of Kali; donthe
faults; dravyaobjects; deaspace; tmaand personal nature;
sambhavnbased upon; sarvnall; haratisteals away; citta-stha
situated within the heart; bhagavnthe almighty Lord; purua-uttama
the Supreme Person.
In the Kali-yuga, objects, places and even individual personalities are all
polluted. The almighty Personality of Godhead, however, can remove
all such contamination from the life of one who fixes the Lord within
his mind.

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TEXT 46
ruta sakrtito dhyta
pjita cdto 'pi v
n dhunoti bhagavn
ht-stho janmyutubham
rutaheard; sakrtitaglorified; dhytameditated upon; pjita
worshiped; caand; dtavenerated; apieven; vor; nmof
men; dhunoticleanses away; bhagavnthe Supreme Personality of
Godhead; ht-sthaseated within their hearts; janma-ayutaof
thousands of births; aubhamthe inauspicious contamination.
If a person hears about, glorifies, meditates upon, worships or simply
offers great respect to the Supreme Lord, who is situated within the
heart, the Lord will remove from his mind the contamination
accumulated during many thousands of lifetimes.
TEXT 47
yath hemni sthito vahnir
durvara hanti dhtu-jam
evam tma-gato viur
yoginm aubhayam
yathjust as; hemniin gold; sthitasituated; vahnifire;
durvaramthe discoloration; hantidestroys; dhtu-jamdue to the
taint of other metals; evamin the same way; tma-gatahaving entered
the soul; viuLord Viu; yoginmof the yogs; aubha-ayamthe
dirty mind.
Just as fire applied to gold removes any discoloration caused by traces
of other metals, Lord Viu within the heart purifies the minds of the
yogs.
Although one may practice the mystic yoga system, his actual spiritual
advancement is due to the mercy of the Supreme Lord within the heart; it
is not directly the result of his austerity and meditation. If one becomes
foolishly proud in the name of yoga, his spiritual position becomes
ridiculous.

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TEXT 48
vidy-tapa-pra-nirodha-maitrtrthbhieka-vrata-dna-japyai
ntyanta-uddhi labhate 'ntartm
yath hdi-sthe bhagavaty anante
vidyby worship of demigods; tapaausterities; pra-nirodha
exercise of breath control; maitrcompassion; trtha-abhiekabathing
in holy places; vratastrict vows; dnacharity; japyaiand chanting
of various mantras; nanot; atyantacomplete; uddhimpurification;
labhatecan achieve; anta-tmthe mind; yathas; hdi-sthewhen
He is present within the heart; bhagavatithe Personality of Godhead;
anantethe unlimited Lord.
By one's engaging in the processes of demigod worship, austerities,
breath control, compassion, bathing in holy places, strict vows, charity
and chanting of various mantras, one's mind cannot attain the same
absolute purification as that achieved when the unlimited Personality of
Godhead appears within one's heart.
TEXT 49
tasmt sarvtman rjan
hdi-stha kuru keavam
mriyamo hy avahitas
tato ysi par gatim
tasmttherefore; sarva-tmanwith all endeavor; rjanO King; hdisthamwithin your heart; kurumake; keavamLord Keava;
mriyamadying; hiindeed; avahitaconcentrated; tatathen;
ysiyou will go; paramto the supreme; gatimdestination.
Therefore, O King, endeavor with all your might to fix the Supreme
Lord Keava within your heart. Maintain this concentration upon the
Lord, and at the time of death you will certainly attain the supreme
destination.
Although the Supreme Lord is always in the heart of every living being,
the words hdi-stha kuru keavam indicate that one should endeavor to
realize the Lord's presence there and maintain this awareness at every

78

moment. Parkit Mahrja is about to give up this world and is receiving

final instructions from his spiritual master, ukadeva Gosvm. In the
context of the King's imminent departure, this verse has special
significance.
TEXT 50
mriyamair abhidhyeyo
bhagavn paramevara
tma-bhva nayaty aga
sarvtm sarva-saraya
mriyamaiby those who are dying; abhidhyeyameditated upon;
bhagavnthe Personality of Godhead; parama-varathe Supreme
Lord; tma-bhvamtheir own true identity; nayatileads them to;
agamy dear King; sarva-tmthe Supreme Soul; sarva-saraya
the shelter of all beings.
My dear King, the Personality of Godhead is the ultimate controller. He
is the Supreme Soul and the supreme shelter of all beings. When
meditated upon by those about to die, He reveals to them their own
eternal spiritual identity.
TEXT 51
kaler doa-nidhe rjann
asti hy eko mahn gua
krtand eva kasya
mukta-saga para vrajet
kaleof the age of Kali; doa-nidhein the ocean of faults; rjanO
King; astithere is; hicertainly; ekaone; mahnvery great;
guagood quality; krtantby chanting; evacertainly; kasyaof
the holy name of Ka; mukta-sagaliberated from material bondage;
paramto the transcendental spiritual kingdom; vrajetone can go.
My dear King, although Kali-yuga is an ocean of faults, there is still one
good quality about this age: Simply by chanting the Hare Ka mahmantra, one can become free from material bondage and be promoted to
the transcendental kingdom.

79

After mentioning the innumerable faults of this age of Kali, ukadeva

Gosvm now mentions its one brilliant aspect. Just as one powerful king
can kill innumerable thieves, one brilliant spiritual quality can destroy all
the contamination of this age. It is impossible to overestimate the
importance of chanting Hare Ka, Hare Ka, Ka Ka, Hare Hare/
Hare Rma, Hare Rma, Rma Rma, Hare Hare, especially in this fallen
age.
TEXT 52
kte yad dhyyato viu
trety yajato makhai
dvpare paricaryy
kalau tad dhari-krtant
ktein the Satya-yuga; yatwhich; dhyyatafrom meditation;
viumon Lord Viu; tretymin the Tret-yuga; yajatafrom
worshiping; makhaiby performing sacrifices; dvparein the age of
Dvpara; paricaryymby worshiping the lotus feet of Ka; kalauin
the age of Kali; tatthat same result (can be achieved); hari-krtant
simply by chanting the Hare Ka mah-mantra.
Whatever result was obtained in Satya-yuga by meditating on Viu, in
Tret-yuga by performing sacrifices, and in Dvpara-yuga by serving the
Lord's lotus feet can be obtained in Kali-yuga simply by chanting the
Hare Ka mah-mantra.
A similar verse is found in the Viu Pura (6.2.17), and also in the
Padma Pura (Uttara-khaa 72.25) and the Bhan-nradya Pura
(38.97):
dhyyan kte yajan yajais
trety dvpare 'rcayan
yad pnoti tad pnoti
kalau sakrtya keavam
"Whatever is achieved by meditation in Satya-yuga, by the performance of
sacrifice in Tret-yuga, and by the worship of Lord Ka's lotus feet in
Dvpara-yuga is obtained in the age of Kali simply by glorifying the name
of Lord Keava."

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rla Jva Gosvm has further quoted from the Brahma-vaivarta Pura
concerning the degraded condition of people in Kali-yuga:
ata kalau tapo-yogavidy-yajdik kriy
sg bhavanti na kt
kualair api dehibhi
"Thus in the age of Kali the practices of austerity, yoga meditation, Deity
worship, sacrifice and so on, along with their various subsidiary
functions, are not properly carried out, even by the most expert embodied
souls.
rla Jva Gosvm has also cited the Cturmsya-mhtmya of the Skanda
Pura concerning the necessity of chanting Hare Ka in this age:
tath caivottama loke
tapa r-hari-krtanam
kalau yuge vieea
viu-prtyai samcaret
"In this way the most perfect penance to be executed in this world is the
chanting of the name of Lord r Hari. Especially in the age of Kali, one
can satisfy the Supreme Lord Viu by performing sakrtana.''
In conclusion, massive propaganda should be made all over the world to
induce people to chant the Hare Ka mantra, by which human society
can be rescued from the dangerous ocean of the age of Kali.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Twelfth Canto, Third Chapter, of
the rmad-Bhgavatam, entitled "The Bhmi-gt."

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4. The Four Categories of Universal Annihilation

This chapter discusses the four kinds of annihilation (constant,

occasional, material and final) and the chanting of the holy name of Lord
Hari, which is the only means of stopping the cycle of material life.
One thousand cycles of four ages constitute one day of Brahm, and each
day of Brahm, called a kalpa, contains within it the lifetimes of fourteen
Manus. The duration of Brahm's night is the same as that of his day.
During his night Brahm sleeps, and the three planetary systems meet
destruction; this is the naimittika, or occasional, annihilation. When
Brahm's life span of one hundred years is finished, there occurs the
prktika, or total material, annihilation. At that time the seven elements
of material nature, beginning with the mahat, and the entire universal egg
composed of them are destroyed. When a person achieves knowledge of
the Absolute, he understands factual reality. He perceives the entire
created universe as separate from the Absolute and therefore unreal. That
is called the tyantika, or final, annihilation (liberation). At every moment
time invisibly transforms the bodies of all created beings and all other
manifestations of matter. This process of transformation causes the living
entity to undergo the constant annihilation of birth and death. Those
possessed of subtle vision state that all creatures, including Brahm
himself, are always subject to generation and annihilation. Material life
means subjugation to birth and death, or generation and annihilation. The
only boat suitable for crossing the ocean of material existence, which is
otherwise impossible to cross, is the boat of submissive hearing of the
nectarean pastimes of the Supreme Personality of Godhead.
TEXT 1
r-uka uvca
klas te paramv-dir
dvi-parrdhvadhir npa
kathito yuga-mna ca
u kalpa-layv api

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r-uka uvcar ukadeva Gosvm said; klatime; teto you;

parama-au(the smallest fraction of time measured in terms of) the
indivisible atom; dibeginning with; dvi-para-ardhathe two halves of
Brahm's total life span; avadhiculminating in; npaO King Parkit;
kathitahas been described; yuga-mnamthe duration of the
millennia; caand; unow hear; kalpaBrahm's day; layau
annihilation; apialso.
ukadeva Gosvm said: My dear King, I have already described to you
the measurements of time, beginning from the smallest fraction
measured by the movement of a single atom up to the total life span of
Lord Brahm. I have also discussed the measurement of the different
millennia of universal history. Now hear about the time of Brahm's day
and the process of annihilation.
TEXT 2
catur-yuga-sahasra tu
brahmao dinam ucyate
sa kalpo yatra manava
caturdaa vim-pate
catu-yugafour
ages;
sahasramone
thousand;
tuindeed;
brahmaaof Lord Brahm; dinamthe day; ucyateis said; sathat;
kalpaa kalpa; yatra-in which; manavaoriginal progenitors of
mankind; caturdaafourteen; vim-pateO King.
One thousand cycles of four ages constitute a single day of Brahm,
known as a kalpa. In that period, O King, fourteen Manus come and go.
TEXT 3
tad-ante pralayas tvn
brhm rtrir udht
trayo lok ime tatra
kalpante pralayya hi
tat-anteafter those (thousand cycles of ages); pralayathe
annihilation; tvnof the same duration; brhmof Brahm; rtri
the nighttime; udhtis described; trayathe three; lokworlds;

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imethese; tatraat that time; kalpanteare prone; pralayyato

annihilation; hiindeed.
After one day of Brahm, annihilation occurs during his night, which is
of the same duration. At that time all the three planetary systems are
subject to destruction.
TEXT 4
ea naimittika prokta
pralayo yatra viva-sk
ete 'nantsano vivam
tmast-ktya ctma-bh
eathis; naimittikaoccasional; proktais said; pralaya
annihilation; yatrain which; viva-skthe creator of the universe, the
Supreme Lord, Nryaa; etelies down; ananta-sanaupon the
snake-bed of Ananta ea; vivamthe universe; tma-st-ktya
absorbing within Himself; caalso; tma-bhLord Brahm.
This is called the naimittika, or occasional, annihilation, during which
the original creator, Lord Nryaa, lies down upon the bed of Ananta
ea and absorbs the entire universe within Himself while Lord Brahm
sleeps.
TEXT 5
dvi-parrdhe tv atikrnte
brahmaa paramehina
tad praktaya sapta
kalpante pralayya vai
dvi-parrdhetwo parrdhas; tu-and; atikrntewhen they have become
completed; brahmaaof Lord Brahm; parame-sthinathe most
highly situated living entity; tadthen; praktayathe elements of
nature; saptaseven; kalpanteare subject; pralayyato destruction;
vaiindeed.
When the two halves of the lifetime of Lord Brahm, the most elevated
created being, are complete, the seven basic elements of creation are

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annihilated.
TEXT 6
ea prktiko rjan
pralayo yatra lyate
aa-koas tu saghto
vigha upasdite
eathis; prktikaof the elements of material nature; rjanO King
Parkit; pralayathe annihilation; yatrain which; lyateis
dissolved; aa-koathe egg of the universe; tuand; saghathe
amalgamation; vightethe cause of its disruption; upasditebeing
encountered.
O King, upon the annihilation of the material elements, the universal
egg, comprising the elemental amalgamation of creation, is confronted
with destruction.
It is significant that ukadeva Gosvm, the spiritual master of King
Parkit, is broadly discussing cosmic annihilation just before the death of
his disciple. By attentively hearing the story of universal destruction, one
can easily understand one's personal departure from this temporary world
to be an insignificant incident within the gigantic scope of the total
material manifestation. By his deep and relevant discussions of the
creation of God, ukadeva Gosvm, as an ideal spiritual master, is
preparing his disciple for the moment of death.
TEXT 7
parjanya ata-vari
bhmau rjan na varati
tad niranne hy anyonya
bhakyam kudhrdit
kaya ysyanti anakai
klenopadrut praj
parjanyathe clouds; ata-varifor one hundred years; bhmau
upon the earth; rjanmy dear King; na varatiwill not give rain;
tadthen; nirannewith the coming of famine; hiindeed; anyonyam
one another; bhakyameating; kudhby hunger; ardit

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distressed; kayamto destruction; ysyantithey go; anakai

gradually; klenaby the force of time; upadrutconfounded; praj
the people.
As annihilation approaches, O King, there will be no rain upon the
earth for one hundred years. Drought will lead to famine, and the
starving populace will literally consume one another. The inhabitants of
the earth, bewildered by the force of time, will gradually be destroyed.
TEXT 8
smudra daihika bhauma
rasa svartako ravi
ramibhi pibate ghorai
sarva naiva vimucati
smudramof the ocean; daihikamof living bodies; bhaumamof the
earth; rasamthe juice; svartakaannihilating; ravithe sun;
ramibhiwith its rays; pibatedrinks up; ghoraiwhich are terrible;
sarvamall; nanothing; evaeven; vimucatigives.
The sun in its annihilating form will drink up with its terrible rays all
the water of the ocean, of living bodies and of the earth itself. But the
devastating sun will not give any rain in return.
TEXT 9
tata savartako vahni
sakaraa-mukhotthita
dahaty anila-vegottha
nyn bh-vivarn atha
tatathen; savartakaof destruction; vahnithe fire; sakaraa
of the Supreme Lord, Sakaraa; mukhafrom the mouth; utthita
arisen; dahatiburns; anila-vegaby the force of the wind; uttha
raised; nynempty; bhof the planets; vivarnthe crevices; atha
after that.
Next the great fire of annihilation will flare up from the mouth of Lord
Sakaraa. Carried by the mighty force of the wind, this fire will burn

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throughout the universe, scorching the lifeless cosmic shell.

TEXT 10
upary adha samantc ca
ikhbhir vahni-sryayo
dahyamna vibhty aa
dagdha-gomaya-pia-vat
upariabove; adhaand below; samanttin all directions; caand;
ikhbhiwith the flames; vahniof the fire; sryayoand of the sun;
dahyamnambeing burned; vibhtiglows; aamthe egg of the
universe; dagdhaburned; go-mayaof cow dung; pia-vatlike a ball.
Burned from all sidesfrom above by the blazing sun and from below
by the fire of Lord Sakaraathe universal sphere will glow like a
burning ball of cow dung.
TEXT 11
tata pracaa-pavano
varm adhika atam
para svartako vti
dhmra kha rajasvtam
tatathen; pracaaterrible; pavanaa wind; varmof years;
adhikammore than; atamone hundred; paragreat; smvartaka
causing annihilation; vtiblows; dhmramgray; khamthe sky;
rajaswith dust; vtamcovered.
A great and terrible wind of destruction will begin to blow for more
than one hundred years, and the sky, covered with dust, will turn gray.
TEXT 12
tato megha-kulny aga
citra varny anekaa
ata vari varanti
nadanti rabhasa-svanai
tatathen; megha-kulnithe clouds; agamy dear King; citra-

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varniof various colors; anekaanumerous; atamone hundred;

variyears; varantithey pour down rain; nadantithey thunder;
rabhasa-svanaiwith tremendous sounds.
After that, O King, groups of multicolored clouds will gather, roaring
terribly with thunder, and will pour down floods of rain for one
hundred years.
TEXT 13
tata ekodaka viva
brahma-vivarntaram
tatathen; eka-udakama single body of water; vivamthe universe;
brahma-aaof the egg of creation; vivara-antaramwithin.
At that time, the shell of the universe will fill up with water, forming a
single cosmic ocean.
TEXT 14
tad bhmer gandha-gua
grasanty pa uda-plave
grasta-gandh tu pthiv
pralayatvya kalpate
tadthen; bhmeof the earth; gandha-guamthe perceptible quality
of fragrance; grasantitakes away; pathe water; uda-plaveduring
the flooding; grasta-gandhdeprived of its fragrance; tuand; pthiv
the element earth; pralayatvya kalpatebecomes unmanifest.
As the entire universe is flooded, the water will rob the earth of its
unique quality of fragrance, and the element earth, deprived of its
distinguishing quality, will be dissolved.
As clearly explained throughout rmad-Bhgavatam, the first element,
sky, possesses the unique quality of sound. As creation expands, the
second element, air, comes into being, and it possesses sound and touch.
The third element, fire, possesses sound, touch and form, and the fourth
element, water, possesses sound, touch, form and flavor. The earth

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possesses sound, touch, form, flavor and aroma. As each element loses its
unique distinguishing quality, it naturally becomes indistinguishable from
the more subtle elements and is thus effectively dissolved as a unique
entity.
TEXTS 15-19
ap rasam atho tejas
t lyante 'tha nras
grasate tejaso rpa
vyus tad-rahita tad
lyate cnile tejo
vyo kha grasate guam
sa vai viati kha rjas
tata ca nabhaso guam
abda grasati bhtdir
nabhas tam anu lyate
taijasa cendriyy aga
devn vaikriko guai
mahn grasaty ahakra
gu sattvdaya ca tam
grasate 'vykta rjan
gun klena coditam
na tasya klvayavai
parimdayo gu
andy anantam avyakta
nitya kraam avyayam
apmof water; rasamthe taste; athathen; tejafire; tthat
water; lyantedissolves; athaafter this; nrasdeprived of its quality
of taste; grasatetakes away; tejasaof fire; rpam-the form; vyu
the air; tat-rahitamdeprived of that form; tadthen; lyatemerges;
caand; anilein wind; tejafire; vyoof the air; khamthe ether;
grasatitakes away; guamthe perceptible quality (touch); sathat
air; vaiindeed; viatienters; khamthe ether; rjanO King Parkit;
tatathereupon; caand; nabhasaof the ether; guamthe quality;
abdamsound; grasatetakes away; bhta-dithe element of false

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ego in the mode of ignorance; nabhathe ether; taminto that false

ego; anusubsequently; lyatemerges; taijasafalse ego in the mode
of passion; caand; indriyithe senses; agamy dear King; devn
the demigods; vaikrikafalse ego in the mode of goodness; guai
along with the manifest functions (of false ego); mahnthe mahat-tattva;
grasati-seizes; ahakramfalse ego; guthe basic modes of nature;
sattva-dayagoodness, passion and ignorance; caand; tamthat
mahat; grasate-seizes; avyktamthe unmanifest original form of nature;
rjanO King; gunthe three modes; klenaby time; coditam
impelled; nathere are not; tasyaof that unmanifest nature; klaof
time; avayavaiby the segments; parima-dayatransformation and
the other changes of visible matter (creation, growth and so on); gu
such qualities; andiwithout beginning; anantamwithout end;
avyaktamunmanifest; nityameternal; kraamthe cause; avyayam
infallible.
The element fire then seizes the taste from the element water, which,
deprived of its unique quality, taste, merges into fire. Air seizes the
form inherent in fire, and then fire, deprived of form, merges into air.
The element ether seizes the quality of air, namely touch, and that air
enters into ether. Then, O King, false ego in ignorance seizes sound, the
quality of ether, after which ether merges into false ego. False ego in the
mode of passion takes hold of the senses, and false ego in the mode of
goodness absorbs the demigods. Then the total mahat-tattva seizes false
ego along with its various functions, and that mahat is seized by the
three basic modes of naturegoodness, passion and ignorance. My dear
King Parkit, these modes are further overtaken by the original
unmanifest form of nature, impelled by time. That unmanifest nature is
not subject to the six kinds of transformation caused by the influence of
time. Rather, it has no beginning and no end. It is the unmanifest,
eternal and infallible cause of creation.
TEXTS 20-21
na yatra vco na mano na sattva
tamo rajo v mahad-dayo 'm
na pra-buddhndriya-devat v
na sannivea khalu loka-kalpa

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na svapna-jgran na ca tat suupta

na kha jala bhr anilo 'gnir arka
sasupta-vac chnya-vad apratarkya
tan mla-bhta padam mananti
nanot; yatrawherein; vcaspeech; nanot; manathe mind;
nanot; sattvamthe mode of goodness; tamathe mode of ignorance;
rajathe mode of passion; vor; mahatthe mahat-tattva; daya-and
so on; amthese elements; nanot; prathe vital air; buddhi
intelligence; indriyathe senses; devatand the controlling demigods;
vor; nanot; sanniveathe particular construction; khaluindeed;
loka-kalpaof the arrangement of the planetary systems; nanot;
svapnasleep; jgratwaking condition; nanot; caand; tatthat;
suuptamdeep sleep; nanot; khamether; jalamwater; bhearth;
anilaair; agnifire; arkathe sun; sasupta-vatlike one who is
fast asleep; nya-vatlike a void; apratarkyaminaccessible to logic;
tatthat pradhna; mla-bhtam-serving as the basis; padamthe
substance; manantigreat authorities say.
In the unmanifest stage of material nature, called pradhna, there is no
expression of words, no mind and no manifestation of the subtle
elements beginning from the mahat, nor are there the modes of
goodness, passion and ignorance. There is no life air or intelligence, nor
any senses or demigods. There is no definite arrangement of planetary
systems, nor are there present the different stages of consciousness
sleep, wakefulness and deep sleep. There is no ether, water, earth, air,
fire or sun. The situation is just like that of complete sleep, or of
voidness. Indeed, it is indescribable. Authorities in spiritual science
explain, however, that since pradhna is the original substance, it is the
actual basis of material creation.
TEXT 22
laya prktiko hy ea
puruvyaktayor yad
aktaya sampralyante
viva kla-vidrut
layathe annihilation; prktikaof the material elements; hi

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indeed; eathis; puruaof the Supreme Lord; avyaktayoand of His

material nature in its unmanifest form; yadwhen; aktayathe
energies; sampralyantemerge totally; vivahelpless; klaby time;
vidrutdisarrayed.
This is the annihilation called prktika, during which the energies
belonging to the Supreme Person and His unmanifest material nature,
disassembled by the force of time, are deprived of their potencies and
merge together totally.
TEXT 23
buddhndriyrtha-rpea
jna bhti tad-rayam
dyatvvyatirekbhym
dy-antavad avastu yat
buddhiof intelligence; indriyathe senses; arthaand the objects of
perception; rpeain the form; jnamthe Absolute Truth; bhti
manifests; tatof these elements; rayamthe basis; dyatvabecause
of being perceived; avyatirekbhymand because of being nondifferent
from its own cause; di-anta-vatwhich has a beginning and an end;
avastuis insubstantial; yatwhatever.
It is the Absolute Truth alone who manifests in the forms of
intelligence, the senses and the objects of sense perception, and who is
their ultimate basis. Whatever has a beginning and an end is
insubstantial because of being an object perceived by limited senses and
because of being nondifferent from its own cause.
The word dyatva indicates that all subtle and gross material
manifestations are made visible by the potency of the Supreme Lord and
again become invisible, or unmanifest, at the time of annihilation. They
are therefore in essence not separate from the source of their expansion
and withdrawal.
TEXT 24
dpa caku ca rpa ca
jyotio na pthag bhavet
eva dh khni mtr ca

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na syur anyatamd tt
dpaa lamp; cakua perceiving eye; caand; rpama perceived
form; caand; jyotiafrom the original element fire; nanot;
pthakdistinct; bhavetare; evamin the same way; dhintelligence;
khnithe senses; mtrthe perceptions; caand; na syuthey are
not; anyatamtwhich is itself completely distinct; ttfrom the reality.
A lamp, the eye that views by the light of that lamp, and the visible
form that is viewed are all basically nondifferent from the element fire.
In the same way, intelligence, the senses and sense perceptions have no
existence separate from the supreme reality, although that Absolute
Truth remains totally distinct from them.
TEXT 25
buddher jgaraa svapna
suuptir iti cocyate
my-mtram ida rjan
nntva pratyag-tmani
buddheof intelligence; jgaraamwaking consciousness; svapna
sleep; suuptideep sleep; itithus; caand; ucyateare called; mymtrammerely illusion; idamthis; rjanO King; nntvamthe
duality; pratyak-tmaniexperienced by the pure soul.
The three states of intelligence are called waking consciousness, sleep
and deep sleep. But, my dear King, the variegated experiences created
for the pure living entity by these different states are nothing more than
illusion.
Pure Ka consciousness exists beyond the various stages of material
awareness. Just as darkness vanishes in the presence of light, so illusory
material intelligence, which is experienced as normal perception,
dreaming and deep sleep, completely vanishes in the brilliant presence of
pure Ka consciousness, the constitutional condition of every living
entity.
TEXT 26
yath jala-dhar vyomni

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bhavanti na bhavanti ca
brahmada tath vivam
avayavy udaypyayt
yathjust as; jala-dharthe clouds; vyomniin the sky; bhavanti
are; na bhavantiare not; caand; brahmaiwithin the Absolute Truth;
idamthis; tathsimilarly; vivamuniverse; avayavihaving parts;
udayabecause of generation; apyaytand dissolution.
Just as clouds in the sky come into being and are then dispersed by the
amalgamation and dissolution of their constituent elements, this
material universe is created and destroyed within the Absolute Truth by
the amalgamation and dissolution of its elemental, constituent parts.
TEXT 27
satya hy avayava prokta
sarvvayavinm iha
vinrthena pratyeran
paasyevga tantava
satyamreal; hibecause; avayavathe ingredient cause; proktais
said to be; sarva-avayavinmof all constituted entities; ihain this
created world; vinapart from; arthenatheir manifest product;
pratyeranthey can be perceived; paasyaof a cloth; ivaas; aga
my dear King; tantavathe threads.
My dear King, it is stated [in the Vednta-stra] that the ingredient
cause that constitutes any manifested product in this universe can be
perceived as a separate reality, just as the threads that make up a cloth
can be perceived separately from their product.
TEXT 28
yat smnya-viebhym
upalabhyeta sa bhrama
anyonyprayt sarvam
dy-antavad avastu yat
yatwhatever; smnyain terms of general cause; viebhymand

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specific product; upalabhyetais experienced; sathat; bhramais

illusion; anyonyamutual; apraytbecause of dependence; sarvam
everything; di-anta-vatsubject to beginning and end; avastuunreal;
yatwhich.
Anything experienced in terms of general cause and specific effect must
be an illusion, because such causes and effects exist only relative to
each other. Indeed, whatever has a beginning and an end is unreal.
The nature of a material cause cannot be perceived without perception of
the effect. For example, the burning nature of fire cannot be perceived
without observing the effect of fire, such as a burning object or ashes.
Similarly, the saturating quality of water cannot be understood without
observing the effect, a saturated cloth or paper. The organizational power
of a man cannot be understood without observing the effect of his
dynamic work, namely a solid institution. In this way, not only do effects
depend upon their causes, but the perception of the cause also depends
upon observation of the effect. Thus both are defined relatively and have a
beginning and an end. The conclusion is that all such material causes and
effects are essentially temporary and relative, and consequently illusory.
The Supreme Personality of Godhead, although the cause of all causes,
has no beginning or end. Therefore He is neither material nor illusory.
Lord Ka's opulences and potencies are absolute reality, beyond the
interdependence of material cause and effect.
TEXT 29
vikra khyyamno 'pi
pratyag-tmnam antar
na nirpyo 'sty aur api
syc cec cit-sama tma-vat
vikrathe transformation of created existence; khyyamna
appearing; apialthough; pratyak-tmnamthe Supreme Soul; antar
without; nanot; nirpyaconceivable; astiis; aua single atom;
apieven; sytit is so; cetif; cit-samaequally spirit; tma-vat
remaining as it is, without change.
Although perceived, the transformation of even a single atom of
material nature has no ultimate definition without reference to the

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Supreme Soul. To be accepted as factually existing, something must

possess the same quality as pure spiriteternal, unchanging existence.
A mirage of water appearing in the desert is actually a manifestation of
light; the false appearance of water is a specific transformation of light.
That which falsely appears as independent material nature is similarly a
transformation of the Supreme Personality of Godhead. Material nature is
the external potency of the Lord.
TEXT 30
na hi satyasya nntvam
avidvn yadi manyate
nntva chidrayor yadvaj
jyotior vtayor iva
nathere is no; hiindeed; satyasyaof the Absolute Truth; nntvam
duality; avidvna person not in true knowledge; yadiif; manyatehe
thinks; nntvamthe duality; chidrayoof the two skies; yadvatjust
as; jyotioof the two celestial lights; vtayoof the two winds; iva
as.
There is no material duality in the Absolute Truth. The duality
perceived by an ignorant person is like the difference between the sky
contained in an empty pot and the sky outside the pot, or the difference
between the reflection of the sun in water and the sun itself in the sky,
or the difference between the vital air within one living body and that
within another body.
TEXT 31
yath hiraya bahudh samyate
nbhi kriybhir vyavahra-vartmasu
eva vacobhir bhagavn adhokajo
vykhyyate laukika-vaidikair janai
yathjust as; hirayamgold; bahudhin many forms; samyate
appears; nbhito men; kriybhiin terms of different functions;
vyavahra-vartmasuin ordinary usage; evamsimilarly; vacobhiin
varying terms; bhagavnthe Personality of Godhead; adhokajathe
transcendental Lord, who is inconceivable to material senses;

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vykhyyateis described; laukikamundane; vaidikaiand Vedic;

janaiby men.
According to their different purposes, men utilize gold in various ways,
and gold is therefore perceived in various forms. In the same way, the
Supreme Personality of Godhead, who is inaccessible to material
senses, is described in various terms, both ordinary and Vedic, by
different types of men.
All those who are not pure devotees of the Supreme Lord are basically
trying to exploit the Lord and His energies. According to their strategy of
exploitation, they conceive of and describe the Absolute Truth in various
ways. In Bhagavad-gt and rmad-Bhgavatam the Absolute Truth
presents Himself as He actually is for the benefit of sincere people who do
not foolishly try to conceptually manipulate the Supreme Godhead.
TEXT 32
yath ghano 'rka-prabhavo 'rka-darito
hy arka-bhtasya ca cakuas tama
eva tv aha brahma-guas tad-kito
brahmakasytmana tma-bandhana
yathas; ghanaa cloud; arkaof the sun; prabhavathe product;
arkaby the sun; daritamade visible; hiindeed; arkaof the sun;
aa-bhtasyawhich is the partial expansion; caand; cakuaof
the eye; tamadarkness; evamin the same way; tuindeed; aham
false ego; brahma-guaa quality of the Absolute Truth; tat-kita
visible through the agency of that Absolute Truth; brahma-aakasyaof
the partial expansion of the Absolute Truth; tmanaof the jva soul;
tma-bandhanaserving to obstruct perception of the Supreme Soul.
Although a cloud is a product of the sun and is also made visible by the
sun, it nevertheless creates darkness for the viewing eye, which is
another partial expansion of the sun. Similarly, material false ego, a
particular product of the Absolute Truth made visible by the Absolute
Truth, obstructs the individual soul, another partial expansion of the
Absolute Truth, from realizing the Absolute Truth.
TEXT 33

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ghano yadrka-prabhavo vidryate

caku svarpa ravim kate tad
yad hy ahakra updhir tmano
jijsay nayati tarhy anusmaret
ghanathe cloud; yadwhen; arka-prabhavathe product of the
sun; vidryateis torn apart; cakuthe eye; svarpamin its real form;
ravimthe sun; katesees; tadthen; yadwhen; hiindeed also;
ahakrafalse ego; updhithe superficial covering; tmanaof the
spirit soul; jijsayby spiritual inquiry; nayatiis destroyed; tarhi
at that time; anusmaretone gains his proper remembrance.
When the cloud originally produced from the sun is torn apart, the eye
can see the actual form of the sun. Similarly, when the spirit soul
destroys his material covering of false ego by inquiring into the
transcendental science, he regains his original spiritual awareness.
Just as the sun can burn away the clouds that prevent one from seeing it,
the Supreme Lord (and He alone) can remove the false ego that prevents
one from seeing Him. There are some creatures, however, like owls, who
are averse to seeing the sun. In the same way, those who are not
interested in spiritual knowledge will never receive the privilege of seeing
God.
TEXT 34
yadaivam etena viveka-hetin
my-mayhakaratma-bandhanam
chittvcyuttmnubhavo 'vatihate
tam hur tyantikam aga samplavam
yadwhen; evamin this way; etenaby this; vivekaof
discrimination; hetinsword; my-mayaillusory; ahakaraafalse
ego; tma-of the soul; bandhanamthe cause of bondage; chittvcutting
off; acyutaof the infallible; tmaSupreme Soul; anubhava
realization; avatihatedevelops firmly; tamthat; huthey call;
tyantikamultimate; agamy dear King; samplavamannihilation.
My dear Parkit, when the illusory false ego that binds the soul has
been cut off with the sword of discriminating knowledge and one has
developed realization of Lord Acyuta, the Supreme Soul, this is called

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the tyantika, or ultimate, annihilation of material existence.

TEXT 35
nityad sarva-bhtn
brahmdn parantapa
utpatti-pralayv eke
skma-j sampracakate
nityadconstantly; sarva-bhtnmof all created beings; brahmadnmbeginning with Lord Brahm; param-tapaO subduer of the
enemies; utpatticreation; pralayauand annihilation; ekesome;
skma-jexpert knowers of subtle things; sampracakatedeclare.
Experts in the subtle workings of nature, O subduer of the enemy, have
declared that there are continuous processes of creation and
annihilation that all created beings, beginning with Brahm, constantly
undergo.
TEXT 36
kla-sroto-javenu
hriyamasya nityad
parimin avasths t
janma-pralaya-hetava
klaof time; srotaof the mighty current; javenaby the force; u
rapidly; hriyamasyaof that which is being taken away; nityad
constantly; pariminmof things subject to transformation; avasth
the various conditions; tthey; janmaof birth; pralayaand
annihilation; hetavathe causes.
All material entities undergo transformation and are constantly and
swiftly eroded by the mighty currents of time. The various stages of
existence that material things exhibit are the perpetual causes of their
generation and annihilation.
TEXT 37
andy-antavatnena

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klenevara-mrtin
avasth naiva dyante
viyati jyoti iva
andi-anta-vatwithout beginning or end; anenaby this; klena
time; varaof the Supreme Personality of Godhead; mrtinthe
representation; avasththe different stages; nanot; evaindeed;
dyanteare seen; viyatiin outer space; jyotimof the moving
planets; ivajust as.
These stages of existence created by beginningless and endless time, the
impersonal representative of the Supreme Lord, are not visible, just as
the infinitesimal momentary changes of position of the planets in the
sky cannot be directly seen.
Although everyone knows that the sun is constantly moving in the sky,
one cannot normally see the sun moving. Similarly, no one can directly
perceive his hair or nails growing, although with the passing of time we
perceive the fact of growth. Time, the potency of the Lord, is very subtle
and powerful and is an insurmountable barrier to fools who are trying to
exploit the material creation.
TEXT 38
nityo naimittika caiva
tath prktiko laya
tyantika ca kathita
klasya gatir d
nityacontinuous; naimittikaoccasional; caand; evaindeed;
tathalso; prktikanatural; layaannihilation; tyantikafinal;
caand; kathitaare described; klasyaof time; gatithe progress;
dlike this.
In this way the progress of time is described in terms of the four kinds
of annihilationcontinuous, occasional, elemental and final.
TEXT 39
et kuru-reha jagad-vidhtur
nryaasykhila-sattva-dhmna

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ll-kaths te kathit samsata

krtsnyena njo 'py abhidhtum a
etthese; kuru-rehaO best of the Kurus; jagat-vidhtuof the
creator of the universe; nryaasyaof Lord Nryaa; akhila-sattvadhmnathe reservoir of all existences; ll-kaththe pastime
narrations; teto you; kathithave been related; samsatain
summary; krtsnyenaentirely; nanot; ajaunborn Brahm; api
even; abhidhtumto enumerate; ais capable.
O best of the Kurus, I have related to you these narrations of the
pastimes of Lord Nryaa, the creator of this world and the ultimate
reservoir of all existence, presenting them to you only in brief
summary. Even Lord Brahm himself would be incapable of describing
them entirely.
TEXT 40
sasra-sindhum ati-dustaram uttitror
nnya plavo bhagavata puruottamasya
ll-kath-rasa-nievaam antarea
puso bhaved vividha-dukha-davrditasya
sasraof material existence; sindhumthe ocean; ati-dustaram
impossible to cross; uttitrofor one who desires to cross; nathere is
not; anyaany other; plavaboat; bhagavataof the Personality of
Godhead; purua-uttamasyathe Supreme Lord; ll-kathof the
narrations of the pastimes; rasato the transcendental taste; nievaam
the rendering of service; antareaapart from; pusafor a person;
bhavetthere can be; vividhavarious; dukhaof material miseries;
davaby the fire; arditasyawho is distressed.
For a person who is suffering in the fire of countless miseries and who
desires to cross the insurmountable ocean of material existence, there is
no suitable boat except that of cultivating devotion to the
transcendental taste for the narrations of the Supreme Personality of
Godhead's pastimes.
Although it is not possible to completely describe the pastimes of the
Lord, even a partial appreciation can save one from the unbearable

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miseries of material existence. The fever of material existence can be

removed only by the medicine of the holy name and pastimes of the
Supreme Lord, which are perfectly narrated in rmad-Bhgavatam.
TEXT 41
pura-sahitm etm
ir nryao 'vyaya
nradya pur prha
ka-dvaipyanya sa
puraof all the Puras; sahitm-the essential compendium; etm
this; ithe great sage; nryaaLord Nara-Nryaa; avyayathe
infallible; nradyato Nrada Muni; purpreviously; prhaspoke;
ka-dvaipyanyato Ka Dvaipyana Vedavysa; sahe, Nrada.
Long ago this essential anthology of all the Puras was spoken by the
infallible Lord Nara-Nryaa i to Nrada, who then repeated it to
Ka Dvaipyana Vedavysa.
TEXT 42
sa vai mahya mah-rja
bhagavn bdaryaa
im bhgavat prta
sahit veda-sammitm
sahe; vaiindeed; mahyamto me, ukadeva Gosvm; mahrjaO
King Parkit; bhagavnthe powerful incarnation of the Supreme Lord;
bdaryaarla Vysadeva; immthis; bhgavatmBhgavata
scripture; prtabeing satisfied; sahitmthe anthology; vedasammitmequal in status to the four Vedas.
My dear Mahrja Parkit, that great personality rla Vysadeva
taught me this same scripture, rmad-Bhgavatam, which is equal in
stature to the four Vedas.
TEXT 43
im vakyaty asau sta
ibhyo naimilaye

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drgha-satre kuru-reha
sampa aunakdibhi
imamthis; vakyatiwill speak; asaupresent before us; staSta
Gosvm; ibhyato the sages; naimia-layein the forest of Naimia;
drgha-satreat the lengthy sacrificial performance; kuru-rehaO best
of the Kurus; sampaquestioned; aunaka-dibhiby the assembly
led by aunaka.
O best of the Kurus, the same Sta Gosvm who is sitting before us
will speak this Bhgavatam to the sages assembled in the great sacrifice
at Naimiraya. This he will do when questioned by the members of
the assembly, headed by aunaka.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Twelfth Canto, Fourth Chapter, of
the rmad-Bhgavatam, entitled "The Four Categories of Universal
Annihilation."

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5. ukadeva Gosvm's Final Instructions to Mahrja Parkit

This chapter explains how King Parkit's fear of death from the snakebird
Takaka was averted by ukadeva Gosvm's brief instructions on the
Absolute Truth.
Having in the last chapter described the four processes of annihilation
that act in this material world, rla ukadeva Gosvm now reminds
Parkit Mahrja how he had previously, in the Third Canto, discussed
the measurement of time and of the various millennia of universal history.
During a single day of Lord Brahm, constituting one thousand cycles of
four ages, fourteen different Manus rule and die. Thus death is
unavoidable for every embodied being, but the soul itself never dies, being
entirely distinct from the material body. r ukadeva Gosvm then states
that in rmad-Bhgavatam he has repeatedly chanted the glories of the
Supreme Soul, Lord r Hari, from whose satisfaction Brahm takes birth
and from whose anger Rudra is born. The idea "I will die" is simply the
mentality of animals, because the soul does not undergo the bodily phases
of previous nonexistence, birth, existence and death. When the body's
subtle mental covering is destroyed by transcendental knowledge, the soul
within the body again exhibits his original identity. Just as the temporal
existence of a lamp comes about by the combination of oil, the vessel, the
wick and the fire, the material body comes about by the amalgamation of
the three modes of nature. The material body appears at birth and
displays life for some time. Finally, the combination of material modes
dissolves, and the body undergoes death, a phenomenon similar to the
extinguishing of a lamp. ukadeva addresses the king, saying, "You
should fix yourself in meditation upon Lord Vsudeva, and thus the bite
of the snake-bird will not affect you."
TEXT 1
r-uka uvca
atrnuvaryate 'bhka
vivtm bhagavn hari
yasya prasda-jo brahm

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rudra krodha-samudbhava
r-uka uvcar ukadeva Gosvm said; atrain this rmadBhgavatam; anuvaryateis elaborately described; abhkam
repeatedly; viva-tmthe soul of the entire universe; bhagavnthe
Supreme Personality of Godhead; hariLord Hari; yasyaof whom;
prasdafrom the satisfaction; jaborn; brahmLord Brahm;
rudraLord iva; krodhafrom the anger; samudbhavawhose birth.
ukadeva Gosvm said: This rmad-Bhgavatam has elaborately
described in various narrations the Supreme Soul of all that bethe
Personality of Godhead, Harifrom whose satisfaction Brahm is born
and from whose anger Rudra takes birth.
rla Vivantha Cakravart hkura has given a very elaborate summary
of rmad-Bhgavatam in his commentary on this verse. The essence of
the great crya's statement is that unconditional loving surrender to the
Supreme Lord, Ka, as described by ukadeva Gosvm, is the highest
perfection of life. The exclusive purpose of rmad-Bhgavatam is to
convince the conditioned soul to execute such surrender to the Lord and
go back home, back to Godhead.
TEXT 2
tva tu rjan mariyeti
pau-buddhim im jahi
na jta prg abhto 'dya
deha-vat tva na nakyasi
tvamyou; tubut; rjanO King; mariyeI am about to die; itithus
thinking; pau-buddhimanimalistic mentality; immthis; jahigive
up; nanot; jtaborn; prkpreviously; abhtanonexistent;
adyatoday; deha-vatlike the body; tvamyou; na nakyasiwill not
be destroyed.
O King, give up the animalistic mentality of thinking, "I am going lo
die." Unlike the body, you have not taken birth. There was not a time in
the past when you did not exist, and you are not about to be destroyed.
At the end of the First Canto (1.19.15) King Parkit stated:

105

ta mopajta pratiyantu vipr

gag ca dev dhta-cittam e
dvijopasa kuhakas takako v
daatv ala gyata viu-gth
"O brhmaas, just accept me as a completely surrendered soul, and let
mother Ganges, the representative of the Lord, also accept me in that way,
for I have already taken the lotus feet of the Lord into my heart. Let the
snake-birdor whatever magical thing the brhmaa createdbite me at
once. I only desire that you all continue singing the deeds of Lord Viu."
Even before hearing rmad-Bhgavatam, King Parkit was a mahbhgavata, a great and pure devotee of Lord Ka. There was actually no
animalistic fear of death within the King, but for our sake ukadeva
Gosvm is speaking very strongly to his disciple, just as Lord Ka
speaks strongly to Arjuna in Bhagavad-gt.
TEXT 3
na bhaviyasi bhtv tva
putra-pautrdi-rpavn
bjkura-vad dehder
vyatirikto yathnala
na bhaviyasiyou will not come into being; bhtvbecoming; tvam
you; putraof children; pautragrandchildren; diand so on; rpavnassuming the forms; bjathe seed; akuraand the sprout; vat
like; deha-defrom the material body and its paraphernalia;
vyatiriktadistinct; yathas; analathe fire (from the wood).
You will not take birth again in the form of your sons and grandsons,
like a sprout taking birth from a seed and then generating a new seed.
Rather, you are entirely distinct from the material body and its
paraphernalia, in the same way that fire is distinct from its fuel.
Sometimes one dreams of being reborn as the son of one's son, in the
hope of perpetually remaining in the same material family. As stated in
the ruti-mantra, pit putrea pitmn yoni-yonau: "A father has a father in
his son, because he may take birth as his own grandson." The purpose of
rmad-Bhgavatam is spiritual liberation and not the foolish prolonging
of the illusion of bodily identification. That is clearly stated in this verse.

