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A Monthly E-Magazine from the Bhaktivedanta Vidyapitha with Illuminating Perspectives on the Srimad-Bhagavatam
ÇRÉMAD
BHÄGAVATAM
The Book form of Lord Kåñëa
Govardhana Hill 2
Srimad Bhagavatam 3
Verse of the Month 7
Bhägavata Praväha 8
Analogy Arena 10
Pari Praçna 11
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Lord Kåñëa was very much pleased when passing Balaräma, it is supplying different kinds of fruits, roots
through the Våndävana forest by the site of and herbs, as well as very pleasing crystal water from
Govardhana Hill. On the bank of the Yamunä He saw its lakes, in presentation to the Lord. The best
all the trees decorated with beehives pouring honey. presentation offered by Govardhana Hill, however, is
There were many waterfalls on Govardhana Hill, and newly grown grass for the cows and calves.
their flowing made a nice sound. Kåñëa heard them as Govardhana Hill knows how to please the Lord by
He looked into the caves of the hill. When the rainy pleasing His most beloved associates, the cows and the
season was not ended completely but was gradually cowherd boys.” (Kåñëa Book Chapter 21)
turning to autumn, sometimes, especially when there
The sacrifice known as Govardhana-püjä is observed in
was rainfall within the forest, Kåñëa and His
the Kåñëa consciousness movement. Lord Caitanya has
companions would sit under a tree or within the caves
recommended that since Kåñëa is worshipable, so His
of Govardhana Hill and enjoy eating the ripened fruits
land—Våndävana and Govardhana Hill—is also
and talking with great pleasure. (Kåñëa Book Chapter
worshipable. To confirm this statement, Lord Kåñëa
20)
said that Govardhana-püjä is as good as worship of
Another gopé began to praise the unique position of Him. From that day, Govardhana-püjä has been going
Govardhana Hill in this way: “How fortunate is this on and is known as Annaküöa. In all the temples of
Govardhana Hill, for it is enjoying the association of Våndävana or outside of Våndävana, huge quantities of
Lord Kåñëa and Balaräma, who are accustomed to food are prepared in this ceremony and are very
walking on it. Thus Govardhana is always in touch sumptuously distributed to the general population.
with the lotus feet of the Lord. And because (Kåñëa Book Chapter 24)
Govardhana Hill is so obliged to Lord Kåñëa and
One should be more serious about seeking the mercy of the devotee than that of
the Lord directly, and by one's doing so (by the good will of the devotee) the
natural attraction for the service of the Lord will be revived. (SB 2.3.23 P)
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ÇRÉMAD
BHÄGAVATAM
The Book form of Lord Kåñëa
A brief outline of the twelve cantos of Çrémad-Bhägavatam that represent the bodily
limbs of Lord Çré Kåñëa and present ten transcendental topics.
The whole material or even the spiritual creation is a manifestation of the energy
of the Lord, just as the light and heat of a fire are different manifestations of the
fire's energy. (SB 2.5.21 P)
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This material world is only a shadow phantasmagoria of the spiritual kingdom of the
Lord, and because it is a shadow it is never eternal; the variegatedness in the material
world of duality (spirit and matter) cannot be compared to that of the spiritual world.
(SB 2.5.39 P)
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Bodily relationships are so transient that even though one is affectionate towards
someone in a bodily relationship, a slight provocation terminates this intimacy.
(SB 4.4.8 P)
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The Sixth Canto represents the chest of Lord Kåñëa. It The Ninth Canto represents the throat of Lord
is primarily centred on the theme of poñaëam, or Kåñëa and predominantly describes éçänukatha, or
protection offered by the Lord to His devotees, even if the topics of the Lord and His devotees. This canto
they sometimes transgress the laws of dharma describes the stories of various devotees and the
accidentally. This canto begins with the glorification of Lord’s incarnations in the sun dynasty and the moon
the Lord’s holy names through the episode of Ajämila. dynasty. Some prominent kings of the sun dynasty
Later Çukadeva Gosvämé resumes the topic of visarga were Sudyumna, Ambariña, Sagara, Ikñväku and
and describes the living entities generated through the Lord Rämacandra. And the moon dynasty has kings
sixty daughters of Dakña. As a part of it, the offenses like Purürava, Yayäti, Yadu etc., and Lord Kåñëa
and the struggles of Indra are described along with the appeared in this dynasty. However glorious a dynasty
glories of pure devotee Våträsura. Våträsura’s previous may be, none of its kings or members forever enjoy
life as King Citraketu reveals the insubstantial nature of its opulence. Only the bhakti one has rendered with a
material relationships, compassion of a devotee in sincere heart remains with the self as an eternal asset.