106

TEXT 4
svapne yath ira-cheda
pacatvdy tmana svayam
yasmt payati dehasya
tata tm hy ajo 'mara
svapnein a dream; yathas; iraof one's head; chedamthe cutting
off; pacatva-dithe condition of being composed of the five material
elements, and other material conditions; tmanaone's own; svayam
oneself; yasmtbecause; payatione sees; dehasyaof the body;
tatatherefore; tmthe soul; hicertainly; ajaunborn; amara
immortal.
In a dream one can see his own head being cut off and thus understand
that his actual self is standing apart from the dream experience.
Similarly, while awake one can see that his body is a product of the five
material elements. Therefore it is to be understood that the actual self,
the soul, is distinct from the body it observes and is unborn and
immortal.
TEXT 5
ghae bhinne ghaka
ka syd yath pur
eva dehe mte jvo
brahma sampadyate puna
ghaea pot; bhinnewhen it is broken; gha-kathe sky within
the pot; kasky; sytremains; yathas; purpreviously;
evamsimilarly; dehethe body; mtewhen it is given up, in the
liberated condition; jvathe individual soul; brahmahis spiritual
status; sampadyateattains; punaonce again.
When a pot is broken, the portion of sky within the pot remains as the
element sky, just as before. In the same way, when the gross and subtle
bodies die, the living entity within resumes his spiritual identity.
TEXT 6
mana sjati vai dehn

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gun karmi ctmana

tan mana sjate my
tato jvasya sasti
manathe mind; sjatiproduces; vaiindeed; dehnthe material
bodies; gunthe qualities; karmithe activities; caand; tmana
of the soul; tatthat; manamind; sjateproduces; mythe
illusory potency of the Supreme Lord; tatathus; jvasyaof the
individual living being; sastithe material existence.
The material bodies, qualities and activities of the spirit soul are
created by the material mind. That mind is itself created by the illusory
potency of the Supreme Lord, and thus the soul assumes material
existence.
TEXT 7
snehdhihna-varty-agnisayogo yvad yate
tvad dpasya dpatvam
eva deha-kto bhava
raja-sattva-tamo-vtty
jyate 'tha vinayati
snehaof the oil; adhihnathe vessel; vartithe wick; agniand the
fire; sayogathe combination; yvatto which extent; yateis seen;
tvatto that extent; dpasyaof the lamp; dpatvamthe status of
functioning as a lamp; evamsimilarly; deha-ktadue to the material
body; bhavamaterial existence; raja-sattva-tamaof the modes of
passion, goodness and ignorance; vttyby the action; jyatearises;
athaand; vinayatiis destroyed.
A lamp functions as such only by the combination of its fuel, vessel,
wick and fire. Similarly, material life, based on the soul's identification
with the body, is developed and destroyed by the workings of material
goodness, passion and ignorance, which are the constituent elements of
the body.
TEXT 8

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na tatrtm svaya-jyotir
yo vyaktvyaktayo para
ka iva cdhro
dhruvo 'nantopamas tata
nanot; tatrathere; tmthe soul; svayam-jyotiself-luminous;
yawho; vyakta-avyaktayofrom the manifest and the unmanifest
(the gross and subtle bodies); paradifferent; kathe sky; ivaas;
caand; dhrathe basis; dhruvafixed; anantawithout end;
upamaor comparison; tatathus.
The soul within the body is self-luminous and is separate from the
visible gross body and invisible subtle body. It remains as the fixed
basis of changing bodily existence, just as the ethereal sky is the
unchanging background of material transformation. Therefore the soul
is endless and without material comparison.
TEXT 9
evam tmnam tma-stham
tmanaivma prabho
buddhynumna-garbhiy
vsudevnucintay
evamin this way; tmnamyour true self; tma-sthamsituated within
the bodily covering; tmanwith your mind; evaindeed; ma
consider carefully; prabhoO master of the self (King Parkit);
buddhywith intelligence; anumna-garbhiyconceived by logic;
vsudeva-anucintaywith meditation upon Lord Vsudeva.
My dear King, by constantly meditating upon the Supreme Lord,
Vsudeva, and by applying clear and logical intelligence, you should
carefully consider your true self and how it is situated within the
material body.
TEXT 10
codito vipra-vkyena
na tv dhakyati takaka
mtyavo nopadhakyanti

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mtyn mtyum varam

coditasent; vipra-vkyenaby the words of the brhmaa; nanot;
tvmyou; dhakyatiwill burn; takakathe snake-bird Takaka;
mtyavathe agents of death personified; na upadhakyanticannot
burn; mtynmof these causes of death; mtyumthe very death;
varamthe master of the self.
The snake-bird Takaka, sent by the curse of the brhmaa, will not
burn your true self. The agents of death will never burn such a master
of the self as you, for you have already conquered all dangers on your
path back to Godhead.
Real death is the covering of one's eternal Ka consciousness. For the
soul, material illusion is just like death, but Parkit Mahrja had already
destroyed all those dangers that threaten one's spiritual life, such as lust,
envy and fear. ukadeva Gosvm here congratulates the great saintly
king, who, as a pure devotee of Lord Ka homeward bound to the
spiritual sky, was far beyond the reach of death.
TEXTS 11-12
aha brahma para dhma
brahmha parama padam
eva samkya ctmnam
tmany dhya nikale
daanta takaka pde
lelihna vinanai
na drakyasi arra ca
viva ca pthag tmana
ahamI; brahmathe Absolute Truth; paramsupreme; dhmathe
abode; brahmathe Absolute Truth; ahamI; paramamthe supreme;
padamdestination; evamthus; samkyaconsidering; caand;
tmnamyourself; tmaniin the Supreme Self; dhyaplacing;
nikalewhich is free from material designation; daantambiting;
takakamTakaka; pdeupon your foot; lelihnamthe snake, licking
his lips; via-nanaiwith his mouth full of poison; na drakyasiyou
will not even notice; arramyour body; caand; vivamthe entire
material world; caand; pthakseparate; tmanafrom the self.

110

You should consider, "I am nondifferent from the Absolute Truth, the
supreme abode, and that Absolute Truth, the supreme destination, is
nondifferent from me." Thus resigning yourself to the Supreme Soul,
who is free from all material misidentifications, you will not even notice
the snake-bird Takaka when he approaches with his poison-filled fangs
and bites your foot. Nor will you see your dying body or the material
world around you, because you will have realized yourself to be
separate from them.
TEXT 13
etat te kathita tta
yad tm pavn npa
harer vivtmana ce
ki bhya rotum icchasi
etatthis; teto you; kathitamnarrated; ttamy dear Parkit; yat
which; tmyou; pavninquired; npaO King; hare-of the
Supreme Personality of Godhead; viva-tmanaof the Soul of the
universe; cemthe pastimes; kimwhat; bhyafurther; rotumto
hear; icchasido you wish.
Beloved King Parkit, I have narrated to you the topics you originally
inquired aboutthe pastimes of Lord Hari, the Supreme Soul of the
universe. Now, what more do you wish to hear?
In his commentary on this text, rla Jva Gosvm has elaborately
demonstrated, by citing many Bhgavatam verses, the exalted devotional
position of King Parkit, who was fully determined to fix his mind upon
Lord Ka and go back home, back to Godhead.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Twelfth Canto, Fifth Chapter, of the
rmad-Bhgavatam, entitled "ukadeva Gosvm's Final Instructions to
Mahrja Parkit."

111

6. Mahrja Parkit Passes Away

This chapter describes Mahrja Parkit's attainment of liberation,

Mahrja Janamejaya's performance of sacrifice for killing all snakes, the
origin of the Vedas, and rla Vedavysa's dividing of the Vedic literature.
After hearing the words of r ukadeva, Mahrja Parkit stated that by
having listened to the Bhgavatam, which is the compendium of the
Puras and which is full of the nectarean pastimes of the Supreme
Personality of Godhead, Lord Uttamaloka, Parkit had attained the
transcendental position of fearlessness and oneness with the Supreme. His
ignorance had been dispelled, and by the mercy of r ukadeva he had
gained sight of the supremely auspicious personal form of God, namely
the Personality of Godhead, r Hari. As a result, he had cast aside all fear
of death. r Parkit Mahrja then begged ukadeva Gosvm to permit
him to fix his heart upon the lotus feet of Lord Hari and give up his life.
Granting this permission, r ukadeva rose and departed. Subsequently
Mahrja Parkit, free of all doubts, sat down in yogic posture and
merged himself in meditation upon the Supersoul. Then the snake-bird
Takaka, arriving in the disguise of a brhmaa, bit him, and the body of
the saintly king immediately burned to ashes.
Janamejaya, the son of Parkit, became very angry when he received news
of his father's death, and he began a sacrificial performance for the
purpose of destroying all the snakes. Even though Takaka received
protection from Indra, he nevertheless became attracted by the mantras
and was about to fall into the fire. Seeing this, Bhaspati, the son of Agir
i, came and advised Mahrja Janamejaya that Takaka could not be
killed because he had drunk the nectar of the demigods. Furthermore,
Agir said that all living entities must enjoy the fruits of their past
activities. Therefore the king should give up this sacrifice. Janamejaya was
thus convinced by the words of Bhaspati and stopped his sacrifice.
Thereafter Sta Gosvm, in response to questions from r aunaka,
described the divisions of the Vedas. From the heart of the topmost
demigod, Brahm, came the subtle transcendental vibration, and from this
subtle sound vibration arose the syllable o, greatly potent and self-

112

luminous. Using this okra, Lord Brahm created the original Vedas and
taught them to his sons, Marci and others, who were all saintly leaders of
the brhmaa community. This body of Vedic knowledge was handed
down through the disciplic succession of spiritual masters until the end of
Dvpara-yuga, when Lord Vysadeva divided it into four parts and
instructed various schools of sages in these four sahits. When the sage
Yjavalkya was rejected by his spiritual master, he had to give up all the
Vedic mantras he had received from him. To obtain new mantras of the
Yajur Veda, Yjavalkya worshiped the Supreme Lord in the form of the
sun-god. r Sryadeva subsequently fulfilled his prayer.
TEXT 1
sta uvca
etan niamya muninbhihita parkid
vystmajena nikhiltma-d samena
tat-pda-mlam upastya natena mrdhn
baddhjalis tam idam ha sa viurta
sta uvcaSta Gosvm said; etatthis; niamyahearing; munin
by the sage (ukadeva); abhihitamnarrated; parkitMahrja Parkit;
vysa-tma-jenaby the son of Vysadeva; nikhilaof all living beings;
tmathe Supreme Lord; dwho sees; samenawho is perfectly
equipoised; tatof him (ukadeva); pda-mlamto the lotus feet;
upastyagoing up; natenabowed down; mrdhnwith his head;
baddha-ajalihis arms folded in supplication; tamto him; idam
this; hasaid; sahe; viu-rtaParkit, who while still in the
womb had been protected by Lord Ka Himself.
Sta Gosvm said: After hearing all that was narrated to him by the
self-realized and equipoised ukadeva, the son of Vysadeva, Mahrja
Parkit humbly approached his lotus feet. Bowing his head down upon
the sage's feet, the King, who had lived his entire life under the
protection of Lord Viu, folded his hands in supplication and spoke as
follows.
According to rla Vivantha Cakravart hkura, some of the sages
present while ukadeva was instructing King Parkit were impersonalist
philosophers. Thus the word samena indicates that in the previous
chapter ukadeva Gosvm had spoken the philosophy of self-realization

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in a way pleasing to such intellectual yogs.

TEXT 2
rjovca
siddho 'smy anughto 'smi
bhavat karutman
rvito yac ca me skd
andi-nidhano hari
rj uvcaKing Parkit said; siddhafully successful; asmiI am;
anughtashown great mercy; asmiI am; bhavatby your good self;
karu-tmanwho are full of mercy; rvitahas been described
aurally; yatbecause; caand; meto me; sktdirectly; andiwho
has no beginning; nidhanaor end; harithe Supreme Personality of
Godhead.
Mahrja Parkit said: I have now achieved the purpose of my life,
because a great and merciful soul like you has shown such kindness to
me. You have personally spoken to me this narration of the Supreme
Personality of Godhead, Hari, who is without beginning or end.
TEXT 3
nty-adbhutam aha manye
mahatm acyuttmanm
ajeu tpa-tapteu
bhteu yad anugraha
nanot; ati-adbhutamvery surprising; ahamI; manyethink;
mahatmfor the great souls; acyuta-tmanmwhose minds are always
absorbed in Lord Ka; ajeuupon the ignorant; tpaby the
distresses of material life; tapteutormented; bhteuupon the
conditioned souls; yatwhich; anugrahamercy.
I do not consider it at all amazing that great souls such as yourself,
whose minds are always absorbed in the infallible Personality of
Godhead, show mercy to the foolish conditioned souls, tormented as we
are by the problems of material life.

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TEXT 4
pura-sahitm etm
arauma bhavato vayam
yasy khalttama-loko
bhagavn anavaryate
pura-sahitmessential summary of all the Puras; etm-this;
araumahave heard; bhavatafrom you; vayamwe; yasymin
which; khaluindeed; uttama-lokawho is always described in choice
poetry; bhagavnthe Personality of Godhead; anuvaryateis fittingly
described.
I have heard from you this rmad-Bhgavatam, which is the perfect
summary of all the Puras and which perfectly describes the Supreme
Lord, Uttamaloka.
TEXT 5
bhagavas takakdibhyo
mtyubhyo na bibhemy aham
pravio brahma nirvam
abhaya darita tvay
bhagavanmy lord; takakafrom the snake-bird Takaka; dibhyaor
other living entities; mtyubhyafrom repeated deaths; na bibhemido
not fear; ahamI; praviahaving entered; brahmathe Absolute
Truth; nirvamexclusive of everything material; abhayam
fearlessness; daritamshown; tvayby you.
My lord, I now have no fear of Takaka or any other living being, or
even of repeated deaths, because I have absorbed myself in that purely
spiritual Absolute Truth, which you have revealed and which destroys
all fear.
TEXT 6
anujnhi m brahman
vca yacchmy adhokaje
mukta-kmaya ceta
praveya visjmy asn

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anujnhiplease give your permission; mmto me; brahmanO great

brhmaa; vcammy speech (and all other sensory functions);
yacchmiI shall place; adhokajewithin the Supreme Personality of
Godhead; muktahaving given up; kma-ayamall lusty desires;
cetamy mind; praveyaabsorbing; visjmiI shall give up; asn
my life air.
O brhmaa, please give me permission to resign my speech and the
functions of all my senses unto Lord Adhokaja. Allow me to absorb my
mind, purified of lusty desires, within Him and to thus give up my life.
ukadeva Gosvm asked King Parkit, "What more do you wish to
hear?" Now the King replies that he has perfectly understood the message
of rmad-Bhgavatam and that he is ready, without further discussion, to
go back home, back to Godhead.
TEXT 7
ajna ca nirasta me
jna-vijna-nihay
bhavat darita kema
para bhagavata padam
ajnamignorance; caalso; nirastameradicated; memy; jnain
knowledge of the Supreme Lord; vijnaand direct realization of His
opulence and sweetness; nihayby becoming fixed; bhavatby you;
daritamhas been shown; kemamall-auspicious; paramsupreme;
bhagavataof the Lord; padamthe Personality.
You have revealed to me that which is most auspicious, the supreme
personal feature of the Lord. I am now fixed in knowledge and selfrealization, and my ignorance has been eradicated.
TEXT 8
sta uvca
ity uktas tam anujpya
bhagavn bdaryai
jagma bhikubhi ska
nara-devena pjita

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sta uvcar Sta Gosvm said; itithus; uktaspoken to; tam

him; anujpyagiving permission; bhagavnthe powerful saint;
bdaryaiukadeva, the son of Bdaryaa Vedavysa; jagmawent
away; bhikubhithe renounced sages; skamalong with; naradevenaby the King; pjitaworshiped.
Sta Gosvm said: Thus requested, the saintly son of rla Vysadeva
gave his permission to King Parkit. Then, after being worshiped by
the King and all the sages present, ukadeva departed from that place.
TEXTS 9-10
parkid api rjarir
tmany tmnam tman
samdhya para dadhyv
aspandsur yath taru
prk-kle barhiy sno
gag-kla uda-mukha
brahma-bhto mah-yog
nisaga chinna-saaya
parkitMahrja Parkit; apifurthermore; rja-ithe great saintly
King; tmaniwithin his own spiritual identity; tmnamhis mind;
tmanby his intelligence; samdhyaplacing; paramupon the
Supreme; dadhyauhe meditated; aspandamotionless; asuhis living
air; yathjust as; tarua tree; prk-klewith the tips of its stalks
facing east; barhiiupon darbha grass; snasitting; gag-kleon
the bank of the Gag; udak-mukhafacing north; brahma-bhtain
perfect realization of his true identity; mah-yogthe exalted mystic;
nisagafree of all material attachment; chinnabroken off;
saayaall doubts.
Mahrja Parkit then sat down on the bank of the Ganges, upon a seat
made of darbha grass with the tips of its stalks facing east, and turned
himself toward the north. Having attained the perfection of yoga, he
experienced full self-realization and was free of material attachment and
doubt. The saintly King settled his mind within his spiritual self by
pure intelligence and proceeded to meditate upon the Supreme
Absolute Truth. His life air ceased to move, and he became as stationary

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as a tree.
TEXT 11
takaka prahito vipr
kruddhena dvija-snun
hantu-kmo npa gacchan
dadara pathi kayapam
takakathe snake-bird Takaka; prahitasent; viprO learned
brhmaas; kruddhenawho had been angered; dvijaof the sage
Samka; snunby the son; hantu-kmadesirous of killing; npam
the King; gacchanwhile going; dadarahe saw; pathiupon the road;
kayapamKayapa Muni.
O learned brhmaas, the snake-bird Takaka, who had been sent by
the angry son of a brhmaa, was going toward the King to kill him
when he saw Kayapa Muni on the path.
TEXT 12
ta tarpayitv draviair
nivartya via-hriam
dvija-rpa-praticchanna
kma-rpo 'daan npam
tamhim (Kayapa); tarpayitvgratifying; draviaiwith valuable
offerings; nivartyastopping; via-hriaman expert in counteracting
poison; dvija-rpain the form of a brhmaa; praticchannadisguising
himself; kma-rpaTakaka, who could assume any form he wished;
adaatbit; npamKing Parkit.
Takaka flattered Kayapa by presenting him with valuable offerings
and thereby stopped the sage, who was expert in counteracting poison,
from protecting Mahrja Parkit. Then the snakebird, who could
assume any form he wished, disguised himself as a brhmaa,
approached the King and bit him.
Kayapa could counteract the poison of Takaka and demonstrated this
power by bringing a palm tree back to life after Takaka had burned it to

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ashes by biting it with his fangs. According to the arrangement of destiny,

Kayapa was diverted by Takaka, and the inevitable took place.
TEXT 13
brahma-bhtasya rjarer
deho 'hi-garalgnin
babhva bhasmast sadya
payat sarva-dehinm
brahma-bhtasyaof the fully self-realized; rja-ethe saint among
kings; dehathe body; ahiof the snake; garalafrom the poison;
agninby the fire; babhvaturned; bhasma-stto ashes; sadya
immediately; payatmwhile they were watching; sarva-dehinmall
embodied living beings.
While living beings all over the universe looked on, the body of the
great self-realized saint among kings was immediately burned to ashes
by the fire of the snake's poison.
TEXT 14
hh-kro mahn sd
bhuvi khe diku sarvata
vismit hy abhavan sarve
devsura-nardaya
hh-kraa cry of lamentation; mahngreat; stthere was; bhuvi
on the earth; khein the sky; dikuin the directions; sarvataall
about; vismitamazed; hiindeed; abhavanthey became; sarveall;
devathe demigods; asurademons; narahuman beings; dayaand
other creatures.
There arose a terrible cry of lamentation in all directions on the earth
and in the heavens, and all the demigods, demons, human beings and
other creatures were astonished.
TEXT 15
deva-dundubhayo nedur
gandharvpsaraso jagu

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vavu pupa-vari
vibudh sdhu-vdina
devaof the demigods; dundubhayathe kettledrums; nedu
resounded; gandharva-apsarasathe Gandharvas and Apsars; jagu
sang; vavuthey showered down; pupa-varirains of flowers;
vibudhthe demigods; sdhu-vdinaspeaking praise.
Kettledrums sounded in the regions of the demigods, and the celestial
Gandharvas and Apsars sang. The demigods showered flowers and
spoke words of praise.
Although lamenting at first, all learned persons, including the demigods,
soon realized that a great soul had gone back home, back to Godhead.
This was certainly a cause for celebration.
TEXT 16
janmejaya sva-pitara
rutv takaka-bhakitam
yathjuhva sankruddho
ngn satre saha dvijai
janmejayaKing Janamejaya, the son of Parkit; sva-pitaramhis own
father; rutvhearing; takakaby Takaka, the snake-bird;
bhakitambitten; yathproperly; juhvaoffered as oblations;
sakruddhaextremely angry; ngnthe snakes; satrein a great
sacrifice; sahaalong with; dvijaibrhmaas.
Hearing that his father had been fatally bitten by the snakebird,
Mahrja Janamejaya became extremely angry and had brhmaas
perform a mighty sacrifice in which he offered all the snakes in the
world into the sacrificial fire.
TEXT 17
sarpa-satre samiddhgnau
dahyamnn mahoragn
dvendra bhaya-savignas
takaka araa yayau

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sarpa-satrein the snake sacrifice; samiddhablazing; agnauin the fire;

dahyamnnbeing burned; mah-uragnthe great serpents; dv
seeing; indramto Indra; bhayawith fear; savignavery disturbed;
takakaTakaka; araamfor shelter; yayauwent.
When Takaka saw even the most powerful serpents being burned in
the blazing fire of that snake sacrifice, he was overwhelmed with fear
and approached Lord Indra for shelter.
TEXT 18
apayas takaka tatra
rj prkito dvijn
uvca takaka kasmn
na dahyetoragdhama
apayannot seeing; takakamTakaka; tatrathere; rjthe King;
prkitaJanamejaya; dvijnto the brhmaas; uvcasaid;
takakaTakaka; kasmtwhy; na dahyetahas not been burned;
uragaof all the serpents; adhamathe lowest.
When King Janamejaya did not see Takaka entering his sacrificial fire,
he said to the brhmaas: Why is not Takaka, the lowest of all
serpents, burning in this fire?
TEXT 19
ta gopyati rjendra
akra araam gatam
tena sastambhita sarpas
tasmn ngnau pataty asau
tamhim (Takaka); gopyatiis hiding; rja-indraO best of kings;
akraLord Indra; araamfor shelter; gatamwho has approached;
tenaby that Indra; sastambhitakept; sarpathe snake; tasmt
thus; nanot; agnauinto the fire; patatidoes fall; asauhe.
The brhmaas replied: O best of kings, the snake Takaka has not
fallen into the fire because he is being protected by Indra, whom he has
approached for shelter. Indra is holding him back from the fire.

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TEXT 20
prkita iti rutv
prhartvija udra-dh
sahendras takako vipr
ngnau kim iti ptyate
prkitaKing Janamejaya; itithese words; rutvhearing; prha
replied; tvijato the priests; udrabroad; dhwhose intelligence;
sahaalong with; indraIndra; takakaTakaka; viprO
brhmaas; nanot; agnauinto the fire; kimwhy; itiindeed;
ptyateis made to fall.
The intelligent King Janamejaya, hearing these words, replied to the
priests: Then, my dear brhmaas, why not make Takaka fall into the
fire, along with his protector, Indra?
TEXT 21
tac chrutvjuhuvur vipr
sahendra takaka makhe
takaku patasveha
sahendrea marutvat
tatthat; rutvhearing; juhuvuthey performed the ritual of
offering oblation; viprthe brhmaa priests; sahaalong with;
indramKing Indra; takakamthe snake-bird Takaka; makheinto the
sacrificial fire; takakaO Takaka; uquickly; patasvayou should
fall; ihahere; saha indreatogether with Indra; marut-vatwho is
accompanied by all the demigods.
Hearing this, the priests then chanted this mantra for offering Takaka
together with Indra as an oblation into the sacrificial fire: O Takaka,
fall immediately into this fire, together with Indra and his entire host of
demigods!
TEXT 22
iti brahmoditkepai
sthnd indra praclita
babhva sambhrnta-mati

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sa-vimna sa-takaka
itithus; brahmaby the brhmaas; uditaspoken; kepaiby the
insulting words; sthntfrom his place; indraLord Indra;
praclitathrown; babhvabecame; sambhrntadisturbed; matiin
his mind; sa-vimnaalong with his heavenly airplane; sa-takaka
along with Takaka.
When Lord Indra, along with his airplane and Takaka, was suddenly
thrown from his position by these insulting words of the brhmaas, he
became very disturbed.
TEXT 23
ta patanta vimnena
saha-takakam ambart
vilokygirasa prha
rjna ta bhaspati
tamhim; patantamfalling; vimnenain his airplane; saha-takakam
with Takaka; ambartfrom the sky; vilokyaobserving; girasathe
son of Agir; prhaspoke; rjnamto the King (Janamejaya); tam
to him; bhaspatiBhaspati.
Bhaspati, the son of Agir Muni, seeing Indra falling from the sky in
his airplane along with Takaka, approached King Janamejaya and
spoke to him as follows.
TEXT 24
naia tvay manuyendra
vadham arhati sarpa-r
anena ptam amtam
atha v ajarmara
nanot; eathis snake-bird; tvayby you; manuya-indraO great
ruler of men; vadhammurder; arhatideserves; sarpa-rthe king of
snakes; anenaby him; ptamhas been drunk; amtamthe nectar of
the demigods; athatherefore; vaicertainly; ajarafree from the effects
of old age; amaravirtually immortal.

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O King among men, it is not fitting that this king of snakes meet death
at your hands, for he has drunk the nectar of the immortal demigods.
Consequently he is not subject to the ordinary symptoms of old age and
death.
TEXT 25
jvita maraa jantor
gati svenaiva karma
rjas tato 'nyo nsty asya
pradt sukha-dukhayo
jvitamthe living; maraamthe dying; jantoof a living being;
gatithe destination in his next life; svenaby his own; evaonly;
karmawork; rjanO King; tatathan that; anyaanother; na
astithere is not; asyafor him; pradtbestower; sukha-dukhayo
of happiness and distress.
The life and death of an embodied soul and his destination in the next
life are all caused by himself through his own activity. Therefore, O
King, no other agent is actually responsible for creating one's happiness
and distress.
Although King Parkit apparently died by the bite of Takaka, it was Lord
Ka Himself who brought the King back to the kingdom of God.
Bhaspati wanted young King Janamejaya to see things from the spiritual
point of view.
TEXT 26
sarpa-caurgni-vidyudbhya
kut-td-vydhy-dibhir npa
pacatvam cchate jantur
bhukta rabdha-karma tat
sarpafrom snakes; caurathieves; agnifire; vidyudbhyaand
lightning; kutfrom hunger; tthirst; vydhidisease; dibhiand
other agents; npaO King; pacatvamdeath; cchateobtains;
jantuthe conditioned living entity; bhuktehe enjoys; rabdha
already created by his past work; karmathe fruitive reaction; tatthat.

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When a conditioned soul is killed by snakes, thieves, fire, lightning,

hunger, disease or anything else, he is experiencing the reaction to his
own past work.
According to rla Vivantha Cakravart hkura, King Parkit obviously
was not suffering the reaction of past karma. As a great devotee he was
personally brought back home, back to Godhead, by the Lord.
TEXT 27
tasmt satram ida rjan
sasthyetbhicrikam
sarp angaso dagdh
janair dia hi bhujyate
tasmttherefore; satramsacrifice; idamthis; rjanO King;
sasthyetashould be stopped; bhicrikamdone with intent to harm;
sarpthe serpents; angasainnocent; dagdhburned; janaiby
persons; diamfate; hiindeed; bhujyateis suffered.
Therefore, my dear King, please stop this sacrificial performance, which
was initiated with the intent of doing harm to others. Many innocent
snakes have already been burned to death. Indeed, all persons must
suffer the unforeseen consequences of their past activities.
Bhaspati here admits that although the snakes appeared to be innocent,
by the Lord's arrangement they were also being punished for previous
vicious activities.
TEXT 28
sta uvca
ity ukta sa tathety ha
maharer mnayan vaca
sarpa-satrd uparata
pjaym sa vk-patim
sta uvcaSta Gosvm said; itithus; uktaaddressed; sahe
(Janamejaya); tath itiso be it; hahe said; mah-eof the great
sage; mnayanhonoring; vacathe words; sarpa-satrtfrom the
snake sacrifice; uparataceasing; pjaym sahe worshiped; vkpatimBhaspati, the master of eloquence.

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Sta Gosvm continued: Advised in this manner, Mahrja Janamejaya

replied, "So be it." Honoring the words of the great sage, he desisted
from performing the snake sacrifice and worshiped Bhaspati, the most
eloquent of sages.
TEXT 29
sai vior mah-mybdhyaylaka yay
muhyanty asyaivtma-bht
bhteu gua-vttibhi
s ethis very; vioof the Supreme Lord, Viu; mah-mythe
illusory material energy; abdhyayby her who cannot be checked;
alakaindiscernible; yayby whom; muhyantibecome bewildered;
asyaof the Lord; evaindeed; tma-bhtthe part-and-parcel spirit
souls; bhteuwithin their material bodies; guaof the modes of
nature; vttibhiby the functions.
This is indeed the Supreme Lord Viu's illusory energy, which is
unstoppable and difficult to perceive. Although the individual spirit
souls are part and parcel of the Lord, through the influence of this
illusory energy they are bewildered by their identification with various
material bodies.
The illusory energy of Lord Viu is so powerful that even the illustrious
son of King Parkit was temporarily misdirected. Because he was a
devotee of Lord Ka, however, his bewilderment was quickly rectified.
On the other hand, an ordinary, materialistic person without the special
protection of the Lord plummets to the depths of material ignorance.
Factually, materialistic persons are not interested in the protection of
Lord Viu. Therefore their complete ruination is inevitable.
TEXTS 30-31
na yatra dambhty abhay virjit
mytma-vde 'sakd tma-vdibhi
na yad vivdo vividhas tad-rayo
mana ca sakalpa-vikalpa-vtti yat
na yatra sjya sjatobhayo para

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reya ca jvas tribhir anvitas tv aham

tad etad utsdita-bdhya-bdhaka
niidhya cormn virameta tan muni
nanot; yatrain which; dambhhe is a hypocrite; itithinking thus;
abhayfearless; virjitvisible; mythe illusory energy; tmavdewhen spiritual inquiry is being conducted; asaktconstantly;
tma-vdibhiby those who describe spiritual science; nanot; yatin
which; vivdamaterialistic argument; vividhataking many different
forms; tat-rayafounded upon that illusory energy; manathe
mind; caand; sakalpadecision; vikalpaand doubt; vttiwhose
functions; yatin which; nanot; yatrain which; sjyamthe created
products of the material world; sjatalong with their causes;
ubhayoby both; paramachieved; reyathe benefits; caand;
jvathe living entity; tribhiwith the three (modes of nature);
anvitajoined; tuindeed; aham(conditioned by) false ego; tat etat
that indeed; utsditaexcluding; bdhyathe obstructed (conditioned
living beings); bdhakamand the obstructing (modes of material
nature); niidhyawarding off; caand; rmnthe waves (of false ego
and so on); virametashould take special pleasure; tatin that; munia
sage.
But there exists a supreme reality, in which the illusory energy cannot
fearlessly dominate, thinking, "I can control this person because he is
deceitful." In that highest reality there are no illusory argumentative
philosophies. Rather, there the true students of spiritual science
constantly engage in authorized spiritual investigation. In that supreme
reality there is no manifestation of the material mind, which functions
in terms of alternating decision and doubt. Created material products,
their subtle causes and the goals of enjoyment attained by their
utilization do not exist there. Furthermore, in that supreme reality
there is no conditioned spirit, covered by false ego and the three modes
of nature. That reality excludes everything limited or limiting. One who
is wise should therefore stop the waves of material life and enjoy within
that Supreme Truth.
The illusory energy of the Lord, My, can freely exert her influence over
those who are hypocritical, deceitful and disobedient to the laws of God.
Since the Personality of Godhead is free of all material qualities, My

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herself becomes fearful in His presence. As stated by Lord Brahm

(vilajjamnay yasya sthtum ka-pate 'muy): "My herself is ashamed
to stand face to face with the Supreme Lord."
In the supreme spiritual reality, useless academic wrangling is completely
absent. As stated in rmad-Bhgavatam (6.4.31),
yac-chaktayo vadat vdin vai
vivda-savda-bhuvo bhavanti
kurvanti cai mahur tma-moha
tasmai namo 'nanta-guya bhmne
"Let me offer my respectful obeisances unto the all-pervading Supreme
Personality of Godhead, who possesses unlimited transcendental qualities.
Acting from within the cores of the hearts of all philosophers, who
propagate various views, He causes them to forget their own souls while
sometimes agreeing and sometimes disagreeing among themselves. Thus
He creates within this material world a situation in which they are unable
to come to a conclusion. I offer my obeisances unto Him."
TEXT 32
para pada vaiavam mananti tad
yan neti netty atad-utsiskava
visjya daurtmyam ananya-sauhd
hdopaguhyvasita samhitai
paramthe supreme; padamsituation; vaiavamof Lord Viu;
manantithey designate; tatthat; yatwhich; na iti na iti"not this,
not this"; itithus analyzing; atateverything extraneous; utsiskava
those who are desirous of giving up; visjyarejecting; daurtmyam
petty materialism; ananyaplacing nowhere else; sauhdtheir
affection; hdwithin their hearts; upaguhyaembracing Him;
avasitamwho is captured; samhitaiby those who meditate upon
Him in trance.
Those who desire to give up all that is not essentially real move
systematically, by negative discrimination of the extraneous, to the
supreme position of Lord Viu. Giving up petty materialism, they offer
their love exclusively to the Absolute Truth within their hearts and
embrace that highest truth in fixed meditation.

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The words yan neti netty atad-utsiskava indicate the process of

negative discrimination, by which one engaged in the search for essential
and absolute truth systematically rejects all that is superfluous, superficial
and relative. Throughout the world people have gradually rejected the
ultimate validity of political, social and even religious truths, but because
they lack Ka consciousness they remain bewildered and cynical.
However, as clearly stated here, para pada vaiavam mananti tat.
Those who actually desire perfect knowledge must not only reject the
nonessential but must also ultimately understand the essential spiritual
reality called para pada vaiavam: the supreme destination, the abode
of Lord Viu. Padam indicates both the status and the abode of the
Supreme Personality of Godhead, which can be understood only by those
who give up petty materialism and adopt the position of ananyasauhdam, exclusive love for the Lord. Such exclusive love is not narrowminded or sectarian, because all living entities, being within the Lord, are
automatically served when one directly serves the supreme entity. This
process of rendering the highest service to the Lord and to all living
entities constitutes the science of Ka consciousness, which is taught
throughout rmad-Bhgavatam.
TEXT 33
ta etad adhigacchanti
vior yat parama padam
aha mameti daurjanya
na ye deha-geha-jam
tethey; etatthis; adhigacchanticome to know; vioof Lord
Viu; yatwhich; paramamthe supreme; padampersonal situation;
ahamI; mamamy; itithus; daurjanyamthe depravity; nais not;
yemfor whom; dehathe body; gehaand home; jambased upon.
Such devotees come to understand the supreme transcendental
situation of the Personality of Godhead, Lord Viu, because they are
no longer polluted by the concepts of "I" and "my," which are based on
body and home.
TEXT 34
ativds titiketa

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nvamanyeta kacana
na cema deham ritya
vaira kurvta kenacit
ati-vdninsulting words; titiketaone should tolerate; nanever;
avamanyetaone should disrespect; kacanaanyone; na canor;
imamthis; dehammaterial body; rityaidentifying with; vairam
enmity; kurvtaone should have; kenacitwith anyone.
One should tolerate all insults and never fail to show proper respect to
any person. Avoiding identification with the material body, one should
not create enmity with anyone.
TEXT 35
namo bhagavate tasmai
kykuha-medhase
yat-pdmburuha-dhynt
sahitm adhyagm imm
namaobeisances; bhagavateto the Supreme Personality of Godhead;
tasmaito Him; kyaLord r Ka; akuha-medhasewhose
power is never impeded; yatwhose; pda-ambu-ruhaupon the lotus
feet; dhyntby meditation; sahitmthe scripture; adhyagmI have
assimilated; immthis.
I offer my obeisances to the Supreme Personality of Godhead, the
invincible Lord r Ka. Simply by meditating upon His lotus feet I
have been able to study and appreciate this great literature.
TEXT 36
r-aunaka uvca
paildibhir vysa-iyair
vedcryair mahtmabhi
ved ca kathit vyast
etat saumybhidhehi na
r-aunaka uvcar aunaka i said; paila-dibhiby Paila and
others; vysa-iyaithe disciples of rla Vysadeva; veda-cryaithe

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standard authorities of the Vedas; mah-tmabhiwhose intelligence was

very great; vedthe Vedas; caand; kathitspoken; vyast
divided; etatthis; saumyaO gentle Sta; abhidhehiplease narrate;
nato us.
aunaka i said: O gentle Sta, please narrate to us how Paila and the
other greatly intelligent disciples of rla Vysadeva, who are known as
the standard authorities of Vedic wisdom, spoke and edited the Vedas.
TEXT 37
sta uvca
samhittmano brahman
brahmaa paramehina
hdy kd abhn ndo
vtti-rodhd vibhvyate
sta uvcaSta Gosvm said; samhita-tmanawhose mind was
perfectly fixed; brahmanO brhmaa (aunaka); brahmaaof Lord
Brahm; parame-sthinathe most elevated of living beings; hdiwithin
the heart; ktfrom out of the sky; abhtarose; ndathe
transcendental subtle sound; vtti-rodhtby stopping the functioning (of
the ears); vibhvyateis perceived.
Sta Gosvm said: O brhmaa, first the subtle vibration of
transcendental sound appeared from the sky of the heart of the most
elevated Lord Brahm, whose mind was perfectly fixed in spiritual
realization. One can perceive this subtle vibration when one stops all
external hearing.
Because rmad-Bhgavatam is the supreme Vedic literature, the sages
headed by aunaka desired to trace out its source.
TEXT 38
yad-upsanay brahman
yogino malam tmana
dravya-kriy-krakkhya
dhtv ynty apunar-bhavam
yatof which (subtle form of the Vedas); upsanayby the worship;

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brahmanO
brhmaa;
yoginamystic
sages;
malamthe
contamination; tmanaof the heart; dravyasubstance; kriy
activity; krakaand performer; khyamdesignated as such; dhtv
cleansing away; yntithey achieve; apuna-bhavamfreedom from
rebirth.
By worship of this subtle form of the Vedas, O brhmaa, mystic sages
cleanse their hearts of all contamination caused by impurity of
substance, activity and doer, and thus they attain freedom from
repeated birth and death.
TEXT 39
tato 'bht tri-vd okro
yo 'vyakta-prabhava sva-r
yat tal liga bhagavato
brahmaa paramtmana
tatafrom that; abhtcame into being; tri-vtthreefold; okra
the syllable o; ya-which; avyaktanot apparent; prabhavaits
influence; sva-rself-manifesting; yatwhich; tatthat; ligamthe
representation; bhagavataof the Supreme Personality of Godhead;
brahmaaof the Absolute Truth in His impersonal aspect; paramatmanaand of the Supersoul.
From that transcendental subtle vibration arose the okra composed
of three sounds. The okra has unseen potencies and manifests
automatically within a purified heart. It is the representation of the
Absolute Truth in all three of His phasesthe Supreme Personality, the
Supreme Soul and the supreme impersonal truth.
TEXTS 40-41
oti ya ima sphoa
supta-rotre ca nya-dk
yena vg vyajyate yasya
vyaktir ka tmana
sva-dhmno brhmaa skd
vcaka paramtmana

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sa sarva-mantropaniad
veda-bja santanam
otihears; yawho; imamthis; sphoamunmanifest and eternal
subtle sound; supta-rotrewhen the sense of hearing is asleep; caand;
nya-dkdevoid of material sight and other sensory functions; yena
by which; vkthe expanse of Vedic sound; vyajyateis elaborated;
yasyaof which; vyaktithe manifestation; kein the sky (of the
heart); tmanafrom the soul; sva-dhmnawho is His own origin;
brahmaaof the Absolute Truth; sktdirectly; vcakathe
designating term; parama-tmanaof the Supersoul; sathat; sarva
of all; mantraVedic hymns; upaniatthe secret; vedaof the Vedas;
bjamthe seed; santanameternal.
This okra, ultimately nonmaterial and imperceptible, is heard by the
Supersoul without His possessing material ears or any other material
senses. The entire expanse of Vedic sound is elaborated from okra,
which appears from the soul, within the sky of the heart. It is the direct
designation of the self-originating Absolute Truth, the Supersoul, and is
the secret essence and eternal seed of all Vedic hymns.
The senses of a sleeping person do not function until he has awakened.
Therefore, when a sleeping person is awakened by a noise, one may ask,
"Who heard the noise?" The words supta-rotre in this verse indicate that
the Supreme Lord within the heart hears the sound and awakens the
sleeping living entities. The Lord's sensory activities always function on a
superior level. Ultimately, all sounds vibrate within the sky, and in the
internal region of the heart there is a type of sky meant for the vibration
of Vedic sounds. The seed, or source, of all Vedic sounds is the okra.
This is confirmed by the Vedic statement o ity etad brahmao nediham
nma. The full elaboration of the Vedic seed sound is rmad-Bhgavatam,
the greatest Vedic literature.
TEXT 42
tasya hy sas trayo var
a-krdy bhgdvaha
dhryante yais trayo bhv
gua-nmrtha-vttaya

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tasyaof that okra; hi-indeed; sancame into being; trayathree;

varsounds of the alphabet; a-kra-dybeginning with the letter
a; bhgu-udvaha-O most eminent of the descendants of Bhgu; dhryante
are sustained; yaiby which three sounds; trayathe threefold;
bhvstates of existence; guathe qualities of nature; nmanames;
arthagoals; vttayaand states of consciousness.
Okra exhibited the three original sounds of the alphabetA, U and
M. These three, O most eminent descendant of Bhgu, sustain all the
different threefold aspects of material existence, including the three
modes of nature, the names of the g, Yajur and Sma Vedas, the goals
known as the Bhr, Bhuvar and Svar planetary systems, and the three
functional platforms called waking consciousness, sleep and deep sleep.
TEXT 43
tato 'kara-sammnyam
asjad bhagavn aja
antasthoma-svara-sparahrasva-drghdi-lakaam
tatafrom that okra; akara-of the different sounds; sammnyam
the total collection; asjatcreated; bhagavnthe powerful demigod;
ajaunborn Brahm; anta-sthaas the semivowels; umasibilants;
svaravowels; sparaand consonant stops; hrasva-drghain short and
long forms; diand so on; lakaamcharacterized.
From that okra Lord Brahm created all the sounds of the alphabet
the vowels, consonants, semivowels, sibilants and others
distinguished by such features as long and short measure.
TEXT 44
tensau caturo ved
caturbhir vadanair vibhu
sa-vyhtikn sokr
ctur-hotra-vivakay
tenawith that body of sounds; asauhe; caturathe four; vedn
Vedas; caturbhifrom his four; vadanaifaces; vibhuthe all-

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powerful; sa-vyhtiknalong with the vyhtis (the invocations of the

names of the seven planetary systems: bh, bhuva, sva, maha, jana,
tapa and satya); sa-okrnalong with the seed, o; ctu-hotra-the
four aspects of ritual sacrifice performed by the priests of each of the four
Vedas; vivakaywith the desire of describing.
All-powerful Brahm made use of this collection of sounds to produce
from his four faces the four Vedas, which appeared together with the
sacred okra and the seven vyhti invocations. His intention was to
propagate the process of Vedic sacrifice according to the different
functions performed by the priests of each of the four Vedas.
TEXT 45
putrn adhypayat ts tu
brahmarn brahma-kovidn
te tu dharmopadera
sva-putrebhya samdian
putrnto his sons; adhypayathe taught; tnthose Vedas; tuand;
brahma-nto the great sages among the brhmaas; brahmain the art
of Vedic recitation; kovidnwho were very expert; tethey; tu
moreover; dharmain religious rituals; upaderainstructors; svaputrebhyato their own sons; samdianimparted.
Brahm taught these Vedas to his sons, who were great sages among the
brhmaas and experts in the art of Vedic recitation. They in turn took
the role of cryas and imparted the Vedas to their own sons.
TEXT 46
te paramparay prpts
tat-tac-chiyair dhta-vratai
catur-yugev atha vyast
dvpardau maharibhi
tethese Vedas; paramparayby continuous disciplic succession;
prptreceived; tat-tatof each succeeding generation; iyaiby the
disciples; dhta-vrataiwho were firm in their vows; catu-yugeu
throughout the four ages; athathen; vyastwere divided; dvpara-

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dauat the end of the Dvpara millennium; mah-ibhiby great

authorities.
In this way, throughout the cycles of four ages, generation after
generation of disciplesall firmly fixed in their spiritual vowshave
received these Vedas by disciplic succession. At the end of each
Dvpara-yuga the Vedas are edited into separate divisions by eminent
sages.
TEXT 47
kyua ka-sattvn
durmedhn vkya klata
vedn brahmarayo vyasyan
hdi-sthcyuta-codit
ka-yuatheir life span diminished; ka-sattvntheir strength
diminished; durmedhnof less intelligence; vkyaobserving;
klataby the effect of time; vednthe Vedas; brahma-ayathe
chief sages; vyasyandivided up; hdi-sthasitting within their hearts;
acyutaby the infallible Personality of Godhead; coditinspired.
Observing that people in general were diminished in their life span,
strength and intelligence by the influence of time, great sages took
inspiration from the Personality of Godhead sitting within their hearts
and systematically divided the Vedas.
TEXTS 48-49
asminn apy antare brahman
bhagavn loka-bhvana
brahmedyair loka-plair
ycito dharma-guptaye
parart satyavatym
aa-kalay vibhu
avatro mah-bhga
veda cakre catur-vidham
asminin this; apialso; antarerule of Manu; brahmanO brhmaa

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(aunaka); bhagavnthe Supreme Personality of Godhead; lokaof the

universe; bhvanathe protector; brahmaby Brahm; aiva;
dyaiand the others; loka-plaithe rulers of the various planets;
ycitarequested; dharma-guptayefor the protection of the principles
of religion; parartby Parara Muni; satyavatymin the womb of
Satyavat; aaof His plenary expansion (Sakaraa); aaof the
expansion (Viu); kalayas the partial expansion; vibhuthe Lord;
avatradescended; mah-bhgaO most fortunate one; vedamthe
Veda; cakre-he made; catu-vidhamin four parts.
O brhmaa, in the present age of Vaivasvata Manu, the leaders of the
universe, led by Brahm and iva, requested the Supreme Personality of
Godhead, the protector of all the worlds, to save the principles of
religion. O most fortunate aunaka, the almighty Lord, exhibiting a
divine spark of a portion of His plenary portion, then appeared in the
womb of Satyavat as the son of Parara. In this form, named Ka
Dvaipyana Vysa, he divided the one Veda into four.
TEXT 50
g-atharva-yaju-smn
rr uddhtya vargaa
catasra sahit cakre
mantrair mai-ga iva
k-atharva-yaju-smnmof the g, Atharva, Yajur and Sma Vedas;
rthe accumulation (of mantras); uddhtyaseparating out;
vargaain specific categories; catasrafour; sahitcollections;
cakrehe made; mantraiwith the mantras; mai-gagems; iva
just as.
rla Vysadeva separated the mantras of the g, Atharva, Yajur and
Sma Vedas into four divisions, just as one sorts out a mixed collection
of jewels into piles. Thus he composed four distinct Vedic literatures.
When Lord Brahm first spoke the four Vedas with his four mouths, the
mantras were mixed together like an unsorted collection of various types
of jewels. rla Vysadeva sorted the Vedic mantras into four divisions
(sahits), which thus became the recognizable g, Atharva, Yajur and

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Sma Vedas.
TEXT 51
ts sa catura iyn
uphya mah-mati
ekaik sahit brahmann
ekaikasmai dadau vibhu
tsmof those four collections; sahe; caturafour; iyn
disciples; uphyacalling near; mah-matithe powerfully intelligent
sage; eka-ekmone by one; sahitma collection; brahmanO
brhmaa; eka-ekasmaito each of them; dadauhe gave; vibhuthe
powerful Vysadeva.
The most powerful and intelligent Vysadeva called four of his
disciples, O brhmaa, and entrusted to each of them one of these four
sahits.
TEXTS 52-53
pailya sahitm dy
bahvckhy uvca ha
vaiampyana-sajya
nigadkhya yajur-gaam
smn jaiminaye prha
tath chandoga-sahitm
atharvgiras nma
sva-iyya sumantave
pailyato Paila; sahitmthe collection; dymfirst (of the g
Veda); bahu-ca-khyamcalled Bahvca; uvca-he spoke; haindeed;
vaiampyana-sajyato the sage named Vaiampyana; nigadakhyamknown as Nigada; yaju-gaam-the collection of Yajur mantras;
smnmthe mantras of the Sma Veda; jaiminayeto Jaimini; prhahe
spoke; tathand; chandoga-sahitmthe sahit named Chandoga;
atharva-agirasm-the Veda ascribed to the sages Atharva and Agir;
nmaindeed; sva-iyyato his disciple; sumantaveSumantu.
rla Vysadeva taught the first sahit, the g Veda, to Paila and gave

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this collection the name Bahvca. To the sage Vaiampyana he spoke

the collection of Yajur mantras named Nigada. He taught the Sma Veda
mantras, designated as the Chandoga-sahit, to Jaimini, and he spoke
the Atharva Veda to his dear disciple Sumantu.
TEXTS 54-56
paila sva-sahitm ce
indrapramitaye muni
bkalya ca so 'py ha
iyebhya sahit svakm
caturdh vyasya bodhyya
yjavalkyya bhrgava
pararygnimitra
indrapramitir tmavn
adhypayat sahit sv
mkeyam i kavim
tasya iyo devamitra
saubhary-dibhya civn
pailaPaila;
sva-sahitmhis
own
collection;
cespoke;
indrapramitayeto Indrapramiti; munithe sage; bkalyato Bkala;
ca-and; sahe (Bkala); apimoreover; haspoke; iyebhyato
his disciples; sahitmthe collection; svakmhis own; caturdhin
four parts; vyasyadividing; bodhyyato Bodhya; yjavalkyyato
Yjavalkya; bhrgavaO descendant of Bhgu (aunaka); pararya
to Parara; agnimitreto Agnimitra; indrapramitiIndrapramiti; tmavnthe self-controlled; adhypayattaught; sahitmthe collection;
svmhis; mkeyamto Mkeya; imthe sage; kavim
scholarly; tasyaof him (Makeya); iyathe disciple; devamitra
Devamitra; saubhari-dibhyato Saubhari and others; civnspoke.
After dividing his sahit into two parts, the wise Paila spoke it to
Indrapramiti and Bkala. Bkala further divided his collection into
four parts, O Bhrgava, and instructed them to his disciples Bodhya,
Yjavalkya, Parara and Agnimitra. Indrapramiti, the self-controlled
sage, taught his sahit to the learned mystic Mkeya, whose
disciple Devamitra later passed down the divisions of the g Veda to

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Saubhari and others.

According to rla rdhara Svm, Mkeya was the son of
Indrapramiti, from whom he received Vedic knowledge.
TEXT 57
kalyas tat-suta sv tu
pacadh vyasya sahitm
vtsya-mudgala-lyagokhalya-iirev adht
kalyakalya; tat-sutathe son of Mkeya; svmhis own;
tuand; pacadhin five parts; vyasyadividing; sahitmthe
collection; vtsya-mudgala-lyato Vtsya, Mudgala and lya;
gokhalya-iireuand to Gokhalya and iira; adhtgave.
The son of Mkeya, named kalya, divided his own collection into
five, entrusting one subdivision each to Vtsya, Mudgala, lya,
Gokhalya and iira.
TEXT 58
jtkarya ca tac-chiya
sa-nirukt sva-sahitm
balka-paila-jblavirajebhyo dadau muni
jtkaryaJtkarya; caand; tat-iyathe disciple of kalya; saniruktmalong with a glossary explaining obscure terms; svasahitmthe collection he received; balka-paila-jbla-virajebhyato
Balka, Paila, Jbla and Viraja; dadaupassed down; munithe sage.
The sage Jtkarya was also a disciple of kalya, and after dividing
the sahit he received from kalya into three parts, he added a fourth
section, a Vedic glossary. He taught one of these parts to each of four
disciplesBalka, the second Paila, Jbla and Viraja.
TEXT 59
bkali prati-khbhyo

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vlakhilykhya-sahitm
cakre vlyanir bhajya
kra caiva t dadhu
bkaliBkali, the son of Bkala; prati-khbhyafrom all the
different branches; vlakhilya-khyaentitled Vlakhilya; sahitm-the
collection; cakrehe made; vlyaniVlyani; bhajyaBhajya;
kraKra; caand; evaindeed; tmthat; dadhuthey
accepted.
Bkali assembled the Vlakhilya-sahit, a collection from all the
branches of the g Veda. This collection was received by Vlyani,
Bhajya and Kra.
According to rla rdhara Svm, Vlyani, Bhajya and Kra belonged
to the Daitya community.
TEXT 60
bahvc sahit hy et
ebhir brahmaribhir dht
rutvaitac-chandas vysa
sarva-ppai pramucyate
bahu-cof the g Veda; sahit-the collections; hiindeed; et
these; ebhiby these; brahma-ibhisaintly brhmaas; dht
maintained through disciplic succession; rutvhearing; etattheir;
chandasmof the sacred verses; vysamthe process of division; sarvappaifrom all sins; pramucyateone becomes delivered.
Thus these various sahits of the g Veda were maintained through
disciplic succession by these saintly brhmaas. Simply by hearing of
this distribution of the Vedic hymns, one will be freed from all sins.
TEXT 61
vaiampyana-iy vai
carakdhvaryavo 'bhavan
yac cerur brahma-hatyha
kapaa sva-guror vratam

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vaiampyana-iythe disciples of Vaiampyana; vaiindeed;

carakanamed the Carakas; adhvaryavaauthorities of the Atharva
Veda; abhavanbecame; yatbecause; ceruthey executed; brahmahatydue to the killing of a brhmaa; ahaof the sin; kapaam
the expiration; sva-gurofor their own guru; vratamthe vow.
The disciples of Vaiampyana became authorities in the Atharva Veda.
They were known as the Carakas because they executed strict vows to
free their guru from his sin of killing a brhmaa.
TEXT 62
yjavalkya ca tac-chiya
hho bhagavan kiyat
caritenlpa-sr
cariye 'ha su-ducaram
yjavalkyaYjavalkya; caand; tat-iyathe disciple of
Vaiampyana; hasaid; ahojust see; bhagavanO master; kiyat
how much value; caritenawith the endeavor; alpa-srmof these
weak fellows; cariyeshall execute; ahamI; su-ducaramthat which
is very difficult to perform.
Once Yjavalkya, one of the disciples of Vaiampyana, said: O master,
how much benefit will be derived from the feeble endeavors of these
weak disciples of yours? I will personally perform some outstanding
penance.
TEXT 63
ity ukto gurur apy ha
kupito yhy ala tvay
viprvamantr iyea
mad-adhta tyajv iti
itithus; uktaaddressed; guruhis spiritual master; apiindeed;
hasaid; kupitaangry; yhigo away; alamenough; tvaywith
you; vipra-avamantrthe insulter of brhmaas; iyeasuch a
disciple; mat-adhtamwhat has been taught by me; tyajagive up; u
immediately; itithus.

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Addressed thus, the spiritual master Vaiampyana became angry and

said: Go away from here! Enough of you, O disciple who insults
brhmaas! Furthermore, you must immediately give back everything I
have taught you.
r Vaiampyana was angry because one of his disciples, Yjavalkya,
was insulting the other disciples, who were, after all, qualified brhmaas.
Just as a father is disturbed when one son mistreats the father's other
children, the spiritual master is very displeased if a proud disciple insults
or mistreats the guru's other disciples.
TEXTS 64-65
devarta-suta so 'pi
charditv yaju gaam
tato gato 'tha munayo
dadus tn yajur-gan
yaji tittir bhtv
tal-lolupataydadu
taittiry iti yajukh san su-peal
devarta-sutathe son of Devarta (Yjavalkya); sahe; apiindeed;
charditvvomiting; yajumof the Yajur Veda; gaamthe collected
mantras; tatafrom there; gatahaving gone; athathen; munaya
the sages; dadusaw; tnthose; yaju-ganyajur-mantras;
yajsi-these yajurs; tittir-partridges; bhtvbecoming; tatfor those
mantras; lolupataywith greedy desire; dadupicked them up;
taittiryknown as Taittirya; iti-thus; yaju-khbranches of the
Yajur Veda; sancame into being; su-pealmost beautiful.
Yjavalkya, the son of Devarta, then vomited the mantras of the Yajur
Veda and went away from there. The assembled disciples, looking
greedily upon these yajur hymns, assumed the form of partridges and
picked them all up. These divisions of the Yajur Veda therefore became
known as the most beautiful Taittirya-sahit, the hymns collected by
partridges [tittir].
According to rla rdhara Svm, it is improper for a brhmaa to collect
what has been vomited, and so the powerful brhmaa disciples of

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Vaiampyana assumed the form of tittiras, partridges, and collected the

valuable mantras.
TEXT 66
yjavalkyas tato brahma
chandsy adhi gaveayan
guror avidyamnni
spatasthe 'rkam varam
yjavalkyaYjavalkya; tatathereafter; brahmanO brhmaa;
chandsimantras; adhiadditional; gaveayanseeking out; guro
to his spiritual master; avidyamnninot known; su-upatasthehe
carefully worshiped; arkamthe sun; varamthe powerful controller.
My dear brhmaa aunaka, Yjavalkya then desired to find out new
yajur-mantras unknown to even his spiritual master. With this in mind
he offered attentive worship to the powerful lord of the sun.
TEXT 67
r-yjavalkya uvca
o namo bhagavate dityykhila-jagatm tma-svarpea klasvarpea catur-vidha-bhta-nikyn brahmdi-stamba-paryantnm
antar-hdayeu bahir api cka ivopdhinvyavadhyamno bhavn eka
eva kaa-lava-nimevayavopacita-savatsara-gaenpm dnavisargbhym im loka-ytrm anuvahati.
r-yjavalkya uvcar Yjavalkya said; o namaI offer my
respectful obeisances; bhagavateto the Personality of Godhead;
dityyaappearing as the sun-god; akhila-jagatmof all the planetary
systems; tma-svarpeain the form of the Supersoul; kla-svarpea
in the form of time; catu-vidhaof four kinds; bhta-nikynm-of all the
living beings; brahma-dibeginning from Lord Brahm; stambaparyantnmand extending down to the blades of grass; antahdayeuwithin the recesses of their hearts; bahiexternally; api
also; caand; ka ivain the same way as the sky; updhinby
material designations; avyavadhyamnanot being covered; bhavn
yourself; ekaalone; evaindeed; kaa-lava-nimeathe kaa, lava
and nimea (the smallest fractions of time); avayavaby these fragments;
upacitacollected together; savatsara-gaenaby the years; apmof

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the water; dnaby taking away; visargbhymand giving; imm

this; lokaof the universe; ytrmthe maintenance; anuvahaticarries
out.
r Yjavalkya said: I offer my respectful obeisances to the Supreme
Personality of Godhead appearing as the sun. You are present as the
controller of the four kinds of living entities, beginning from Brahm
and extending down to the blades of grass. Just as the sky is present
both inside and outside every living being, you exist both within the
hearts of all as the Supersoul and externally in the form of time. Just as
the sky cannot be covered by the clouds present within it, you are never
covered by any false material designation. By the flow of years, which
are made up of the tiny fragments of time called kaas, lavas and
nimeas, you alone maintain this world, drying up the waters and
giving them back as rain.
This prayer is not offered to the sun-god as an independent or
autonomous entity but rather to the Supreme Personality of Godhead,
represented by His powerful expansion the solar deity.
TEXT 68
yad u ha vva vibudharabha savitar adas tapaty anusavanam ahar
ahar mnya-vidhinopatihamnnm akhila-durita-vjinabjvabharjana bhagavata samabhidhmahi tapana maalam.
yatwhich; u ha vvaindeed; vibudha-abhaO chief of the demigods;
savitaO lord of the sun; adathat; tapatiis glowing; anusavanam
at each of the junctures of the day (sunrise, noon and sunset); aha
ahaeach day; mnya-vidhinby the Vedic path, as passed down
through disciplic succession; upatihamnnmof those who are
engaged in offering prayer; akhila-duritaall sinful activities; vjinathe
consequent suffering; bjaand the original seed of such; avabharjanaO
you who burn; bhagavataof the mighty controller; samabhidhmahiI
meditate with full attention; tapanaO glowing one; maalamupon
the sphere.
O glowing one, O powerful lord of the sun, you are the chief of all the
demigods. I meditate with careful attention on your fiery globe, because
for those who offer prayers to you three times daily according to the

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Vedic method passed down through authorized disciplic succession,

you burn away all sinful activities, all consequent suffering and even
the original seed of desire.
TEXT 69
ya iha vva sthira-cara-nikar nija-niketann mana-indriysugan antmana svayam tmntar-ym pracodayati.
yawho; ihain this world; vvaindeed; sthira-cara-nikarmof
all the nonmoving and moving living beings; nija-niketannmwho
depend on your shelter; mana-indriya-asu-ganthe mind, senses and
vital air; antmanawhich are nonliving matter; svayamyourself;
tmain their hearts; anta-ymthe indwelling lord; pracodayati
inspires to activity.
You are personally present as the indwelling lord in the hearts of all
moving and nonmoving beings, who depend completely on your shelter.
Indeed, you animate their material minds, senses and vital airs to act.
TEXT 70
ya evema lokam ati-karla-vadanndhakra-sajjagara-grahagilita mtakam iva vicetanam avalokynukampay parama-kruika
kayaivotthpyhar ahar anusavana reyasi sva-dharmkhytmvasthane pravartayati.
yawho; evaalone; imamthis; lokamworld; ati-karlavery
fearful; vadanathe mouth of which; andhakra-sajaknown as
darkness; ajagaraby the python; grahaseized; gilitamand
swallowed; mtakamdead; ivaas if; vicetanamunconscious;
avalokyaby glancing; anukampaymercifully; parama-kruika
supremely magnanimous; kayby casting his glance; evaindeed;
utthpyaraising them up; aha ahaday after day; anu-savanamat
the three sacred junctures of the day; reyasiin the ultimate benefit; svadharma-khyaknown as the soul's proper duty; tma-avasthnein the
inclination toward spiritual life; pravartayatiengages.
The world has been seized and swallowed by the python of darkness in
its horrible mouth and has become unconscious, as if dead. But

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mercifully glancing upon the sleeping people of the world, you raise
them up with the gift of sight. Thus you are most magnanimous. At the
three sacred junctures of each day, you engage the pious in the path of
ultimate good, inducing them to perform religious duties that situate
them in their spiritual position.
According to Vedic culture, the three higher classes of society (the
intellectual, political and mercantile sections) are formally connected with
the spiritual master by initiation and receive the Gyatr mantra. This
purifying mantra is chanted three times dailyat sunrise, noon and
sunset. Auspicious moments for the performance of spiritual duties are
calculated according to the sun's path in the sky, and this systematic
scheduling of spiritual duties is here attributed to the sun as the
representative of God.
TEXT 71
avani-patir ivsdhn bhayam udrayann aati parita -plais
tatra tatra kamala-kojalibhir upahtrhaa.
avani-patia king; ivaas; asdhnmof the unholy; bhayamfear;
udrayancreating; aatitravels about; paritaall around; -plaiby the controlling deities of the directions; tatra tatrahere and there;
kamala-koaholding lotus flowers; ajalibhiwith folded palms;
upahtaoffered; arhaahonorable presentations.
Just like an earthly king, you travel about everywhere spreading fear
among the unholy as the powerful deities of the directions offer you in
their folded palms lotus flowers and other respectful presentations.
TEXT 72
atha ha bhagavas tava caraa-nalina-yugala tri-bhuvana-gurubhir
abhivanditam aham ayta-yma-yaju-kma upasarmti.
athathus; haindeed; bhagavanO lord; tavayour; caraa-nalinayugalamtwo lotus feet; tri-bhuvanaof the three worlds; gurubhiby
the spiritual masters; abhivanditamhonored; ahamI; ayta-yma
unknown to anyone else; yaju-kmadesiring to have the yajurmantras; upasarmi-am approaching with worship; itithus.

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Therefore, my lord, I am prayerfully approaching your lotus feet, which

are honored by the spiritual masters of the three worlds, because I hope
to receive from you mantras of the Yajur Veda unknown to anyone else.
TEXT 73
sta uvca
eva stuta sa bhagavn
vji-rpa-dharo ravi
yajy ayta-ymni
munaye 'dt prasdita
sta uvcaSta Gosvm said; evamin this way; stutaoffered
glorification; sahe; bhagavnthe powerful demigod; vji-rpathe
form of a horse; dharaassuming; ravithe sun-god; yajiyayurmantras; ayta-ymni-never learned by any other mortal; munayeto the
sage; adtpresented; prasditabeing satisfied.
Sta Gosvm said: Satisfied by such glorification, the powerful sun-god
assumed the form of a horse and presented to the sage Yjavalkya
yajur-mantras previously unknown in human society.
TEXT 74
yajurbhir akaroc chkh
daa paca atair vibhu
jaghur vjasanyas t
kva-mdhyandindaya
yajurbhiwith the yajur-mantras; akarot-he made; khbranches;
daaten; pacaplus five; ataiwith the hundreds; vibhuthe
powerful; jaghuthey accepted; vja-sanyaproduced from the hairs
of the horse's mane and thus known as Vjasaney; t-them; kvamdhyandina-dayathe disciples of Kva and Mdhyandina, and
other is.
From these countless hundreds of mantras of the Yajur Veda, the
powerful sage compiled fifteen new branches of Vedic literature. These
became known as the Vjasaneyi-sahit because they were produced
from the hairs of the horse's mane, and they were accepted in disciplic

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succession by the followers of Kva, Mdhyandina and other is.

TEXT 75
jaimine sama-gasyst
sumantus tanayo muni
sutvs tu tat-sutas tbhym
ekaik prha sahitm
jaimineof Jaimini; sama-gasyathe singer of the Sma Veda; st
there was; sumantuSumantu; tanayathe son; munithe sage
(Jaimini); sutvnSutvn; tuand; tat-sutathe son of Sumantu;
tbhymto each of them; eka-ekmone of each of the two parts;
prhahe spoke; sahitmcollection.
Jaimini i, the authority of the Sma Veda, had a son named Sumantu,
and the son of Sumantu was Sutvn. The sage Jaimini spoke to each of
them a different part of the Sma-veda-sahit.
TEXTS 76-77
sukarm cpi tac-chiya
sma-veda-taror mahn
sahasra-sahit-bheda
cakre smn tato dvija
hirayanbha kaualya
pauyaji ca sukarmaa
iyau jaghatu cnya
vantyo brahma-vittama
sukarmSukarm; caand; apiindeed; tat-iyathe disciple of
Jaimini; sma-veda-taroof the tree of the Sma Veda; mahnthe great
thinker; sahasra-sahitof one thousand collections; bhedama
division; cakrehe made; smnmof the sma-mantras; tata-and then;
dvijaO brhmaa (aunaka); hirayanbha kaualyaHirayanbha,
the son of Kuala; pauyajiPauyaji; caand; sukarmaaof
Sukarm; iyauthe two disciples; jaghatutook; caand; anya
another; vantyavantya; brahma-vit-tamamost perfectly realized
in knowledge of the Absolute Truth.

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Sukarm, another disciple of Jaimini, was a great scholar. He divided

the mighty tree of the Sma Veda into one thousand sahits. Then, O
brhmaa, three disciples of Sukarm-Hirayanbha, the son of Kuala;
Pausyaji; and vantya, who was very advanced in spiritual
realizationtook charge of the sma-mantras.
TEXT 78
udcy sma-g iy
san paca-atni vai
pauyajy-vantyayo cpi
t ca prcyn pracakate
udcybelonging to the north; sma-gthe singer of the Sma Veda;
iythe disciples; santhere were; paca-atnifive hundred;
vaiindeed; pauyaji-vantyayoof Pauyaji and vantya; caand;
apiindeed; tnthey; caalso; prcyneasterners; pracakateare
called.
The five hundred disciples of Pauyaji and vantya became known as
the northern singers of the Sma Veda, and in later times some of them
also became known as eastern singers.
TEXT 79
laugkir mgali kulya
kuda kukir eva ca
pauyaji-siy jaghu
sahits te ata atam
laugki mgali kulyaLaugki, Mgali and Kulya; kuda
kukiKuda and Kuki; evaindeed; caalso; pauyaji-iy
disciples of Pauyaji; jaghuthey took; sahitcollections; te
they; atam atameach one hundred.
Five other disciples of Pauyaji, namely Laugki, Mgali, Kulya,
Kuda and Kuki, each received one hundred sahits.
TEXT 80

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kto hirayanbhasya
catur-viati sahit
iya ce sva-iyebhya
e vantya tmavn
ktaKta; hirayanbhasyaof Hirayanbha; catu-viatitwentyfour; sahitcollections; iyathe disciple; cespoke; svaiyebhyato his own disciples; ethe remaining (collections);
vantyavantya; tma-vnthe self-controlled.
Kta, the disciple of Hirayanbha, spoke twenty four sahits to his
own disciples, and the remaining collections were passed down by the
self-realized sage vantya.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Twelfth Canto, Sixth Chapter, of the
rmad-Bhgavatam, entitled "Mahrja Parkit Passes Away."

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7. The Puric Literatures

In this chapter r Sta Gosvm describes the expansion of the branches

of the Atharva Veda, enumerates the compilers of the Puras and
explains the characteristics of a Pura. He then lists the eighteen major
Puras and finishes his account by stating that any person who hears
about these matters from someone in a proper disciplic succession will
acquire spiritual potency.
TEXT 1
sta uvca
atharva-vit sumantu ca
iyam adhypayat svakm
sahit so 'pi pathyya
vedadarya coktavn
sta uvcaSta Gosvm said; atharva-vitthe expert knower of the
Atharva Veda; sumantuSumantu; caand; iyamto his disciple;
adhypayatinstructed; svakmhis own; sahitmcollection; sa
he, the disciple of Sumantu; apialso; pathyyato Pathya;
vedadaryato Vedadara; caand; uktavnspoke.
Sta Gosvm said: Sumantu i, the authority on the Atharva Veda,
taught his sahit to his disciple Kabandha, who in turn spoke it to
Pathya and Vedadara.
As confirmed in the Viu Pura:
atharva-veda sa muni
sumantur amita-dyuti
iyam adhypaym sa
kabandha so 'pi ca dvidh
ktv tu vedadarya
tath pathyya dattavn

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"That sage Sumantu, whose brilliance was immeasurable, taught the

Atharva Veda to his disciple Kabandha. Kabandha in turn divided it into
two parts and passed them down to Vedadara and Pathya."
TEXT 2
auklyanir brahmabalir
modoa pippalyani
vedadarasya iys te
pathya-iyn atho u
kumuda unako brahman
jjali cpy atharva-vit
auklyani brahmabaliauklyani and Brahmabali; modoa
pippalyaniModoa and Pippalyani; vedadarasyaof Vedadara;
iythe disciples; tethey; pathya-iynthe disciples of Pathya;
athofurthermore; uplease hear; kumuda unakaKumuda and
unaka; brahmanO brhmaa, aunaka; jjaliJjali; caand; api
also; atharva-vitfull in knowledge of the Atharva Veda.
auklyani, Brahmabali, Modoa and Pippalyani were disciples of
Vedadara. Hear from me also the names of the disciples of Pathya. My
dear brhmaa, they are Kumuda, unaka and Jjali, all of whom knew
the Atharva Veda very well.
According to rla rdhara Svm, Vedadara divided his edition of the
Atharva Veda into four parts and instructed them to his four disciples.
Pathya divided his edition into three parts and instructed it to the three
disciples mentioned here.
TEXT 3
babhru iyo 'thngirasa
saindhavyana eva ca
adhyet sahite dve
svardys tathpare
babhruBabhru; iyathe disciple; athathen; agirasaof unaka
(also known as Agir); saindhavyanaSaindhavyana; evaindeed;
caalso; adhyetmthey learned; sahitecollections; dvetwo;
svaraSvara; dyheaded by; tathsimilarly; apareother

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disciples.
Babhru and Saindhavyana, disciples of unaka, studied the two
divisions of their spiritual master's compilation of the Atharva Veda.
Saindhavyana's disciple Svara and disciples of other great sages also
studied this edition of the Atharva Veda.
TEXT 4
nakatrakalpa nti ca
kayapgirasdaya
ete tharvacry
u paurikn mune
nakatrakalpaNakatrakalpa; ntintikalpa; caalso; kayapagirasa-dayaKayapa, girasa and others; etethese; tharvaacryspiritual masters of the Atharva Veda; unow hear;
pauriknthe authorities of the Puras; mune-O sage, aunaka.
Nakatrakalpa, ntikalpa, Kayapa, girasa and others were also
among the cryas of the Atharva Veda. Now, O sage, listen as I name
the authorities on Puric literature.
TEXT 5
trayyrui kayapa ca
svarir aktavrana
vaiampyana-hrtau
a vai paurik ime
trayyrui kayapa caTrayyrui and Kayapa; svari aktavraaSvari and Aktavraa; vaiampyana-hrtauVaiampyana
and Hrta; asix; vaiindeed; paurikspiritual masters of the
Puras; ime-these.
Trayyrui, Kayapa, Svari, Aktavrana, Vaiampyana and Hrta are
the six masters of the Puras.
TEXT 6
adhyanta vysa-iyt

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sahit mat-pitur mukht

ekaikm aham ete
iya sarv samadhyagm
adhyantathey have learned; vysa-iytfrom the disciple of
Vysadeva (Romaharaa); sahitmthe collection of the Puras; matpitu-of my father; mukhtfrom the mouth; eka-ekmeach learning
one portion; ahamI; etemof these; iyathe disciple; sarvall
the collections; samadhyagmI have thoroughly learned.
Each of them studied one of the six anthologies of the Puras from my
father, Romahraa, who was a disciple of rla Vysadeva. I became
the disciple of these six authorities and thoroughly learned all their
presentations of Puranic wisdom.
TEXT 7
kayapo 'ha ca svar
rma-iyo 'ktavrana
adhmahi vysa-iyc
catvro mla-sahit
kayapaKayapa; ahamI; caand; svariSvari; rma-iya
a disciple of Rma; aktvraanamely Aktavraa; adhmahiwe have
assimilated; vysa-iytfrom the disciple of Vysa (Romaharaa);
catvrafour; mla-sahitbasic collections.
Romaharaa, a disciple of Vedavysa, divided the Puras into four
basic compilations. The sage Kayapa and I, along with Svari and
Aktavraa, a disciple of Rma, learned these four divisions.
TEXT 8
pura-lakaa brahman
brahmaribhir nirpitam
uva buddhim ritya
veda-strnusrata
pura-lakaamthe characteristics of a Pura; brahman-O brhmaa,
aunaka; brahma-ibhiby great learned brhmaas; nirpitam

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ascertained; uvaplease hear; buddhimintelligence; rityaresorting to; veda-strathe Vedic scriptures; anusratain accordance
with.
O aunaka, please hear with attention the characteristics of a Pura,
which have been defined by the most eminent learned brhmaas in
accordance with Vedic literature.
TEXTS 9-10
sargo 'sytha visarga ca
vtti-rakntari ca
vao vanucarta
sasth hetur apraya
daabhir lakaair yukta
pura tad-vido vidu
kecit paca-vidha brahman
mahad-alpa-vyavasthay
sargathe creation; asyaof this universe; athathen; visargathe
secondary creation; caand; vttimaintenance; rakprotection by
sustenance; antarithe reigns of the Manus; caand; vaathe
dynasties of great kings; vaa-anucaritamthe narrations of their
activities; sasththe annihilation; hetuthe motivation (for the living
entities' involvement in material activities); aprayathe supreme
shelter; daabhiwith the ten; lakaaicharacteristics; yuktam
endowed; purama Pura; tat-of this matter; vidathose who know;
viduthey know; kecitsome authorities; paca-vidhamfivefold;
brahmanO brhmaa; mahatof great; alpaand lesser; vyavasthay
according to the distinction.
O brhmaa, authorities on the matter understand a Pura to contain
ten characteristic topics: the creation of this universe, the subsequent
creation of worlds and beings, the maintenance of all living beings, their
sustenance, the rule of various Manus, the dynasties of great kings, the
activities of such kings, annihilation, motivation and the supreme
shelter. Other scholars state that the great Puras deal with these ten
topics, while lesser Puras may deal with five.

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The ten subjects of a great Pura are also described in the Second Canto
of rmad-Bhgavatam (2.10.1):
r-uka uvca
atra sargo visarga ca
sthna poaam taya
manvantarenukath
nirodho muktir raya
"r ukadeva Gosvm said: In the rmad-Bhgavatam there are ten
divisions of statements regarding the following: the creation of the
universe, subcreation, planetary systems, protection by the Lord, the
creative impetus, the change of Manus, the science of God, returning
home (back to Godhead), liberation and the summum bonum."
According to rla Jva Gosvm, Puras such as rmad-Bhgavatam deal
with these ten topics, whereas lesser Puras deal with only five. As stated
in Vedic literature:
sarga ca pratisarga ca
vao manvantari ca
vanucarita ceti
pura paca-lakaam
"Creation, secondary creation, the dynasties of kings, the reigns of Manus
and the activities of various dynasties are the five characteristics of a
Pura." Puras covering five categories of knowledge are understood to
be secondary Puric literature.
rla Jva Gosvm has explained that the ten principal topics of rmadBhgavatam are found within each of the twelve cantos. One should not
try to assign each of the ten topics to a particular canto. Nor should the
rmad-Bhgavatam be artificially interpreted to show that it deals with
the topics successively. The simple fact is that all aspects of knowledge
important to human beings, summarized in the ten categories mentioned
above, are described with various degrees of emphasis and analysis
throughout the rmad-Bhgavatam.
TEXT 11
avykta-gua-kobhn
mahatas tri-vto 'hama

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bhta-skmendriyrthn
sambhava sarga ucyate
avyktaof the unmanifest stage of nature; gua-kobhtby the
agitation of the modes; mahatafrom the basic mahat-tattva; tri-vtathreefold; ahamafrom the false ego; bhta-skmaof the subtle forms
of perception; indriyaof the senses; arthnmand the objects of sense
perception; sambhavathe generation; sargacreation; ucyateis
called.
From the agitation of the original modes within the unmanifest material
nature, the mahat-tattva arises. From the mahat-tattva comes the
element false ego, which divides into three aspects. This threefold false
ego further manifests as the subtle forms of perception, as the senses
and as the gross sense objects. The generation of all these is called
creation.
TEXT 12
purunughtnm
ete vsan-maya
visargo 'ya samhro
bjd bja carcaram
puruaof the Supreme Personality of Godhead in His pastime role of
creation; anughtnmwhich have received the mercy; etemof these
elements; vsan-mayaconsisting predominantly of the remnants of
past desires of the living entities; visargathe secondary creation;
ayamthis; samhramanifest amalgamation; bjtfrom a seed;
bjamanother seed; caramoving beings; acaramand nonmoving
beings.
The secondary creation, which exists by the mercy of the Lord, is the
manifest amalgamation of the desires of the living entities. Just as a
seed produces additional seeds, activities that promote material desires
in the performer produce moving and nonmoving life forms.
Just as a seed grows into a tree that produces thousands of new seeds,
material desire develops into fruitive activity that stimulates thousands of
new desires within the heart of the conditioned soul. The word

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purunughtnm indicates that by the mercy of the Supreme Lord one is

allowed to desire and act in this world.
TEXT 13
vttir bhtni bhtn
carm acari ca
kt svena n tatra
kmc codanaypi v
vttithe sustenance; bhtniliving beings; bhtnmof living
beings; carmof those that move; acarithose that do not move;
caand; ktexecuted; svenaby one's own conditioned nature;
nmfor human beings; tatratherein; kmtout of lust;
codanayin pursuit of Vedic injunction; apiindeed; vor.
Vtti means the process of sustenance, by which the moving beings live
upon the nonmoving. For a human, vtti specifically means acting for
one's livelihood in a manner suited to his personal nature. Such action
may be carried out either in pursuit of selfish desire or in accordance
with the law of God.
TEXT 14
rakcyutvatreh
vivasynu yuge yuge
tirya-martyari-deveu
hanyante yais tray-dvia
rakprotection; acyuta-avatraof the incarnations of Lord Acyuta;
hthe activities; vivasyaof this universe; anu yuge yugein each age;
tiryakamong the animals; martyahuman beings; isages; deveu
and demigods; hanyanteare killed; yaiby which incarnations; traydviathe Daityas, who are enemies of Vedic culture.
In each age, the infallible Lord appears in this world among the
animals, human beings, sages and demigods. By His activities in these
incarnations He protects the universe and kills the enemies of Vedic
culture.
The protective activities of the Lord, indicated by the word rak,

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constitute one of the ten fundamental topics of a Mah-Pura, or a great

Puric literature.
TEXT 15
manvantara manur dev
manu-putr surevar
rayo 'vatr ca
hare a-vidham ucyate
manu-antaramthe reign of each Manu; manuthe Manu; devthe
demigods; manu-putrthe sons of Manu; sura-varthe different
Indras; ayathe chief sages; aa-avatrthe incarnations of
portions of the Supreme Lord; caand; hareof Lord Hari; avidhamsixfold; ucyateis said.
In each reign of Manu, six types of personalities appear as
manifestations of Lord Hari: the ruling Manu, the chief demigods, the
sons of Manu, Indra, the great sages and the partial incarnations of the
Supreme Personality of Godhead.
TEXT 16
rj brahma-prastn
vaas trai-kliko 'nvaya
vanucarita tem
vtta vaa-dhars ca ye
rjmof the kings; brahma-prastnmborn originally from Brahm;
vaadynasty; trai-klikaextending into the three phases of time
(past, present and future); anvayathe series; vaa-anucaritam
histories of the dynasties; temof these dynasties; vttamthe
activities; vaa dharthe prominent members of the dynasties; ca
and; yewhich.
Dynasties are lines of kings originating with Lord Brahm and
extending continuously through past, present and future. The accounts
of such dynasties, especially of their most prominent members,
constitute the subject of dynastic history.

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TEXT 17
naimittika prktiko
nitya tyantiko laya
sastheti kavibhi prokta
caturdhsya svabhvata
naimittikaoccasional; prktikaelemental; nityacontinuous;
tyantikaultimate; layaannihilation; sasththe dissolution; iti
thus; kavibhiby learned scholars; proktadescribed; caturdhin
four aspects; asyaof this universe; svabhvataby the inherent energy
of the Supreme Personality of Godhead.
There are four types of cosmic annihilationoccasional, elemental,
continuous and ultimateall of which are effected by the inherent
potency of the Supreme Lord. Learned scholars have designated this
topic dissolution.
TEXT 18
hetur jvo 'sya sargder
avidy-karma-kraka
ya cnuyina prhur
avyktam utpare
hetuthe cause; jvathe living being; asyaof this universe; sargadeof the creation, maintenance and destruction; avidyout of
ignorance; karma-krakathe performer of material activities; yam
whom; caand; anuyinamthe underlying personality; prhuthey
call; avyktamthe unmanifest; utaindeed; apareothers.
Out of ignorance the living being performs material activities and
thereby becomes in one sense the cause of the creation, maintenance
and destruction of the universe. Some authorities call the living being
the personality underlying the material creation, while others say he is
the unmanifest self.
The Supreme Lord Himself creates, maintains and annihilates the cosmos.
However, such activities are performed in response to the desires of
conditioned souls, who are described herein as hetu, or the cause of
cosmic activity. The Lord creates this world to facilitate the conditioned

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soul's attempt to exploit nature and ultimately to facilitate his selfrealization.

Since conditioned souls cannot perceive their own constitutional identity,
they are described here as avyktam, or unmanifest. In other words, the
living entity cannot perceive his real form unless he is completely Ka
conscious.
TEXT 19
vyatireknvayo yasya
jgrat-svapna-suuptiu
my-mayeu tad brahma
jva-vttiv apraya
vyatirekathe presence as separate; anvayaand as conjoint; yasyaof
which; jgratwithin waking consciousness; svapnasleep; suuptiu
and deep sleep; my-mayeuwithin the products of the illusory energy;
tatthat; brahmathe Absolute Truth; jva-vttiuwithin the functions
of the living entities; aprayathe unique shelter.
The Supreme Absolute Truth is present throughout all the stages of
awarenesswaking consciousness, sleep and deep sleepthroughout
all the phenomena manifested by the illusory energy, and within the
functions of all living entities, and He also exists separate from all
these. Thus situated in His own transcendence, He is the ultimate and
unique shelter.
TEXT 20
padrtheu yath dravya
san-mtra rpa-nmasu
bjdi-pacatntsu
hy avasthsu yutyutam
pada-artheuwithin material objects; yathjust as; dravyamthe basic
substance; sat-mtramthe sheer existence of things; rpa-nmasu
among their forms and names; bja-dibeginning from the seed (i.e.,
from the time of conception); pacat-antsuending with death; hi
indeed; avasthsuthroughout the various phases of bodily existence;
yuta-ayutamboth conjoined and separate.