uplifting a struggling soul, the care needed in dealing
with devotees, and the eagerness of the Lord to reclaim The Tenth Canto of the Bhägavatam represents the
beautiful lotus face of Lord Kåñëa and vividly
His devotees. The canto concludes with the
transformation of Diti and Indra by bhakti. describes the topic of äçraya, or the Supreme shelter
Çré Kåñëa. Çukadeva Gosvämé ecstatically describes in
The Seventh Canto and the Eighth Canto represent the this longest canto, the appearance and pastimes of
arms of the Supreme Lord. The Seventh Canto describes Lord Kåñëa in Våndävana, Mathurä, Dvärakä,
üti or inclination, which is of two types – auspicious Hastinäpura and other places. Kåñëa’s unlimited
and inauspicious. The auspicious and inauspicious transcendental attributes, His amazing reciprocations
inclinations of the jévas lead them to perform pious and with the love of His devotees and His compassionate
impious acts, which becomes the cause of their future deliverance of those who are inimical to Him, as
happiness and distress in various births. The Seventh described in this canto are the worthiest subject
Canto presents two types of bhakti: (i) çuddha-bhakti matters for one’s contemplation. They constitute the
or pure devotional service of Prahläda (for whom Lord most precious gift for the devotees to absorb
Nåsiàhadeva appeared and killed Hiraëyakaçipu), in themselves in Kåñëa’s glories.
the first ten chapters, and (ii) miçra-bhakti or mixed
devotional service done by varëäçåama followers, in The Eleventh Canto that corresponds to the
the last five chapters. In miçra-bhakti, bhakti is mixed forehead of Kåñëa prominently describes the topic of
with karma or jïäna as a major or minor element. mukti or liberation. This canto mainly deals with the
subject matter of the disappearance of Lord Kåñëa
The Eighth Canto vividly presents the theme of and the enigmatic destruction His Yadu dynasty by
manvantara or the reign of the Manus. Manus are the the curse of the sages. It contains the highly
administrators of the universe, appointed by the philosophical conversations between King Nimi and
Supreme Lord. There are fourteen Manus who rule in Nava-yogendras, and Lord Kåñëa and Uddhava
one day of Lord Brahmä (kalpa) that spans over 1000 (Uddhava-géta) that enlighten us on deeper truth of
catur-yugas (catur-yuga is the combination of the four this universe, various spiritual paths and the supreme
yugas namely Satya, Treta, Dväpara and Kali). Thus, spiritual path of bhakti.
each Manu rules for about seventy-one catur-yugas. In
every manvantara, there are six kinds of personalities The Twelfth Canto corresponds to the head of Lord
who manage various functions of the universe. They Kåñëa and describes the topic of nirodha or
are: the Manu, the sons of Manu, the demigods, Indra, destruction. There are four types of destruction (or
the seven great sages and the Manvantara avatära of pralaya) namely nitya pralaya or constant
the Lord. In this canto, Çukadeva describes the six deterioration of material objects that happens at
types of main persons in each of the fourteen every moment; naimittika pralaya or the destruction
manvantaras (past, present and future) in the current of planets at the end of Brahmä’s day; präkåtika
day of Brahmä, and elaborates selected pastimes of the pralaya or destruction of universe at the end of
Lord in some manvantaras. Thus, we hear the episodes Brahmä’s life; and ätyantika pralaya or the final
of Gajendra, Samudra Manthan, Bali Mahäräja’s destruction of the conditioned soul’s false ego that
deliverance by Lord Vämanadeva and the pastimes of causes liberation. In front of these great destructions
Matsya avatära. In all these episodes, the Lord’s or changes, the small losses we experience in material
protection aspect is vividly described. world including death, are actually insignificant.
As soon as the living entity thinks that he is independent, his conditional, material
existence begins. The conception of independent existence is therefore like a dream.