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Although a material object may assume various forms and names, its
essential ingredient is always present as the basis of its existence.
Similarly, both conjointly and separately, the Supreme Absolute Truth
is always present with the created material body throughout its phases
of existence, beginning with conception and ending with death.
Moist clay can be molded into various shapes and named "waterpot,"
"flowerpot" or "storage pot." Despite the various names and forms, the
essential ingredient, earth, is constantly present. Similarly, the Supreme
Lord is present throughout a material body's stages of bodily existence.
The Lord is identical with material nature, being its ultimate generating
source. At the same time, the unique Supreme Being exists separately,
aloof in His own abode.
TEXT 21
virameta yad citta
hitv vtti-traya svayam
yogerla v tadtmna
vedehy nivartate
virametadesists; yadwhen; cittamthe mind; hitvgiving up; vttitrayamthe functions of material life in the three phases of waking, sleep
and deep sleep; svayamautomatically; yogenaby regulated spiritual
practice; vor; tadthen; tmnamthe Supreme Soul; vedahe
knows; hyfrom material endeavor; nivartatehe ceases.
Either automatically or because of one's regulated spiritual practice,
one's mind may stop functioning on the material platform of waking
consciousness, sleep and deep sleep. Then one understands the
Supreme Soul and withdraws from material endeavor.
As stated in rmad-Bhgavatam (3.25.33), jarayaty u y koa nigram
analo yath: "Bhakti, devotional service, dissolves the subtle body of the
living entity without separate endeavor, just as fire in the stomach digests
all that we eat." The subtle material body is inclined to exploit nature
through sex, greed, false pride and madness. Loving service to the Lord,
however, dissolves the stubborn false ego and lifts one to pure blissful
consciousness, Ka consciousness, the sublime perfection of existence.

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TEXT 22
eva lakaa-lakyi
purni pur-vida
munayo 'daa prhu
kullakni mahnti ca
evamin this way; lakaa-lakyisymptomized by their
characteristics; purnithe Puras; pur-vida-those who are expert in
such ancient histories; munayathe sages; adaaeighteen; prhu
say; kullakniminor; mahntigreat; caalso.
Sages expert in ancient histories have declared that the Puras,
according to their various characteristics, can be divided into eighteen
major Puras and eighteen secondary Puras.
TEXTS 23-24
brhma pdma vaiava ca
aiva laiga sa-grua
nradya bhgavatam
gneya sknda-sajitam
bhaviya brahma-vaivarta
mrkaeya sa-vmanam
vrha mtsya kaurma ca
brahmkhyam iti tri-a
brhmamthe Brahm Pura; pdmamthe Padma Pura; vaiavam
the Viu Pura; caand; aivamthe iva Pura; laigamthe Liga
Pura; sa-gruam-along with the Garua Pura; nradyamthe
Nrada Pura; bhgavatam-the Bhgavata Pura; gneyamthe Agni
Pura; sknda-the Skanda Pura; sajitam-known as; bhaviyamthe
Bhaviya Pura; brahma-vaivartam-the Brahma-vaivarta Pura;
mrkaeyamthe Mrkaeya Pura; sa-vmanamtogether with the
Vmana Pura; vrhamthe Varha Pura; mtsyamthe Matsya
Pura; kaurmamthe Krma Pura; caand; brahma-khyam
known as the Brahma Pura; iti-thus; tri-athree times six.
The eighteen major Puras are the Brahm, Padma, Viu, iva, Liga,
Garua, Nrada, Bhgavata, Agni, Skanda, Bhaviya, Brahma-vaivarta,

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Mrkaeya, Vmana, Varha, Matsya, Krma and Brahma Puras.

rla Jva Gosvm has quoted from the Varha Pura, iva Pura and
Matsya Pura in confirmation of the above two verses.
TEXT 25
brahmann ida samkhyta
kh-praayana mune
iya-iya-praiy
brahma-tejo-vivardhanam
brahmanO brhmaa; idamthis; samkhytamthoroughly described;
kh-praayanamthe expansion of the branches; muneof the sage
(rla Vysadeva); iyaof the disciples; iya-praiymand the
subsequent disciples of his disciples; brahma-tejaspiritual potency;
vivardhanamwhich increases.
I have thoroughly described to you, O brhmaa, the expansion of the
branches of the Vedas by the great sage Vysadeva, his disciples and the
disciples of his disciples. One who listens to this narration will increase
in spiritual strength.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Twelfth Canto, Seventh Chapter, of
the rmad-Bhgavatam, entitled "The Puric Literatures."

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8. Mrkaeya's Prayers to Nara-Nryaa i

This chapter describes how Mrkaeya i performed austerities,

defeated by his potency Cupid and all his associates, and offered prayers
to Lord r Hari in His forms of Nara and Nryaa.
r aunaka was confused about the extraordinarily long life span of r
Mrkaeya, who had taken birth in aunaka's own dynasty yet who had
moved about alone in the ocean of devastation millions of years
previously and seen a wonderful young child lying upon a banyan leaf. It
seemed to aunaka that Mrkaeya had lived through two days of
Brahm, and he asked r Sta Gosvm to explain this.
Suta Gosvm replied that the sage Mrkaeya, after receiving the
purificatory ritual of brahminical initiation from his father, had fixed
himself in the vow of lifelong celibacy. He then worshiped the Supreme
Lord Hari for six lifetimes of Manu. In the seventh manvantara, Lord
Indra sent Kmadeva (Cupid) and his associates to interrupt the sage's
austerities. But Mrkaeya i defeated them by the potency generated
from his penance.
Then, to show mercy to Mrkaeya, Lord r Hari appeared before him
in the form of Nara-Nryaa. r Mrkaeya prostrated himself in
obeisance and then worshiped the Lords by offering Them comfortable
seats, water for washing Their feet, and other respectful presentations. He
then prayed, "O Almighty Lord, You bring to life the vital air of all
creatures, and You also protect the three worlds, vanquish distress and
award liberation. You never allow those who have taken shelter of You to
be defeated by any kind of misery. Attaining Your lotus feet is the only
auspicious goal for the conditioned souls, and service to You fulfills all
their desires. Your pastimes, enacted in the mode of pure goodness, can
award everyone salvation from material life. Therefore those who are
intelligent worship Your personal form of pure goodness named r
Nryaa, along with Nara, who represents Your unalloyed devotee.
"The living entity bewildered by illusion can directly understand You if he
receives the knowledge presented in the Vedas and promulgated by You,
the spiritual master of the entire universe. Even great thinkers like

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Brahm are simply bewildered when they try to understand Your identity
by struggling on the path of skhya-yoga. You Yourself manifest the
proponents of Skhya and other philosophies, and thus Your true
personal identity remains hidden beneath the designative covering of the
jva soul. I offer my homage to You, the Mahpurua."
TEXT 1
r-aunaka uvca
sta jva cira sdho
vada no vadat vara
tamasy apre bhramat
n tva pra-darana
r-aunaka uvcar aunaka said; staO Sta Gosvm; jvamay
you live; ciramfor a long time; sdhoO saint; vadaplease speak;
nato us; vadatmof speakers; varaO you who are the best;
tamasiin darkness; apreunbounded; bhramatmwho are
wandering; nmfor men; tvamyou; pra-daranathe seer of the
opposite shore.
r aunaka said: O Sta, may you live a long life! O saintly one, best of
speakers, please continue speaking to us. Indeed, only you can show
men the path out of the ignorance in which they are wandering.
According to rla Jva Gosvm, the sages saw that Sta Gosvm was
about to end his narration of rmad-Bhgavatam, and thus they urged
him to first tell the story of Mrkaeya i.
TEXTS 2-5
hu ciryuam i
mkau-tanaya jan
ya kalpnte hy urvarito
yena grastam ida jagat
sa v asmat-kulotpanna
kalpe 'smin bhrgavarabha
naivdhunpi bhtn
samplava ko 'pi jyate
eka evrave bhrmyan

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dadara purua kila

vaa-patra-pue toka
ayna tv ekam adbhutam
ea na saayo bhyn
sta kauthala yata
ta na chindhi mah-yogin
purev api sammata
huthey say; cira-yuamhaving an extraordinarily long life span;
imthe sage; mkau-tanayamthe son of Mkau; janpeople;
yawho; kalpa-anteat the end of the day of Lord Brahm; hiindeed;
urvaritaremaining alone; yenaby which (annihilation); grastam
seized; idamthis; jagatentire universe; sahe, Mrkaeya; vai
indeed; asmat-kulain my own family; utpannaborn; kalpein the
day of Brahm; asminthis; bhrgava-abhathe most eminent
descendant of Bhgu Muni; nanot; evacertainly; adhunin our age;
apieven; bhtnmof all creation; samplavaannihilation by flood;
kaany; apiat all; jyatehas arisen; ekaalone; etaindeed;
aravein the great ocean; bhrmyanwandering; dadarahe saw;
puruama personality; kilait is said; vaa-patraof a banyan leaf;
puewithin the fold; tokaman infant hoy; aynamlying; tubut;
ekamone; adbhutamwonderful; eathis; naour; saaya
doubt; bhyngreat; staO Sta Gosvm; kauthalamcuriosity;
yatadue to which; tamthat; nafor us; chindhiplease cut; mahyoginO great yog; purneuof the Puras; api-indeed; sammata
universally accepted (as the expert knower).
Authorities say that Mrkaeya i, the son of Mkau. was an
exceptionally long-lived sage who was the only survivor at the end of
Brahm's day, when the entire universe was merged in the flood of
annihilation. But this same Mrkaeya i, the foremost descendant of
Bhgu, took birth in my own family during the current day of Brahm,
and we have not yet seen any total annihilation in this day of Brahm.
Also, it is well known that Mrkaeya while wandering helplessly in
the great ocean of annihilation, saw in those fearful waters a wonderful
personalityan infant boy lying alone within the fold of a banyan leaf.
O Sta, I am most bewildered and curious about this great sage,
Mrkaeya i. O great yog, you are universally accepted as the

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authority on all the Puras. Therefore kindly dispel my confusion.

Lord Brahm's day, consisting of his 12 hours, lasts 4 billion 320 million
years, and his night is of the same duration. Apparently Mrkaeya lived
throughout one such day and night and in the following day of Brahm
continued living as the same Mrkaeya. It seems that when annihilation
occurred during Brahm's night, the sage wandered throughout the fearful
waters of destruction and saw within those waters an extraordinary
personality lying on a banyan leaf. All of these mysteries concerning.
Mrkaeya will be clarified by Sta Gosvm at the request of the great
sages.
TEXT 6
sta uvca
pranas tvay mahare 'ya
kto loka-bhrampaha
nryaa-kath yatra
gt kali-malpah
sta uvcaSta Gosvm said; pranaquestion; tvayby you;
mah-eO great sage, aunaka; ayamthis; ktamade; lokaof the
entire world; bhramathe delusion; apahawhich takes away;
nryaa-kathdiscussion of the Supreme Lord, Nryaa; yatrain
which; gtis sung; kali-malathe contamination of the present age of
Kali; apahremoving.
Sta Gosvm said: O great sage aunaka, your very question will help
remove everyone's illusion, for it leads to the topics of Lord Nryaa,
which cleanse away the contamination of this Kali age.
TEXTS 7-11
prpta-dvijti-saskro
mrkaeya pitu kramt
chandsy adhtya dharmea
tapa-svdhyya-sayuta
bhad-vrata-dhara nto
jailo valkalmbara
bibhrat kamaalu daam

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upavta sa-mekhalam
kjina ska-stra
ku ca niyamarddhaye
agny-arka-guru-viprtmasv
arcayan sandhyayor harim
sya prta sa gurave
bhaikyam htya vg-yata
bubhuje gurv-anujta
sakn no ced upoita
eva tapa-svdhyya-paro
varm ayutyutam
rdhayan hkea
jigye mtyu su-durjayam
prptahaving received; dvi-jtiof second birth; saskrathe
purificatory rituals; mrkaeyaMrkaeya; pitufrom his father;
kramtbv proper sequence; chandsithe Vedic hymns; adhtya
studying; dharmeaalong with regulative principles; tapain
austerities; svdhyyaand study; sayutafull; bhat-vratathe great
vow of lifelong celibacy; dharamaintaining; ntapeaceful; jaila
with matted hair; valkala-ambarawearing bark as his clothing;
bibhratcarrying; kamaaluma waterpot; daama mendicant's
staff; upavtamthe sacred thread; sa-mekhalamalong with the ritual
belt of a brahmacr; ka-ajinamthe skin of a black deer; sa-akastramand prayer beads made of lotus seeds; kunkua grass; ca
also; niyama-ddhayeto facilitate his spiritual progress; agniin the
form of fire; arkathe sun; guruthe spiritual master; viprathe
brhmaas; tmasuand the Supersoul; arcayanworshiping;
sandhyayoat the beginning and the end of the day; harimthe
Supreme Personality of Godhead; syamin the evening; prtain the
early morning; sahe; guraveunto his spiritual master; bhaikyam
alms obtained by begging; htyabringing; vk-yatawith controlled
speech; bubhujehe partook; guru-anujtainvited by his spiritual
master; saktonce; nanot (invited); uindeed; cetif; upoita
fasting; evamin this way; tapa-svdhyya-paradedicated to
austerities and studies of the Vedic literature; varmyears; ayutaayutamten thousand times ten thousand; rdhayanworshiping;

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hka-amthe supreme master of the senses, Lord Viu; jigyehe

conquered; mtyumdeath; su-durjayamimpossible to conquer.
After being purified by his father's performance of the prescribed
rituals leading to Mrkaeya's brahminical initiation, Mrkaeya
studied the Vedic hymns and strictly observed the regulative principles.
He became advanced in austerity and Vedic knowledge and remained a
lifelong celibate. Appearing most peaceful with his matted hair and his
clothing made of bark, he furthered his spiritual progress by carrying
the mendicant's waterpot, staff, sacred thread, brahmacr belt, black
deerskin, lotus-seed prayer beads and bundles of kua grass. At the
sacred junctures of the day he regularly worshiped the Supreme
Personality of Godhead in five formsthe sacrificial fire, the sun, his
spiritual master, the brhmaas and the Supersoul within his heart.
Morning and evening he would go out begging, and upon returning he
would present all the food he had collected to his spiritual master. Only
when his spiritual master invited him would he silently take his one
meal of the day; otherwise he would fast. Thus devoted to austerity and
Vedic study, Mrkaeya i worshiped the supreme master of the
senses, the Personality of Godhead, for countless millions of years, and
in this way he conquered unconquerable death.
TEXT 12
brahm bhgur bhavo dako
brahma-putr ca ye 'pare
n-deva-pit-bhtni
tensann ati-vismit
brahmLord Brahm; bhguBhgu Muni; bhavaLord iva;
dakaPrajpati Daka; brahma-putrthe great sons of Brahm; ca
and; yewho; apareothers; nhuman beings; devademigods; pit
forefathers; bhtniand ghostly spirits; tenawith that (conquest of
death); santhey all became; ati-vismitextremely amazed.
Lord Brahm, Bhgu Muni, Lord iva, Prajpati Daka, the great sons of
Brahm, and many others among the human beings, demigods,
forefathers and ghostly spiritsall were astonished by the achievement
of Mrkaeya i.

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TEXT 13
ittha bhad-vrata-dharas
tapa-svdhyya-sayamai
dadhyv adhokaja yog
dhvasta-klentartman
itthamin this manner; bhat-vrata-dharamaintaining the vow of
celibacy, brahmacarya; tapa-svdhyya-sayamai-by his austerities,
studies of the Vedas and regulative principles; dadhyauhe meditated;
adhokajamupon the transcendental Lord; yogthe yog; dhvasta
destroyed; kleaall troubles; anta-tmanawith his introspective
mind.
In this way the devotional mystic Mrkaeya maintained rigid celibacy
through penance, study of the Vedas and self-discipline. With his mind
thus free of all disturbances, he turned it inward and meditated on the
Supreme Personality of Godhead, who lies beyond the material senses.
TEXT 14
tasyaiva yujata citta
mah-yogena yogina
vyatyya mahn klo
manvantara-a-tmaka
tasyahe; evamthus; yujatawhile fixing; cittamhis mind; mahyogenaby powerful practice of yoga; yoginathe mystic sage;
vyatyyapassed by; mahna great; klaperiod of time; manuantaralifetimes of Manu; asix; tmakaconsisting of.
While the mystic sage thus concentrated his mind by powerful yoga
practice, the tremendous period of six lifetimes of Manu passed by.
TEXT 15
etat purandaro jtv
saptame 'smin kilntare
tapo-viakito brahmann
rebhe tad-vightanam

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etatthis; purandaraLord Indra; jtvlearning; saptamein the

seventh; asminthis; kilaindeed; antarereign of Manu; tapaof the
austerities; viakitabecoming fearful; brahmanO brhmaa
aunaka; rebhehe set into motion; tatof that austeritv; vighanam
obstruction.
O brhmaa, during the seventh reign of Manu, the current age, Lord
Indra came to know of Mrkaeya's austerities and became fearful of
his growing mystic potency. Thus he tried to impede the sage's
penance.
TEXT 16
gandharvpsarasa kma
vasanta-malaynilau
munaye preaym sa
rajas-toka-madau tath
gandharva-apsarasathe celestial singers and dancing girls; kmam
Cupid; vasantathe spring season; malaya-anilauand the refreshing
breeze from the Malaya Hills; munayeto the sage; preaym sahe
sent; raja-tokathe child of passion, greed; madauand intoxication;
tathalso.
To ruin the sage's spiritual practice, Lord Indra sent Cupid, beautiful
celestial singers, dancing girls, the season of spring and the
sandalwood-scented breeze from the Malaya Hills, along with greed and
intoxication personified.
TEXT 17
te vai tad-rama jagmur
himdre prva uttare
pupabhadr nad yatra
citrkhy ca il vibho
tethey; vaiindeed; tatof Mrkaeya i; ramamto the
hermitage; jagmuwent; hima-adreof the Himlaya Mountains;
prveto the side; uttareon the north; pupabhadr nadthe
Pupabhadr River; yatrawhere; citr-khynamed Citr; caand;

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ilthe peak; vibhoO powerful aunaka.

O most powerful aunaka, they went to Mrkaeya's hermitage, on the
northern side of the Himlaya Mountains where the Pupabhadr River
passes by the famous peak Citr.
TEXTS 18-20
tad-rama-pada puya
puya-druma-latcitam
puya-dvija-kulkna
puymala-jalayam
matta-bhramara-sagta
matta-kokila-kjitam
matta-barhi-naopa
matta-dvija-kulkulam
vyu pravia dya
hima-nirjhara-karn
sumanobhi parivakto
vavv uttambhayan smaram
tathis; rama-padamplace of hermitage; puyampious; puya
pious; drumawith trees; latand creepers; acitamspecially marked;
puyapious; dvijaof brhmaa sages; kulawith the groups;
krambrimming; puyapious; amalaspotless; jala-ayam
having reservoirs of water; mattamaddened; bhramaraof bees;
sagtamwith singing; mattamaddened; kokilaof cuckoos;
kjitamwith cooing; mattamaddened; barhiof peacocks; naaopamwith the frenzy of dancing; mattamaddened; dvijaof birds;
kulawith the families; kulamfilled; vyuthe wind of the Malaya
Hills; praviaentering; dyataking up; himachilling; nirjharaof
the waterfalls; karnthe drops of mist; sumanobhiby the flowers;
parivaktabeing embraced; vavaublew; uttambhayanevoking;
smaramCupid.
Groves of pious trees decorated the holy rama of Mrkaeya i,
and many saintly brhmaas lived there, enjoying the abundant pure,
sacred ponds. The rama resounded with the buzzing of intoxicated

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bees and the cooing of excited cuckoos, while jubilant peacocks danced
about. Indeed, many families of maddened birds crowded that
hermitage. The springtime breeze sent by Lord Indra entered there,
carrying cooling drops of spray from nearby waterfalls. Fragrant from
the embrace of forest flowers, that breeze entered the hermitage and
began evoking the lusty spirit of Cupid.
TEXT 21
udyac-candra-ni-vaktra
pravla-stabaklibhi
gopa-druma-lat-jlais
tatrst kusumkara
udyatrising; candrawith the moon; ninighttime; vaktrawhose
face; pravlaof new sprouts; stabakaand blossoms; libhiwith
rows; gopabeing hidden; drumaof the trees; latand creepers;
jlaialong with the multitude; tatrathere; stappeared; kusumakarathe spring season.
Springtime then appeared in Mrkaeya's rama. Indeed, the evening
sky, glowing with the light of the rising moon, became the very face of
spring, and sprouts and fresh blossoms virtually covered the multitude
of trees and creepers.
TEXT 22
anvyamno gandharvair
gta-vditra-ythakai
adyattta-cpeu
sva-str-ytha-pati smara
anvyamnabeing followed; gandharvaiby Gandharvas; gtaof
singers; vditraand players of musical instruments; ythakaiby
companies; adyatawas seen; ttaholding up; cpa-iuhis bow
and arrows; sva-str-ythaof hoardes of heavenly women; patithe
master; smaraCupid.
Cupid, the master of many heavenly women, then came there holding
his bow and arrows. He was followed by groups of Gandharvas playing

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musical instruments and singing.

TEXT 23
hutvgni samupsna
dadu akra-kikar
mlitka durdhara
mrtimantam ivnalam
hutvhaving offered oblations; agnimto the sacrificial fire;
samupsnamsitting in yogic meditation; daduthey saw; akraof
Indra; kikarthe servants; mlitaclosed; akamhis eyes;
durdharaminvincible;
mrti-mantampersonified;
ivaas
if;
analamfire.
These servants of Indra found the sage sitting in meditation, having just
offered his prescribed oblations into the sacrificial fire. His eyes closed
in trance, he seemed invincible, like fire personified.
TEXT 24
nantus tasya purata
striyo 'tho gyak jagu
mdaga-v-paavair
vdya cakrur mano-ramam
nantudanced; tasyaof him; puratain front; striyawomen;
atha uand furthermore; gyaksingers; jagusang; mdagawith
drums; vstringed instruments; paavaiand cymbals; vdyam
instrumental music; cakruthey made; mana-ramamcharming.
The women danced before the sage, and the celestial singers sang to the
charming accompaniment of drums, cymbals and vs.
TEXT 25
sandadhe 'stra sva-dhanui
kma paca-mukha tad
madhur mano rajas-toka
indra-bhty vyakampayan

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sandadhehe fixed; astramthe weapon; sva-dhanuiupon his bow;

kmaCupid; paca-mukhamhaving five heads (sight, sound, smell,
touch and taste); tadthen; madhuspring; manathe mind of the
sage; raja-tokathe child of passion, greed; indra-bhtythe
servants of Indra; vyakampayanattempted to agitate.
While the son of passion [greed personified], spring and the other
servants of Indra all tried to agitate Mrkaeya's mind, Cupid drew his
five-headed arrow and fixed it upon his bow.
TEXTS 26-27
kranty pujikasthaly
kandukai stana-gauravt
bham udvigna-madhyy
kea-visrasita-sraja
itas tato bhramad-de
calanty anu kandukam
vyur jahra tad-vsa
skma truita-mekhalam
krdantywho was playing; pujikasthalyof the Apsar named
Pujikasthal; kandukaiwith a number of balls; stanaof her breasts;
gauravtbecause of the great weight; bhamvery much; udvigna
overburdened; madhyywhose waist; keafrom her hair;
visrasitafalling; srajathe flower garland; ita tatahere and
there; bhramatwandering; dewhose eyes; calantywho was
running about; anu kandukamafter her ball; vyuthe wind; jahra
stole away; tat-vsaher garment; skmamfine; truitaloosened;
mekhalamthe belt.
The Apsar Pujikasthal made a show of playing with a number of toy
balls. Her waist seemed weighed down by her heavy breasts, and the
wreath of flowers in her hair became disheveled. As she ran about after
the balls, glancing here and there, the belt of her thin garment loosened,
and suddenly the wind blew her clothes away.
TEXT 28

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visasarja tad ba
matv ta sva-jita smara
sarva tatrbhavan mogham
anasya yathodyama
visasarjashot; tadthen; bamthe arrow; matvthinking; tam
him; svaby himself; jitamconquered; smaraCupid; sarvamall
this; tatradirected at the sage; abhavatbecame; moghamfutile;
anasyaof an atheist disbeliever; yathjust as; udyamathe
endeavors.
Cupid, thinking he had conquered the sage, then shot his arrow. But all
these attempts to seduce Mrkaeya proved futile, just like the useless
endeavors of an atheist.
TEXT 29
ta ittham apakurvanto
munes tat-tejas mune
dahyamn nivavtu
prabodhyhim ivrbhak
tethey; itthamin this way; apakurvantatrying to do harm; mune
to the sage; tathis; tejasby the potency; muneO sage (aunaka);
dahyamnfeeling burned; nivavtuthey desisted; prabodhya
having awakened; ahima snake; ivaas if; arbhakchildren.
O learned aunaka, while Cupid and his followers tried to harm the
sage, they felt themselves being burned alive by his potency. Thus they
stopped their mischief, just like children who have aroused a sleeping
snake.
TEXT 30
itndrnucarair brahman
dharito 'pi mah-muni
yan ngd ahamo bhva
na tac citra mahatsu hi
itithus; indra-anucaraiby the followers of Indra; brahmanO

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brhmaa; dharitaimpudently attacked; apialthough; mah-muni

the elevated sage; yatthat; na agthe did not succumb; ahamaof
false ego; bhvamto the transformation; nanot; tatthat; citram
surprising; mahatsufor great souls; hiindeed.
O brhmaa, the followers of Lord Indra had impudently attacked the
saintly Mrkaeya, yet he did not succumb to any influence of false
ego. For great souls such tolerance is not at all surprising.
TEXT 31
dv nistejasa kma
sa-gaa bhagavn svar
rutvnubhva brahmarer
vismaya samagt param
dvseeing; nistejasamdeprived of his power; kmamCupid; sagaamalong with his associates; bhagavnthe powerful lord; sva-r
King Indra; rutvand hearing; anubhvamthe influence; brahmaeof the sage among the brhmaas; vismayamastonishment;
samagthe attained; paramgreat.
The mighty King Indra was most astonished when he heard of the
mystic prowess of the exalted sage Mrkaeya and saw how Cupid and
his associates had become powerless in his presence.
TEXT 32
tasyaiva yujata citta
tapa-svdhyya-sayamai
anugrahyvirsn
nara-nryao hari
tasyawhile he, Mrkaeya; evamin this way; yujatawas fixing;
cittamhis mind; tapaby austerity; svdhyyastudy of the Vedas;
sayamaiand regulative principles; anugrahyafor showing mercy;
virstmade Himself manifest; nara-nryaaexhibiting the forms
of Nara and Nryaa; harithe Supreme Personality of Godhead.
Desiring to bestow His mercy upon the saintly Mrkaeya, who had

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perfectly fixed his mind in self-realization through penance, Vedic

study and observance of regulative principles, the Supreme Personality
of Godhead personally appeared before the sage in the forms of Nara
and Nryaa.
TEXTS 33-34
tau ukla-kau nava-kaja-locanau
catur-bhujau raurava-valkalmbarau
pavitra-p upavtaka tri-vt
kamaalu daam ju ca vaiavam
padmka-mlm uta jantu-mrjana
veda ca skt tapa eva rpiau
tapat-taid-vara-piaga-roci
pr dadhnau vibudharabhrcitau
tauthe two of Them; ukla-kauone white and the other black;
nava-kajalike blooming lotus flowers; locanauTheir eyes; catubhujauhaving four arms; rauravablack deerskin; valkalaand bark;
ambarauas Their clothing; pavitramost purifying; pTheir hands;
upavtakamsacred thread; tri-vtthreefold; kamaalumwaterpot;
daamstaff; jumstraight; caand; vaiavammade of bamboo;
padma-akaof lotus seeds; mlmprayer beads; utaand; jantumrjanamwhich purifies all living beings; vedamthe Vedas
(represented by bundles of darbha grass); caand; sktdirectly;
tapaausterity; evaindeed; rpiaupersonified; tapatblazing;
taitlightning; varathe color; piagayellowish; rociwith
Their effulgence; pruvery tall; dadhnaubearing; vibudha-abha
by the chief of the demigods; arcitauworshiped.
One of Them was of a whitish complexion, the other blackish, and They
both had four arms. Their eyes resembled the petals of blooming
lotuses, and They wore garments of black deerskin and bark, along with
the three-stranded sacred thread. In Their hands, which were most
purifying, They carried the mendicant's waterpot, straight bamboo staff
and lotus-seed prayer beads, as well as the all-purifying Vedas in the
symbolic form of bundles of darbha grass. Their bearing was tall and
Their yellow effulgence the color of radiant lightning. Appearing as

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austerity personified, They were being worshiped by the foremost

demigods.
TEXT 35
te vai bhagavato rpe
nara-nryav
dvotthydareoccair
nanmgena daa-vat
teThey; vaiindeed; bhagavataof the Personality of Godhead;
rpethe personal manifestations; nara-nryaauNara and Nryaa;
the two sages; dvseeing; utthyastanding up; dareawith
respect; uccaigreat; nanmabowed down; agenawith his entire
body; daa-vatjust like a stick.
These two sages, Nara and Nryaa, were the direct personal forms of
the Supreme Lord. When Mrkaeya i saw Them, he immediately
stood up and then with great respect offered Them obeisances by falling
down flat on the ground like a stick.
TEXT 36
sa tat-sandarannandanirvttmendriyaya
ha-romru-prko
na sehe tv udkitum
sahe, Mrkaeya; tatof Them; sandaranabecause of seeing;
nandaby the ecstasy; nirvtapleased; tmawhose body; indriya
senses; ayaand mind; hastanding on end; romhis bodily
hairs; aruwith tears; prafilled; akahis eyes; na sehehe was
unable; tauupon them; udkitumto glance.
The ecstasy of seeing Them completely satisfied Mrkaeya's body,
mind and senses and caused the hairs on his body to stand on end and
his eyes to fill with tears. Overwhelmed, Mrkaeya found it difficult
to look at Them.

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TEXT 37
utthya prjali prahva
autsukyd liann iva
namo nama itnau
babhe gadgadkaram
utthyastanding up; prjaliwith folded hands; prahvahumble;
autsukytout of eagerness; lianembracing; ivaas if; nama
obeisances; namaobeisances; itithus; nauto the two Lords;
babhehe spoke; gadgadachoking with ecstasy; akaramthe
syllables.
Standing with his hands folded in supplication and his head bowed in
humility, Mrkaeya felt such eagerness that he imagined he was
embracing the two Lords. In a voice choked with ecstasy, he repeatedly
said, "I offer You my humble obeisances."
TEXT 38
tayor sanam dya
pdayor avanijya ca
arhaennulepena
dhpa-mlyair apjayat
tayoto Them; sanamsitting places; dyaoffering; pdayo
Their feet; avanijyahathing; caand; arhaenawith suitable
respectful offerings; anulepenaby anointing Them with sandalwood
pulp and other fragrant substances; dhpawith incense; mlyaiand
flower garlands; apjayathe worshiped.
He gave Them sitting places and washed Their feet, and then he
worshiped Them with presentations of arghya, sandalwood pulp,
fragrant oils, incense and flower garlands.
TEXT 39
sukham sanam snau
prasdbhimukhau mun
punar namya pdbhy
garihv idam abravt

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sukhamcomfortably; sanamon sitting places; snauseated;

prasdamercy; abhimukhauready to give; munto the Lord's
incarnation as the two sages; punaagain; namyabowing down;
pdbhymat Their feet; garihauto the supremely worshipable;
idamthis; abravthe spoke.
Mrkaeya i once again bowed down at the lotus feet of those two
most worshipable sages, who were sitting at ease, ready to bestow all
mercy upon him. He when addressed Them as follows.
TEXT 40
r-mrkaeya uvca
ki varaye tava vibho yad-udrito 'su
saspandate tam anu v-mana-indriyi
spandanti vai tanu-bhtm aja-arvayo ca
svasypy athpi bhajatm asi bhva-bandhu
r-mrkaeya uvcar Mrkaeya said; kimwhat; varayeshall
I describe; tavaabout You; vibhoO Almighty Lord; yatby whom;
udritamoved; asuthe vital air; saspandatecomes to life; tam
anufollowing it; vkthe power of speech; manathe mind;
indriyiand the senses; spandantibegin to act; vaiindeed; tanubhtmof all embodied living beings; aja-arvayoof Lord Brahm and
Lord iva; caas well; svasyaof myself; apialso; atha api
nevertheless; bhajatmfor those who are worshiping; asiYou become;
bhva-bandhuthe intimate loving friend.
r Mrkaeya said: O Almighty Lord, how can I possibly describe
You? You awaken the vital air, which then impels the mind, senses and
power of speech to act. This is true for all ordinary conditioned souls
and even for great demigods like Brahm and iva. So it is certainly true
for me. Nevertheless, You become the intimate friend of those who
worship You.
TEXT 41
mrt ime bhagavato bhagavas tri-loky
kemya tpa-viramya ca mtyu-jityai
nn bibhary avitum anya-tanr yatheda

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sv punar grasasi sarvam ivoranbhi

mrtthe two personal forms; imethese; bhagavataof the Supreme
Personality of Godhead; bhagavanO Lord; tri-lokyof all the three
worlds; kemyafor the ultimate benefit; tpaof material misery;
viramyafor the cessation; caand; mtyuof death; jityaifor the
conquest; nnvarious; bibhariYou manifest; avitumfor the
purpose of protecting; anyaother; tantranscendental bodies;
yathjust as; idamthis universe; svhaving created; punaonce
again; grasasiYou swallow up; sarvamentirely; ivajust like; ranbhia spider.
O Supreme Personality of Godhead, these two personal forms of Yours
have appeared to bestow the ultimate benefit for the three worldsthe
cessation of material misery and the conquest of death. My Lord,
although You create this universe and then assume many transcendental
forms to protect it, You also swallow it up, just like a spider who spins
and later withdraws its web.
TEXT 42
tasyvitu sthira-careitur aghri-mla
yat-stha na karma-gua-kla-raja spanti
yad vai stuvanti ninamanti yajanty abhka
dhyyanti veda-hday munayas tad-ptyai
tasyaof Him; avituthe protector; sthira-caraof the stationary and
moving living beings; ituthe supreme controller; aghri-mlamthe
soles of His lotus feet; yat-sthamone who is situated at which; nado
not; karma-gua-klaof material work, material qualities and time;
rajathe contamination; spantitouch; yatwhom; vaiindeed;
stuvantipraise;
ninamantihow
down
to;
yajantiworship;
abhkamat every moment; dhyyantimeditate upon; veda-hday
who have assimilated the essence of the Vedas; munayasages; tatptyaifor the purpose of achieving Him.
Because You are the protector and the supreme controller of all moving
and nonmoving beings, anyone who takes shelter of Your lotus feet can
never be touched by the contamination of material work, material
qualities or time. Great sages who have assimilated the essential

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meaning of the Veda offer their prayers to You. To gain Your

association, they bow down to You at every opportunity and constantly
worship You and meditate upon You.
TEXT 43
nnya tavghry-upanayd apavarga-mrte
kema janasya parito-bhiya a vidma
brahm bibhety alam ato dvi-parrdha-dhiya
klasya te kim uta tat-kta-bhautiknm
na anyamno other; tavaYour; aghriof the lotus feet; upanayt
than the attainment; apavarga-mrtewho are liberation personified;
kemambenefit; janasyafor the person; paritaon all sides; bhiya
who is fearful; aO Lord; vidmado we know; brahmLord
Brahm; bibhetiis afraid; alamvery much; ataon account of this;
dvi-parrdhathe entire duration of the universe; dhiyathe period
of whose reign; klasyabecause of time; teYour feature; kim uta
then what to speak; tat-ktacreated by him, Brahm; bhautiknmof
the mundane creatures.
My dear Lord, even Lord Brahm, who enjoys his exalted position for
the entire duration of the universe, fears the passage of time. Then what
to speak of those whom Brahm creates, the conditioned souls. They
encounter fearful dangers at every step of their lives. I do not know of
any relief from this fear except shelter at Your lotus feet, which are the
very form of liberation.
TEXT 44
tad vai bhajmy ta-dhiyas tava pda-mla
hitvedam tma-cchadi ctma-guro parasya
dehdy aprtham asad antyam abhija-mtra
vindeta te tarhi sarva-manitrtham
tattherefore; vaiindeed; bhajmiI worship; ta-dhiyaof Him
whose intelligence always perceives the truth; tavaof You; pdamlamthe soles of the lotus feet; hitvgiving up; idamthis; tmachadicovering of the self; caand; tma-guroof the master of the
soul; parasyawho is the Supreme Truth; deha-dithe material body

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and other false designations; aprthamuseless; asatinsubstantial;

antyamtemporary; abhija-mtramonly imagined to have a separate
existence; vindetaone obtains; tefrom You; tarhithen; sarvaall;
manitadesired; arthamobjects.
Therefore I worship Your lotus feet, having renounced my identification
with the material body and everything else that covers my true self.
These useless, insubstantial and temporary coverings are merely
presumed to be separate from You, whose intelligence encompasses all
truth. By attaining Youthe Supreme Godhead and the master of the
soulone attains everything desirable.
One who falsely identifies himself as the material body or mind
automatically feels entitled to exploit the material world. But when we
realize our eternal spiritual nature and Lord Ka's supreme
proprietorship over all that be, we renounce our false enjoying propensity
by the strength of spiritual knowledge.
TEXT 45
sattva rajas tama ita tavtma-bandho
my-may sthiti-layodaya-hetavo 'sya
ll dht yad api sattva-may prantyai
nnye n vyasana-moha-bhiya ca ybhym
sattvamgoodness; rajapassion; tamaignorance; itithe modes of
nature thus termed; aO Lord; tavaYour; tma-bandhoO supreme
friend of the soul; my-mayproduced from Your personal energy;
sthiti-laya-udayaof maintenance, destruction and creation; hetavathe
causes; asyaof this universe; llas pastimes; dhtassumed; yat
apialthough; sattva-maythat which is in the mode of goodness;
prantyaifor liberation; nanot; anyethe other two; nmfor
persons; vyasanadanger; mohabewilderment; bhiyaand fear; ca
also; ybhymfrom which.
O my Lord, O supreme friend of the conditioned soul, although for the
creation, maintenance and annihilation of this world You accept the
modes of goodness, passion and ignorance, which constitute Your
illusory potency, You specifically employ the mode of goodness to
liberate the conditioned souls. The other two modes simply bring them

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suffering, illusion and fear.

The words ll dht indicate that the creative activities of Lord Brahm,
the destructive activities of Lord iva and the sustaining functions of Lord
Viu are all pastimes of the Absolute Truth, Lord Ka. But ultimately
only Lord Viu can award liberation from the clutches of material
illusion, as indicated by the words sattva-may prantyai.
Our passionate and ignorant activities cause great suffering, illusion and
fear for us and others; therefore they should be given up. One should
become firmly situated in the mode of goodness and live peacefully on the
spiritual platform. The essence of goodness is to renounce selfish interest
in all one's activities and thus dedicate one's entire being to the Supreme
Being, Lord Ka, who is the source of our existence.
TEXT 46
tasmt taveha bhagavann atha tvakn
ukl tanu sva-dayit kual bhajanti
yat stvat purua-rpam uanti sattva
loko yato 'bhayam uttma-sukha na cnyat
tasmttherefore; tavaYour; ihain this world; bhagavanO Supreme
Lord; athaand; tvaknmof Your devotees; uklmtranscendental;
tanumthe personal form; sva-dayitmmost dear to them; kual
those who are expert in spiritual knowledge; bhajantiworship; yat
because; stvatthe great devotees; puruaof the original Personality
of Godhead; rpamthe form; uanticonsider; sattvamthe mode of
goodness; lokathe spiritual world; yatafrom which; abhayam
fearlessness; utaand; tma-sukhamthe happiness of the soul; nanot;
caand; anyatany other.
O Lord, because fearlessness, spiritual happiness and the kingdom of
God are all achieved through the mode of pure goodness, Your devotees
consider this mode, but never passion and ignorance, to be a direct
manifestation of You, the Supreme Personality of Godhead. Intelligent
persons thus worship Your beloved transcendental form, composed of
pure goodness, along with the spiritual forms of Your pure devotees.
Intelligent persons do not worship the demigods, who represent the
modes of passion and ignorance. Lord Brahm represents passion, Lord

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iva represents ignorance, and demigods such as Indra also represent the
modes of material nature. But Lord Viu, or Nryaa, represents pure
spiritual goodness, which brings one realization of the spiritual world,
freedom from fear, and spiritual bliss. Such benefits can never be derived
from impure, material goodness, for it is always mixed with the modes of
passion and ignorance. As clearly indicated in this verse, the
transcendental form of God is fully constituted of eternal spiritual
goodness and thus has no tinge of the material mode of goodness, passion
or ignorance.
TEXT 47
tasmai namo bhagavate puruya bhmne
vivya viva-gurave para-daivatya
nryaya aye ca narottamya
hasya sayata-gire nigamevarya
tasmaito Him; namamy obeisances; bhagavateto the Godhead;
puruyathe Supreme Person; bhmnethe all-pervading one;
vivyathe all-inclusive manifestation of the universe; viva-guravethe
spiritual master of the universe; para-daivatyathe supremely
worshipable Deity; nryayato Lord Nryaa; ayethe sage; ca
and; nara-uttamyato the best of human beings; hasyasituated in
perfect purity; sayata-girewho has controlled his speech; nigamavaryathe master of the Vedic scriptures.
I offer my humble obeisances to Him, the Supreme Personality of
Godhead. He is the all-pervading and all-inclusive form of the universe,
as well as its spiritual master. I bow down to Lord Nryaa, the
supremely worshipable Deity appearing as a sage, and also to the
saintly Nara, the best of human beings, who is fixed in perfect
goodness, fully in control of his speech, and the propagator of the Vedic
literatures.
TEXT 48
ya vai na veda vitathka-pathair bhramad-dh
santa svakev asuu hdy api dk-patheu
tan-myayvta-mati sa u eva skd
dyas tavkhila-guror upasdya vedam

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yamwhom; vaiindeed; na vedadoes not recognize; vitatha

deceptive; aka-pathaiby methods of empirical perception; bhramat
becoming diverted; dhwhose intelligence; santampresent; svakeu
within one's own; asuusenses; hdiwithin the heart; apieven; dkpatheuamong perceived objects of the external world; tat-myayby
His illusory potency; vtacovered over; matihis understanding;
sahe; ueven; evaindeed; sktdirectly; dyaoriginally (in
ignorance); tavaof You; akhila-gurothe spiritual master of all living
beings; upasdyaobtaining; vedamthe knowledge of the Vedas.
A materialist, his intelligence perverted by the action of his deceptive
senses, cannot recognize You at all, although You are always present
within his own senses and heart and also among the objects of his
perception. Yet even though one's understanding has been covered by
Your illusory potency, if one obtains Vedic knowledge from You, the
supreme spiritual master of all, he can directly understand You.
TEXT 49
yad-darana nigama tma-raha-praka
muhyanti yatra kavayo 'ja-par yatanta
ta sarva-vda-viaya-pratirpa-la
vande mah-puruam tma-nigha-bodham
yatof whom; daranamthe vision; nigamein the Vedas; tmaof the
Supreme Soul; rahathe mystery; prakamwhich reveals; muhyanti
become bewildered; yatraabout which; kavayagreat learned
authorities; aja-parheaded by Brahm; yatantaendeavoring; tam
to Him; sarva-vdaof all different philosophies; viayathe subject
matter; pratirpaadjusting itself as suitable; lamwhose personal
nature; vandeI offer my homage; mah-puruamto the Supreme
Personality of Godhead; tmafrom the spirit soul; nighahidden;
bodhamunderstanding.
My dear Lord, the Vedic literatures alone reveal confidential knowledge
of Your supreme personality, and thus even such great scholars as Lord
Brahm himself are bewildered in their attempt to understand You
through empirical methods. Each philosopher understands You
according to his particular speculative conclusions. I worship that

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Supreme Person, knowledge of whom is hidden by the bodily

designations covering the conditioned soul's spiritual identity.
Even great demigods like Brahm are bewildered in their speculative
attempts to understand the Supreme Personality of Godhead. Each
philosopher is covered by a unique combination of the modes of nature
and thus describes the Supreme Truth according to his own material
conditioning. Therefore even strenuous empirical endeavor will never
bring one to the conclusion of all knowledge. The highest knowledge is
Ka, the Supreme Personality of Godhead, and one can understand Him
only by fully surrendering to Him and serving Him with love. This is why
Mrkaeya i states here, vande mah-puruam: "I simply worship that
Supreme Personality." Those who try to worship God but at the same
time continue speculating or acting fruitively will attain only mixed and
bewildering results. To be pure a devotee must give up all fruitive activity
and mental speculation; in that way his loving service to the Lord will
yield perfect knowledge of the Supreme. Only this perfection can satisfy
the eternal soul.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Twelfth Canto, Eighth Chapter, of
the rmad-Bhgavatam, entitled "Mrkaeya's Prayers to Nara-Nryaa
i."

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9. Mrkaeya i Sees the Illusory Potency of the Lord

This chapter describes Mrkaeya i's vision of the Supreme

Personality of Godhead's illusory energy.
Satisfied by the prayers r Mrkaeya had offered, the Supreme Lord
told him to ask for a benediction, and the sage said he wanted to see the
Lord's illusory energy. The Supreme Lord r Hari, present before
Mrkaeya in the form of Nara-Nryaa, replied, "So be it," and then
left for Badarikrama. One day, as r Mrkaeya was offering his
evening prayers, the water of devastation suddenly flooded the three
worlds. With great difficulty Mrkaeya moved about all alone in this
water for a long time, until he came upon a banyan tree. Lying upon a leaf
of that tree was an infant boy glowing with a charming effulgence. As
Mrkaeya moved toward the leaf, he was pulled by the boy's inhalation
and, just like a mosquito, drawn within His body.
Inside the boy's body, Mrkaeya was amazed to see the entire universe
just as it had been before the annihilation. After a moment the sage was
carried out by the force of the child's exhalation and hurled back into the
ocean of annihilation. Then, seeing that the child on the leaf was actually
r Hari, the transcendental Lord situated within his own heart, r
Mrkaeya tried to embrace Him. But at that moment Lord Hari, the
master of all mystic power, disappeared. Then the waters of annihilation
disappeared as well, and r Mrkaeya found himself in his own
rama, just as before.
TEXT 1
sta uvca
sastuto bhagavn ittha
mrkaeyena dhmat
nryao nara-sakha
prta ha bhgdvaham
sta uvcaSta Gosvm said; sastutaproperly glorified;
bhagavnthe Supreme Lord; itthamin this way; mrkaeyenaby

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Mrkaeya; dh-matthe intelligent sage; nryaaLord Nryaa;

nara-sakhathe friend of Nara; prtasatisfied; haspoke; bhguudvahamto the most eminent descendant of Bhgu.
Sta Gosvm said: The Supreme Lord Nryaa, the friend of Nara,
was satisfied by the proper glorification offered by the intelligent sage
Mrkaeya. Thus the Lord addressed that excellent descendant of
Bhgu.
TEXT 2
r-bhagavn uvca
bho bho brahmari-varyo 'si
siddha tma-samdhin
mayi bhaktynapyiny
tapa-svdhyya-sayamai
r-bhagavn uvcathe Supreme Personality of Godhead said; bho
bhodear sage; brahma-iof all learned brhmaas; varyathe best;
asiyou are; siddhaperfect; tma-samdhinby fixed meditation
upon the Self; mayidirected toward Me; bhaktyby devotional service;
anapyinyundeviating; tapaby austerities; svdhyyastudy of the
Vedas; sayamaiand regulative principles.
The Supreme Personality of Godhead said: My dear Mrkaeya, you
are indeed the best of all learned brhmaas. You have perfected your
life by practicing fixed meditation upon the Supreme Soul, as well as by
focusing upon Me your undeviating devotional service, your austerities,
your study of the Vedas and your strict adherence to regulative
principles.
TEXT 3
vaya te paritu sma
tvad-bhad-vrata-caryay
vara pratccha bhadra te
vara-do 'smi tvad-psitam
vayamWe; tewith you; parituperfectly satisfied; smahave
become; tvatyour; bhat-vrataof the vow of lifelong celibacy;

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caryayby performance; varama benediction; pratcchaplease

choose; bhadramall good; teunto you; vara-dathe giver of
benedictions; asmiI am; tvat-psitamdesired by you.
We are perfectly satisfied with your practice of lifelong celibacy. Please
choose whatever benediction you desire, since I can grant your wish.
May you enjoy all good fortune.
rla Vivantha Cakravart hkura explains that the Lord used the
plural form in the beginning of this verse"We are satisfied"because
He was referring to Himself along with iva and Um, who will later be
glorified by Mrkaeya. The Lord then used the singular"I am the
bestower of benedictions"because ultimately only Lord Nryaa
(Ka) can award the highest perfection of life, eternal Ka
consciousness.
TEXT 4
r-ir uvca
jita te deva-devea
prapannrti-harcyuta
vareaitvatla no
yad bhavn samadyata
r-i uvcathe sage said; jitamare victorious; teYou; deva-devaaO Lord of lords; prapannaof one who is surrendered; rti-haraO
remover of all distress; acyutaO infallible one; vareawith the
benediction; etvatthis much; alamenough; naby us; yatthat;
bhavnYour good self; samadyatahas been seen.
The sage said: O Lord of lords, all glories to You! O Lord Acyuta, You
remove all distress for the devotees who surrender unto You. That you
have allowed me to see You is all the benediction I want.
TEXT 5
ghtvjdayo yasya
rmat-pdbja-daranam
manas yoga-pakvena
sa bhavn me 'ki-gocara

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ghtvreceiving; aja-daya(became) Brahm and others; yasya

whose; rmatall-opulent; pda-abjaof the lotus feet; daranamthe
sight; manasby the mind; yoga-pakvenamatured in yoga practice;
saHe; bhavnYourself; memy; akito the eyes; go-cara
perceptible.
Such demigods as Lord Brahm achieved their exalted positions simply
by seeing Your beautiful lotus feet after their minds had become mature
in yoga practice. And now, my Lord, You have personally appeared
before me.
Mrkaeya i points out that exalted demigods like Lord Brahm
achieved their positions simply by glimpsing the Lord's lotus feet, and yet
Mrkaeya i was now able to see Lord Ka's entire body. Thus he
could not even imagine the extent of his good fortune.
TEXT 6
athpy ambuja-patrka
puya-loka-ikhmae
drakye my yay loka
sa-plo veda sad-bhidm
atha apinonetheless; ambuja-patralike the petals of a lotus; akaO
You whose eyes; puya-lokaof famous personalities; ikhmaeO
crest jewel; drakyeI desire to see; mymthe illusory energy; yay
by which; lokathe entire world; sa-plaalong with its ruling
demigods; vedaconsiders; satof the absolute reality; bhidmmaterial
differentiation.
O lotus-eyed Lord, O crest jewel of renowned personalities, although I
am satisfied simply by seeing You, I do wish to see Your illusory
potency, by whose influence the entire world, together with its ruling
demigods, considers reality to be materially variegated.
A conditioned soul sees the material world to be constituted of
independent, separate entities. Actually, all things are united, being
potencies of the Supreme Lord. Mrkaeya i is curious to witness the
exact process by which my, the Lord's bewildering potency, casts living
beings into illusion.

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TEXT 7
sta uvca
itito 'rcita kmam
i bhagavn mune
tatheti sa smayan prgd
badary-ramam vara
sta uvcaSta Gosvm said; itiin these words; itaglorified;
arcitaworshiped; kmamsatisfactorily; iby the sage
Mrkaeya; bhagavnthe Personality of Godhead; muneO wise
aunaka; tath iti"so be it"; saHe; smayansmiling; prgt
departed; badar-ramamfor the hermitage Badarikrama; vara
the Supreme Lord.
Sta Gosvm said: O wise aunaka, thus satisfied by Mrkaeya's
praise and worship, the Supreme Personality of Godhead, smiling,
replied, "So be it," and then departed for His hermitage at
Badarikrama.
The words bhagavn and vara in this verse refer to the Supreme Lord in
His incarnation as the twin sages Nara and Nryaa. According to rla
Vivantha Cakravart hkura, the Supreme Lord smiled ruefully,
because He prefers that His pure devotees stay away from His illusory
energy. Curiosity to see the illusory energy of the Lord sometimes
develops into sinful material desire. Nonetheless, to please His devotee
Mrkaeya, the Lord granted his request, just as a father who cannot
convince his son to give up pursuing a harmful desire may let him
experience some painful reaction so that he will then voluntarily desist.
Thus, understanding what would soon happen to Mrkaeya, the Lord
smiled as He prepared to display the illusory potency to him.
TEXTS 8-9
tam eva cintayann artham
i svrama eva sa
vasann agny-arka-sommbubh-vyu-viyad-tmasu
dhyyan sarvatra ca hari
bhva-dravyair apjayat

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kvacit pj visasmra
prema-prasara-sampluta
tamthat; evaindeed; cintayanthinking of; arthamthe goal; i
the sage Mrkaeya; sva-rameat his own hermitage; evaindeed;
sahe; vasanremaining; agniin the fire; arkathe sun; somathe
moon; ambuthe water; bhthe earth; vyuthe wind; viyatthe
lightning; tmasuand in his own heart; dhyyanmeditating;
sarvatrain all circumstances; caand; harimupon Lord Hari; bhvadravyaiwith paraphernalia conceived in his mind; apjayathe
offered worship; kvacitsometimes; pjmthe worship; visasmrahe
forgot; premaof pure love of God; prasarain the flood; sampluta
being drowned.
Thinking always of his desire to see the Lord's illusory energy, the sage
remained in his rama, meditating constantly upon the Lord within
fire, the sun, the moon, water, the earth, air, lightning and his own
heart and worshiping Him with paraphernalia conceived in his mind.
But sometimes, overwhelmed by waves of love for the Lord,
Mrkaeya would forget to perform his regular worship.
It is apparent from these verses that Mrkaeya i was a great devotee
of Lord Ka; therefore he wanted to see the illusory energy of the Lord
not to fulfill some material ambition but to learn how His potency is
working.
TEXT 10
tasyaikad bhgu-reha
pupabhadr-tae mune
upsnasya sandhyy
brahman vyur abhn mahn
tasyawhile he; ekadone day; bhgu-rehaO best of the
descendants of Bhgu; pupabhadr-taeon the bank of the river
Pupabhadr; munethe sage; upsnasyawas performing worship;
sandhyymat the juncture of the day; brahmanO brhmaa; vyu
a wind; abhtarose; mahngreat.
O brhmaa aunaka, best of the Bhgus, one day while Mrkaeya
was performing his evening worship on the bank of the Pupabhadr, a

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great wind suddenly arose.

TEXT 11
ta caa-abda samudrayanta
balhak anv abhavan karl
aka-sthavih mumucus taidbhi
svananta uccair abhi vara-dhr
tamthat wind; caa-abdama terrible sound; samudrayantam
which was creating; balhakclouds; anufollowing it; abhavan
appeared; karlfearful; akalike wagon wheels; sthavihsolid;
mumucuthey released; taidbhialong with lightning; svananta
resounding; uccaigreatly; abhiin all directions; varaof rain;
dhrtorrents.
That wind created a terrible sound and brought in its wake fearsome
clouds that were accompanied by lightning and roaring thunder and
that poured down on all sides torrents of rain as heavy as wagon
wheels.
TEXT 12
tato vyadyanta catu samudr
samantata km-talam grasanta
samra-vegormibhir ugra-nakramah-bhayvarta-gabhra-gho
tatathen; vyadyantaappeared; catu samudrathe four oceans;
samantataon all sides; km-talamthe surface of the earth;
grasantaswallowing up; samraof the wind; vegaimpelled by the
force; rmibhiwith their waves; ugraterrible; nakrawith sea
monsters; mah-bhayavery fearful; vartawith whirlpools; gabhra
grave; ghowith sounds.
Then the four great oceans appeared on all sides, swallowing up the
surface of the earth with their wind-tossed waves. In these oceans were
terrible sea monsters, fearful whirlpools and ominous rumblings.

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TEXT 13
antar bahi cdbhir ati-dyubhi kharai
atahradbhir upatpita jagat
catur-vidha vkya sahtman munir
jalplut km viman samatrasat
antainternally; bahiexternally; caand; adbhiby the water; atidyubhirising higher than the sky; kharaiby the fierce (winds); atahradbhiby lightning bolts; upatpitamgreatly distressed; jagatall
the inhabitants of the universe; catu-vidhamof four varieties (those
who have taken birth from embryos, from eggs, from seeds and from
perspiration); vkyaseeing; sahaalong with; tmanhimself;
munithe sage; jalaby the water; plutmflooded; kmmthe
earth; vimanperplexed; samatrasathe became fearful.
The sage saw all the inhabitants of the universe, including himself,
tormented within and without by the harsh winds, the bolts of
lightning, and the great waves rising beyond the sky. As the whole earth
flooded, he grew perplexed and fearful.
Here the word catur-vidham refers to the four sources of birth for
conditioned souls: embryos, eggs, seeds and perspiration.
TEXT 14
tasyaivam udvkata rmi-bhaa
prabhajanghrita-vr mahrava
pryamo varaadbhir ambudai
kmm apyadhd dvpa-vardribhi samam
tasyawhile he; evamin this way; udvkatawas looking on; rmi
with its waves; bhaafrightening; prabhajanaby hurricane winds;
ghritaswirled around; vits water; mah-aravathe great
ocean; pryamnabecoming filled; varaadbhiwith rain; ambudaiby the clouds; kmmthe earth; apyadhtcovered over; dvpa
with its islands; varacontinents; adribhiand mountains; samam
together.
Even as Mrkaeya looked on, the rain pouring down from the clouds
filled the ocean more and more until that great sea, its waters violently
whipped into terrifying waves by hurricanes, covered up all the earth's

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islands, mountains and continents.

TEXT 15
sa-kmntarika sa-diva sa-bh-gaa
trai-lokyam st saha digbhir plutam
sa eka evorvarito mah-munir
babhrma vikipya ja jandha-vat
saalong with; kmthe earth; antarikamand outer space; sadivamalong with the heavenly planets; sa-bh-gaamalong with all
the celestial bodies; trai-lokyamthe three worlds; stbecame; saha
along with; digbhiall the directions; plutamflooded; sahe;
ekaalone; evaindeed; urvaritaremaining; mah-munithe great
sage; babhrmawandered about; vikipyascattering; jahis matted
locks; jaaa dumb person; andhaa blind person; vatlike.
The water inundated the earth, outer space, heaven and the celestial
region. Indeed, the entire expanse of the universe was flooded in all
directions, and out of all its inhabitants only Mrkaeya remained. His
matted hair scattered, the great sage wandered about alone in the water
as if dumb and blind.
TEXT 16
kut-t-parto makarais timigilair
upadruto vci-nabhasvathata
tamasy apre patito bhraman dio
na veda kha g ca parirameita
kutby hunger; tand thirst; partaenveloped; makaraiby the
makaras, a species of monster crocodile; timigilaiand by the timigila,
a variety of huge fish that eats whales; upadrutaharassed; vciby the
waves; nabhasvatand the wind; hatatormented; tamasiin the
darkness; aprewhich was unlimited; patitahaving fallen; bhraman
wandering; diathe directions; na vedadid not recognize; khamthe
sky; gmthe earth; caand; parirama-iitaovercome by exhaustion.
Tormented by hunger and thirst, attacked by monstrous makaras and
timigila fish and battered by the wind and waves, he moved aimlessly

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through the infinite darkness into which he had fallen. As he grew

increasingly exhausted, he lost all sense of direction and could not tell
the sky from the earth.
TEXTS 17-18
kracin magno mahvarte
taralais tita kvacit
ydobhir bhakyate kvpi
svayam anyonya-ghtibhi
kvacic choka kvacin moha
kvacid dukha sukha bhayam
kvacin mtyum avpnoti
vydhy-dibhir utrdita
kvacitsometimes; magnadrowning; mah-vartein a great
whirlpool; taralaiby the waves; titabeaten; kvacitsometimes;
ydobhiby the aquatic monsters; bhakyatehe was threatened with
being eaten; kva apisometimes; svayamhimself; anyonyaeach other;
ghtibhiattacking; kvacitsometimes; okamdepression; kvacit
sometimes; mohambewilderment; kvacitsometimes; dukham
misery; sukhamhappiness; bhayamfear; kvacitsometimes; mtyum
death; avpnotihe experienced; vydhiby disease; dibhiand other
pains; utaalso; arditadistressed.
At times he was engulfed by the great whirlpools, sometimes he was
beaten by the mighty waves, and at other times the aquatic monsters
threatened to devour him as they attacked one another. Sometimes he
felt lamentation, bewilderment, misery, happiness or fear, and at other
times he experienced such terrible illness and pain that he felt himself
dying.
TEXT 19
ayutyata-var
sahasri atni ca
vyatyur bhramatas tasmin
viu-myvttmana

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ayutatens of thousands; ayutaby tens of thousands; varmof

years; sahasrithousands; atnihundreds; caand; vyatyu
passed by; bhramataas he wandered; tasminin that; viu-myby
the illusory energy of Lord Viu; vtacovered; tmanahis mind.
Countless millions of years passed as Mrkaeya wandered about in
that deluge, his mind bewildered by the illusory energy of Lord Viu,
the Supreme Personality of Godhead.
TEXT 20
sa kadcid bhramas tasmin
pthivy kakudi dvija
nygrodha-pota dade
phala-pallava-obhitam
sahe; kadciton one occasion; bhramanwhile wandering; tasmin
in that water; pthivyof earth; kakudiupon a raised place; dvija
the brhmaa; nygrodha-potama young banyan tree; dadesaw;
phalawith fruits; pallavaand blossoms; obhitamdecorated.
Once, while wandering in the water, the brhmaa Mrkaeya
discovered a small island, upon which stood a young banyan tree
bearing blossoms and fruits.
TEXT 21
prg-uttarasy khy
tasypi dade ium
ayna para-puake
grasanta prabhay tama
prk-uttarasymtoward the northeast; khymupon a branch;
tasyaof that tree; apiindeed; dadehe saw; iuman infant boy;
aynamlying; para-puakewithin the concavity of a leaf;
grasantamswallowing; prabhaywith His effulgence; tamathe
darkness.
Upon a branch of the northeast portion of that tree he saw an infant boy
lying within a leaf. The child's effulgence was swallowing up the

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darkness.
TEXTS 22-25
mah-marakata-yma
rmad-vadana-pakajam
kambu-grva mahoraska
su-nasa sundara-bhruvam
vsaijad-alakbhta
kambu-r-kara-dimam
vidrumdhara-bhseacchoyita-sudh-smitam
padma-garbhrupga
hdya-hsvalokanam
vsaijad-vali-savignanimna-nbhi-dalodaram
crv-agulibhy pibhym
unnya carambujam
mukhe nidhya viprendro
dhayanta vkya vismita
mah-marakatalike a great emerald; ymamdark blue; rmat
beautiful; vadana-pakajamwhose lotus face; kambulike a conchshell;
grvamwhose throat; mahbroad; uraskamwhose chest; su-nasam
having a beautiful nose; sundara-bhruvamhaving beautiful eyebrows;
vsaby His breath; ejattrembling; alakawith the hair; bhtam
splendid; kambulike a conchshell; rbeautiful; karaHis ears;
dimamresembling pomegranate flowers; vidrumalike coral;
adharaof His lips; bhsby the effulgence; atslightly; oyita
reddened; sudhnectarean; smitamHis smile; padma-garbhalike the
whorl of a lotus; aruareddish; apgamthe corners of His eyes;
hdyacharming; hsawith a smile; avalokanamHis countenance;
vsaby His breath; ejatmade to move; valiby the lines; savigna
contorted; nimnadeep; nbhiwith His navel; dalalike a leaf;
udaramwhose abdomen; cruattractive; agulibhymhaving fingers;
pibhymby His two hands; unnyapicking up; caraa-ambujam
His lotus foot; mukhein His mouth; nidhyaplacing; vipra-indrathe

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best of brhmaas, Mrkaeya; dhayantamdrinking; vkyaseeing;

vismitawas amazed.
The infant's dark-blue complexion was the color of a flawless emerald,
His lotus face shone with a wealth of beauty, and His throat bore marks
like the lines on a conchshell. He had a broad chest, a finely shaped
nose, beautiful eyebrows, and lovely ears that resembled pomegranate
flowers and that had inner folds like a conchshell's spirals. The corners
of His eyes were reddish like the whorl of a lotus, and the effulgence of
His coral-like lips slightly reddened the nectarean, enchanting smile on
His face. As He breathed, His splendid hair trembled and His deep
navel became distorted by the moving folds of skin on His abdomen,
which resembled a banyan leaf. The exalted brhmaa watched with
amazement as the infant took hold of one of His lotus feet with His
graceful fingers, placed a toe within His mouth and began to suck.
The young child was the Supreme Personality of Godhead. According to
rla Vivantha Cakravart hkura, Lord Ka wondered, "So many
devotees are hankering for the nectar of My lotus feet. Therefore let Me
personally experience that nectar." Thus the Lord, playing like an
ordinary baby, began to suck on His toes.
TEXT 26
tad-darand vta-pariramo mud
protphulla-ht-paulma-vilocanmbuja
praha-romdbhuta-bhva-akita
prau puras ta prasasra blakam
tat-darantby seeing the child; vtadispelled; pariramahis
weariness; mudout of pleasure; protphullaexpanded wide; htpadmathe lotus of his heart; vilocana-ambujaand his lotus eyes;
prahastanding on end; romthe hairs on his body; adbhuta-bhva
about the identity of this wonderful form; akitaconfused; praum
in order to inquire; purain front; tamof Him; prasasrahe
approached; blakamthe child.
As Mrkaeya beheld the child, all his weariness vanished. Indeed, so
great was his pleasure that the lotus of his heart, along with his lotus
eyes, fully blossomed and the hairs on his body stood on end. Confused

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as to the identity of the wonderful infant, the sage approached Him.

Mrkaeya wanted to ask the child about His identity and therefore
approached Him.
TEXT 27
tvac chior vai vasitena bhrgava
so 'nta arra maako yathviat
tatrpy ado nyastam acaa ktsnao
yath purmuhyad atva vismita
tvatat that very moment; ioof the infant; vaiindeed; vasitena
with the breathing; bhrgavathe descendant of Bhgu; sahe; anta
arramwithin the body; maakaa mosquito; yathjust like;
aviatentered; tatratherein; apiindeed; adathis universe;
nyastamplaced; acaahe saw; ktsnaaentire; yathas; pur
previously; amuhyathe became bewildered; atvaextremely;
vismitasurprised.
Just then the child inhaled, drawing Mrkaeya within His body like a
mosquito. There the sage found the entire universe arrayed as it had
been before its dissolution. Seeing this, Mrkaeya was most
astonished and perplexed.
TEXTS 28-29
kha rodas bh-gan adri-sgarn
dvpn sa-varn kakubha sursurn
vanni den sarita purkarn
khen vrajn rama-vara-vttaya
mahnti bhtny atha bhautikny asau
kla ca nn-yuga-kalpa-kalpanam
yat kicid anyad vyavahra-kraa
dadara viva sad ivvabhsitam
khamthe sky; rodasthe heavens and earth; bh-ganall the stars;
adrithe mountains; sgarnand oceans; dvpnthe great islands; savarnalong with the continents; kakubhathe directions; suraasurnthe saintly devotees and the demons; vannithe forests;

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denthe various countries; saritathe rivers; purathe cities;

karnand the mines; khenthe agricultural villages; vrajnthe
cow pastures; rama-varaof the various spiritual and occupational
divisions of society; vttayathe engagements; mahnti bhtnithe
basic elements of nature; athaand; bhautikniall their gross
manifestations; asauhe; klamtime; caalso; nn-yuga-kalpaof
the different millennia and the days of Brahm; kalpanamthe regulating
agent; yat kicitwhatever; anyatother; vyavahra-kraamobject
intended for use in material life; dadarahe saw; vivamthe universe;
satreal; ivaas if; avabhsitammanifest.
The sage saw the entire universe: the sky, heavens and earth, the stars,
mountains, oceans, great islands and continents, the expanses in every
direction, the saintly and demoniac living beings, the forests, countries,
rivers, cities and mines, the agricultural villages and cow pastures, and
the occupational and spiritual activities of the various social divisions.
He also saw the basic elements of creation along with all their byproducts, as well as time itself, which regulates the progression of
countless ages within the days of Brahm. In addition, he saw
everything else created for use in material life. All this he saw
manifested before him as if it were real.
TEXT 30
himlaya pupavah ca t nad
nijrama yatra apayata
viva vipaya chvasitc chior vai
bahir nirasto nyapatal laybdhau
himlayamthe Himlaya Mountains; pupa-vahmPupabhadr; ca
and; tmthat; nadmriver; nija-ramamhis own hermitage; yatra
where; the two sages, Nara-Nryaa; apayatahe saw; vivamthe
universe; vipayanwhile observing; vasittby the breath; ioof
the infant; vaiindeed; bahioutside; nirasta-expelled; nyapatathe
fell; laya-abdhauinto the ocean of dissolution.
He saw before him the Himlaya Mountains, the Pupabhadr River,
and his own hermitage, where he had had the audience of the sages
Nara-Nryaa. Then, as Mrkaeya beheld the entire universe, the

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infant exhaled, expelling the sage from His body and casting him back
into the ocean of dissolution.
TEXTS 31-32
tasmin pthivy kakudi prarha
vaa ca tat-para-pue aynam
toka ca tat-prema-sudh-smitena
nirkito 'pga-nirkaena
atha ta blaka vkya
netrbhy dhihita hdi
abhyayd ati-saklia
parivaktum adhokajam
tasminin that water; pthivyof land; kakudion the raised place;
prarhamgrowing up; vaamthe banyan tree; caand; tatof it;
para-puewithin the slight depression of the leaf; aynamlying;
tokamthe child; caand; tatfor himself; premaof love; sudhlike
nectar; smitenawith a smile; nirkitabeing looked upon; apgaof
the corner of His eyes; nirkaenaby the glance; athathen; tamthat;
blakaminfant; vkyalooking upon; netrbhymby his eyes;
dhihitamplaced; hdiwithin his heart; abhyaytran forward; atisakliagreatly agitated; parivaktumto embrace; adhokajamthe
transcendental Supreme Lord.
In that vast sea he again saw the banyan tree growing on the tiny island
and the infant boy lying within the leaf. The child glanced at him from
the corner of His eyes with a smile imbued with the nectar of love, and
Mrkaeya took Him into his heart through his eyes. Greatly agitated,
the sage ran to embrace the transcendental Personality of Godhead.
TEXT 33
tvat sa bhagavn skd
yogdho guh-aya
antardadha e sadyo
yathehna-nirmit
tvatjust then; saHe; bhagavnthe Personality of Godhead;

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sktdirectly; yoga-adhathe supreme master of yoga; guhayawho is hidden within the heart of all living beings; antardadhe
disappeared; ein front of the sage; sadyasuddenly; yathin the
same way as; hthe object of endeavor; anaby an incompetent
person; nirmitcreated.
At that moment the Supreme Personality of Godhead, who is the
original master of all mysticism and who is hidden within everyone's
heart, became invisible to the sage, just as the achievements of an
incompetent person can suddenly vanish.
TEXT 34
tam anv atha vao brahman
salila loka-samplava
tirodhyi kad asya
svrame prva-vat sthita
tamHim; anufollowing; athathen; vaathe banyan tree;
brahmanO brhmaa, aunaka; salilamthe water; loka-samplava
the annihilation of the universe; tirodhyithey disappeared; kat
immediately; asyain front of him; sva-ramein his own hermitage;
prva-vatas previously; sthitahe was present.
After the Lord disappeared, O brhmaa, the banyan tree, the great
water and the dissolution of the universe all vanished as well, and in an
instant Mrkaeya found himself back in his own hermitage, just as
before.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Twelfth Canto, Ninth Chapter, of
the rmad-Bhgavatam, entitled "Mrkaeya i Sees the Illusory
Potency of the Lord."

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10. Lord iva and Um Glorify Mrkaeya i

In this chapter r Sta Gosvm describes how Mrkaeya i received

benedictions from Lord iva.
Once, as Lord iva was traveling in the sky with his wife, Prvat, he came
across r Mrkaeya merged in meditative trance. At the request of
Parvat, Lord iva presented himself before the sage to grant him the
result of his austerities. Coming out of his trance, r Mrkaeya saw
Lord iva, the spiritual master of the three worlds, together with Parvat,
and he worshiped them by offering them obeisances, words of greeting
and a sitting place.
Then Lord iva praised the saintly devotees of the Personality of Godhead
and requested r Mrkaeya to choose whatever benediction he desired.
Mrkaeya begged for unflinching devotion to the Supreme Lord r
Hari, to the devotees of the Supreme Lord and to Lord iva himself.
Satisfied with Mrkaeya's devotion, Lord iva awarded him the boons
of renown, freedom from old age and death until the time of universal
dissolution, knowledge of all three phases of time, renunciation, realized
knowledge and the position of a teacher of the Puras.
Those who chant and hear the story of Mrkaeya i will attain
liberation from material life, which is based on the accumulated desires
generated from fruitive work.
TEXT 1
sta uvca
sa evam anubhyeda
nryaa-vinirmitam
vaibhava yoga-myys
tam eva araa yayau
sta uvcaSta Gosvm said; sahe, Mrkaeya; evamin this
way; anubhyaexperiencing; idamthis; nryaa-vinirmitam
manufactured by the Supreme Personality of Godhead, Nryaa;
vaibhavamthe opulent exhibition; yoga-myyof His internal

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mystic energy; tamto Him; evaindeed; araamfor shelter; yayau

he went.
Sta Gosvm said: The Supreme Lord Nryaa had arranged this
opulent display of His bewildering potency. Mrkaeya i, having
experienced it, took shelter of the Lord.
TEXT 2
r-mrkaeya uvca
prapanno 'smy aghri-mla te
prapannbhaya-da hare
yan-myaypi vibudh
muhyanti jna-kay
r-mrkaeya uvcar Mrkaeya said; prapannasurrendered;
asmiI am; aghri-mlamto the soles of the lotus feet; teYour;
prapannaof those who surrender; abhaya-damthe giver of
fearlessness; hareO Lord Hari; yat-myayby whose illusory potency;
apieven;
vibudhintelligent
demigods;
muhyantibecome
bewildered; jna-kaywhich falsely appears as knowledge.
r Mrkaeya said: O Lord Hari, I take shelter of the soles of Your
lotus feet, which bestow fearlessness upon all who surrender to them.
Even the great demigods are bewildered by Your illusory energy, which
appears to them in the guise of knowledge.
Conditioned souls are attracted to material sense gratification, and thus
they meticulously study the workings of nature. Although they appear to
be advancing in scientific knowledge, they become increasingly entangled
in their false identification with the material body and therefore
increasingly merge into ignorance.
TEXT 3
sta uvca
tam eva nibhttmna
vea divi paryaan
rudry bhagavn rudro
dadara sva-gaair vta

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sta uvcaSta Gosvm said; tamhim, Mrkaeya i; evamthus;

nibhta-tmnamhis mind completely absorbed in trance; veaon
his bull; diviin the sky; paryaantraveling; rudryaccompanied by
his consort, Rudr (Um); bhagavnthe powerful lord; rudraiva;
dadarasaw; sva-gaaiby his entourage; vtasurrounded.
Sta Gosvm said: Lord Rudra, traveling in the sky on his bull and
accompanied by his consort, Rudr, as well as his personal associates,
observed Mrkaeya in trance.
TEXT 4
athom tam i vkya
giria samabhata
payema bhagavan vipra
nibhttmendriyayam
athathen; umUm; tamthat; imsage; vkyaseeing; giriam
to Lord iva; samabhataspoke; payajust see; imamthis;
bhagavanmy lord; vipramlearned brhmaa; nibhtamotionless;
tma-indriya-ayamhis body, senses and mind.
Goddess Um, seeing the sage, addressed Lord Giria: My lord, just see
this learned brhmaa, his body, mind and senses motionless in trance.
TEXT 5
nibhtoda-jhaa-vrto
vtpye yathrava
kurv asya tapasa skt
sasiddhi siddhi-do bhavn
nibhtastationary; udawater; jhaa-vrtaand schools of fish; vta
of the wind; apyeupon the ceasing; yathjust as; aravathe
ocean; kuruplease make; asyahis; tapasaof the austerities; skt
manifest; sasiddhimperfection; siddhi-dathe bestower of perfection;
bhavnyou.
He is as calm as the waters of the ocean when the wind has ceased and
the fish remain still. Therefore, my lord, since you bestow perfection on

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the performers of austerity, please award this sage the perfection that is
obviously due him.
TEXT 6
r-bhagavn uvca
naivecchaty ia kvpi
brahmarir mokam apy uta
bhakti par bhagavati
labdhavn purue 'vyaye
r-bhagavn uvcathe powerful lord said; nanot; evaindeed;
icchatidesires; iabenedictions; kva apiin any realm; brahmaithe saintly brhmaa; mokamliberation; api utaeven;
bhaktimdevotional service; parmtranscendental; bhagavatifor the
Supreme Lord; labdhavnhe has achieved; puruefor the Personality
of Godhead; avyayewho is inexhaustible.
Lord iva replied: Surely this saintly brhmaa does not desire any
benediction, not even liberation itself, for he has attained pure
devotional service unto the inexhaustible Personality of Godhead.
The words naivecchaty ia kvpi indicate that Mrkaeya i was
uninterested in any reward available on any planet within the universe.
Nor did he want liberation, for he had achieved the Supreme Lord
Himself.
TEXT 7
athpi savadiymo
bhavny etena sdhun
aya hi paramo lbho
n sdhu-samgama
atha apinevertheless; savadiymawe shall converse; bhavnimy
dear Bhavn; etenawith this; sdhunpure devotee; ayamthis; hi
indeed; paramathe best; lbhagain; nmfor men; sdhusamgamathe association of saintly devotees.
Still, my dear Bhavn, let us talk with this saintly personality. After all,
association with saintly devotees is man's highest achievement.

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TEXT 8
sta uvca
ity uktv tam upeyya
bhagavn sa sat gati
na sarva-vidynm
vara sarva-dehinm
sta uvcaSta Gosvm said; itithus; uktvhaving said; tamto
the sage; upeyyagoing; bhagavnthe exalted demigod; sahe;
satmof the pure souls; gatithe shelter; nathe master; sarvavidynmof all branches of knowledge; varathe controller; sarvadehinmof all embodied living beings.
Sta Gosvm said: Having spoken thus, Lord akarathe shelter of
pure souls, master of all spiritual sciences and controller of all
embodied living beingsapproached the sage.
TEXT 9
tayor gamana skd
ayor jagad-tmano
na veda ruddha-dh-vttir
tmna vivam eva ca
tayoof the two of them; gamanamthe arrival; sktin person;
ayoof the powerful personalities; jagat-tmanothe controllers of
the universe; na vedahe did not notice; ruddhachecked; dh-vtti
the functioning of his mind; tmnamhimself; vivamthe external
universe; evaindeed; caalso.
Because Mrkaeya's material mind had stopped functioning, the sage
failed to notice that Lord iva and his wife, the controllers of the
universe, had personally come to see him. Mrkaeya was so absorbed
in meditation that he was unaware of either himself or the external
world.
TEXT 10
bhagavs tad abhijya
girio yoga-myay

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viat tad-guhka
vyu chidram ivevara
bhagavnthe great personality; tatthat; abhijyaunderstanding;
giriaLord Giria; yoga-myayby his mystic power; viat
entered; tatof Mrkaeya; guh-kamthe hidden sky of the heart;
vyuthe air; chidrama hole; ivaas if; varathe lord.
Understanding the situation very well, the powerful Lord iva
employed his mystic power to enter within the sky of Mrkaeya's
heart, just as the wind passes through an opening.
TEXTS 11-13
tmany api iva prpta
tait-piga-ja-dharam
try-aka daa-bhuja prum
udyantam iva bhskaram
vyghra-carmmbara ladhanur-iv-asi-carmabhi
aka-ml-amarukakapla parau saha
bibhra sahas bhta
vicakya hdi vismita
kim ida kuta eveti
samdher virato muni
tmaniwithin himself; apialso; ivamLord iva; prptamarrived;
taitlike lightning; pigayellowish; jalocks of hair; dharam
carrying; tri-akamwith three eyes; daa-bhujamand ten arms;
prumvery tall; udyantamrising; ivaas; bhskaramthe sun;
vyghraof a tiger; carmathe fur; ambaramas his garment; la
with his trident; dhanabow; iuarrows; asisword; carmabhiand
shield; aka-mlhis prayer beads; amarukasmall drum; kaplam
and skull; paraumax; sahatogether with; bibhramexhibiting;
sahassuddenly; bhtammanifest; vicakyaseeing; hdiin his
heart; vismitasurprised; kimwhat; idamthis; kutafrom where;
evaindeed; itithus; samdhefrom his trance; viratadesisted;

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munithe sage.
r Mrkaeya saw Lord iva suddenly appear within his heart. Lord
iva's golden hair resembled lightning, and he had three eyes, ten arms
and a tall body that shone like the rising sun. He wore a tiger skin, and
he carried a trident, a bow, arrows, a sword and a shield, along with
prayer beads, a amaru drum, a skull and an ax. Astonished, the sage
came out of his trance and thought, "Who is this, and where has he
come from?"
TEXT 14
netre unmlya dade
sa-gaa somaygatam
rudra tri-lokaika-guru
nanma iras muni
netrehis eyes; unmlyaopening; dadehe saw; sa-gaamwith his
associates; sa-umayand with Um; gatamhaving arrived; rudram
Lord Rudra; tri-lokaof the three worlds; eka-gurumthe one spiritual
master; nanmahe offered his obeisances; iraswith his head;
munithe sage.
Opening his eyes, the sage saw Lord Rudra, the spiritual master of the
three worlds, together with Um and Rudra's followers. Mrkaeya
then offered his respectful obeisances by bowing his head.
When Mrkaeya i saw Lord iva and Um within his heart, he
immediately became aware of them and thus also of his own individual
self. During his trance, on the other hand, he had simply been absorbed in
awareness of the Supreme Lord and had thus forgotten himself as the
conscious perceiver.
TEXT 15
tasmai sapary vyadadht
sa-gaya sahomay
svgatsana-pdyrghyagandha-srag-dhpa-dpakai
tasmaito him; saparymworship; vyadadhthe offered; sa-gaya

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together with his associates; saha umaytogether with Um; su-gata

by words of greeting; sanaoffering of sitting places; pdyawater for
bathing the feet; arghyafragrant drinking water; gandhaperfumed oil;
srakgarlands; dhpaincense; dpakaiand lamps.
Mrkaeya worshiped Lord iva, along with Um and iva's
associates, by offering them words of welcome, sitting places, water for
washing their feet, scented drinking water, fragrant oils, flower
garlands and rati lamps.
TEXT 16
ha tv tmnubhvena
pra-kmasya te vibho
karavma kim na
yeneda nirvta jagat
haMrkaeya said; tuindeed; tma-anubhvenaby your own
experience of ecstasy; pra-kmasyawho is satisfied in all respects;
tefor you; vibhoO mighty one; karavmaI can do; kimwhat;
naO lord; yenaby whom; idamthis; nirvtamis made peaceful;
jagatthe entire world.
Mrkaeya said: O mighty lord, what can I possibly do for you, who
are fully satisfied by your own ecstasy? Indeed, by your mercy you
satisfy this entire world.
TEXT 17
nama ivya ntya
sattvya pramya ca
rajo-jue 'tha ghorya
namas tubhya tamo-jue
namaobeisances; ivyato the all-auspicious; ntyapeaceful;
sattvyathe personification of material goodness; pramyathe giver
of pleasure; caand; raja-jueto him who is in contact with the mode
of passion; athaalso; ghoryaterrible; namaobeisances; tubhyam
to you; tama-juewho associates with the mode of ignorance.

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Again and again I offer my obeisances unto you, O all-auspicious

transcendental personality. As the lord of goodness you give pleasure,
in contact with the mode of passion you appear most fearful, and you
also associate with the mode of ignorance.
TEXT 18
sta uvca
eva stuta sa bhagavn
di-deva sat gati
paritua prasanntm
prahasas tam abhata
sta uvcaSta Gosvm said; evamin these words; stutapraised;
sahe; bhagavnthe powerful Lord iva; di-devathe foremost of
demigods; satmof the saintly devotees; gatithe shelter; paritua
perfectly satisfied; prasanna-tmhappy in his mind; prahasansmiling;
tamto Mrkaeya; abhataspoke.
Sta Gosvm said: Lord iva, the foremost demigod and the shelter of
the saintly devotees, was satisfied by Mrkaeya's praise. Pleased, he
smiled and addressed the sage.
TEXT 19
r-bhagavn uvca
vara vva na kma
vara-de vaya traya
amogha darana ye
martyo yad vindate 'mtam
r-bhagavn uvcaLord iva said; varama benediction; vva
please choose; nafrom us; kmamas desired; vara-daof all givers of
benedictions; the controlling lords; vayamwe; trayathree
(Brahma, Viu and Mahevara); amoghamnever in vain; daranam
the seeing; yemof whom; martyaa mortal being; yatby which;
vindateachieves; amtamimmortality.
Lord iva said: Please ask me for some benediction, since among all
givers of benedictions, we threeBrahm, Viu and Iare the best.