(SB 4.12.4 P)
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The principles of religion dictate that a woman, a cow, a child, a brähmaëa and an old
man must be given all protection by the king or anyone else. (SB 4.17.18 P)
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BHĀGAVATA
PRAVĀHA
The Flow of Çrémad-Bhägavatam
Here comes
the cruel Vena!
Srémad-Bhägavatam, Canto 4 Chapters 12-14]
Maitreya describes the glories of Dhruvaloka and phala-sruti of hearing Dhruva’s glorious pastime. (4.12) and
continue to narrate the dynasty of Dhruva on inquiry by Vidura about Pracetäs (4.13) In that dynasty King Vena
appeared, who was killed by the sages for his blasphemy to Viñëu (4.14)
Human life means voluntarily practicing suffering for the advancement of spiritual life.
Human beings should voluntarily accept suffering in the form of austerities and
penances in order to attain the divine life. (SB 5.5.1 P)
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ANALOGY ARENA
The envious man is more dangerous than a snake because a snake can be subdued
by charming mantras or by some herbs, but an envious person cannot be pacified
by any means. (SB 4.22.11 P)
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PARI PRAÇNA Question: What is the difference between karma and karma-
yoga?
Answer: Karma is regulated action for the enjoyment of the fruit by
the performer, but karma-yoga is action performed by the devotee
for the satisfaction of the Lord. Karma-yoga is based on bhakti, or
pleasing the Lord, whereas karma is based on pleasing the senses of
the performer himself. (SB 3.1.5 P)
Question: What is the symptom of one influenced by käla-çakti?
Answer: The symptom of the influence of the käla-çakti is that one
has to work in the material world for fruitive results. The fruitive
workers are very enthusiastic to work for some temporary benefit
within perpetual bondage. To achieve this temporary benefit he
takes the risk of all sinful activities, without knowledge that such
activities will keep him perpetually bound by the shackles of
material bondage.(SB 3.8.12 P)
Question: What does it mean to be being desireless?
Answer: Çréla Jéva Gosvämé has explained the desirelessness as
bhajanéya-parama-puruña-sukha-mätra-sva-sukhatvam in his
Sandarbha. This means that one should feel happy only by
experiencing the happiness of the Supreme Lord. Therefore,
desireless does not mean to be inert like the stone, but to be
conscious of one's actual position and thus desire satisfaction only
from the Supreme Lord. Such superb feelings were exhibited by the
damsels of Vrajabhümi for the happiness of the Lord. The gopés
loved the Lord without any return, and this is the perfect exhibition
of the akäma or desireless spirit. The käma spirit, or the desire for
one's own satisfaction, is fully exhibited in the material world,
whereas the spirit of akäma is fully exhibited in the spiritual world.
In the mundane field such an outlook of doing good to others in the
form of society, country or humanity is a partial manifestation of
the same original feeling in which a pure living entity feels
happiness by the happiness of the Supreme Lord. (SB 2.3.10 P)
NOMENCLATURE PUBLISHED BY
SB: Çrémad-Bhägavatam Bhaktivedänta Vidyäpéöha Research Center, ISKCON
CC: Çré Caitanya-caritämåta Govardhan Eco Village (GEV), Galtare, Hamrapur (P.O),
BG: Bhagavad-gétä Wada (Taluka), Palghar (District), Maharashtra, India,
BS: Brahma-saàhitä 421303.
1.1.1: Canto 1, Chapter 1, Verse 1
1.1.1 P: From Çréla Prabhupäda’s To subscribe, please visit our website www.vidyapitha.in.
purport to SB 1.1.1 (If it is beyond For any comments or feedbacks mail us at
Canto 10 Chapter 13, it is from the pradipika@vidyapitha.in
purport of Çréla Prabhupäda’s disciples) The Çrémad-Bhägavatam images, verses and quotes from the books
1.1.1 V: From Çréla Viçvanätha of His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda are
Cakravarti Öhäkura’s commentary on copyright of The Bhaktivedanta Book Trust. Other images are
SB 1.1.1. copyright of their respective artists / photographers/ websites.
The Supreme Lord is worshipable, and everyone worships Him directly or indirectly.
Those who worship Him directly get the results of liberation quickly, whereas the
liberation of those who serve Him indirectly is delayed. (SB 6.3.13 P)
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