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Seeing us never goes in vain, because simply by seeing us a mortal

achieves immortality.
TEXTS 20-21
brhma sdhava nt
nisag bhta-vatsal
eknta-bhakt asmsu
nirvair sama-darina
sa-lok loka-pls tn
vandanty arcanty upsate
aha ca bhagavn brahm
svaya ca harir vara
brhmabrhmaas; sdhavasaintly in behavior; ntpeaceful
and free of envy and other bad qualities; nisagfree of material
association; bhta-vatsalcompassionate to all living beings; eka-antabhaktunalloyed devotees; asmsuof ourselves (Brahm, Lord r
Hari and iva); nirvairnever hateful; sama-darinaseeing equally;
sa-lokwith the inhabitants of all the worlds; loka-plthe rulers of
the various planets; tnthose brhmaas; vandantiglorify; arcanti
worship; upsateassist; ahamI; caalso; bhagavnthe great lord;
brahmBrahm; svayamHimself; caalso; hariLord Hari;
varathe Supreme Personality of Godhead.
The inhabitants and ruling demigods of all planets, along with Lord
Brahm, the Supreme Lord Hari and I, glorify, worship and assist those
brhmaas who are saintly, always peaceful, free of material
attachment, compassionate to all living beings, purely devoted to us,
devoid of hatred and endowed with equal vision.
TEXT 22
na te mayy acyute 'je ca
bhidm av api cakate
ntmana ca janasypi
tad yumn vayam mahi
nado not; tethey; mayiin me; acyutein Lord Viu; ajein Lord

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Brahm; caand; bhidmdifference; auslight; apieven; cakate

see; nanot; tmanaof themselves; caand; janasyaof other people;
apialso; tattherefore; yumnyourselves; vayamwe; mahi
worship.
These devotees do not differentiate between Lord Viu, Lord Brahm
and me, nor do they differentiate between themselves and other living
beings. Therefore, because you are this kind of saintly devotee, we
worship you.
Lord Brahm and Lord iva are, respectively, manifestations of the
creating and annihilating potencies of the Personality of Godhead, Viu.
Thus unity exists among these three ruling deities of the material world.
One should not, on the basis of the modes of nature, find material duality
within the ruling potency of the Supreme Lord, although that potency is
manifested in three divisions as Brahm, Viu and iva.
TEXT 23
na hy am-mayni trthni
na dev cetanojjhit
te punanty uru-klena
yya darana-mtrata
nanot; hiindeed; ap-mayniconsisting of sacred water; trthni
holy places; nanot; devdeity forms of demigods; cetana-ujjhit
devoid of life; tethey; punantipurify; uru-klenaafter a long time;
yyamyourselves; darana-mtratasimply by being seen.
Mere bodies of water do not constitute holy places, nor are lifeless
statues of the demigods actual worshipable deities. Because external
vision fails to appreciate the higher essence of the holy rivers and the
demigods, these purify only after a considerable time. But devotees like
you purify immediately, just by being seen.
TEXT 24
brhmaebhyo namasymo
ye 'smad-rpa tray-mayam
bibhraty tma-samdhnatapa-svdhyya-sayamai

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brhmaebhyato the brhmaas; namasymawe offer our respects;

yewho; asmat-rpamthe form of ourselves (iva, Brahm and Viu);
tray-mayamrepresented by the three Vedas; bibhraticarry; tmasamdhnaby meditative trance focused on the Self; tapaby
austerities; svdhyyaby study; sayamaiand by following regulative
principles.
By meditating upon the Supreme Soul, performing austerities, engaging
in Vedic study and following regulative principles, the brhmaas
sustain within themselves the three Vedas, which are nondifferent from
Lord Viu, Lord Brahm and me. Therefore I offer my obeisances unto
the brhmaas.
A pure devotee of the Supreme Lord is considered the most elevated of
brhmaas, since all spiritual endeavor culminates in the loving service of
God.
TEXT 25
ravad darand vpi
mah-ptakino 'pi va
udhyerann antya-j cpi
kim u sambhadibhi
ravatby hearing about; darantby seeing; vor; apialso;
mah-ptakinathose who commit the worst kinds of sins; apieven;
vayou; udhyeranthey become purified; antya-joutcastes; ca
and; apieven; kim uwhat to speak of; sambhaa-dibhiby
directly speaking with, and so on.
Even the worst sinners and social outcastes are purified just by hearing
about or seeing personalities like you. Imagine, then, how purified they
become by directly speaking with you.
TEXT 26
sta uvca
iti candra-lalmasya
dharma-gahyopabhitam
vaco 'mtyanam ir
ntpyat karayo piban

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sta uvcaSta Gosvm said; itithus; candra-lalmasyaof Lord

iva, who is decorated with the moon; dharma-guhyawith the secret
essence of religion; upabhitamfilled; vacathe words; amtaayanamthe reservoir of nectar; ithe sage; na atpyatdid not feel
satiated; karayowith his ears; pibandrinking.
Sta Gosvm said: Drinking with his ears Lord iva's nectarean words,
full of the confidential essence of religion, Mrkaeya i could not be
satiated.
Mrkaeya i was not eager to hear himself praised by Lord iva, but he
appreciated Lord iva's deep realization of religious principles and
therefore desired to hear more.
TEXT 27
sa cira myay vior
bhrmita karito bham
iva-vg-amta-dhvastaklea-pujas tam abravt
sahe; ciramfor a long time; myayby the illusory energy;
vioof the Supreme Personality of Godhead, Viu; bhrmitamade
to wander; karitaexhausted; bhamextremely; ivaof Lord iva;
vk-amtaby the words of nectar; dhvastadestroyed; klea-pujahis
heaps of suffering; tamto him; abravtspoke.
Mrkaeya, having been forced by Lord Viu's illusory energy to
wander about for a long time in the water of dissolution, had become
extremely exhausted. But Lord iva's words of nectar vanquished his
accumulated suffering. Thus he addressed Lord iva.
Mrkaeya i had desired to see Lord Viu's illusory energy and had
suffered extensive miseries. But now, in the person of iva, Lord Viu
again appeared before the sage and relieved all his suffering by imparting
blissful spiritual instructions.
TEXT 28
r-mrkaeya uvca
aho vara-lleya
durvibhvy arrim

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yan namantitavyni
stuvanti jagad-var
r-mrkaeya uvcar Mrkaeya said; ahoah; varaof the
great lords; llthe pastime; iyamthis; durvibhvyinconceivable;
arrimfor embodied souls; yatsince; namantithey offer
obeisances; itavynito those who are controlled by them; stuvanti
they praise; jagat-varthe rulers of the universe.
r Mrkaeya said: It is indeed most difficult for embodied souls to
understand the pastimes of the universal controllers, for such lords bow
down to and offer praise to the very living beings they rule.
In the material world, conditioned souls strive to lord it over one another.
Therefore they cannot understand the pastimes of the actual lords of the
universe. Such bona fide lords have a wonderfully magnanimous
mentality and thus sometimes bow down to the most qualified and saintly
among their own subjects.
TEXT 29
dharma grhayitu prya
pravaktra ca dehinm
caranty anumodante
kriyama stuvanti ca
dharmamreligion; grhayitumto cause the acceptance of; pryafor
the most part; pravaktrathe authorized speakers; caand; dehinm
for ordinary embodied souls; carantithey act; anumodantethey
encourage; kriyamamone who is executing; stuvantithey praise;
caalso.
Generally it is to induce embodied souls to accept religious principles
that the authorized teachers of religion exhibit ideal behavior while
encouraging and praising the proper behavior of others.
TEXT 30
naitvat bhagavata
sva-my-maya-vttibhi
na duyetnubhvas tair

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myina kuhaka yath

nanot; etvatby such (a show of humility); bhagavataof the
Personality of Godhead; sva-myof His own illusory energy; maya
consisting of; vttibhiby the activities; na duyetais not spoiled;
anubhvathe power; taiby them; myinaof a magician;
kuhakamthe tricks; yathjust as.
This apparent humility is simply a show of mercy. Such behavior of the
Supreme Lord and His personal associates, which the Lord effects by
His own bewildering potency, does not spoil His power any more than a
magician's powers are diminished by his exhibition of tricks.
TEXTS 31-32
sveda manas vivam
tmannupraviya ya
guai kurvadbhir bhti
karteva svapna-dg yath
tasmai namo bhagavate
tri-guya gutmane
kevalydvityya
gurave brahma-mrtaye
svcreating; idamthis; manasby His mind, simply by His desire;
vivamthe universe; tmanas the Supersoul; anupraviya
subsequently entering; yawho; guaiby the modes of nature;
kurvadbhiwhich are acting; bhtiappears; kart ivaas if the doer;
svapna-dka person who is seeing a dream; yathas; tasmaiunto
Him; namaobeisances; bhagavateunto the Supreme Personality of
Godhead; tri-guyawho possesses the three modes of nature; guatmanewho is the ultimate controller of the modes of nature;
kevalyato the pure; advityyawho has no equal; guravethe
supreme spiritual master; brahma-mrtayethe personal form of the
Absolute Truth.
I offer my obeisances to that Supreme Personality of Godhead, who has
created this entire universe simply by His desire and then entered into
it as the Supersoul. By making the modes of nature act, He seems to be

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the direct creator of this world, just as a dreamer seems to be acting

within his dream. He is the owner and ultimate controller of the three
modes of nature, yet He remains alone and pure, without any equal. He
is the supreme spiritual master of all, the original personal form of the
Absolute Truth.
The Supreme Lord releases His material potencies, and by their
interaction creation takes place. The Lord remains aloof, as the supreme
transcendental entity. Still, because the entire creation unfolds according
to His design and will, His controlling hand is perceived within all things.
People thus imagine that God is the direct builder of this world, although
He remains aloof, creating through the manipulation of His multifarious
potencies.
TEXT 33
ka ve nu para bhman
vara tvad vara-darant
yad-darant pra-kma
satya-kma pumn bhavet
kamwhat; veshall I choose; nuindeed; paramother; bhmanO
all-pervading lord; varambenediction; tvatfrom you; vara-darant
the sight of whom is itself the highest benediction; yatof whom;
darantfrom the seeing; pra-kmafull in all desires; satyakmaable to achieve anything desired; pumna person; bhavet
becomes.
O all-pervading lord, since I have received the benediction of seeing
you, what other benediction can I ask for? Simply by seeing you, a
person fulfills all his desires and can achieve anything imaginable.
TEXT 34
varam eka ve 'thpi
prt kmbhivarat
bhagavaty acyut bhakti
tat-pareu tath tvayi
varambenediction; ekamone; veI request; atha apinevertheless;
prtfrom him who is completely full; kma-abhivaratwho

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showers down the fulfillment of desires; bhagavatifor the Supreme

Personality of Godhead; acyutminfallible; bhaktimdevotional service;
tat-pareufor those who are dedicated to Him; tathand also; tvayi
for yourself.
But I do request one benediction from you, who are full of all perfection
and able to shower down the fulfillment of all desires. I ask to have
unfailing devotion for the Supreme Personality of Godhead and for His
dedicated devotees, especially you.
The words tat-pareu tath tvayi clearly indicate that Lord iva is a
devotee of the Supreme Lord, not the Supreme Lord Himself. Because the
representative of God is offered the same protocol as God Himself,
Mrkaeya i addressed Lord iva as "lord" in previous verses. But now
it is clearly revealed that, as stated throughout Vedic literature, Lord iva
is an eternal servant of God and not God Himself.
Desire manifests itself within the mind and heart according to the subtle
laws governing consciousness. Pure desire to engage in the loving service
of the Lord brings one to the most exalted platform of consciousness, and
such a perfect understanding of life is available only by the special mercy
of the Lord's devotees.
TEXT 35
sta uvca
ity arcito 'bhiuta ca
munin sktay gir
tam ha bhagav charva
arvay cbhinandita
sta uvcaSta Gosvm said; itiin these words; arcitaworshiped;
abhiutaglorified; caand; muninby the sage; su-uktaywellspoken; girwith words; tamto him; haspoke; bhagavn arva
Lord iva; arvayby his consort, arv; caand; abhinandita
encouraged.
Sta Gosvm said: Thus worshiped and glorified by the eloquent
statements of the sage Mrkaeya, Lord arva [iva], encouraged by
his consort, replied to him as follows.

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TEXT 36
kmo mahare sarvo 'ya
bhaktims tvam adhokaje
-kalpntd yaa puyam
ajarmarat tath
kmadesire; mah-eO great sage; sarvaall; ayamthis; bhaktimnfull of devotion; tvamyou; adhokajefor the transcendental
Personality of Godhead; kalpa-antt-up until the end of the day of
Brahm; yaafame; puyampious; ajara-amaratfreedom from old
age and death; tathalso.
O great sage, because you are devoted to Lord Adhokaja, all your
desires will be fulfilled. Until the very end of this creation cycle, you
will enjoy pious fame and freedom from old age and death.
TEXT 37
jna trai-klika brahman
vijna ca viraktimat
brahma-varcasvino bhyt
purcryatstu te
jnamknowledge; trai-klikamof all three phases of time (past,
present and future); brahmanO brhmaa; vijnamtranscendental
realization; caalso; virakti-matincluding renunciation; brahmavarcasvinaof him who is endowed with brahminical potency; bhyt
let there be; pura-cryatthe status of being a teacher of the Puras;
astu-may there be; teof you.
O brhmaa, may you have perfect knowledge of past, present and
future, along with transcendental realization of the Supreme, enriched
by renunciation. You have the brilliance of an ideal brhmaa, and thus
may you achieve the post of spiritual master of the Puras.
TEXT 38
sta uvca
eva varn sa munaye
dattvgt try-aka vara

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devyai tat-karma kathayann

anubhta purmun
sta uvcaSta Gosvm said; evamin this way; varnbenedictions;
sahe; munayeto the sage; dattvgiving; agtwent; tri-akahe
who has three eyes; varaLord iva; devyaito goddess Prvat; tatkarmathe
activities
of
Mrkaeya;
kathayanrecounting;
anubhtamwhat was experienced; purbefore; amunby him,
Mrkaeya.
Sta Gosvm said: Having thus granted Mrkaeya i benedictions,
Lord iva went on his way, continuing to describe to goddess Dev the
accomplishments of the sage and the direct exhibition of the Lord's
illusory power that he had experienced.
TEXT 39
so 'py avpta-mah-yogamahim bhrgavottama
vicaraty adhunpy addh
harv ekntat gata
sahe, Mrkaeya; apiindeed; avptahaving achieved; mahyogaof the topmost perfection of yoga; mahimthe glories; bhrgavauttamathe best descendant of Bhgu; vicaratiis traveling about;
adhun apieven today; addhdirectly; haraufor Lord Hari; ekaantatmthe platform of exclusive devotion; gatahaving attained.
Mrkaeya i, the best of the descendants of Bhgu, is glorious
because of his achievement of perfection in mystic yoga. Even today he
travels about this world, fully absorbed in unalloyed devotion for the
Supreme Personality of Godhead.
TEXT 40
anuvaritam etat te
mrkaeyasya dhmata
anubhta bhagavato
my-vaibhavam adbhutam

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anuvaritamdescribed; etatthis; teto you; mrkaeyasyaby

Mrkaeya; dh-matathe intelligent; anubhtamexperienced;
bhagavataof the Personality of Godhead; my-vaibhavamthe
opulence of the illusory energy; adbhutamamazing.
I have thus narrated to you the activities of the highly intelligent sage
Mrkaeya, especially how he experienced the amazing power of the
Supreme Lord's illusory energy.
TEXT 41
etat kecid avidvso
my-sastir tmana
andy-vartita n
kdcitka pracakate
etatthis; kecitsome persons; avidvsawho are not learned; mysastithe illusory creation; tmanaof the Supreme Soul; andi
from time immemorial; vartitamrepeating; nmof conditioned
living beings; kdcitkamunprecedented; pracakatethey say.
Although this event was unique and unprecedented, some unintelligent
persons compare it to the cycle of illusory material existence the
Supreme Lord has created for the conditioned soulsan endless cycle
that has been continuing since time immemorial.
Mrkaeya's being drawn into the Lord's body by His inhalation and
expelled again by His exhalation should not be considered a symbolic
description of the perennial cycles of material creation and annihilation.
This portion of the rmad-Bhgavatam describes a real, historical event
experienced by a great devotee of the Lord, and those trying to relegate
this story to mere symbolic allegory are here declared to be unintelligent
fools.
TEXT 42
ya evam etad bhgu-varya varita
rathga-per anubhva-bhvitam
sarvayet sauyd u tv ubhau
tayor na karmaya-sastir bhavet

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yawho; evamthus; etatthis; bhgu-varyaO best of the

descendants of Bhgu (aunaka); varitamdescribed; ratha-agapeof Lord r Hari, who carries a chariot wheel in His hand;
anubhvawith the potency; bhvitaminfused; sarvayetcauses
anyone to hear; sauythimself hears; uor; tauthey; ubhau
both; tayoof them; nanot; karma-ayabased on the mentality of
fruitive work; sastithe cycle of material life; bhavetthere is.
O best of the Bhgus, this account concerning Mrkaeya i conveys
the transcendental potency of the Supreme Lord. Anyone who properly
narrates or hears it will never again undergo material existence, which
is based on the desire to perform fruitive activities.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Twelfth Canto, Tenth Chapter of the
rmad-Bhgavatam, entitled "Lord iva and Um Glorify Mrkaeya
i."

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11. Summary Description of the Mahpurua

In the context of worship, this chapter describes the Mahpurua and the
various expansions of the sun in each month. r Sta first tells aunaka
i about the material objects through which one can understand the
major limbs, the secondary limbs, the weapons and the garments of Lord
r Hari. Then he outlines the process of practical service by which a
mortal soul can attain immortality. When aunaka shows further interest
in learning about the expansion of Lord Hari in the form of the sungod,
Sta replies that Lord r Hari-the indwelling controller of the universe
and its original creator-manifests Himself in the form of the demigod of
the sun. Sages describe this sun-god in many features according to his
different material designations. To sustain the world, the Personality of
Godhead manifests His potency of time as the sun and travels throughout
the twelve months, beginning with Caitra, along with twelve sets of
personal associates. One who remembers the opulences of the Personality
of Godhead r Hari in His form as the sun will become free of his sinful
reactions.
TEXT 1
r-aunaka uvca
athemam artha pcchmo
bhavanta bahu-vittamam
samasta-tantra-rddhnte
bhavn bhgavata tattva-vit
r-aunaka uvcar aunaka said; athanow; imamthis; artham
matter; pcchmawe are inquiring about; bhavantamfrom you; bahuvit-tamamthe possessor of the broadest knowledge; samastaof all;
tantrathe scriptures prescribing practical methods of worship; rddhaantein the definitive conclusions; bhavnyou; bhagavataO great
devotee of the Supreme Lord; tattva-vitthe knower of the essential facts.
r aunaka said: O Sta, you are the best of learned men and a great

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devotee of the Supreme Lord. Therefore we now inquire from you about
the definitive conclusion of all tantra scriptures.
TEXTS 2-3
tntrik paricaryy
kevalasya riya pate
agopgyudhkalpa
kalpayanti yath ca yai
tan no varaya bhadra te
kriy-yoga bubhutsatm
yena kriy-naipuena
martyo yyd amartyatm
tntrikthe followers of the methods of the tantric literatures;
paricaryymin regulated worship; kevalasyawho is pure spirit;
rya-of the goddess of fortune; pateof the master; agaHis limbs,
such as His feet; upgaHis secondary limbs, such as associates like
Garua; yudhaHis weapons, such as the Sudarana disc; kalpamand
His ornaments, such as the Kaustubha gem; kalpayantithey conceive of;
yathhow; caand; yaiby which (material representations); tat
that; nato us; varayaplease describe; bhadramall-auspiciousness;
teunto you; kriy-yogamthe practical method of cultivation;
bubhutsatmwho are eager to learn; yenaby which; kriyin the
systematic practice; naipuenaexpertise; martyaa mortal being;
yytmay attain; amartyatmimmortality.
All good fortune to you! Please explain to us, who are very eager to
learn, the process of kriy-yoga practiced through regulated worship of
the transcendental Lord, the husband of the goddess of fortune. Please
also explain how the Lord's devotees conceive of His limbs, associates,
weapons and ornaments in terms of particular material representations.
By expertly worshiping the Supreme Lord, a mortal can attain
immortality.
TEXT 4
sta uvca
namasktya gurn vakye

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vibhtr vaiavr api

y prokt veda-tantrbhym
cryai padmajdibhi
sta uvcaSta Gosvm said; namasktyaoffering obeisances;
gurnto the spiritual masters; vakyeI shall speak; vibhtthe
opulences; vaiavbelonging to Lord Viu; apiindeed; y
which; proktare described; veda-tantrbhymby the Vedas and the
tantras; cryai-by standard authorities; padmaja-dibhibeginning
with Lord Brahm.
Sta Gosvm said: Offering obeisances to my spiritual masters, I shall
repeat to you the description of the opulences of Lord Viu given in
the Vedas and tantras by great authorities, beginning from lotus-born
Brahm.
TEXT 5
mydyair navabhis tattvai
sa vikra-mayo vir
nirmito dyate yatra
sa-citke bhuvana-trayam
my-dyaibeginning with the unmanifest stage of nature; navabhi
with the nine; tattvaielements; sathat; vikra-mayaalso
comprising the transformations (of the eleven senses and the five gross
elements); virthe universal form of the Lord; nirmitaconstructed;
dyateare seen; yatrain which; sa-citkebeing conscious; bhuvanatrayamthe three planetary systems.
The universal form [vir] of the Personality of Godhead includes the
nine basic elements of creation, starting with the unmanifest nature,
and their subsequent transformations. Once this universal form is
instilled with consciousness, the three planetary systems become
visible within it.
The nine basic elements of creation are prakti, stra, mahat-tattva, false
ego, and the five subtle perceptions. The transformations are the eleven
senses and the five gross material elements.

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TEXTS 6-8
etad vai paurua rpa
bh pdau dyau iro nabha
nbhi sryo 'ki nse
vyu karau dia prabho
prajpati prajananam
apno mtyur itu
tad-bhavo loka-pl
mana candro bhruvau yama
lajjottaro 'dharo lobho
dant jyotsn smayo bhrama
romi bhruh bhmno
megh purua-mrdhaj
etatthis; vaiindeed; pauruamof the Vir-purua; rpamthe form;
bhthe earth; pdauHis feet; dyauheaven; iraHis head;
nabhathe sky; nbhiHis navel; sryathe sun; akiHis eyes;
nseHis nostrils; vyuthe air; karauHis ears; diathe
directions; prabhoof the Supreme Lord; praj-patithe demigod of
procreation; prajananamHis genital; apnaHis anus; mtyudeath;
ituof the absolute controller; tat-bhavaHis many arms; lokaplthe presiding demigods of the various planets; manaHis mind;
candrathe moon; bhruvauHis eyebrows; yamathe god of death;
lajjshame; uttaraHis upper lip; adharaHis lower lip; lobha
greed; dantHis teeth; jyotsnthe light of the moon; smayaHis
smile; bhramadelusion; romithe hairs of the body; bh-ruhthe
trees; bhmnaof the almighty Lord; meghthe clouds; puruaof
the Vir-purua; mrdha-jthe hairs upon the head.
This is the representation of the Supreme Lord as the universal person,
in which the earth is His feet, the sky His navel, the sun His eyes, the
wind His nostrils, the demigod of procreation His genitals, death His
anus and the moon His mind. The heavenly planets are His head, the
directions His ears, and the demigods protecting the various planets His
many arms. The god of death is His eyebrows, shame His lower lip,
greed His upper lip, delusion His smile, and moonshine His teeth, while
the trees are the almighty Purua's bodily hairs, and the clouds the hair
on His head.

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Various aspects of material creation, such as the earth, the sun and the
trees, are sustained by various limbs of the universal body of the Lord.
Thus they are considered nondifferent from Him, as described in this
verse, which is meant for meditation.
TEXT 9
yvn aya vai puruo
yvaty sasthay mita
tvn asv api mahpuruo loka-sasthay
yvnto which extent; ayamthis; vaiindeed; puruaordinary
individual person; yvatyextending to which dimensions; sasthay
by the position of his limbs; mitameasured; tvnto that extent;
asauHe; apialso; mah-puruathe transcendental personality; lokasasthayaccording to the positions of the planetary systems.
Just as one can determine the dimensions of an ordinary person of this
world by measuring his various limbs, one can determine the
dimensions of the Mahpurua by measuring the arrangement of the
planetary systems within His universal form.
TEXT 10
kaustubha-vyapadeena
svtma-jyotir bibharty aja
tat-prabh vypin skt
rvatsam uras vibhu
kaustubha-vyapadeenarepresented by the Kaustubha gem; sva-tmaof
the pure jva soul; jyotithe spiritual light; bibharticarries; ajathe
unborn Lord; tat-prabhthe effulgence of this (Kaustubha); vypin
expansive; sktdirectly; rvatsamof the rvatsa mark; urasupon
His chest; vibhuthe almighty.
Upon His chest the almighty, unborn Personality of Godhead bears the
Kaustubha gem, which represents the pure spirit soul, along with the
rvatsa mark, which is the direct manifestation of this gem's expansive
effulgence.

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TEXTS 11-12
sva-my vana-mlkhy
nn-gua-may dadhat
vsa chando-maya pta
brahma-stra tri-vt svaram
bibharti skhya yoga ca
devo makara-kuale
mauli pada pramehya
sarva-lokbhaya-karam
sva-mymHis own material energy; vana-ml-khymrepresented as
His flower garland; nn-guavarious combinations of the modes of
nature; maymcomposed of; dadhatwearing; vsaHis garment;
chanda-mayamconsisting of the Vedic meters; ptamyellow; brahmastramHis sacred thread; tri-vtthreefold; svaramthe sacred sound
okra; bibharti-He carries; skhyamthe process of Skhya; yogam
the process of yoga; caand; devathe Lord; makara-kualeHis
shark-shaped earrings; maulimHis crown; padamthe position;
pramehyamsupreme (of Lord Brahm); sarva-lokato all the worlds;
abhayamfearlessness; karamwhich gives.
His flower garland is His material energy, comprising various
combinations of the modes of nature. His yellow garment is the Vedic
meters, and His sacred thread the syllable o composed of three
sounds. In the form of His two shark-shaped earrings, the Lord carries
the processes of Skhya and yoga, and His crown, bestowing
fearlessness on the inhabitants of all the worlds, is the supreme
position of Brahmaloka.
TEXT 13
avyktam anantkhyam
sana yad-adhihita
dharma-jndibhir yukta
sattva padmam ihocyate
avyktamthe unmanifest phase of material creation; ananta-khyam
known as Lord Ananta; sanamHis personal seat; yat-adhihitaupon
which He is sitting; dharma-jna-dibhitogether with religion,

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knowledge and so on; yuktamconjoined; sattvamin the mode of

goodness; padmamHis lotus; ihathereupon; ucyateis said.
Ananta, the Lord's sitting place, is the unmanifest phase of material
nature, and the Lord's lotus throne is the mode of goodness, endowed
with religion and knowledge.
TEXTS 14-15
oja-saho-bala-yuta
mukhya-tattva gad dadhat
ap tattva dara-vara
tejas-tattva sudaranam
nabho-nibha nabhas-tattvam
asi carma tamo-mayam
kla-rpa dhanu rga
tath karma-mayeudhim
oja-saha-balawith the power of the senses, the power of the mind and
the power of the body; yutamconjoined; mukhya-tattvamthe principle
element, air, which is the vital force within the material body; gadm
His club; dadhatcarrying; apmof water; tattvamthe element;
daraHis conchshell; varamexcellent; teja-tattvamthe element fire;
sudaranamHis Sudarana disc; nabha-nibhamjust like the sky;
nabha-tattvamthe element ether; asimHis sword; carmaHis shield;
tama-mayamcomposed of the mode of ignorance; kla-rpam
appearing as time; dhanuHis bow; rgamnamed rga; tath
and; karma-mayarepresenting the active senses; iu-dhimthe quiver
holding His arrows.
The club the Lord carries is the chief element, pra, incorporating the
potencies of sensory, mental and physical strength. His excellent
conchshell is the element water, His Sudarana disc the element fire,
and His sword, pure as the sky, the element ether. His shield embodies
the mode of ignorance, His bow, named rga, time, and His arrowfilled quiver the working sensory organs.
TEXT 16

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indriyi arn hur

ktr asya syandanam
tan-mtry asybhivyakti
mudrayrtha-kriytmatm
indriyithe senses; arnHis arrows; huthey say; kt(the
mind with its) active functions; asyaof Him; syandanamthe chariot;
tat-mtrithe objects of perception; asyaHis; abhivyaktimexternal
appearance; mudrayby the gestures of His hands (symbolizing the
giving of benedictions, the offering of fearlessness, and so on); arthakriy-tmatmthe essence of purposeful activity.
His arrows are said to be the senses, and His chariot is the active,
forceful mind. His external appearance is the subtle objects of
perception, and the gestures of His hands are the essence of all
purposeful activity.
All activity is ultimately aimed at the supreme perfection of life, and this
perfection is awarded by the merciful hands of the Lord. The gestures of
the Lord remove all fear from the heart of a devotee and elevate him to the
Lord's own association in the spiritual sky.
TEXT 17
maala deva-yajana
dk saskra tmana
paricary bhagavata
tmano durita-kaya
maalamthe sun globe; deva-yajanamthe place where the Supreme
Lord is worshiped; dkspiritual initiation; saskrathe process of
purification; tmanafor the spirit soul; paricarydevotional service;
bhagavataof the Personality of Godhead; tmanafor the jva soul;
duritaof sinful reactions; kayathe destruction.
The sun globe is the place where the Supreme Lord is worshiped,
spiritual initiation is the means of purification for the spirit soul, and
rendering devotional service to the Personality of Godhead is the
process for eradicating all one's sinful reactions.
One should meditate on the fiery sun globe as a place where God is

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worshiped. Lord Ka is the reservoir of all effulgence, and thus it is

fitting that He be properly worshiped on the glowing sun.
TEXT 18
bhagavn bhaga-abdrtha
ll-kamalam udvahan
dharma yaa ca bhagav
cmara-vyajane 'bhajat
bhagavnthe Personality of Godhead; bhaga-abdaof the word bhaga;
artham-the meaning (namely, "opulence"); ll-kamalamHis pastime
lotus; udvahancarrying; dharmamreligion; yaafame; caand;
bhagavnthe Personality of Godhead; cmara-vyajanethe pair of yaktail fans; abhajathas accepted.
Playfully carrying a lotus, which represents the various opulences
designated by the word bhaga, the Supreme Lord accepts service from a
pair of cmara fans, which are religion and fame.
TEXT 19
tapatra tu vaikuha
dvij dhmkuto-bhayam
tri-vd veda suparkhyo
yaja vahati pruam
tapatramHis umbrella; tuand; vaikuhamHis spiritual abode,
Vaikuha; dvijO brhmaas; dhmaHis personal abode, the
spiritual world; akuta-bhayamfree from fear; tri-vtthreefold;
vedathe Veda; supara-khya-named Supara, or Garua; yajam
sacrifice personified; vahaticarried; pruamthe Supreme Personality
of Godhead.
O brhmaas, the Lord's umbrella is His spiritual abode, Vaikuha,
where there is no fear, and Garua, who carries the Lord of sacrifice, is
the threefold Veda.
TEXT 20
anapyin bhagavat

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skd tmano hare

vivakenas tantra-mrtir
vidita praddhipa
nanddayo 'au dv-sth ca
te 'imdy harer gu
anapyininseparable; bhagavatthe goddess of fortune; rr;
sktdirectly; tmanaof the internal nature; hareof Lord Hari;
vivaksenaVivaksena; tantra-mrtias the personification of the
tantra scriptures; viditais known; prada-adhipathe chief of His
personal associates; nanda-dayaNanda and the others; aauthe
eight; dv-sthdoorkeepers; caand; tethey; aim-dyaim
and the other mystic perfections; hareof the Supreme Lord; gu
the qualities.
The goddess of fortune, r, who never leaves the Lord's side, appears
with Him in this world as the representation of His internal potency.
Vivaksena, the chief among His personal associates, is known to be the
personification of the Pacartra and other tantras. And the Lord's eight
doorkeepers, headed by Nanda, are His mystic perfections, beginning
with aim.
According to rla Jva Gosvm, the goddess of fortune is the original
source of all material opulence. Material nature is directly controlled by
the Lord's inferior energy, Mah-my, whereas the goddess of fortune is
His internal, superior energy. Still, the opulence of the Lord's inferior
nature has its source in the supreme spiritual opulence of the goddess of
fortune. As stated in r Hayara Pacartra:
paramtm harir devas
tac-chakti rr ihodit
rr dev prakti prokt
keava purua smta
na viun vin dev
na hari padmaj vin
"The Supreme Soul is Lord Hari, and His potency is known in this world
as r. Goddess r is known as prakti, and the Supreme Lord Keava is
known as the purua. The divine goddess is never present without Him,

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nor does He ever appear without her."

Also, r Viu Pura (1.8.15) states:
nityaiva s jagan-mt
vio rr anapyin
yath sarva-gato vius
tathaiveya dvijottam
"She is the eternal mother of the universe, the goddess of fortune of Lord
Viu, and she is never separated from Him. In the same way that Lord
Viu is present everywhere, so is she, O best of brhmaas."
Also in Viu Pura (1.9.140):
eva yath jagat-svm
deva-devo janrdana
avatra karoty eva
tath rs tat-sahyin
"Thus, in the same way that the Lord of the universe, the God of gods,
Janrdana, descends to this world, so His consort, the goddess of fortune,
does also."
The pure spiritual status of the goddess of fortune is described in the
Skanda Pura:
apara tv akara y s
praktir jaa-rpik
r par prakti prokt
cetan viu-saray
ta akara para prhu
parata param akaram
harir evkhila-guo 'py
akara-trayam ritam
"The inferior infallible entity is that nature who manifests as the material
world. The goddess of fortune, on the other hand, is known as the
superior nature. She is pure consciousness and is under the direct shelter
of Lord Viu. While she is said to be the superior infallible entity, that

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infallible entity who is greater than the greatest is Lord Hari Himself, the
original possessor of all transcendental qualities. In this way, three
distinct infallible entities are described."
Thus, although the inferior energy of the Lord is infallible in her function,
her power to manifest temporary illusory opulences exists by the grace of
the internal energy, the goddess of fortune, who is the personal consort of
the Supreme Lord.
The Padma Pura (256.9-21) lists eighteen doorkeepers of the Lord:
Nanda, Sunanda, Jaya, Vijaya, Caa, Pracaa, Bhadra, Subhadra, Dht,
Vidht, Kumuda, Kumudka, Pundarka, Vmana, akukara,
Sarvanetra, Sumukha and Supratihita.
TEXT 21
vsudeva sakaraa
pradyumna purua svayam
aniruddha iti brahman
mrti-vyho 'bhidhyate
vsudeva sakaraa pradyumnaVsudeva, Sakaraa and
Pradyumna; puruathe Supreme Personality of Godhead; svayam
Himself; aniruddhaAniruddha; itithus; brahmanO brhmaa,
aunaka; mrti-vyhathe expansion of personal forms; abhidhyateis
designated.
Vsudeva, Sakaraa, Pradyumna and Aniruddha are the names of the
direct personal expansions of the Supreme Godhead, O brhmaa
aunaka.
TEXT 22
sa vivas taijasa prjas
turya iti vttibhi
arthendriyaya-jnair
bhagavn paribhvyate
saHe; viva taijasa prjathe manifestations of waking
consciousness, sleep and deep sleep; turyathe fourth, transcendental
stage; itithus termed; vttibhiby the functions; arthaby the
external objects of perception; indriyathe mind; ayacovered

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consciousness; jnaiand spiritual knowledge;

Personality of Godhead; paribhvyateis conceived of.

bhagavnthe

One can conceive of the Supreme Personality of Godhead in terms of

awakened consciousness, sleep and deep sleepwhich function
respectively through external objects, the mind and material
intelligenceand also in terms of the fourth, transcendental level of
consciousness, which is characterized by pure knowledge.
TEXT 23
agopgyudhkalpair
bhagavs tac catuayam
bibharti sma catur-mrtir
bhagavn harir vara
agawith His major limbs; upgaminor limbs; yudhaweapons;
kalpaiand ornaments; bhagavnthe Personality of Godhead; tat
catuayamthese four manifestations (of viva, taijasa, prja and
turya); bibhartimaintains; smaindeed; catu-mrtiin His four
personal features (Vsudeva, Sakaraa, Pradyumna and Aniruddha);
bhagavnthe Lord; hariHari; varathe supreme controller.
The Supreme Personality of Godhead, Lord Hari, thus appears in four
personal expansions, each exhibiting major limbs, minor limbs,
weapons and ornaments. Through these distinct features, the Lord
maintains the four phases of existence.
The Lord's spiritual body, weapons, ornaments and associates are all pure
transcendental existence, identical with Him.
TEXT 24
dvija-abha sa ea brahma-yoni svaya-dk
sva-mahima-paripro myay ca svayaitat
sjati harati ptty khyaynvtko
vivta iva niruktas tat-parair tma-labhya
dvija-abhaO best of the brhmaas; sa eaHe alone; brahmayonithe source of the Vedas; svayam-dkwho is self-illuminating;
sva-mahimain His own glory; paripraperfectly complete;

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myayby the material energy; caand; svayHis own; etatthis

universe; sjatiHe creates; haratiHe withdraws; ptiHe maintains;
iti khyayconceived of as such; anvtauncovered; akaHis
transcendental awareness; vivtamaterially divided; ivaas if;
niruktadescribed; tat-paraiby those who are devoted to Him;
tmaas their very Soul; labhyarealizable.
O best of brhmaas, He alone is the self-luminous, original source of
the Vedas, perfect and complete in His own glory. By His material
energy He creates, destroys and maintains this entire universe. Because
He is the performer of various material functions, He is sometimes
described as materially divided, yet He always remains transcendentally
situated in pure knowledge. Those who are dedicated to Him in
devotion can realize Him to be their true Soul.
rla Vivantha Cakravart hkura recommends that we become humble
by practicing the following meditation: "The earth, which is always visible
to me, is the expansion of the lotus feet of my Lord, who is always to be
meditated upon. All moving and nonmoving living beings have taken
shelter of the earth and are thus sheltered at the lotus feet of my Lord. For
this reason I should respect every living being and not envy anyone. In
fact, all living entities constitute the Kaustubha gem on My Lord's chest.
Therefore I should never envy or deride any living entity." By practicing
this meditation one can achieve success in life.
TEXT 25
r-ka ka-sakha vy-abhvani-dhrugrjanya-vaa-dahannapavarga-vrya
govinda gopa-vanit-vraja-bhtya-gta
trtha-rava ravaa-magala phi bhtyn
r-kaO r Ka; ka-sakhaO friend of Arjuna; viof the
descendants of Vi; abhaO chief; avanion the earth; dhruk
rebellious; rjanya-vaaof the dynasties of kings; dahanaO
annihilator; anapavargawithout deterioration; vryawhose prowess;
govindaO proprietor of Goloka-dhma; gopaof the cowherd men;
vanitand the cowherd women; vrajaby the multitude; bhtyaand
by their servants; gtasung; trthapious, as the most holy place of
pilgrimage; ravawhose glories; ravaajust to hear about whom;

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magalaauspicious; phiplease protect; bhtynYour servants.

O Ka, O friend of Arjuna, O chief among the descendants of Vi,
You are the destroyer of those political parties that are disturbing
elements on this earth. Your prowess never deteriorates. You are the
proprietor of the transcendental abode, and Your most sacred glories,
which are sung by Vndvana's cowherd men and women and their
servants, bestow all auspiciousness just by being heard. O Lord, please
protect Your devotees.
TEXT 26
ya ida kalya utthya
mah-purua-lakaam
tac-citta prayato japtv
brahma veda guhayam
yaanyone who; idamthis; kalyeat dawn; utthyarising; mahpurua-lakaamthe characteristics of the Supreme Personality in His
universal form; tat-cittawith mind absorbed in Him; prayata
purified; japtvchanting to oneself; brahmathe Absolute Truth;
vedahe comes to know; guh-ayamsituated within the heart.
Anyone who rises early in the morning and, with a purified mind fixed
upon the Mahpurua, quietly chants this description of His
characteristics will realize Him as the Supreme Absolute Truth residing
within the heart.
TEXTS 27-28
r-aunaka uvca
uko yad ha bhagavn
viu-rtya vate
sauro gao msi msi
nn vasati saptaka
te nmni karmi
niyuktnm adhvarai
brhi na raddadhnn
vyha srytmano hare

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r-aunaka uvcar aunaka said; ukaukadeva Gosvm; yat

which; hadescribed; bhagavnthe great sage; viu-rtyato King
Parkit; vatewho was listening; sauraof the sun-god; gaathe
associates; msi msiin each month; nnvarious; vasatiwho reside;
saptakathe group of seven; temof them; nmnithe names;
karmithe activities; niyuktnmwho are engaged; adhvaraiby
the various features of the sun-god, who are their controllers; brhi
please speak; nato us; raddadhnnmwho are faithful; vyham
the personal expansions; srya-tmanain His personal expansion as
the sun-god; hareof the Supreme Personality of Godhead, Lord Hari.
r aunaka said: Please describe to us, who have great faith in your
words, the different sets of seven personal features and associates the
sun-god exhibits during each month, along with their names and
activities. The associates of the sun-god, who serve their lord, are
personal expansions of the Supreme Personality of Godhead Hari in His
feature as the presiding deity of the sun.
After hearing an account of the exalted conversation between ukadeva
Gosvm and Mahrja Parkit, aunaka now inquires about the sun as
the expansion of the Supreme Lord. Although the sun is the king of all
planets, r aunaka is specifically interested in this effulgent globe as the
expansion of r Hari, the Supreme Personality of Godhead.
The personalities related with the sun are of seven categories. In the
course of the sun's orbit there are twelve months, and in each month a
different sun-god and a different set of his six associates preside. In each
of the twelve months beginning from Vaikha there are different names
for the sun-god himself, the sage, the Yaka, the Gandharva, the Apsar,
the Rkasa and the Nga, making a total of seven categories.
TEXT 29
sta uvca
andy-avidyay vior
tmana sarva-dehinm
nirmito loka-tantro 'ya
lokeu parivartate
sta uvcaSta Gosvm said; andibeginningless; avidyayby the
illusory energy; vioof Lord Viu; tmanawho is the Supreme

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Soul; sarva-dehinmof all embodied living beings; nirmitaproduced;

loka-tantrathe regulator of the planets; ayamthis; lokeuamong the
planets; parivartatetravels.
Sta Gosvm said: The sun travels among all the planets and thus
regulates their movements. It has been created by Lord Viu, the
Supreme Soul of all embodied beings, through His beginningless
material energy.
TEXT 30
eka eva hi lokn
srya tmdi-kd dhari
sarva-veda-kriy-mlam
ibhir bahudhodita
ekaone; evaonly; hiindeed; loknmof the worlds; sryathe
sun; tmtheir soul; di-ktthe original creator; harithe
Personality of Godhead, Hari; sarva-vedain all the Vedas; kriy-of the
ritualistic activities; mlamthe basis; ibhiby the sages; bahudh
variously; uditadesignated.
The sun-god, being nondifferent from Lord Hari, is the one soul of all
the worlds and their original creator. He is the source of all the
ritualistic activities prescribed in the Vedas and has been given many
names by the Vedic sages.
TEXT 31
klo dea kriy kart
karaa kryam gama
dravya phalam iti brahman
navadhokto 'jay hari
klatime;
deaplace;
kriyendeavor;
kartperformer;
karaaminstrument; kryamspecific ritual; gamascripture;
dravyamparaphernalia;
phalamresult;
itithus;
brahmanO
brhmaa, aunaka; navadhin nine phases; uktadescribed; ajay
in terms of the material energy; hariLord Hari.

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Being the source of the material energy, the Personality of Godhead

Lord Hari in His expansion as the sun-god is described in nine aspects,
O aunaka: the time, the place, the endeavor, the performer, the
instrument, the specific ritual, the scripture, the paraphernalia of
worship and the result to be achieved.
TEXT 32
madhv-diu dvdaasu
bhagavn kla-rpa-dhk
loka-tantrya carati
pthag dvdaabhir gaai
madhu-diubeginning with Madhu; dvdaasuin the twelve
(months); bhagavnthe Supreme Lord; kla-rpathe form of time;
dhkassuming; loka-tantryato regulate planetary motion; carati
travels; pthakseparately; dvdaabhiwith twelve; gaaisets of
associates.
The Supreme Personality of Godhead, manifesting His potency of time
as the sun-god, travels about in each of the twelve months, beginning
with Madhu, to regulate planetary motion within the universe.
Traveling with the sun-god in each of the twelve months is a different
set of six associates.
TEXT 33
dht ktasthal hetir
vsuk rathakn mune
pulastyas tumburur iti
madhu-msa nayanty am
dht ktasthal hetiDht, Ktasthal and Heti; vsuki rathakt
Vsuki and Rathakt; muneO sage; pulastya tumburuPulastya and
Tumburu; itithus; madhu-msamthe month of Madhu (Caitra, at the
time of the spring equinox); nayantilead forth; amthese.
My dear sage, Dht as the sun-god, Ktasthal as the Apsar, Heti as
the Rkasa, Vsuki as the Nga, Rathakt as the Yaka, Pulastya as the
sage and Tumburu as the Gandharva rule the month of Madhu.

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TEXT 34
aryam pulaho 'thauj
praheti pujikasthal
nrada kacchanra ca
nayanty ete sma mdhavam
aryam pulaha athaujAryam, Pulaha and Athauj; praheti
pujikasthalPraheti and Pujikasthal; nrada kacchanraNrada
and Kacchanra; caalso; nayantirule; etethese; smaindeed;
mdhavamthe month of Mdhava (Vaikha).
Aryam as the sun-god, Pulaha as the sage, Athauj as the Yaka,
Praheti as the Rkasa, Pujikasthal as the Apsar, Nrada as the
Gandharva and Kacchanra as the Nga rule the month of Mdhava.
TEXT 35
mitro 'tri paurueyo 'tha
takako menak hah
rathasvana iti hy ete
ukra-msa nayanty am
mitra atri paurueyaMitra, Atri and Paurueya; athaas well;
takaka menak hahTakaka, Menak and Hh; rathasvana
Rathasvana; itithus; hiindeed; etethese; ukra-msamthe month
of ukra (Jyaiha); nayantirule; amthese.
Mitra as the sun-god, Atri as the sage, Paurueya as the Rkasa,
Takaka as the Nga, Menak as the Apsar, Hh as the Gandharva and
Rathasvana as the Yaka rule the month of ukra.
TEXT 36
vasiho varuo rambh
sahajanyas tath huh
ukra citrasvana caiva
uci-msa nayanty am
vasiha varua rambhVasiha, Varua and Rambh; sahajanya
Sahajanya; tathalso; huhHh; ukra citrasvanaukra and

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Citrasvana; ca evaas well; uci-msamthe month of uci (ha);

nayantirule; amthese.
Vasiha as the sage, Varua as the sun-god, Rambh as the Apsar,
Sahajanya as the Rkasa, Hh as the Gandharva, ukra as the Nga
and Citrasvana as the Yaka rule the month of uci.
TEXT 37
indro vivvasu rot
elpatras tathgir
pramloc rkaso varyo
nabho-msa nayanty am
indra vivvasu rotIndra, Vivvasu and rot; elpatra
Elpatra; tathand; agirAgir; pramlocPramloc; rkasa
varyathe Rkasa named Varya; nabha-msamthe month of Nabhas
(rvaa); nayantirule; amthese.
Indra as the sun-god, Vivvasu as the Gandharva, rot as the Yaka,
Elpatra as the Nga, Agir as the sage, Pramloc as the Apsar and
Varya as the Rkasa rule the month of Nabhas.
TEXT 38
vivasvn ugrasena ca
vyghra srao bhgu
anumloc akhaplo
nabhasykhya nayanty am
vivasvn ugrasenaVivasvn and Ugrasena; caalso; vyghra sraa
bhguVyghra, sraa and Bhgu; anumloc akhaplaAnumloc
and akhapla; nabhasya-khyamthe month named Nabhasya
(Bhdra); nayantirule; amthese.
Vivasvn as the sun-god, Ugrasena as the Gandharva, Vyghra as the
Rkasa, sraa as the Yaka, Bhgu as the sage, Anumloc as the
Apsar and akhapla as the Nga rule the month of Nabhasya.
TEXT 39

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p dhanajayo vta
suea surucis tath
ghtc gautama ceti
tapo-msa nayanty am
p dhanajaya vtaP, Dhanajaya and Vta; suea suruci
Suea and Suruci; tathalso; ghtc gautamaGhtc and Gautama;
caas well; itithus; tapa-msamthe month of Tapas (Mgha);
nayantirule; amthese.
P as the sun-god, Dhanajaya as the Nga, Vta as the Rkasa,
Suea as the Gandharva, Suruci as the Yaka, Ghtc as the Apsar
and Gautama as the sage rule the month of Tapas.
TEXT 40
tur varc bharadvja
parjanya senajit tath
viva airvata caiva
tapasykhya nayanty am
tu varc bharadvjatu, Varc and Bharadvja; parjanya senajit
Parjanya and Senajit; tathalso; viva airvataViva and Airvata; ca
evaalso; tapasya-khyamthe month known as Tapasya (Phlguna);
nayantirule; amthese.
tu as the Yaka, Varc as the Rkasa, Bharadvja as the sage, Parjanya
as the sun-god, Senajit as the Apsar, Viva as the Gandharva and
Airvata as the Nga rule the month known as Tapasya.
TEXT 41
athu kayapas trkya
tasenas tathorva
vidyucchatrur mahakha
saho-msa nayanty am
athathen; au kayapa trkyaAu, Kayapa and Trkya;
tasenatasena;
tathand;
urvaUrva;
vidyucchatru
mahakhaVidyucchatru and Mahakha; saha-msamthe month

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of Sahas (Mrgara); nayantirule; amthese.

Au as the sun-god, Kayapa as the sage, Trkya as the Yaka,
tasena as the Gandharva, Urva as the Apsar, Vidyucchatru as the
Rkasa and Mahakha as the Nga rule the month of Sahas.
TEXT 42
bhaga sphrjo 'rianemir
ra yu ca pacama
karkoaka prvacitti
puya-msa nayanty am
bhaga sphrja arianemiBhaga, Sphrja and Arianemi; ra
ra; yuyur; caand; pacamathe fifth associate; karkoaka
prvacittiKarkoaka and Prvacitti; puya-masamthe month of
Puya; nayantirule; amthese.
Bhaga as the sun-god, Sphrja as the Rkasa, Arianemi as the
Gandharva, ra as the Yaka, yur as the sage, Karkoaka as the Nga
and Prvacitti as the Apsar rule the month of Puya.
TEXT 43
tva cka-tanaya
kambala ca tilottam
brahmpeto 'tha satajid
dhtarra iam-bhar
tvaTva; cka-tanayathe son of cka (Jamadagni); kambala
Kambala; caand; tilottamTilottam; brahmpetaBrahmpeta;
athaand; atajitatajit; dhtarraDhtarra; iam-bharthe
maintainers of the month Ia (vina).
Tva as the sun-god; Jamadagni, the son of cka, as the sage;
Kambalva as the Nga; Tilottam as the Apsar; Brahmpeta as the
Rkasa; atajit as the Yaka; and Dhtarra as the Gandharva
maintain the month of Ia.
TEXT 44

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viur avataro rambh

sryavarc ca satyajit
vivmitro makhpeta
rja-msa nayanty am
viu avatara rambhViu, Avatara and Rambh; sryavarc
Sryavarc; caand; satyajitSatyajit; vivmtra makhpeta
Vivmitra and Makhpeta; rja-msamthe month of rja (Krttika);
nayantirule; amthese.
Viu as the sun-god, Avatara as the Nga, Rambh as the Apsar,
Sryavarc as the Gandharva, Satyajit as the Yaka, Vivmitra as the
sage and Makhpeta as the Rkasa rule the month of rja.
All these sun-gods and their associates are mentioned in divisions in the
Krma Pura, as follows:
dhtryam ca mitra ca
varua cendra eva ca
vivasvn atha p ca
parjanya cur eva ca
bhagas tva ca viu ca
dity dvdaa smt
pulastya pulaha ctrir
vasio 'thgir bhgu
gautamo 'tha bharadvja
kayapa kratur eva ca
jamadagni kauika ca
munayo brahma-vdin
rathakc cpy athoj ca
grma surucis tath
ratha-citrasvana rot
arua senajit tath
trkya arianemi ca
tajit satyajit tath

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atha heti praheti ca

paurueyo vadhas tath
varyo vyghras tathpa ca
vyur vidyud divkara
brahmpeta ca vipendr
yajpeta ca rkak
vsuki kacchanra ca
takaka ukra eva ca
elpatra akhaplas
tathairvata-sajita
dhanajayo mahpadmas
tath karkoako dvij
kambalo 'vatara caiva
vahanty ena yath-kramam
tumburur nrado hh
hhr vivvasus tath
ugraseno vasurucir
vivavasur athpara
citrasenas tathoryur
dharro dvijottam
sryavarc dvdaaite
gandharv gyat var
ktasthaly apsaro-vary
tathny pujikasthal
menak sahajany ca
pramloc ca dvijottam
anumloc ghtc ca
vivc corva tath
any ca prvacitti syd

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any caiva tilottam

rambh ceti dvija-rehs
tathaivpsarasa smt
TEXT 45
et bhagavato vior
dityasya vibhtaya
smarat sandhyayor n
haranty aho dine dine
etthese; bhagavataof the Personality of Godhead; vioLord
Viu; dityasyaof the sun-god; vibhtayathe opulences;
smaratmfor those who remember; sandhyayoat the junctures of the
day; nmfor such men; harantithey take away; ahasinful
reactions; dine dineday after day.
All these personalities are the opulent expansions of the Supreme
Personality of Godhead, Viu, in the form of the sun-god. These
deities take away all the sinful reactions of those who remember them
each day at dawn and sunset.
TEXT 46
dvdaasv api mseu
devo 'sau abhir asya vai
caran samantt tanute
paratreha ca san-matim
dvdaasuin each of the twelve; apiindeed; mseumonths; deva
the lord; asauthis; abhiwith his six types of associates; asyafor
the population of this universe; vaicertainly; carantraveling;
samanttin all directions; tanutespreads; paratrain the next life;
ihain this life; caand; sat-matimpure consciousness.
Thus, throughout the twelve months, the lord of the sun travels in all
directions with his six types of associates, disseminating among the
inhabitants of this universe purity of consciousness for both this life
and the next.

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TEXTS 47-48
smarg-yajurbhis tal-ligair
aya sastuvanty amum
gandharvs ta pragyanti
ntyanty apsaraso 'grata
unnahyanti ratha ng
grmayo ratha-yojak
codayanti ratha phe
nairt bala-lina
sma-k-yajurbhiwith the hymns of the Sma, g and Yajur Vedas; tatligaiwhich reveal the sun; ayathe sages; sastuvantiglorify;
amumhim;
gandharvthe
Gandharvas;
tamabout
him;
pragyantising loudly; ntyantidance; apsarasathe Apsars;
agratain front; unnahyantibind up; rathamthe chariot; ngthe
Ngas; grmayathe Yakas; ratha-yojakthose who harness the
horses to the chariot; codayantidrive; rathamthe chariot; phefrom
the rear; nairtthe Rkasas; bala-linastrong.
While the sages glorify the sun-god with the hymns of the Sma, g and
Yajur Vedas, which reveal his identity, the Gandharvas also sing his
praises and the Apsars dance before his chariot. The Ngas arrange the
chariot ropes and the Yakas harness the horses to the chariot, while
the powerful Rkasas push from behind.
TEXT 49
vlakhily sahasri
air brahmarayo 'mal
purato 'bhimukha ynti
stuvanti stutibhir vibhum
vlakhilythe Vlakhilyas; sahasrithousands; aisixty;
brahma-ayagreat sages among the brhmaas; amalpure;
puratain front; abhimukhamfacing the chariot; yntithey go;
stuvantithey offer praise; stutibhiwith Vedic prayers; vibhumto the
almighty lord.
Facing the chariot, the sixty thousand brhmaa sages known as

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Vlakhilyas travel in front and offer prayers to the almighty sun-god

with Vedic mantras.
TEXT 50
eva hy andi-nidhano
bhagavn harir vara
kalpe kalpe svam tmna
vyhya lokn avaty aja
evamthus; hiindeed; andiwithout beginning; nidhanaor end;
bhagavnthe Personality of Godhead; hariLord Hari; varathe
supreme controller; kalpe kalpein each day of Brahm; svam tmnam
Himself; vyhyaexpanding into various forms; loknthe worlds;
avatiprotects; ajathe unborn Lord.
For the protection of all the worlds, the Supreme Personality of
Godhead Hari, who is unborn and without beginning or end, thus
expands Himself during each day of Brahm into these specific
categories of His personal representations.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Twelfth Canto, Eleventh Chapter, of
the rmad-Bhgavatam, entitled "Summary Description of the
Mahpurua."

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12. The Topics of rmad-Bhgavatam Summarized

In this chapter, r Sta Gosvm summarizes the subjects discussed in

rmad-Bhgavatam.
The Supreme Lord, r Hari, personally removes all the distress of a
person who hears about His glories. Whatever words glorify the
innumerable transcendental qualities of the Personality of Godhead are
truthful, auspicious and conducive to piety, whereas all other words are
impure. Discussions of topics concerning the Supreme Lord bestow
ecstasy, which remains constantly new, but persons who are like crows
become absorbed in unessential topics, those unrelated to the Personality
of Godhead.
By chanting and hearing the countless names of Lord r Hari, which
describe His glorious qualities, all human beings can be relieved of their
sins. Neither knowledge devoid of devotion for Lord Viu nor fruitive
work not offered to Him have any real beauty. By constant remembrance
of Lord Ka, on the other hand, all one's inauspicious desires are
destroyed, one's mind is purified, and one attains devotion for Lord r
Hari along with knowledge filled with realization and detachment.
Sta Gosvm then states that previously, in the assembly of Mahrja
Parkit, he heard from the mouth of r ukadeva the glories of r Ka,
which annihilate all sinful reactions, and that now he has related these
glories to the sages at Naimiraya. By hearing rmad-Bhgavatam, the
spirit soul is purified and obtains salvation from all sins and all kinds of
fear. Through the study of this scripture, one achieves the same result as
that achieved by one who studies all the Vedas, and one also achieves the
fulfillment of all desires. By studying with a controlled mind this essential
compilation of all the Puras, one will reach the supreme abode of the
Personality of Godhead. Every verse of this scripture. rmad-Bhgavatam,
contains the narrations of Lord r Hari, who has innumerable personal
forms.
Finally, r Sta offers obeisances to the unborn and unlimited Supreme
Soul, r Ka, as well as to r ukadeva, the son of Vysa, who is
capable of destroying the sins of all living beings.

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TEXT 1
sta uvca
namo dharmya mahate
nama kya vedhase
brahmaebhyo namasktya
dharmn vakye santann
sta uvcaSta Gosvm said; namaobeisances; dharmyato the
principle of religion; mahategreatest; namaobeisances; kyato
Lord Ka; vedhasethe creator; brahmaebhyato the brhmaas;
namasktyaoffering my obeisances; dharmnthe principles of religion;
vakyeI shall speak; santanneternal.
Sta Gosvm said: Offering my obeisances to the supreme religious
principle, devotional service; to Lord Ka, the supreme creator; and to
all the brhmaas, I shall now describe the eternal principles of
religion.
In this Twelfth Chapter of the Twelfth Canto, Sta Gosvm will
summarize all the topics of rmad-Bhgavatam, beginning from the First
Canto.
TEXT 2
etad va kathita vipr
vio caritam adbhutam
bhavadbhir yad aha po
nar puruocitam
etatthese; vato you; kathitamnarrated; viprO sages; vio
of Lord Viu; caritamthe pastimes; adbhutamwonderful;
bhavadbhiby your good selves; yatwhich; ahamI; pawas
asked about; narmamong men; puruafor an actual human being;
ucitamsuitable.
O great sages, I have narrated to you the wonderful pastimes of Lord
Viu, as you inquired about them from me. Hearing such narrations is
the suitable engagement for a person who is actually a human being.
The words nar puruocitam indicate that men and women who
actually come to the standard of human life hear and chant the glories of

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the Supreme Lord, whereas uncivilized persons may not be interested in

the science of God.
TEXT 3
atra sakrtita skt
sarva-ppa-haro hari
nryao hkeo
bhagavn stvatm pati
atrahere, in the rmad-Bhgavatam; sakrtitais fully glorified;
sktdirectly; sarva-ppaof all sins; harathe remover; harithe
Personality of Godhead, Lord Hari; nryaaNryaa; hkea
Hkea, the Lord of the senses; bhagavnthe Supreme Personality;
stvatmof the Yadus; patithe master.
This literature fully glorifies the Supreme Personality of Godhead Hari,
who removes all His devotees' sinful reactions. The Lord is glorified as
Nryaa, Hkea and the Lord of the Stvatas.
Lord Ka's many holy names indicate His extraordinary transcendental
qualities. The name Hari indicates that the Lord removes all sins from the
heart of His devotee. Nryaa indicates that the Lord sustains the
existence of all other beings. Hkea indicates that Lord Ka is the
ultimate controller of the senses of all living beings. The word bhagavn
indicates that Lord Ka is the all-attractive Supreme Being. And the
words stvat pati indicate that the Lord is naturally the master of
saintly and religious people, especially the members of the exalted Yadu
family.
TEXT 4
atra brahma para guhya
jagata prabhavpyayam
jna ca tad-upkhyna
prokta vijna-sayutam
atrahere; brahmathe Absolute Truth; paramsupreme; guhyam
confidential; jagataof this universe; prabhavathe creation;
apyayamand annihilation; jnamknowledge; caand; tatupkhynamthe means of cultivating it; proktamare spoken; vijna
transcendental realization; sayutamincluding.

258

This literature describes the mystery of the Supreme Absolute Truth,

the source of the creation and annihilation of this universe. Also
presented are divine knowledge of Him together with the process of its
cultivation, and the transcendental realization one achieves.
TEXT 5
bhakti-yoga samkhyto
vairgya ca tad-rayam
prkitam upkhyna
nradkhynam eva ca
bhakti-yogathe process of devotional service; samkhytais
thoroughly enunciated; vairgyamrenunciation; caand; tat-rayam
which is subsidiary to it; prkitamof Mahrja Parkit; upkhynam
the history; nradaof Nrada; khynamthe history; evaindeed;
caalso.
The following topics are also narrated: the process of devotional service
together with its subsidiary feature of renunciation, and the histories of
Mahrja Parkit and the sage Nrada.
TEXT 6
pryopaveo rjarer
vipra-pt parkita
ukasya brahmarabhasya
savda ca parkita
prya-upaveathe fast until death; rja-eof the sage among kings;
vipra-ptbecause of the curse of the brhmaa's son; parkitaof
King Parkit; ukasyaof ukadeva; brahma-abhasyathe best of
brhmaas; savdathe conversation; caand; parkitawith
Parkit.
Also described are saintly King Parkit's sitting down to fast until
death in response to the curse of a brhmaa's son, and the
conversations between Parkit and ukadeva Gosvm, who is the best
of all brhmaas.

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TEXT 7
yoga-dhraayotkrnti
savdo nradjayo
avatrnugta ca
sarga prdhniko 'grata
yoga-dhraayby fixed meditation in yoga; utkrntithe attainment
of liberation at the time of passing away; savdathe conversation;
nrada-ajayobetween Nrada and Brahm; avatra-anugtamthe
listing of the incarnations of the Supreme Lord; caand; sargathe
process of creation; prdhnikafrom the unmanifest material nature;
agratain progressive order.
The Bhgavatam explains how one can attain liberation at the time of
death by practicing fixed meditation in yoga. It also contains a
discussion between Nrada and Brahm, an enumeration of the
incarnations of the Supreme Personality of Godhead, and a description
of how the universe was created in progressive sequence, beginning
from the unmanifest stage of material nature.
rla Vivantha Cakravart hkura explains that it would be difficult to
give a complete list of the numerous accounts and topics contained in the
rmad-Bhgavatam. Therefore it is understood that Sta Gosvm is
merely summarizing the topics. We should not consider the topics he fails
to mention here less important or superfluous, since every letter and word
of rmad-Bhgavatam is absolute, Ka conscious sound vibration.
TEXT 8
viduroddhava-savda
katt-maitreyayos tata
pura-sahit-prano
mah-purua-sasthiti
vidura-uddhavabetween Vidura and Uddhava; savdathe
discussion; katt-maitreyayobetween Vidura and Maitreya; tata
then; pura-sahitconcerning this Puric compilation; prana
inquiries; mah-puruawithin the Supreme Personality of Godhead;
sasthitithe winding up of creation.
This scripture also relates the discussions Vidura had with Uddhava

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and with Maitreya, inquiries about the subject matter of this Pura,
and the winding up of creation within the body of the Supreme Lord at
the time of annihilation.
TEXT 9
tata prktika sarga
sapta vaiktik ca ye
tato brahma-sambhtir
vairja puruo yata
tatathen; prktikafrom material nature; sargathe creation;
saptathe seven; vaiktikstages of creation derived by
transformation; caand; yewhich; tatathen; brahma-aaof the
universal egg; sambhtithe construction; vairja puruathe
universal form of the Lord; yatafrom which.
The creation effected by the agitation of the modes of material nature,
the seven stages of evolution by elemental transformation, and the
construction of the universal egg, from which arises the universal form
of the Supreme Lordall these are thoroughly described.
TEXT 10
klasya sthla-skmasya
gati padma-samudbhava
bhuva uddharae 'mbhodher
hirayka-vadho yath
klasyaof time; sthla-skmasyagross and subtle; gatithe
movement; padmaof the lotus; samudbhavathe generation; bhuva
of the earth; uddharaein connection with the deliverance;
ambhodhefrom the ocean; hirayka-vadhathe killing of the
demon Hirayka; yathas it occurred.
Other topics include the subtle and gross movements of time, the
generation of the lotus from the navel of Garbhodakay Viu, and the
killing of the demon Hirayka when the earth was delivered from the
Garbhodaka Ocean.

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TEXT 11
rdhva-tiryag-avk-sargo
rudra-sargas tathaiva ca
ardha-nrvarasytha
yata svyambhuvo manu
rdhvaof the higher species, the demigods; tiryakof the animals;
avkand of lower species; sargathe creation; rudraof Lord iva;
sargathe creation; tathand; evaindeed; caalso; ardha-nras a
half man, half woman; varasyaof the lord; athathen; yatafrom
whom; svyambhuva manuSvyambhuva Manu.
The Bhgavatam also describes the creation of demigods, animals and
demoniac species of life; the birth of Lord Rudra; and the appearance of
Svyambhuva Manu from the half-man, half-woman vara.
TEXT 12
atarp ca y strm
dy praktir uttam
santno dharma-patnn
kardamasya prajpate
atarpatarp; caand; ywho; strmof women; dythe
first; praktithe consort; uttambest; santnathe progeny;
dharma-patnnmof the pious wives; kardamasyaof the sage Kardama;
prajpatethe progenitor.
Also related are the appearance of the first woman, atarp, who was
the excellent consort of Manu, and the offspring of the pious wives of
Prajpati Kardama.
TEXT 13
avatro bhagavata
kapilasya mahtmana
devahty ca savda
kapilena ca dhmat
avatrathe descent; bhagavataof the Supreme Personality of

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Godhead; kapilasyaLord Kapila; mah-tmanathe Supreme Soul;

devahtyof Devahti; caand; savdathe conversation;
kapilenawith Lord Kapila; caand; dh-matthe intelligent.
The Bhgavatam describes the incarnation of the Supreme Personality
of Godhead as the exalted sage Kapila and records the conversation
between that greatly learned soul and His mother, Devahti.
TEXTS 14-15
nava-brahma-samutpattir
daka-yaja-vinanam
dhruvasya carita pact
ptho prcnabarhia
nradasya ca savdas
tata praiyavrata dvij
nbhes tato 'nucaritam
abhasya bharatasya ca
nava-brahmaof the nine brhmaas (the sons of Lord Brahm, headed
by Marci); samutpattithe descendants; daka-yajaof the sacrifice
performed by Daka; vinanamthe destruction; dhruvasyaof Dhruva
Mahrja; caritamthe history; pactthen; pthoof King Pthu;
prcnabarhiaof Prcnabarhi; nradasyawith Nrada Muni; ca
and; savdahis conversation; tatathen; praiyavratamthe story
of Mahrja Priyavrata; dvijO brhmaas; nbheof Nbhi; tata
then; anucaritamthe life story; abhasyaof Lord abha; bharatasya
of Bharata Mahrja; caand.
Also described are the progeny of the nine great brhmaas, the
destruction of Daka's sacrifice, and the history of Dhruva Mahrja,
followed by the histories of King Pthu and King Prcnabarhi, the
discussion between Prcnabarhi and Nrada, and the life of Mahrja
Priyavrata. Then, O brhmaas, the Bhgavatam tells of the character
and activities of King Nbhi, Lord abha and King Bharata.
TEXT 16
dvpa-vara-samudr

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giri-nady-upavaranam
jyoti-cakrasya sasthna
ptla-naraka-sthiti
dvpa-vara-samudrmof the continents, great islands and oceans;
giri-nadof the mountains and rivers; upavaranamthe detailed
description; jyoti-cakrasyaof the celestial sphere; sasthnamthe
arrangement; ptlaof the subterranean regions; narakaand of hell;
sthitithe situation.
The Bhgavatam gives an elaborate description of the earth's continents,
regions, oceans, mountains and rivers. Also described are the
arrangement of the celestial sphere and the conditions found in the
subterranean regions and in hell.
TEXT 17
daka-janma pracetobhyas
tat-putr ca santati
yato devsura-nars
tirya-naga-khagdaya
daka-janmathe birth of Daka; pracetobhyafrom the Pracets; tatputrmof his daughters; caand; santatithe progeny; yatafrom
which; deva-asura-narthe demigods, demons and human beings;
tiryak-naga-khaga-dayathe animals, serpents, birds and other species.
The rebirth of Prajpati Daka as the son of the Pracets, and the
progeny of Daka's daughters, who initiated the races of demigods,
demons, human beings, animals, serpents, birds and so onall this is
described.
TEXT 18
tvrasya janma-nidhana
putrayo ca diter dvij
daityevarasya carita
prahrdasya mahtmana
tvrasyaof the son of Tva (Vtra); janma-nidhanamthe birth and

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death; putrayoof the two sons, Hirayka and Hirayakaipu; ca

and; diteof Diti; dvijO brhmaas; daitya-varasyaof the
greatest of the Daityas; caritamthe history; prahrdasyaof Prahlda;
mah-tmanathe great soul.
O brhmaas, also recounted are the births and deaths of Vtrsura and
of Diti's sons Hirayka and Hirayakaipu, as well as the history of
the greatest of Diti's descendants, the exalted soul Prahlda.
TEXT 19
manv-antarnukathana
gajendrasya vimokaam
manv-antarvatr ca
vior hayairdaya
manu-antaraof reigns of the various Manus; anukathanamthe detailed
description; gaya-indrasyaof the king of the elephants; vimokaam
the liberation; manu-antara-avatrthe particular incarnations of the
Supreme Personality of Godhead in each manv-antara; ca-and; vioof
Lord Viu; hayair-dayasuch as Lord Hayar.
The reign of each Manu, the liberation of Gajendra, and the special
incarnations of Lord Viu in each manv-antara, such as Lord
Hayar, are described as well.
TEXT 20
kaurma mtsya nrasiha
vmana ca jagat-pate
kroda-mathana tadvad
amtrthe divaukasm
kaurmamthe incarnation as a tortoise; mtsyamas a fish;
nrasihamas a man-lion; vmanamas a dwarf; caand; jagatpateof the Lord of the universe; kra-udaof the ocean of milk;
mathanamthe churning; tadvatthus; amta-arthefor the sake of
nectar; diva-okasmon the part of the inhabitants of heaven.
The Bhgavatam also tells of the appearances of the Lord of the

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universe as Krma, Matsya, Narasiha and Vmana, and of the

demigods' churning of the milk ocean to obtain nectar.
TEXT 21
devsura-mah-yuddha
rja-vanukrtanam
ikvku-janma tad-vaa
sudyumnasya mahtmana
deva-asuraof the demigods and demons; mah-yuddhamthe great war;
rja-vaaof the dynasties of kings; anukrtanamthe reciting in
sequence; ikvku-janmathe birth of Ikvku; tat-vaahis dynasty;
sudyamnasya(and the dynasty) of Sudyumna; mah-tmanathe great
soul.
An account of the great battle fought between the demigods and the
demons, a systematic description of the dynasties of various kings, and
narrations concerning Ikvku's birth, his dynasty and the dynasty of
the pious Sudyumnaall are presented within this literature.
TEXT 22
ilopkhynam atrokta
tropkhynam eva ca
srya-vanukathana
addy ngdaya
il-upkhynamthe history of Il; acraherein; uktamis spoken; trupkhynamthe history of Tr; evaindeed; caalso; srya-vaa
of the dynasty of the sun-god; anukathanamthe narration; adadyada and others; nga-dayaNga and others.
Also related are the histories of Il and Tr, and the description of the
descendants of the sun-god, including such kings as ada and Nga.
TEXT 23
saukanya ctha aryte
kakutsthasya ca dhmata

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khavgasya ca mndhtu
saubhare sagarasya ca
saukanyamthe story of Sukany; caand; athathen; arytethat of
aryti; kakutsthasyaof Kakutstha; caand; dh-matawho was an
intelligent king; khavgasyaof Khavga; caand; mndhtuof
Mndht; saubhareof Saubhari; sagarasyaof Sagara; caand.
The histories of Sukany, aryti, the intelligent Kakutstha, Khavga,
Mndht, Saubhari and Sagara are narrated.
TEXT 24
rmasya koalendrasya
carita kilbipaham
nimer aga-paritygo
janakn ca sambhava
rmasyaof Lord Rmacandra; koala-indrasyathe King of Koala;
caritamthe pastimes; kilbia-apahamwhich drive away all sins;
nimeof King Nimi; aga-paritygathe giving up of his body;
janaknmof the descendants of Janaka; caand; sambhavathe
appearance.
The Bhgavatam narrates the sanctifying pastimes of Lord Rmacandra,
the King of Kosala, and also explains how King Nimi abandoned his
material body. The appearance of the descendants of King Janaka is also
mentioned.
TEXTS 25-26
rmasya bhrgavendrasya
nikat-karaa bhuva
ailasya soma-vaasya
yayter nahuasya ca
daumanter bharatasypi
ntanos tat-sutasya ca
yayter jyeha-putrasya
yador vao 'nukrtita

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rmasyaby Lord Paraurma; bhrgava-indrasyathe greatest of the

descendants of Bhgu Muni; nikatr-karaamthe elimination of all the
katriyas; bhuvaof the earth; ailasyaof Mahrja Aila; somavaasyaof the dynasty of the moon-god; yayteof Yayti;
nahuasyaof Nahua; caand; daumanteof the son of Dumanta;
bharatasyaBharata; apialso; ntanoof King ntanu; tathis;
sutasyaof the son, Bhma; caand; yayteof Yayti; jyehaputrasyaof the eldest son; yadoYadu; vaathe dynasty; anukrtitais glorified.
The rmad-Bhgavatam describes how Lord Paraurma, the greatest
descendant of Bhgu, annihilated all the katriyas on the face of the
earth. It further recounts the lives of glorious kings who appeared in
the dynasty of the moon-god-kings such as Aila, Yayti, Nahua,
Dumanta's son Bharata, ntanu and ntanu's son Bhma. Also
described is the great dynasty founded by King Yadu, the eldest son of
Yayti.
TEXT 27
yatrvato bhagavn
kkhyo jagad-vara
vasudeva-ghe janma
tato vddhi ca gokule
yatrain which dynasty; avatradescended; bhagavnthe Supreme
Personality of Godhead; ka-khyaknown as Ka; jagat-vara
the Lord of the universe; vasudeva-ghein the home of Vasudeva;
janmaHis birth; tatasubsequently; vddhiHis growing up; ca
and; gokulein Gokula.
How r Ka, the Supreme Personality of Godhead and Lord of the
universe, descended into this Yadu dynasty, how He took birth in the
home of Vasudeva, and how He then grew up in Gokulaall this is
described in detail.
TEXTS 28-29
tasya karmy apri
krtitny asura-dvia

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ptansu-paya-pna
akaoccana io
tvartasya nipeas
tathaiva baka-vatsayo
aghsura-vadho dhtr
vatsa-plvaghanam
tasyaHis; karmactivities; apriinnumerable; krtitniare
glorified; asura-dviaof the enemy of the demons; ptanof the witch
Ptan; asualong with her life air; payaof the milk; pnamthe
drinking; akataof the cart; uccanamthe breaking; ioby the
child; tvartasyaof Tvarta; nipeathe trampling; tathand;
evaindeed; baka-vatsayoof the demons named Baka and Vatsa; aghaasuraof the demon Agha; vadhathe killing; dhtrby Lord Brahm;
vatsa-plaof the calves and cowherd boys; avaghanamthe hiding
away.
Also glorified are the innumerable pastimes of r Ka, the enemy of
the demons, including His childhood pastimes of sucking out Ptan's
life air along with her breast-milk, breaking the cart, trampling down
Tvarta, killing Baksura, Vatssura and Aghsura, and the pastimes
He enacted when Lord Brahm hid His calves and cowherd boyfriends
in a cave.
TEXT 30
dhenukasya saha-bhrtu
pralambasya ca sakaya
gopn ca paritra
dvgne parisarpata
dhenukasyaof Dhenuka; saha-bhrtualong with his companions;
pralambasyaof Pralamba; caand; sakayathe destruction;
gopnmof the cowherd boys; caand; paritramthe saving; dvaagnefrom the forest fire; parisarpatawhich was encircling.
The rmad-Bhgavatam tells how Lord Ka and Lord Balarma killed
the demon Dhenuksura and his companions, how Lord Balarma
destroyed Pralambsura, and also how Ka saved the cowherd boys

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from a raging forest fire that had encircled them.

TEXTS 31-33
damana kliyasyher
mahher nanda-mokaam
vrata-cary tu kanyn
yatra tuo 'cyuto vratai
prasdo yaja-patnbhyo
vipr cnutpanam
govardhanoddhraa ca
akrasya surabher atha
yajabhieka kasya
strbhi kr ca rtriu
akhacasya durbuddher
vadho 'riasya keina
damanamthe subduing; kliyasyaof Kliya; ahethe snake; mahahefrom the great serpent; nanda-mokaamthe rescue of Mahrja
Nanda; vrata-carythe execution of austere vows; tuand; kanynm
of the gops; yatraby which; tuabecame satisfied; acyutaLord
Ka; vrataiwith their vows; prasdathe mercy; yajapatnbhyato the wives of the brhmaas performing Vedic sacrifices;
viprmof the brhmaa husbands; caand; anutpanamthe
experience of remorse; govardhana-uddhraamthe lifting of
Govardhana Hill; caand; akrasyaby Indra; surabhealong with the
Surabhi cow; athathen; yaja-abhiekathe worship and ritual
bathing; kasyaof Lord Ka; strbhitogether with the women;
krthe sporting; caand; rtriuin the nights; akhacasyaof
the demon akhaca; durbuddhewho was foolish; vadhathe
killing; ariasyaof Aria; keinaof Ke.
The chastisement of the serpent Kliya; the rescue of Nanda Mahrja
from a great snake; the severe vows performed by the young gops, who
thus satisfied Lord Ka; the mercy He showed the wives of the Vedic
brhmaas, who felt remorse; the lifting of Govardhana Hill followed by
the worship and bathing ceremony performed by Indra and the Surabhi
cow; Lord Ka's nocturnal pastimes with the cowherd girls; and the

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killing of the foolish demons akhaca, Aria and Keall these

pastimes are elaborately recounted.
TEXT 34
akrrgamana pact
prasthna rma-kayo
vraja-str vilpa ca
mathurlokana tata
akrraof Akrra; gamanamthe coming; pactafter that;
prasthnamthe departure; rma-kayoof Lord Balarma and Lord
Ka; vraja-strmof the women of Vndvana; vilpathe
lamentation; caand; mathur-lokanamthe seeing of Mathur; tata
then.
The Bhgavatam describes the arrival of Akrra, the subsequent
departure of Ka and Balarma, the lamentation of the gops and the
touring of Mathur.
TEXT 35
gaja-muika-crakasdn tath vadha
mtasynayana sno
puna sndpaner guro
gajaof the elephant Kuvalaypa; muika-craof the wrestlers
Muika and Cra; kasaof Kasa; dnmand of others; tath
also; vadhathe killing; mtasyawho had died; nayanamthe
bringing back; snoof the son; punaagain; sndpaneof
Sndpani; gurotheir spiritual master.
Also narrated are how Ka and Balarma killed the elephant
Kuvalaypa, the wrestlers Muika and Cra, and Kasa and other
demons, as well as how Ka brought back the dead son of His
spiritual master, Sndpani Muni.
TEXT 36

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mathury nivasat
yadu-cakrasya yat priyam
ktam uddhava-rmbhy
yutena hari dvij
mathurymin Mathur; nivasatby Him who was residing; yaducakrasyafor the circle of Yadus; yatwhich; priyamgratifying;
ktamwas done; uddhava-rmbhymwith Uddhava and Balarma;
yutenajoined; hariby Lord Hari; dvijO brhmaas.
Then, O brhmaas, this scripture recounts how Lord Hari, while
residing in Mathur in the company of Uddhava and Balarma,
performed pastimes for the satisfaction of the Yadu dynasty.
TEXT 37
jarsandha-samntasainyasya bahuo vadha
ghtana yavanendrasya
kuasthaly niveanam
jarsandhabv King Jarsandha; samntaassembled; sainyasyaof the
army; bahuamany times; vadhathe annihilation; ghtanamthe
killing; yavana-indrasyaof the king of the barbarians; kuasthalyof
Dvrak; niveanamthe founding.
Also described are the annihilation of each of the many armies brought
by Jarsandha, the killing of the barbarian king Klayavana and the
establishment of Dvrak City.
TEXT 38
dna prijtasya
sudharmy surlayt
rukmiy haraa yuddhe
pramathya dviato hare
dnamthe receiving; prijtasyaof the prijta tree; sudharmy
of the Sudharm assembly hall; sura-laytfrom the abode of the
demigods; rukmiyof Rukmi; haraamthe kidnapping; yuddhe

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in battle; pramathyadefeating; dviataHis rivals; hareby Lord

Hari.
This work also describes how Lord Ka brought from heaven the
prijta tree and the Sudharm assembly hall, and how He kidnapped
Rukmi by defeating all His rivals in battle.
TEXT 39
harasya jmbhaa yuddhe
basya bhuja-kntanam
prgjyotia-pati hatv
kanyn haraa ca yat
harasyaof Lord iva; jmbhaamthe forced yawning; yuddhein
battle; basyaof Ba; bhujaof the arms; kntanamthe cutting,;
prgjyotia-patimthe master of the city Prgjyotia; hatvkilling;
kanynmof the unmarried virgins; haraamthe removal; caand;
yatwhich.
Also narrated are how Lord Ka, in the battle with Bsura, defeated
Lord iva by making him yawn, how the Lord cut off Bsura's arms,
and how He killed the master of Prgjyotiapura and then rescued the
young princesses held captive in that city.
TEXTS 40-41
caidya-pauraka-lvn
dantavakrasya durmate
ambaro dvivida pho
mura pacajandaya
mhtmya ca vadhas te
vrasy ca dhanam
bhrvataraa bhmer
nimitt-ktya pavn
caidyaof the King of Cedi, iupla; paurakaof Pauraka;
lvnmand of lva; dantavakrasyaof Dantavakra; durmatethe
foolish; ambara dvivida phathe demons ambara, Dvivida and

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Pha; mura pacajana-dayaMura, Pacajana and others;

mhtmyamthe prowess; caand; vadhathe death; temof these;
vrasyof the holy city of Benares; caand; dhanamthe burning;
bhraof the burden; avataraamthe reduction; bhmeof the earth;
nimitt-ktyamaking the apparent cause; pavnthe sons of Pu.
There are descriptions of the powers and the deaths of the King of Cedi,
Pauraka, lva, the foolish Dantavakra, ambara, Dvivida, Pha,
Mura, Pacajana and other demons, along with a description of how
Vras was burned to the ground. The Bhgavatam also recounts how
Lord Ka relieved the earth's burden by engaging the Pavas in the
Battle of Kuruketra.
TEXTS 42-43
vipra-ppadeena
sahra sva-kulasya ca
uddhavasya ca savdo
vasudevasya cdbhuta
yatrtma-vidy hy akhil
prokt dharma-viniraya
tato martya-parityga
tma-yognubhvata
vipra-paof the curse by the brhmaas; apadeenaon the pretext;
sahrathe withdrawal; sva-kulasyaof His own family; caand;
uddhavasyawith Uddhava; caand; savdathe discussion;
vasudevasya-of Vasudeva (with Nrada); caand; adbhutawonderful;
yatrain which; tma-vidythe science of the self; hiindeed; akhil
completely; proktwas spoken; dharma-vinirayathe ascertainment
of the principles of religion; tatathen; martyaof the mortal world;
paritygathe giving up; tma-yogaof His personal mystic power;
anubhvataon the strength.
How the Lord withdrew His own dynasty on the pretext of the
brhmaas' curse; Vasudeva's conversation with Nrada; the
extraordinary conversation between Uddhava and Ka, which reveals
the science of the self in complete detail and elucidates the religious
principles of human society; and then how Lord Ka gave up this

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mortal world by His own mystic powerthe Bhgavatam narrates all

these events.
TEXT 44
yuga-lakaa-vtti ca
kalau nm upaplava
catur-vidha ca pralaya
utpattis tri-vidh tath
yugaof the different ages; lakaathe characteristics; vttiand the
corresponding activities; caalso; kalauin the present age of Kali;
nmof men; upaplavathe total disturbance; catu-vidha
fourfold; caand; pralayathe process of annihilation; utpatti
creation; tri-vidhof three kinds; tathand.
This work also describes people's characteristics and behavior in the
different ages, the chaos men experience in the age of Kali, the four
kinds of annihilation and the three kinds of creation.
TEXT 45
deha-tyga ca rjarer
viu-rtasya dhmata
kh-praayanam er
mrkaeyasya sat-kath
mah-purua-vinysa
sryasya jagad-tmana
deha-tygathe relinquishing of his body; caand; rja-eby the
saintly king; viu-rtasyaParkit; dh-matathe intelligent; kh
of the branches of the Vedas; praayanamthe dissemination; efrom
the great sage Vysadeva; mrkaeyasyaof Mrkaeya i; satkaththe pious narration; mah-puruaof the universal form of the
Lord; vinysathe detailed arrangement; sryasyaof the sun; jagattmanawho is the soul of the universe.
There are also an account of the passing away of the wise and saintly
King Viurta [Parkit], an explanation of how rla Vysadeva
disseminated the branches of the Vedas, a pious narration concerning

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Mrkaeya i, and a description of the detailed arrangement of the

Lord's universal form and His form as the sun, the soul of the universe.
TEXT 46
iti cokta dvija-reh
yat po 'ham ihsmi va
llvatra-karmi
krtitnha sarvaa
itithus; caand; uktamspoken; dvija-rehO best of the
brhmaas; yatwhat; painquired; ahamI; ihahere; asmihave
been; vaby you; ll-avatraof the divine descents of the Supreme
Lord for His own enjoyment; karmithe activities; krtitnihave been
glorified; ihain this scripture; sarvaacompletely.
Thus, O best of the brhmaas, I have explained herein what you have
inquired from me. This literature has glorified in full detail the
activities of the Lord's pastime incarnations.
TEXT 47
patita skhalita crta
kuttv v vivao gan
haraye nama ity uccair
mucyate sarva-ptakt
patitafalling; skhalitatripping; caand; rtafeeling pain;
kuttvsneezing; vor; vivaainvoluntarily; ganchanting;
haraye nama"obeisances to Lord Hari"; itithus; uccailoudly;
mucyateone is freed; sarva-ptaktfrom all sinful reactions.
If when falling, slipping, feeling pain or sneezing one involuntarily cries
out in a loud voice, "Obeisances to Lord Hari!" one will be
automatically freed from all his sinful reactions.
rla Bhaktisiddhnta Sarasvat hkura explains that Lord r Caitanya is
always loudly chanting the song haraye nama ka in the courtyard of
rvsa hkura and that this same Lord Caitanya will free us from our
materialistic enjoying propensity if we also loudly chant the glories of the

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Supreme Lord Hari.

TEXT 48
sakrtyamno bhagavn ananta
rutnubhvo vyasana hi pusm
praviya citta vidhunoty aea
yath tamo 'rko 'bhram ivti-vta
sakrtyamnabeing properly chanted about; bhagavnthe Supreme
Personality of Godhead; anantathe unlimited; rutabeing heard
about; anubhvaHis potency; vyasanamthe misery; hiindeed;
pusmof persons; praviyaenter; cittamthe heart; vidhunoti
cleans away; aeamentirely; yathjust as; tamadarkness; arka
the sun; abhramclouds; ivaas; ati-vtaa strong wind.
When people properly glorify the Supreme Personality of Godhead or
simply hear about His power, the Lord personally enters their hearts
and cleanses away every trace of misfortune, just as the sun removes
the darkness or as a powerful wind drives away the clouds.
One may not be satisfied by the example of the sun removing the
darkness, since sometimes the darkness in a cave is not removed by the
sun. Therefore the example is given of a strong wind that drives away a
cover of clouds. It is thus emphatically stated here that the Supreme Lord
will remove from the heart of His devotee the darkness of material
illusion.
TEXT 49
m giras t hy asatr asat-kath
na kathyate yad bhagavn adhokaja
tad eva satya tad u haiva magala
tad eva puya bhagavad-guodayam
mfalse; girawords; tthey; hiindeed; asatuntrue; asatkathuseless discussions of that which is not eternal; na kathyateis
not discussed; yatwherein; bhagavnthe Personality of Godhead;
adhokajathe transcendental Lord; tatthat; evaalone; satyam
true; tatthat; u haindeed; evaalone; magalamauspicious; tat
that; evaalone; puyampious; bhagavat-guathe qualities of the
Supreme Personality; udayamwhich manifests.

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Words that do not describe the transcendental Personality of Godhead

but instead deal with temporary matters are simply false and useless.
Only those words that manifest the transcendental qualities of the
Supreme Lord are actually truthful, auspicious and pious.
Sooner or later, all material literature and discussion must fail the test of
time. On the other hand, the transcendental descriptions of the Supreme
Lord can free us from the bondage of illusion and restore us to our eternal
status as loving servants of the Lord. Although men who are like animals
may criticize the glorification of the Absolute Truth, those who are
civilized should go on vigorously propagating the transcendental glories
of the Lord.
TEXT 50
tad eva ramya rucira nava nava
tad eva avan manaso mahotsavam
tad eva okrava-oaa n
yad uttamaloka-yao 'nugyate
tatthat; evaindeed; ramyamattractive; rucirampalatable; navam
navamnewer and newer; tatthat; evaindeed; avatconstantly;
manasafor the mind; mah-utsavama great festival; tatthat; eva
indeed; oka-aravathe ocean of misery; oaamthat which dries;
nmfor all persons; yatin which; uttamalokaof the all-famous
Supreme Personality of Godhead; yaathe glories; anugyateare
sung.
Those words describing the glories of the all-famous Personality of
Godhead are attractive, relishable and ever fresh. Indeed, such words
are a perpetual festival for the mind, and they dry up the ocean of
misery.
TEXT 51
na yad vaca citra-pada harer yao
jagat-pavitra pragta karhicit
tad dhvka-ttha na tu hasa-sevita
yatrcyutas tatra hi sdhavo 'mal
nanot; yatwhich; vacavocabulary; citra-padamdecorative words;

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hareof the Lord; yaathe glories; jagatthe universe; pavitram

sanctifying; pragtadescribe; karhicitever; tatthat; dhvkaof
the crows; trthama place of pilgrimage; nanot; tuon the other
hand; hasaby saintly persons situated in knowledge; sevitamserved;
yatrain which; acyutaLord Acyuta (is described); tatrathere; hi
alone; sdhavathe saints; amalwho are pure.
Those words that do not describe the glories of the Lord, who alone can
sanctify the atmosphere of the whole universe, are considered to be like
unto a place of pilgrimage for crows, and are never resorted to by those
situated in transcendental knowledge. The pure and saintly devotees
take interest only in topics glorifying the infallible Supreme Lord.
TEXT 52
tad vg-visargo janatgha-samplavo
yasmin prati-lokam abaddhavaty api
nmny anantasya yao 'kitni yat
vanti gyanti ganti sdhava
tatthat; vkvocabulary; visargacreation; janatof the people in
general; aghaof the sins; samplavaa revolution; yasminin which;
prati-lokameach and every stanza; abaddhavatiis irregularly
composed; apialthough; nmnithe transcendental names, etc;
anantasyaof the unlimited Lord; yaathe glories; akitnidepicted;
yatwhich; vantido hear; gyantido sing; gantido accept;
sdhavathe purified men who are honest.
On the other hand, that literature which is full of descriptions of the
transcendental glories of the name, fame, forms, pastimes and so on of
the unlimited Supreme Lord is a different creation, full of
transcendental words directed toward bringing about a revolution in
the impious lives of this world's misdirected civilization. Such
transcendental literatures, even though imperfectly composed, are
heard, sung and accepted by purified men who are thoroughly honest.
TEXT 53
naikarmyam apy acyuta-bhva-varjita
na obhate jnam ala nirajanam

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kuta puna avad abhadram vare

na hy arpita karma yad apy anuttamam
naikarmyamself-realization, being freed from the reactions of fruitive
work; apialthough; acyutaof the infallible Lord; bhvaconception;
varjitamdevoid of; nadoes not; obhatelook well; jnamtranscendental knowledge; alamactually; nirajanamfree from
designations; kutawhere is; punaagain; avatalways; abhadram
uncongenial; vareunto the Lord; nanot; hiindeed; arpitam
offered; karmafruitive work; yatwhich is; apieven; anuttamam
unsurpassed.
Knowledge of self-realization, even though free from all material
affinity, does not look well if devoid of a conception of the Infallible
[God]. What, then, is the use of even the most properly performed
fruitive activities, which are naturally painful from the very beginning
and transient by nature, if they are not utilized for the devotional
service of the Lord?
This and the previous two verses are found in a slightly different form in
the First Canto of rmad-Bhgavatam (1.5.10-12). The translations are
based on rla Prabhupda's.
TEXT 54
yaa-riym eva parirama paro
varramcra-tapa-rutdiu
avismti rdhara-pda-padmayor
gunuvda-ravadardibhi
yaain fame; rymand opulence; evaonly; pariramathe
labor; paragreat; vara-rama-craby one's execution of duties in
the varrama system; tapaausterities; rutahearing of sacred
scripture; diuand so on; avismtiremembrance; rdharaof the
maintainer of the goddess of fortune; pda-padmayoof the lotus feet;
gua-anuvdaof the chanting of the qualities; ravaaby hearing;
dararespecting; dibhiand so on.
The great endeavor one undergoes in executing the ordinary social and
religious duties of the varrama system, in performing austerities,
and in hearing from the Vedas culminates only in the achievement of

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mundane fame and opulence. But by respecting and attentively hearing

the recitation of the transcendental qualities of the Supreme Lord, the
husband of the goddess of fortune, one can remember His lotus feet.
TEXT 55
avismti ka-padravindayo
kioty abhadri ca a tanoti
sattvasya uddhi paramtma-bhakti
jna ca vijna-virga-yuktam
avismtiremembrance; ka-pada-aravindayoof Lord Ka's lotus
feet; kiotidestroys; abhadrieverything inauspicious; caand;
amgood fortune; tanotiexpands; sattvasyaof the heart; uddhim
the purification; parama-tmafor the Supreme Soul; bhaktimdevotion;
jnamknowledge; caand; vijnawith direct realization; virga
and detachment; yuktamendowed.
Remembrance of Lord Ka's lotus feet destroys everything
inauspicious and awards the greatest good fortune. It purifies the heart
and bestows devotion for the Supreme Soul, along with knowledge
enriched with realization and renunciation.
TEXT 56
yya dvijgry bata bhri-bhg
yac chavad tmany akhiltma-bhtam
nryaa devam adevam am
ajasra-bhv bhajatviveya
yyamall of you; dvija-agryO most eminent of brhmaas; bata
indeed; bhri-bhgextremely fortunate; yatbecause; avat
constantly; tmaniin your hearts; akhilaof all; tma-bhtamwho is
the ultimate Soul; nryaamLord Nryaa; devamthe Personality of
Godhead; adevambeyond whom there is no other god; amthe
supreme controller; ajasrawithout interruption; bhvhaving love;
bhajatayou should worship; viveyaplacing Him.
O most eminent of brhmaas, you are all indeed extremely fortunate,
since you have already placed within your hearts Lord r Nryaa

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the Personality of Godhead, the supreme controller and the ultimate

Soul of all existencebeyond whom there is no other god. You have
undeviating love for Him, and thus I request you to worship Him.
TEXT 57
aha ca sasmrita tma-tattva
ruta pur me paramari-vaktrt
pryopavee npate parkita
sadasy mahat ca vatm
ahamI; caalso; sasmritahave been made to remember; tmatattvamthe science of the Supersoul; rutamheard; purpreviously;
meby me; parama-iof the greatest of sages, ukadeva; vaktrtfrom
the mouth; prya-upaveeduring the fast to death; npateof the king;
parkitaParkit; sadasiin the assembly; mof sages;
mahatmgreat; caand; vatmwhile they were listening.
I also have now been fully reminded of the science of God, which I
previously heard from the mouth of the great sage ukadeva Gosvm. I
was present in the assembly of great sages who heard him speak to King
Parkit as the monarch sat fasting until death.
TEXT 58
etad va kathita vipr
kathanyoru-karmaa
mhtmya vsudevasya
sarvubha-vinanam
etatthis; vato you; kathitamnarrated; viprO brhmaas;
kathanyaof Him who is most worthy of being described; urukarmaaand whose activities are very great; mhtmyamthe glories;
vsudevasyaof Lord Vsudeva; sarva-aubhaall inauspiciousness;
vinanamwhich completely destroys.
O brhmaas, I have thus described to you the glories of the Supreme
Lord Vsudeva, whose extraordinary activities are most worthy of
glorification. This narration destroys all that is inauspicious.

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TEXT 59
ya etat rvayen nitya
yma-kaam ananya-dh
lokam eka tad-ardha v
pda pdrdham eva v
raddhvn yo 'nuuyt
punty tmnam eva sa
yawho; etatthis; rvayetmakes others hear; nityamalways;
yma-kaamevery hour and every minute; ananya-dhwith
undeviated attention; lokamverse; ekamone; tat-ardhamhalf of
that; vor; pdama single line; pda-ardhamhalf a line; eva
indeed; vor; raddh-vnwith faith; yawho; anuuythears
from the proper source; puntipurifies; tmnamhis very self; eva
indeed; sahe.
One who with undeviating attention constantly recites this literature at
every moment of every hour, as well as one who faithfully hears even
one verse or half a verse or a single line or even half a line, certainly
purifies his very self.
TEXT 60
dvdaym ekday v
vann yuyavn bhavet
pahaty ananan prayata
pto bhavati ptakt
dvdaymon the twelfth day of either fortnight of the month;
ekdaym-on the auspicious eleventh day; vor; vanhearing;
yuya-vn-possessed of long life; bhavetone becomes; pahatiif one
recites; anananwhile refraining from eating; prayatawith careful
attention; ptapurified; bhavatione becomes; ptaktfrom sinful
reactions.
One who hears this Bhgavatam on the Ekda or Dvda day is
assured of long life, and one who recites it with careful attention while
fasting is purified of all sinful reactions.

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TEXT 61
pukare mathuray ca
dvravaty yattmavn
upoya sahitm et
pahitv mucyate bhayt
pukareat the holy place Pukara; mathurymat Mathur; caand;
dvravatymat Dvrak; yata-tma-vnself-controlled; upoya
fasting; sahitmliterature; etmthis; pahitvreciting; mucyate
one becomes freed; bhaytfrom fear.
One who controls his mind, fasts at the holy places Pukara, Mathur or
Dvrak, and studies this scripture will be freed from all fear.
TEXT 62
devat munaya siddh
pitaro manavo np
yacchanti kmn gata
vato yasya krtant
devatthe demigods; munayathe sages; siddhthe perfected
yogs; pitarathe forefathers; manavathe progenitors of mankind;
npathe kings of the earth; yacchantibestow; kmndesires;
gatato one who is chanting; vataor who is hearing; yasyaof
which; krtantbecause of the glorification.
Upon the person who glorifies this Pura by chanting or hearing it, the
demigods, sages, Siddhas, Pits, Manus and kings of the earth bestow
all desirable things.
TEXT 63
co yaji smni
dvijo 'dhtynuvindate
madhu-kuly ghta-kuly
paya-kuly ca tat phalam
cathe mantras of the g Veda; yajithose of the Yajur Veda;
smniand those of the Sma Veda; dvijaa brhmaa; adhtya

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studying; anuvindateobtains; madhu-kulyrivers of honey; ghtakulyrivers of ghee; paya-kulyrivers of milk; caand; tatthat;
phalamfruit.
By studying this Bhgavatam, a brhmaa can enjoy the same rivers of
honey, ghee and milk he enjoys by studying the hymns of the g, Yajur
and Sma Vedas.
TEXT 64
pura-sahitm etm
adhtya prayato dvija
prokta bhagavat yat tu
tat pada parama vrajet
pura-sahitmessential compilation of all the Puras; etm-this;
adhtyastudying; prayatacarefully; dvijaa brhmaa; proktam
described; bhagavatby the Personality of Godhead; yatwhich; tu
indeed; tatthat; padamposition; paramamsupreme; vrajethe
attains.
A brhmaa who diligently reads this essential compilation of all the
Puras will go to the supreme destination, which the Supreme Lord
Himself has herein described.
TEXT 65
vipro 'dhtypnuyt praj
rjanyodadhi-mekhalm
vaiyo nidhi-patitva ca
dra udhyeta ptakt
vipraa brhmaa; adhtyastudying; pnuytachieves; prajm
intelligence in devotional service; rjanyaa king; udadhi-mekhalm
(the earth) bounded by the seas; vaiyaa businessman; nidhiof
treasures; patitvamlordship; caand; draa worker; udhyeta
becomes purified; ptaktfrom sinful reactions.
A brhmaa who studies the rmad-Bhgavatam achieves firm
intelligence in devotional service, a king who studies it gains

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sovereignty over the earth, a vaiya acquires great treasure and a dra
is freed from sinful reactions.
TEXT 66
kali-mala-sahati-klano 'khileo
harir itaratra na gyate hy abhkam
iha tu punar bhagavn aea-mrti
paripahito 'nu-pada kath-prasagai
kaliof the age of quarrel; mala-sahatiof all the contamination;
klanathe annihilator; akhila-athe supreme controller of all
beings; hariLord Hari; itaratraelsewhere; na gyateis not
described; hiindeed; abhkamconstantly; ihahere; tuhowever;
punaon the other hand; bhagavnthe Personality of Godhead; aeamrtiwho expands in unlimited personal forms; paripahitais
openly described in narration; anu-padamin each and every verse;
kath-prasagaion the pretext of stories.
Lord Hari, the supreme controller of all beings, annihilates the
accumulated sins of the Kali age, yet other literatures do not constantly
glorify Him. But that Supreme Personality of Godhead, appearing in His
innumerable personal expansions, is abundantly and constantly
described throughout the various narrations of this rmad-Bhgavatam.
TEXT 67
tam aham ajam anantam tma-tattva
jagad-udaya-sthiti-sayamtma-aktim
dyu-patibhir aja-akra-akardyair
duravasita-stavam acyuta nato 'smi
tamto Him; ahamI; ajamto the unborn; anantamthe unlimited;
tma-tattvamthe original Supersoul; jagatof the material universe;
udayathe creation; sthitimaintenance; sayamaand destruction;
tma-aktimby whose personal energies; dyu-patibhiby the masters
of heaven; aja-akra-akara-dyaiheaded by Brahm, Indra and iva;
duravasitaincomprehensible; stavamwhose praises; acyutamto the
infallible Supreme Lord; natabowed down; asmiI am.

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I bow down to that unborn and infinite Supreme Soul, whose personal
energies effect the creation, maintenance and destruction of the
material universe. Even Brahm, Indra, akara and the other lords of
the heavenly planets cannot fathom the glories of that infallible
Personality of Godhead.
TEXT 68
upacita-nava-aktibhi sva tmany
uparacita-sthira-jagamlayya
bhagavata upalabdhi-mtra-dhamne
sura-abhya nama santanya
upacitafully developed; nava-aktibhiby His nine energies (prakti,
purua, mahat, false ego and the five subtle forms of perception); sve
tmaniwithin Himself; uparacitaarranged in proximity; sthira
jagamaof both the nonmoving and the moving living beings;
layyathe abode; bhagavateto the Supreme Personality of Godhead;
upalabhdhi-mtrapure consciousness; dhmnewhose manifestation;
suraof deities; abhyathe chief; namamy obeisances;
santanyato the eternal Lord.
I offer my obeisances to the Supreme Personality of Godhead, who is
the eternal Lord and the leader of all other deities, who by evolving His
nine material energies has arranged within Himself the abode of all
moving and nonmoving creatures, and who is always situated in pure,
transcendental consciousness.
TEXT 69
sva-sukha-nibhta-cets tad-vyudastnya-bhvo
'py ajita-rucira-llka-sras tadyam
vyatanuta kpay yas tattva-dpa pura
tam akhila-vjina-ghna vysa-snu nato 'smi
sva-sukhain the happiness of the self; nibhtasolitary; cetwhose
consciousness; tatbecause of that; vyudastagiven up; anya-bhva
any other type of consciousness; apialthough; ajitaof r Ka, the
unconquerable Lord; rucirapleasing; llby the pastimes; ka
attracted; srawhose heart; tadyamconsisting of the activities of the

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Lord; vyatanutaspread, manifested; kpaymercifully; yawho;

tattva-dpamthe bright light of the Absolute Truth; puramthe
Pura (rmad-Bhgavatam); tamunto Him; akhila-vjina-ghnam
defeating everything inauspicious; vysa-snumson of Vysadeva; nata
asmiI offer my obeisances.
Let me offer my respectful obeisances unto my spiritual master, the son
of Vysadeva, ukadeva Gosvm. It is he who defeats all inauspicious
things within this universe. Although in the beginning he was absorbed
in the happiness of Brahman realization and was living in a secluded
place, giving up all other types of consciousness, he became attracted
by the pleasing, most melodious pastimes of Lord r Ka. He
therefore mercifully spoke this supreme Pura, rmad-Bhgavatam,
which is the bright light of the Absolute Truth and which describes the
activities of the Lord.
Without offering respectful obeisances to ukadeva Gosvm and other
great cryas in his line, one cannot possibly gain the privilege of entering
into the deep transcendental meaning of rmad-Bhgavatam.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Twelfth Canto, Twelfth Chapter, of
the rmad-Bhgavatam, entitled "The Topics of rmad-Bhgavatam
Summarized."

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13. The Glories of rmad-Bhgavatam

In this final chapter r Sta Gosvm describes the length of each of the
Puras, along with the subject matter of rmad-Bhgavatam, its purpose,
how to give it as a gift, the glories of such gift-giving and the glories of
chanting and hearing it.
The total corpus of the Puras includes four hundred thousand verses,
eighteen thousand of which constitute rmad-Bhgavatam. The Supreme
Personality of Godhead, Nryaa, instructed Brahm in this rmadBhgavatam, whose narrations produce detachment from matter and
which contains the essence of all the Vednta. One who gives the rmadBhgavata Pura as a gift will attain the highest destination. Among all
the Puras, rmad-Bhgavatam is the best, and it is the most dear thing
to the Vaiavas. It reveals that spotless, supreme knowledge accessible to
the paramahasas, and it also reveals the process by which one can
become free from the reactions of material work-a process enriched with
knowledge, renunciation and devotion.
Having thus glorified the Bhgavatam, Sta Gosvm meditates upon Lord
r Nryaa as the original Absolute Truth, who is perfectly pure, free
from all contamination, devoid of sorrow and immortal. Then he offers
obeisances to the greatest yog, r ukadeva, who is nondifferent from the
Absolute Truth. Finally, praying with true devotion, Sta Gosvm offers
respects to the Supreme Personality of Godhead, Lord r Hari, who takes
away all misery.
TEXT 1
sta uvca
ya brahm varuendra-rudra-maruta stunvanti divyai stavair
vedai sga-pada-kramopaniadair gyanti ya sma-g
dhynvasthita-tad-gatena manas payanti ya yogino
yasynta na vidu sursura-ga devya tasmai nama
sta uvcaSta Gosvm said; yamwhom; brahmLord Brahm;
varua-indra-rudra-marutaas well as Varua, Indra, Rudra and the

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Maruts; stunvantipraise; divyaiwith transcendental; stavai

prayers; vedaiwith the Vedas; saalong with; agathe corollary
branches; pada-kramathe special sequential arrangement of mantras;
upaniadaiand the Upaniads; gyanti-they sing about; yamwhom;
sma-gthe singers of the Sma Veda; dhynain meditative trance;
avasthitasituated; tat-gatenawhich is fixed upon Him; manas
within the mind; payantithey see; yamwhom; yoginathe mystic
yogs; yasyawhose; antamend; na viduthey do not know; suraasura-gaall the demigods and demons; devyato the Supreme
Personality of Godhead; tasmaito Him; namaobeisances.
Sta Gosvm said: Unto that personality whom Brahm, Varua, Indra,
Rudra and the Maruts praise by chanting transcendental hymns and
reciting the Vedas with all their corollaries, pada-kramas and
Upaniads, to whom the chanters of the Sma Veda always sing, whom
the perfected yogs see within their minds after fixing themselves in
trance and absorbing themselves within Him, and whose limit can never
be found by any demigod or demonunto that Supreme Personality of
Godhead I offer my humble obeisances.
TEXT 2
phe bhrmyad amanda-mandara-giri-grvgra-kayann
nidrlo kamahkter bhagavata vsnil pntu va
yat-saskra-kalnuvartana-vad vel-nibhenmbhas
ytytam atandrita jala-nidher ndypi virmyati
pheupon His back; bhrmyatrotating; amandamost heavy;
mandara-giriof Mandara Mountain; grva-agraby the edges of the
stones; kayantby the scratching; nidrlowho became sleepy;
kamaha-ktein the form of a tortoise; bhagavataof the Supreme
Personality of Godhead; vsacoming from the breathing; anilthe
winds; pntumay they protect; vaall of you; yatof which;
saskraof the remnants; kalthe traces; anuvartana-vatas the
effect of following; vel-nibhenaby that which resembles the flow;
ambhasmof the water; yta-ytamthe coming and going;
atandritamceaseless; jala-nidheof the ocean; nadoes not; adya
apieven today; virmyatistop.

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When the Supreme Personality of Godhead appeared as Lord Krma, a

tortoise, His back was scratched by the sharp-edged stones lying on
massive, whirling Mount Mandara, and this scratching made the Lord
sleepy. May you all be protected by the winds caused by the Lord's
breathing in this sleepy condition. Ever since that time, even up to the
present day, the ocean tides have imitated the Lord's inhalation and
exhalation by piously coming in and going out.
At times we alleviate an itching sensation by blowing upon it. Similarly,
rla Bhaktisiddhnta Sarasvat hkura explains, the breathing of the
Supreme Personality of Godhead can alleviate the itching sensation within
the minds of mental speculators, as well as the itching of the material
senses of conditioned souls engaged in sense gratification. Thus by
meditating on the windy breath of Lord Krmathe tortoise
incarnationall categories of conditioned souls can be relieved of the
deficiencies of material existence and come to the liberated, spiritual
platform. One must simply allow the pastimes of Lord Krma to blow
within one's heart like a favorable breeze; then one will surely find
spiritual peace.
TEXT 3
pura-sakhy-sambhtim
asya vcya-prayojane
dna dnasya mhtmya
phde ca nibodhata
puraof the Puras; sakhy-of the counting (of verses); sambhtim
the summation; asyaof this Bhgavatam; vcya-the subject matter;
prayojaneand the purpose; dnamthe method of giving as a gift;
dnasyaof such gift-giving; mhtmyamthe glories; pha-deof
teaching and so on; caand; nibodhataplease hear.
Now please hear a summation of the verse length of each of the
Puras. Then hear of the prime subject and purpose of this Bhgavata
Pura, the proper method of giving it as a gift, the glories of such giftgiving, and finally the glories of hearing and chanting this literature.
rmad-Bhgavatam is the best of all Puras. rla Vivantha Cakravart
hkura explains that the other Puras will now be mentioned just as

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the assistants of a king are mentioned in connection with his glorification.

TEXTS 4-9
brhma daa sahasri
pdma pacona-ai ca
r-vaiava trayo-viac
catur-viati aivakam
daau r-bhgavata
nrada paca-viati
mrkaa nava vhna ca
daa-paca catu-atam
catur-daa bhaviya syt
tath paca-atni ca
daau brahma-vaivarta
laigam ekdaaiva tu
catur-viati vrham
ekti-sahasrakam
sknda ata tath caika
vmana daa krtitam
kaurma sapta-dakhyta
mtsya tat tu catur-daa
ekona-viat saupara
brahma dvdaaiva tu
eva pura-sandoha
catur-laka udhta
tatradaa-shasra
r-bhgavata iyate
brhmamthe Brahm Pura; daaten; sahasrithousands;
pdmamthe Padma Pura; paca-na-aifive less than sixty; ca
and; r-vaiavamthe Viu Pura; traya-viattwenty-three;
catu-viatitwenty-four; aivakamthe iva Pura; daa-aau
eighteen; r-bhgavatamrmad-Bhgavatam; nradamthe Nrada
Pura; paca-viatitwenty-five; mrkaamthe Mrkaeya
Pura; navanine; vhnamthe Agni Pura; caand; daa-paca-

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catu-atamfifteen thousand four hundred; catu-daafourteen;

bhaviyamthe Bhaviya Pura; sytconsists of; tathplus; pacaatnifive hundred (verses); caand; daa-aaueighteen; brahmavaivartamthe Brahma-vaivarta Pura; laigamthe Liga Pura;
ekdaaeleven; evaindeed; tuand; catu-viatitwenty-four;
vrhamthe Varha Pura; ekti-sahasrakameighty-one thousand;
skndamthe Skanda Pura; atamhundred; tathplus; caand;
ekamone; vmanamthe Vmana Pura; daaten; krtitamis
described; kaurmamthe Krma Pura; sapta-daaseventeen;
khytamis said; mtsyamthe Matsya Pura; tatthat; tuand;
catu-daafourteen; eka-na-viatnineteen; sauparamthe Garua
Pura; brahmamthe Brahma Pura; dvdaatwelve; eva
indeed; tuand; evamin this way; Puraof the Puras; sandoha
the sum; catu-lakafour hundred thousand; udhtais described;
tatratherein; aa-daa-shasrameighteen thousand; r-bhgavatam
rmad-Bhgavatam; iyateis said.
The Brahm Pura consists of ten thousand verses, the Padma Pura
of fifty-five thousand, r Viu Pura of twenty-three thousand, the
iva Pura of twenty-four thousand and rmad-Bhgavatam of
eighteen thousand. The Nrada Pura has twenty-five thousand verses,
the Mrkaeya Pura nine thousand, the Agni Pura fifteen
thousand four hundred, the Bhaviya Pura fourteen thousand five
hundred, the Brahma-vaivarta Pura eighteen thousand and the Liga
Pura eleven thousand. The Varha Pura contains twenty-four
thousand verses, the Skanda Pura eighty-one thousand one hundred,
the Vmana Pura ten thousand, the Krma Pura seventeen
thousand, the Matsya Pura fourteen thousand, the Garua Pura
nineteen thousand and the Brahma Pura twelve thousand. Thus
the total number of verses in all the Puras is four hundred thousand.
Eighteen thousand of these, once again, belong to the beautiful
Bhgavatam.
rla Jva Gosvm has quoted from the Matsya Pura as follows:
adaa purni
ktv satyavat-suta
bhratkhynam akhila
cakre tad-upabhitam

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lakaaikena tat prokta

vedrtha-paribhitam
vlmkinpi yat prokta
rmopakhynam uttamam
brahmabhihita tac ca
ata-koi-pravistart
htya nradenaiva
vlmkya puna puna
vlmkin ca lokeu
dharma-kmrtha-sdhanam
eva sa-pd pacaite
laks teu praktit
"After compiling the eighteen Puras, Vysadeva, the son of Satyavat,
composed the entire Mahbhrata, which contains the essence of all the
Puras. It consists of over one hundred thousand verses and is filled with
all the ideas of the Vedas. There is also the account of the pastimes of Lord
Rmacandra, spoken by Vlmkian account originally related by Lord
Brahm in one billion verses. That Rmyaa was later summarized by
Nrada and related to Vlmki, who further presented it to mankind so
that human beings could attain the goals of religiosity, sense gratification
and economic development. The total number of verses in all the Puras
and itihsas (histories) is thus known in human society to amount to
525,000."
rla Vivantha Cakravart hkura points out that in the First Canto,
Third Chapter, of this work, after Sta Gosvm lists the incarnations of
Godhead, he adds the special phrase kas tu bhagavn svayam: [SB
1.3.28] "But Ka is the original Personality of Godhead." Similarly, after
mentioning all of the Puras, r Suta Gosvm again mentions the
rmad-Bhgavatam to emphasize that it is the chief of all Puric
literatures.
TEXT 10
ida bhagavat prva
brahmae nbhi-pakaje
sthitya bhava-bhtya

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kruyt samprakitam
idamthis; bhagavatby the Supreme Personality of Godhead;
prvamfirst; brahmaeto Brahm; nbhi-pakajeupon the lotus
growing from the navel; sthityawho was situated; bhavaof material
existence; bhtyawho was fearful; kruytout of mercy;
samprakitamwas fully revealed.
It was to Lord Brahm that the Supreme Personality of Godhead first
revealed the rmad-Bhgavatam in full. At the time, Brahm, frightened
by material existence, was sitting on the lotus flower that had grown
from the Lord's navel.
Lord Ka enlightened Brahm with the knowledge of rmadBhgavatam before the creation of this universe, as indicated here by the
word prvam. Also, the first verse of the Bhgavatam states, tene brahma
hd ya di-kavaye: [SB 1.1.1] "Lord Ka expanded perfect knowledge
into the heart of Lord Brahm." Because conditioned souls can experience
only temporary objects, which are created, maintained and destroyed,
they cannot readily understand that rmad-Bhgavatam is an eternal,
transcendental literature nondifferent from the Absolute Truth.
As stated in the Muaka Upaniad (1.1.1):
brahm devn prathama sambabhva
vivasya kart bhuvanasya gopt
sa brahma-vidy sarva-vidy-pratihm
atharvya jyeha-putrya prha
"Among all the demigods, Brahm was the first to take birth. He is the
creator of this universe and also its protector. To his eldest son, Atharv,
He instructed the spiritual science of the self, which is the basis of all
other branches of knowledge." Despite his exalted position, however,
Brahm still fears the influence of the Lord's illusory potency. Thus this
energy seems virtually insurmountable. But Lord Caitanya is so kind that
during His missionary activities in eastern and southern India, He freely
distributed Ka consciousness to everyone, urging them to become
teachers of Bhagavad-gt. Lord Caitanya, who is Ka Himself,
encouraged the people by saying, "By My order just become a teacher of
Lord Ka's message and save this country. I assure you that the waves of

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my will never stop your progress." (Cc. Madhya 7.128)

If we give up all sinful activities and engage constantly in the sakrtana
movement of Caitanya Mahprabhu, victory is assured in our personal
lives and also in our missionary efforts.
TEXTS 11-12
di-madhyvasneu
vairgykhyna-sayutam
hari-ll-kath-vrtmtnandita-sat-suram
sarva-vednta-sra yad
brahmtmaikatva-lakaam
vastv advitya tan-niha
kaivalyaika-prayojanam
diin the beginning; madhyathe middle; avasneuand the end;
vairgyaconcerning renunciation of material things; khynawith
narrations; sayutamfull; hari-llof the pastimes of Lord Hari; kathvrtaof the many discussions; amtaby the nectar; nanditain
which are made ecstatic; sat-suramthe saintly devotees and demigods;
sarva-vedntaof all the Vednta; sram-the essence; yatwhich;
brahmathe Absolute Truth; tma-ekatvain terms of nondifference
from the spirit soul; lakaamcharacterized; vastuthe reality;
advityamone without a second; tat-nihamhaving that as its prime
subject matter; kaivalyaexclusive devotional service; ekathe only;
prayojanamultimate goal.
From beginning to end, the rmad-Bhgavatam is full of narrations that
encourage renunciation of material life, as well as nectarean accounts of
Lord Hari's transcendental pastimes, which give ecstasy to the saintly
devotees and demigods. This Bhgavatam is the essence of all Vednta
philosophy because its subject matter is the Absolute Truth, which,
while nondifferent from the spirit soul, is the ultimate reality, one
without a second. The goal of this literature is exclusive devotional
service unto that Supreme Truth.
Vairgya, renunciation, means giving up everything that has no relation
with the Absolute Truth. Saintly devotees and demigods are enthused by

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the nectar of the Lord's spiritual pastimes, which are the essence of all
Vedic knowledge. Vedic knowledge elaborately negates the ultimate
reality of material things by emphasizing their temporary, fleeting
existence. The ultimate goal is vastu, the factual substance, which is
advityam, one without a second. That unique Absolute Truth is a
transcendental person far beyond the mundane categories and
characteristics of personality found in our pale material world. Thus the
ultimate goal of rmad-Bhgavatam is to train the sincere reader in love
of Godhead. Lord Ka is supremely lovable because of His eternal,
transcendental qualities. The beauty of this world is a dim reflection of
the unlimited beauty of the Lord. Without compromise, rmadBhgavatam persistently declares the glories of the Absolute Truth and is
therefore the supreme spiritual literature, awarding a full taste of the
nectar of love of Ka in full Ka consciousness.
TEXT 13
prauhapady pauramsy
hema-siha-samanvitam
dadti yo bhgavata
sa yti param gatim
prauhapadymin the month of Bhdra; pauramsymon the fullmoon day; hema-sihaupon a golden throne; samanvitamseated;
dadtigives as a gift; yawho; bhgavatamrmad-Bhgavatam;
sahe; ytigoes; parammto the supreme; gatimdestination.
If on the full moon day of the month of Bhdra one places rmadBhgavatam on a golden throne and gives it as a gift, he will attain the
supreme transcendental destination.
One should place rmad-Bhgavatam on a golden throne because it is the
king of all literature. On the full-moon day of the month of Bhdra, the
sun, which is compared to this king of literatures, is present in the
constellation Leo and looks as if raised up on a royal throne. (According
to astrology, the sun is said to be exalted in the sign of Leo). Thus one
may unreservedly worship rmad-Bhgavatam, the supreme divine
scripture.
TEXT 14

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rjante tvad anyni

purni sat gae
yvad bhgavata naiva
ryate 'mta-sgaram
rjantethey shine forth; tvatthat long; anynithe other; purni
Puras; satmof saintly persons; gaein the assembly; yvatas
long as; bhgavatamrmad-Bhgavatam; nanot; evaindeed;
ryateis heard; amta-sgaramthe great ocean of nectar.
All other Puranic scriptures shine forth in the assembly of saintly
devotees only as long as that great ocean of nectar, rmad-Bhgavatam,
is not heard.
Other Vedic literatures and other scriptures of the world remain
prominent until the rmad-Bhgavatam is duly heard and understood.
rmad-Bhgavatam is the ocean of nectar and the supreme literature. By
faithful hearing, recitation and distribution of rmad-Bhgavatam, the
world will be sanctified and other, inferior literatures will fade to minor
status.
TEXT 15
sarva-vednta-sra hi
r-bhgavatam iyate
tad-rasmta-tptasya
nnyatra syd rati kvacit
sarva-vedntaof all Vednta philosophy; sramthe essence; hi
indeed; r-bhgavatamrmad-Bhgavatam; iyateis said to be; tatof
it; rasa-amtaby the nectarean taste; tptasyafor one who is satisfied;
nanot; anyatraelsewhere; sytthere is; ratiattraction; kvacit
ever.
rmad-Bhgavatam is declared to be the essence of all Vednta
philosophy. One who has felt satisfaction from its nectarean mellow
will never be attracted to any other literature.
TEXT 16
nimna-gn yath gag

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devnm acyuto yath

vaiavn yath ambhu
purnm idam tath
nimna-gnmof rivers flowing down to the sea; yathas; gagthe
Ganges; devnmof all deities; acyutathe infallible Supreme
Personality of Godhead; yathas; vaiavnmof devotees of Lord
Viu; yathas; ambhuiva; purnmof Puras; idam-this;
tathsimilarly.
Just as the Gag is the greatest of all rivers, Lord Acyuta the supreme
among deities and Lord ambhu [iva] the greatest of Vaiavas, so
rmad-Bhgavatam is the greatest of all Puras.
TEXT 17
ketr caiva sarve
yath k hy anuttam
tath pura-vrtn
rmad-bhgavata dvij
ketrmof holy places; caand; evaindeed; sarvemof all;
yathas; kBenares; hiindeed; anuttamunexcelled; tath
thus; pura-vrtnmof all the Puras; rmat-bhgavatam-rmadBhgavatam; dvijO brhmaas.
O brhmaas, in the same way that the city of K is unexcelled among
holy places, rmad-Bhgavatam is supreme among all the Puras.
TEXT 18
rmad-bhgavata puram amala yad vaiavn priya
yasmin pramahasyam ekam amala jna para gyate
tatra jna-virga-bhakti-sahita naikarmyam viskta
tac chvan su-pahan vicraa-paro bhakty vimucyen nara
rmat-bhgavatamrmad-Bhgavatam; puramthe Pura; amalamperfectly pure; yatwhich; vaiavnmto the Vaiavas; priyam
most dear; yasminin which; pramahasyamattainable by the
topmost devotees; ekamexclusive; amalamperfectly pure; jnam

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knowledge; paramsupreme; gyateis sung; tatrathere; jna-virgabhakti-sahitamtogether with knowledge, renunciation and devotion;
naikarmyamfreedom from all material work; viktamis revealed;
tatthat; vanhearing; su-pahanproperly chanting; vicraaparawho is serious about understanding; bhaktywith devotion;
vimucyetbecomes totally liberated; naraa person.
rmad-Bhgavatam is the spotless Pura. It is most dear to the
Vaiavas because it describes the pure and supreme knowledge of the
paramahasas. This Bhgavatam reveals the means for becoming free
from all material work, together with the processes of transcendental
knowledge, renunciation and devotion. Anyone who seriously tries to
understand rmad-Bhgavatam, who properly hears and chants it with
devotion, becomes completely liberated.
Because rmad-Bhgavatam is completely free of contamination by the
modes of nature, it is endowed with extraordinary spiritual beauty and is
therefore dear to the pure devotees of the Lord. The word
pramahasyam indicates that even completely liberated souls are eager
to hear and narrate rmad-Bhgavatam. Those who are trying to be
liberated should faithfully serve this literature by hearing and reciting it
with faith and devotion.
TEXT 19
kasmai yena vibhsito 'yam atulo jna-pradpa pur
tad-rpea ca nradya munaye kya tad-rpi
yogndrya tad-tmantha bhagavad-rtya kruyatas
tac chuddha vimala viokam amta satya para dhmahi
kasmaiunto Brahm; yenaby whom; vibhsitathoroughly revealed;
ayamthis; atulaincomparable; jnaof transcendental knowledge;
pradpathe torchlight; purlong ago; tat-rpeain the form of
Brahm; caand; nradyato Nrada; munayethe great sage;
kyato Ka-dvaipyana Vysa; tat-rpiin the form of Nrada;
yogi-indryato the best of yogs, ukadeva; tat-tmanas Nrada;
athathen; bhagavat-rtyato Parkit Mahrja; kruyataout of
mercy; tatthat; uddhampure; vimalamuncontaminated; viokam
free from misery; amtamimmortal; satyamupon the truth; param
supreme; dhmahiI meditate.

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I meditate upon that pure and spotless Supreme Absolute Truth, who is
free from suffering and death and who in the beginning personally
revealed this incomparable torchlight of knowledge to Brahm. Brahm
then spoke it to the sage Nrada, who narrated it to Ka-dvaipyana
Vysa. rla Vysa revealed this Bhgavatam to the greatest of sages,
ukadeva Gosvm, and ukadeva mercifully spoke it to Mahrja
Parkit.
The first verse of rmad-Bhgavatam states, satya para dhmahi [SB
1.1.1]"I meditate upon the Supreme Truth"and now at the
conclusion of this magnificent transcendental literature, the same
auspicious sounds are vibrated. The words tad-rpea, tad-rpi and tadtman in this verse clearly indicate that Lord Ka Himself originally
spoke rmad-Bhgavatam to Brahm and then continued to speak this
literature through the agency of Nrada Muni, Dvaipyana Vysa,
ukadeva Gosvm and other great sages. In other words, whenever
saintly devotees vibrate rmad-Bhgavatam, it is to be understood that
Lord Ka Himself is speaking the Absolute Truth through the agency of
His pure representatives. Anyone who submissively hears this literature
from the Lord's bona fide devotees transcends his conditioned state and
becomes qualified to meditate upon the Absolute Truth and serve Him.
TEXT 20
namas tasmai bhagavate
vsudevya skie
ya idam kpay kasmai
vycacake mumukave
namaobeisances; tasmaito Him; bhagavatethe Supreme Personality
of Godhead; vsudevyaLord Vsudeva; skiethe supreme witness;
yawho; idamthis; kpayout of mercy; kasmaito Brahm;
vycacakeexplained; mumukavewho was desiring liberation.
We offer our obeisances to the Supreme Personality of Godhead, Lord
Vsudeva, the all-pervading witness, who mercifully explained this
science to Brahm when he anxiously desired salvation.
TEXT 21

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yogndrya namas tasmai

ukya brahma-rpie
sasra-sarpa-daa yo
viu-rtam ammucat
yogi-indryato the king of mystics; namaobeisances; tasmaito him;
ukayaukadeva Gosvm; brahma-rpiewho is a personal
manifestation of the Absolute Truth; sasra-sarpaby the snake of
material existence; daambitten; yawho; viu-rtamParkit
Mahrja; ammucatfreed.
I offer my humble obeisances to r ukadeva Gosvm, the best of
mystic sages and a personal manifestation of the Absolute Truth. He
saved Mahrja Parkit, who was bitten by the snake of material
existence.
Sta Gosvm now offers obeisances to his own spiritual master ukadeva
Gosvm. rla Vivantha Cakravart hkura clarifies that just as Arjuna
was placed into material confusion so that Bhagavad-gt might be
spoken, so King Parkit, a pure, liberated devotee of the Lord, was cursed
to die so that rmad-Bhgavatam might be spoken. Actually, King Parkit
is viu-rta, eternally under the protection of the Lord. ukadeva
Gosvm liberated the king from his so-called illusion to exhibit the
merciful nature of a pure devotee and the enlightening effect of his
association.
TEXT 22
bhave bhave yath bhakti
pdayos tava jyate
tath kuruva devea
nthas tva no yata prabho
bhave bhavein life after life; yathso that; bhaktidevotional service;
pdayoat the lotus feet; tavaof You; jyatearises; tath-so;
kuruvaplease do; deva-aO Lord of lords; nthathe master;
tvamYou; naour; yatabecause; prabhoO Lord.
O Lord of lords, O master, please grant us pure devotional service at
Your lotus feet, life after life.

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TEXT 23
nma-sakrtana yasya
sarva-ppa praanam
pramo dukha-amanas
ta nammi hari param
nma-sakrtanamthe congregational chanting of the holy name;
yasyaof whom; sarva-ppaall sins; praanamwhich destroys;
pramathe bowing down; dukhamisery; amanawhich
subdues; tamto Him; nammiI offer my obeisances; harimto Lord
Hari; paramthe Supreme.
I offer my respectful obeisances unto the Supreme Lord, Hari, the
congregational chanting of whose holy names destroys all sinful
reactions, and the offering of obeisances unto whom relieves all
material suffering.

Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Twelfth Canto, Thirteenth Chapter,
of the rmad-Bhgavatam, entitled "The Glories of rmad-Bhgavatam."
The Twelfth Canto was completed at Gainesville, Florida, on Sunday, July 18,
1982.
END OF THE TWELFTH CANTO
CONCLUSION
We offer our most respectful obeisances at the lotus feet of His Divine
Grace O Viupda Paramahasa Parivrjakcrya Aottara-ata r
rmad Bhaktivedanta Swami Prabhupda and, by his mercy, to the six
Gosvms of Vndvana, to Lord Caitanya and His eternal associates, to
r r Rdh-Ka and to the supreme transcendental literature, rmadBhgavatam. By the causeless mercy of rla Prabhupda we have been
able to approach the lotus feet of rla Bhaktisiddhnta Sarasvat hkura,
rla Jva Gosvm, rla Vivantha Cakravart hkura, rla rdhara
Svm, and other great Vaiava cryas, and by carefully studying their
liberated commentaries we have humbly tried to complete the rmadBhgavatam. We are the insignificant servants of our spiritual master, rla

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Prabhupda, and by his mercy we have been allowed to serve him through
the presentation of rmad-Bhgavatam.